IE mirage looks real, but it makes the foolish L man’s heart break with disappointment. Why do you knowingly destroy yourselves? Pray, consider your true interests ! A treasure of merit is a companion, an escort for the soul; when it is secured, it yields fruit. Tuka says, You may boast yourselves till you reach the grave; you will be brought to the cowdung cakes and the fire. A FTEB many a re-birth, you have secured at last this gain; von have entered a human body, so grasp the feet of Vitthala. You have wandered long, and but here you have found a resting place. Tuka says, The simple and wise know this. 'XFOW open your eyes; if you cannot see even _i_\l now, you are a mere stone produced from your mother’s womb. Since you have secured such a treasure as this human frame, whatever mystic power you seek you will attain. Enlightening others, many saints have been saved themselves.' There is a boat on the bank of the Chandrabhfiga, it stands at the door of Panduranga. Jle who stands there hand on hi}) delays not to protect thee. Tuka says, It costs you nothing to tun brace his feet; salvation follows at once. 'VTO effort will bring you back to this Same life.l_\l again, to the pleasure and pain you have once passed through. When you know this, why are you blind ? You must pass through eight million re-births, through the grievous pains of the womb. You will enter the city of doubt, you will writhe in the nets of illusion. What do the beasts know of sin or merit ? They live their lives more or less happily; they are born and die; they grow deaf, blind, lame, and dumb. If the treasure of human life is delivered to you, it is the highest and choicest state. O be calm for a moment, awake and open your eyes ! Listen to the words of the Vedas and Puranas; Tuka entreats you. 959 I F hunger vanishes at the odour of food, then why is there this cooking in every house? Bring a blessing upon yourselves; remember even in your speech the name of Rama. If thirst vanishes at the sight of water, then why is it stored up in every house ? The sight of shade brings no pleasure till wo sit down beneath it. You are blessed in singing and listening, if your faith is firm within you. Tuka says, Faith will bring you liber* ation, then why take the intricate path of knowledge? 960 T AKE his spirit for yours; continue your efforts; to him belongs a stout ship; he conveys to the further shore all who seek him; they need not fear the river of the world. Blessed are those who trust in him, for God dwells with them. Tuka says, God is the true servant of the simple. P ANDURANGA will bring you to your goal, if you meditate on him; you will find a cell provided for your mind. To attain this fruit there must needs be strength within you. Tuka says, All powers will then wait on your feet. D WELL not on rules and prohibitions; remember in your heart P&nduranga. When you have eaten your food, do not complain that there was a fly in it; for it all goes down at one mouthful. You can make this acquisition easily, but you will find it hard to keep. Tuk& says, Spare no labour to obtain; without a poultice of neem-tree leaves you cannot dispel pain. L ET not want of faith replace your faith; to this name, be assured) belongs much guilt. When the showers of rain stream down, they do good or harm according as the ground is soft or bard. When good things are distributed, if you set your heart on a worthless portion, the wishing tree will bestow that on you. Tuka says, Life is very short; in future look out for what is best. B E quick and take your share; you have stayed a long way behind; if you collect worldly riches, the essential portion will be taken by others. Others, like you, have been scared away; I cannot tell how many. Why do not men perceive the favourable moment but go on carrying their burden on their heads ? Bun ! make haste, before it is all spent. What you have tied up in your cloth you have got for your own. Poor-spirited creature, says Tuka, cannot you venture one effort ? without that how will you gain this happiness ? I N the rear of riches comes the assault of this evil age, therefore their society is treacherous. Leave behind you this source of hell, when you have, in good time, set the praises of God before you. To-day is your opportunity to appropriate this gain; henceforward cast your burden upon God. No oravings will change your appointed destiny; this madness of desires is vain and foolish. Tuka says, Wait and take this treasure; listen with reverence to the praises of God. H O! some one of you, receive God! lie has come unbidden, asking for your house. Those who want none of him are stuck fast where they have stored their treasures. God is tardy; faith has sunk out of sight: what shall we do ? Receive God without price: you need pay neither cash nor goods for him. Tuka is feeble through loss of faith; he has bought God on credit and fallen into debt. T HE mother feels her chief joy in the caress of her child. Gladly she gives him a morsel to eat and satisfies his longings. She puts ornaments upon him and directs her glance towards him; she takes him on her lap and humbles herself before him. She lifts him on her shoulder, and lets no evil eye fall on him. Tuka says, Fail on him for your own gain; visit him of the lotus-navel. G OD’S favour shows itself in a loving answer; joy is multiplied in joy. Luckily for many our ship has reached its harbour; come, make haste and take what you want. A thing unattainable has been brought freely to your doors; make no mistake about it now. Tuka says, Through the doors of tongue and ears fill the measure up to the brim. Y OU must know what is right; the chief duties come first; the mind has to be purified and the spirit made steady. You must not follow the promptings of the mind; you must love the teaching of the saints. If you trust to these precepts, you need no further admonition, says Tuka. rpHE story of the Puranas is like a sweet juice; JL these poems are not idle words or empty chaff. Receive them in faith; go once at least to Pandhari. By good fortune you have entered into a human body; then visit Vitthala; he will sweep away your store of sin and merit. Take in your hand the cymbals and sing his praises. Tuka says, You need no skill in dialectics; you need not search for the path. A LL trouble is unprofitable as long as you do not utter the name of Rama. Awake, awake, set your mind free from desire. You will recover what you have renounced; if you persist as you arc, you will be punished by time. Tuka says, Surrender to Panduranga what has fallen, to your lot. Y OU have no power of your own to assure yourself in future what you have now. So take what is within your reach; sing his name joyfully. The store of our past is powerful; our actions run on ahead of us. Tuka says, If you behave like an owl, you will return to birth as a pig. T HE embodied gods could not overcome the world; how can we feeble creatures stand against it ? You will soon be ensnared by pleasures, if once they make you their victim. I cannot conceive when they will set you free. You will exhaust yourself with carrying this burden ; I too carry it; in vain do we renounce it. Tuka says, How is it you are not ashamed of it ? The saints have secured the controller of the senses. W HAT the yogi gains in glory is renunciation and peace; in both worlds he secures the delights of festal praise and honour. What men have borrowed from each other they have to pay off in the hour of prosperity. Exert yourself and you will find the original treasure; the cravings of thirst will wear you out. Tuka says, We shall find our true account in activity; we shall enjoy in our souls union with Siva. TTTHEN you have kept the principal, why need W you care about interest ! Seal up your own bundle at home; you cannot avoid the attempts of the strangers. Robbers will assault you not far on the road; your business takes you through the swindlers’ quarter. Tuka says, Appearances are all false; you will be caught by secret wiles. T HOSE who attain no mastery in anything have wasted their lives. Listen to this easy secret; contemplation needs no anxious toil. If this resource be neglected, then the shadow of death falls on a man. Tuka says, O mankind, lend your ear to this. Y OU have all the gifts of fortune, hands and feet to walk with, a mouth to speak with, ears to listen to God’s praise, eyes to behold his image. How many blind have been robbed of these, how many dumb and lame ! If a hbuse catches fire, a waking man cannot survive unless he runs away. Tuka says, Awake now to your own interests. G OOD men have attained liberation in the flesh; abandon the company of the wicked. If poison like a mustard seed enter a mass of food, it will turn it all to poison. Tuka says, Do heedfully such deeds as will bring your own gain. T HE body is not; “I” comes to an end; Vitthala that was left before is still left. So raise a cry; sweep away time by contemplation. Think not of maintaining yourself; there is a place empty for you within God. Tuka says, If you give up your own soul, God will enter your body. APPEALS ANT) EXHORTATIONS S INCE you have an excellent tongue, why do you not repeat 1 Vitthala ” ? Let your heart turn to him who will rescue you. What gain is there in putting gossip together? Tuka says, All skill, is vile save skill in God. L OOK not even on your teacher’s son, if he be impious, more than on the face of the incestuous. To avoid such it were well to seek solitude, where nothing can interrupt our devotion. Consort not with a fault-finder, for his evil heart is full of enmity. Tuka says, Never speak to one whose sight increases sin. I T is a foul life that scorns the saints; shun it as an enemy of mankind. If a woman leaves her husband, she loses family, beauty, and all worldly comfort. How can he be short of fruit who preserves the root? A wise man knows how to observe the due signs. Tuka says, Let all your efforts be directed to one spot; if you have a lamp in your hand, all is well. W E destroy a seed and then we reap an ear of corn; all men know this, and appreciate small things as well as great. The gain is not without its price; we must offer our own souls to buy it. Tuka says, If you sacrifice your life in battle, you gain twice as much. S PEECH brings its own evils, but. a silent man is like a dumb post. Avoid too much and too little, this is the wise plan; let your speech and your silence be both appropriate. When darkness sets in, day vanishes, and night comes on. Tuka says, The seed lies hidden in the earth and yet it shows itself. S OME men temper and eat the root of aconite ounce by ounce; while others cannot bear to look on it. Some will charm a snake and grasp it, while others tremble to see it. The unattainable may be attained by toil; yes, practice will bring it about, says Tuka. I F you are a god, you can make others like yourself; you need not doubt it. If you are a wicked man, you can do the same. Tuka says, Whatever is reflected in a glass does without doubt penetrate it. I F a man ties a broken gourd.round his waist, how can be reach the farther shore safely? He brings destruction on himself, if he listens to no remonstrances. If a hungry man seeks to eat poison, he destroys himself. Tuka says, There are guides preceding us; if you miss the way they point out, you will go wrong. I HAVE suffered much before now in my ignorance; why should I be blind any more ? We ought to commit ourselves to one God, and not go groping about from one to another. Whoever it be that keeps the world in motion, he will answer your call. Tuka says, We dogs were put on this search after God; for had no desire been excited in us, we should not have been. stirred to the search. O BY out “ Hari” all of you, and the snares of illusion will be broken. Do not be swallowed up by other vile desires; they will bring much misery with them. Fold your hands and offer with true faith water and a leaf of tulsi; call yourself a sinner once and again. Tuka says, He is an ocean of mercy; if you utter his name, he will carry you to the goal. XX Rebuke and Admonition I ;Che evil JVge "TT7 E have begun to find out by experience the YY truth of what the saints declared. Mankind are contaminated in this evil age; good deeds are weak and sin is powerful. None observes the rules of his caste or avoids pollution; men create one vast heap of impurities. Those who have learned the Vedas take strong drink; they observe no distinction between things; they are all degenerate. Tuka says, How often shall I make you ashamed ? These cravings are numerous and ever present. O H ! brother, to him I address my recitation of praises; come now, you the Kali age ; foul and untidy ! Spit upon his face ! All speech of selfpraise is idle; cast it away ! He is a slave to his wife, heedless of his parents; he bestows no charity on beggars. He uses his education to torment people with discussions and he breaks up the parties of other harmless people. He does not revere his village god; Brahmans and beggars never come near him. He is always finding fault. He never remembers Govinda even in a dream. He shuts up his wealth in a pit. He tightens his waist band to keep off hunger; he does not know what charity is. Tukft says, He goes about with affected airs, but he does not let devotion touch him. T HE saints have described the age of Kali long ago, as the time when the twice born shall forsake their rules. We see this now under our eyes; they forsake the rules of religion and resort to impious deeds. They find it wearisome to practice rites and austerities; they enjoy looking after themselves. They say they are gods themselves and do not visit the temples; but if they are gods, how is it they do not live apart from the world ? Tuka says, If I show any respect to these people, some of them will be going to hell. S UCH is the nature of the evil age that piety has been ruined. The Bramhanas have given up 11 Rama-Bama M and say 11 Doma-Doma.” They wear black and blue clothes, which they ought not even to touch. Tuka says, They abandon their own calling and cry out vociferously for a boon. S UCH is a good name that one can never keep it, O Lord and Master, O saviour of the sinful. If a man takes care of his family, people find fault with him; if he renounces it, they call him lazy and selfish; if he goes through ceremonies, they call him ostentatious; if he discards them, they take him to task. If he lives with the saints, they cry “ A disciple 1 ” If he leaves them alone, they say he is an ignoramus. If he is poor, he is born to THE OBSTINACY OP THE WICKED be a beggar; if he has means, they charge him with pride. If he speaks much, he is over-talkative; if he speaks little, they cry out on his pride. If he stands aloof from men, he is cold-blooded; if he moves amongst them, he is said to ruin his family. If he gets married, they say he is lustful; if he does not, they say he is impotent. If he has no children, they look down on him; if he has a tribe of children, they say it leads to hell. I am sick of mankind, I cannot contain my disgust of them; a worldly man cannot stomach the company of the saints. Tuka says, Listen to my words, leave the world and practise devotion. 11.; Cbe Obstinacy of the Wicked I F a man has faith, a stone will save him; but how can a good man help a wicked one? Though you straighten a dog’s tail, it will not stay so: what can the magic stone make of a potsherd? Though you dig a trench and fill it with sugar, yet the seed planted in it bears fruit like itself. Tukft says, Even adamant is sometimes broken, but these wretches are harder still. W E may beat a thievish dog on the head; he howls, but he does not give up his tricks. Such, O God, is a man of bad character; he destroys his own soul. To him the loss of his nose brings neither shame nor reflection; he carries the disgrace from house to house. TukS says, The prints of a man’s actions are strong and powerful; they do not suffer him to stir one way or another. I F you wash a donkey in a sacred stream, it will not turn to an Arab steed; even so, whatever advice you offer a scoundrel, you cannot purify his mind. Toil may feed a snake on sugar and nectar, but the poison within it will not vanish. Tuka says, If you offer a dog milk, it is all the same to him as vomit. W E have to suffer mountains of sorrow; every body knows it; yet men neglect their own advantage, they utter not the name of Hari. Our comforts in the present tell us what our past lives were like ; good, bad or middling. Tuka says, If you close your eyes now, you will know what you have to meet when it is dealt out to you. P EOPLE like falsehood; truth they cannot digest. Such is the effect of pride, but they will learn by experience what misery is like. We see men fostering their love for the world, till the agents of Yama seize them. Tuka says, Such are obstinate monkeys and will not listen to advice. 1000 T HE monkey seizes the grain within the pot; he does not understand that his hand is caught. I need not explain his mistake; he does not understand what to do for himself. A parrot gets his feet oaught in his perch; he forgets all THE OBSTINACY OF THE WICKED 323 about his two wings. Tuka says, Some men are just like animals; you can do nothing to help them. 1001 W HAT ! does not even a tree bend ? A madman forgets who and what he is; the man who bears no fruit by admonition is like the dry stump of a tree. What ! are there not stones that are as mute as sages ? Tuka says, You may look on fools as hard corn that will not cook. 1002 W E should approach the saints respectfully; it is heart-breaking to deal with low people. A vagabond goes about braying like an ass and gets beaten on the back by Yama. He talks like a fool and does not understand the occasion; the honour he gets by his faulty conduct is mere discredit. Tuka says, His behaviour is foul and offensive. 1003 I F you smear sandal powder on an ass, the creature will mingle it with ashes. No being can easily change its own qualities. If you hang a jewel about the neck of a monkey, he bites it off and throws it away and spits on it. Tuka says, A worthless fellow rejects a benefit to himself; his ignorance confirms his folly. 1004 T HOSE who will not leave their faults, who count the divine secrets folly, what will they do when they suffer for it ? when their heads are crushed by Yama’s rod? When they show the account of their merit and demerit, they will suffer grievously. Tuka says, O Vitthala, they feel weary at my words. 111;111 temper and Slant of Charity 1005 H E who is soothed by another's misfortunes, know him for a sinful man; he who is quick to anger is a dweller in hell. He who opens his ears to slander or speaks it himself, Tuka says, he cannot control his tongue, he is a quarrelsomefellow. 1006 H E who employs the same mouth to praise and to censure another secretly, he is a vile creature; he loses his gold and eats dirt; he eats sweet dainties and voids excrement; hell takes hold of him. Tuka says, He is like a scorpion that carries a mischievous sting. 1007 rpHE man who calculates the merits and faults JL of the saints, closes the roll of his own good deeds. He is a fool who crushes a flower to look for its fragrance, or cleaves a plantain stem to find its fruit in it. Tuka says, He who attributes impurity to the Ganges and to fire, he is a miscreant and shall suffer for it. 1008 T HE world is full of Vishiiu, such is the guiding rule of his worshippers; discussions on the unity of God are an evil. Listen, O ye devotees of ILL TEMPER AND WANT OP CHARITY 325 Vishnu; in what you do seek always your true interest. Put from you all censorious spirit. This is the seoret of worshipping the highest. Tuk& says, There are many limbs in one body, but one soul feels pain or pleasure. 1009 I F a man entertains the low caste creature anger, he ceases to be a Brahmana. What atonement can he make ? It avails him not, if he quits the body. Do not touch this villain; he is all uncleanness within. Tuka says, He who associates with him makes himself of the same caste as his. 1010 T HE mother rejoices to see a male child; she says, “ A son is born.” Then lie grows up quarrelsome, slanderous, thievish and vicious. Wherever he goes he injures men; he gains nothing but contempt. It is all a sad mistake; why was he not smothered at his birth? The earth shudders beneath his weight; he and such as he are creatures of hell. His speech is cruel; his gaze is evil; his mind is foul; his evil ways make him a pollution; sin and contamination go with him. Tuka says, He is a vile thing, meet to be avoided. 1011 O NE like a dog, one swift to anger, he destroys himself, he is a sinful wretch. He has neither respect nor self-control; the milk of good advice does not agree with him. Ho barks against mankind; other men spit upon him. Tuka says, His mind is filthy; let it be put to shame. 1012 Y OU may burn rice and sesamum seed, but a fierce and greedy temper will remain as villainous as ever. Why do you weary yourselves in vain, forgetting to worship Panduranga? You have spent your time on words and the fruit is hypocrisy and pride; you have practised austerities and pilgrimages and increased your own conceit. You have distributed your wealth to others; you have cherished your self-conceit. Tuka says, You have missed the secret; all your conduct has been impious. 111.; Pride 1013 W ERE its parents like the snake or cat, that eat their offspring, then their child would not enjoy their company. Gallows of sandalwood or fetters of gold, ; therein is no pleasure, but death and misery. Tuka says, If our learning ends in pride or arrogance, our self-conceit will cast us down to hell. 1014 T O sit on a seat side by side with worthier men. is a crime no less than incest. I am declaring the rules of righteous conduct: listen to me for your own welfare ! If you desire to be worshipped as though you were saiqts, you will fall into an eddying whirlpool of ruin. Tuka says, If you suddenly desire the highest place, it will not become you and you will disgrace it. DECKTT U; Deceit 1015 T HE child oi a liar chooses the company of liars; he prefers appearances to reality. The fruit is like the seed; when the plant comes to maturity, it scatters abroad the fragrance of its kind. A jewel round a monkey’s name is nothing to him; a vagabond leaves his true wife and goes roaming about the streets. Tuka says, The mother of such a one is an ass; shame waits to overtake her. 1016 I F a man displays gold that contains copper and seeks to sell it as pure, a good judge can discern its inward nature, and distinguish the two elements. How perfect deems the mixture when milk and water are mingled; yet a good judge can distinguish them by the taste. Tuku says, The liar has degraded himself in vain; he will come to great distress. 1017 T HOSE who forsake the truth and point out courses iof their own, they shall go to the lowest pit. When a thief is caught, he gives a false name; so both parties are fettered, hands and feet. Tuka says, This is settled in the Puranas; it is no idle chatter of mine. 1018 T HEY make up a bundle of stolen leaves and show off these stale dishes as their own poetic skill; such wicked people stay in hell as long as the sun and moon go round. Tuka says, Accept N&rayaua alone; in other pathways distress will meet you. UT. ; Greediness 1019 ** ‘T IT'IIAT can we get out of him ? Who can go VV on singing for over? The praises of Hari have beggared us; even sleep deserts us. This troublesome noise interrupts our work and occupation.” Tuka says, This is what brutes and scoundrels think. 1020 A GREEDY man loses judgment in his haste; he goes on talking nonsense. He shows the hue of his nature, just as poison brings on spasms. Men have gone mad through their passion for wealth, so that they cannot stop talking of it. Tuka says, Both vices end in experience of hell. 1021 H E who sells merit commits incest; the wealth of a pander is polluted; you may call the lustful man a suicide; he docs whatever he is hidden to do, he cares not for any penalty. He ruins himself for a slight gain; he barters the magic stone for a bit of glassTuka says, He has washed his hands of heaven; he reaps nothing hut toil; he has only forced his ears to listen to teaching. 1022 W HY are you not ashamed to call yourself a servant of Hari, when you are willing to WORLDLTNESS call an ignoble man “ Maharaja? " l9your stomach unsatisfied or what else do you need that you go on wagging your tail in public ? Tuka says, It is our belly that brings scorn upon us, that makes a man abject and sets him calling for pity. 1023 I P the spirit is at rest, it counts gold as poison. Covetousness is a sinful thing; know this, O simple men; what shall I say to you ? If the mind is disturbed, sandalwood will not cool the raging of the body. Tuka says, If the spirit is not at rest, any remedy or ceremony increases affliction. 1024 T HERE is one that makes his wife play the part of his mother, and puts himself in the place of his fore-fathers. Poor wretch, you have spent too much over it ! ; with all your tricks and perversions. You have wasted your life feeding on pleasure. Tuka says, You knave ! Cod will have no mercy on you; it is a stone that you worship. UIl. ; Olorldliness 1025 T HOSE who acquire incomes, land, power and wealth, know that God is absent from their thoughts. A quarrelsome man carries a burden about with him, he never gains r>hc essential truth; be may purpose to worship God, hut it is one stone worshipping another for the sake of gain. Tukft says, They honour God for reward; their crafty thoughts are like the love of a harlot. 1026 I N the bond of desires, what does any man know of God ? He serves him with his person, but he looks toward the things he desires. Like the ravings of a delirious man are his notions of what is right. Tuka says, lie is like good food spoiled by poison. 1027 T HEBE is no peace for the servant of the world; his occupation is never absent from his thoughts; the service of God is entirely deserted; a riot of self-indulgence goes raging on. Toiling night and day he cannot satisfy his family; it is hard for him to gain a sight of God. Tuka says, O destroyers of yourselves, your action is suicide; you have altogether lost Narayana. 1028 H E follows a path he has not travelled before; he seems to be worldly wise, the wretch! How shameless he is, he never utters the name of Bama ! He stares fiercely on his worldly foes, yet he weeps vfrhen he is handed over to Yama; for all that he repents not. He fancies he shall never have to deal with Yama; he is a low wretch, who thinks so I So he is silent still. Ah ! why do you behave so ? says Tuka. 1029 D O they not know what has happened to others ? Why must we tell them about it? They may see and hear it, and they know what the Purft^as have said. They know the question whether the body is real or perishable; why cannot WORLDLINESS their own experience answer it, as they pass through childhood, youth and age ? Why do they delight in wife or child or wealth; who has ever at any time found these help him ? Why has the excellent gift of life been given them in vain; why do they not utter Rama! Rama!? Why when they know all do they forget it, though they see others die before them ? What will they do, says Tuka, when death with his adamantine chains seizes and binds them ? 1030 I AM astonished at these people; they will not think of their own true interests. What resources have they to make up for this? Who will help them in the latter end ? What notion kefeps them free from anxiety ? What answer will they give to Yama’s servants? Feeble creatures that they are, how have they forgotten death? To what pleasures have they given themselves up? With nothing in their hands, what will they do ? How can we learn what has happened to them ? Why do they not remember Devaki's son, to escape from the trammels of the world ? Does he need to be purchased with a price ? Why do their minds not admit him ? Tuka says, Why will they pass through birth and death again? why have they forgotten the wheel-handed one ? 1031 I F the secret were known, what would be impossible? But we are entangled in errors. Yet knowledge puts an end to everything; hear, O God, this sentiment of mine. For the sake of the bait the fish gets his gullet pierced by the hook; even so, greed of wealth ruins men. Tuka says, Something false must happen, for destiny is huge and strong. 1032 T HEY in whom personal interests and desires dwell, who look on the body as their own, they need provisions for their passage as they go along. Tuka says, He who follows a false path to protect his faith, he suffers for it; one who is fevered by the sun seeks the shade. UTll-$tit$ualHy 1033 H ERE they enjoy sensual pleasures; before them lies the grievous chastisement of Yaina; tlio stern servants of Yama beat and cut and thrash them in countless ways. They make them pass over the edges of swords, over glowing coals of khaira wood; flames shall issue from the heated oil; see, they roll them on the burning ground; they make them clasp fiery pillars. Therefore, Tuka cries, enough now of these agonies and the life that brings them on. 1034 I F you mean to ruin yourself, devote all your powers to gambling with dice. Then what becomes of Hari’s name ? While you are asleep, Rama is awake; you have acquired for yourself pain and degradation from one birth to another. For the greedy and impudent whoremaster there SENSUALITY is a road that leads into the pit. If you choose another way to holl f then be it your delight to speak ill of the saints. Tuka says, Make your mind mad after Bama, or your labour will be lost; you will be deceived and disappointed. 1035 rpHE rich man who does no pious deeds is robbed JL by tho king; when his mother bore him, would she bad been barren ! lie who sleeps at the time of preaching, but wakes to satisfy his lust, like a dog; who is ashamed to gratify his own wife, but shares the coverlet of a whore, Tuka says, know that he is a man viler than an ass* 1036 I F a man has renounced his family, whilst he has not put away passion, his devotion is worthless, he goes to hell without fail. Though he bestow labour on forms of words, if he thinks evil of the saints, Tuka says, his foot returns backwards to that evil spot. 1037 B EHOLD, pleasure is like a grain of barley, pain like a mountain. O remember, remember ! Heed thou the word of the saints ! Night takes away half our lives, together with childhood and old age. Tuka says, After this they are fools who pursue pleasures, like oxen yoked to an oilman’s mill. 103.8 W HY do you make a slave of yourself, an ass loaded with the burden of the world ? Sweet viands are pleasant. on the tip of the tongue; but they lose their savour wiien the stomach is filled. If you pile up sensual pleasures from every organ, still they pass away and leave no trace with you. If you gaze on Vitthoba’s form till you are satisfied, you will feel no further thirst of desire. Tuka says, Why do you sever yourself from God to gain what is perishable ? IX.; hypocritical Professions 1039 I N this evil ago the infidels are turned poets; these quarrelsome people are skilful indeed ! In his heart he delights in wealth, wife and children; with his lips he continues his dry prating. He assumes a proud exterior to make men honour him; he talks of renunciation but his heart is not in it. They do not seek their true profit by obeying the Vedas; they do not sever themselves from the body. Tuka says, That man will endure the pangs of hell, who does not act as he professes. 1040 H E displays the pompous air that he has learned; but how can a flint look like a diamond ? You luckless fellow, learn where the truth lies; all images of God resemble him. Why have you lent yourself to illusions ? Why do you throw away your true greatness ? Tuka says, Destruction is visible ahead of you; this is why I make you ashamed. HYPOCRITICAL PROFESSIONS 1041 C LEVER people are buried under prohibitions, contentious people unde) 1 talk; how weary they grow, in the embarrassing straits of pride ! What have they gained by their winnowing ? They have lost their world and the next. Tuka says, What butter can be abstracted from whey that has once been churned ? 1042 C URSED be the outward show, that vanishes like a butterfly. The daughter-in-law weeps for her husband’s mother, but her inner feeling is different. A hypocrite is smooth tongued, but his inner purpose is different. lie is like the Vrindavana fruit, which looks handsome, but is not safe to touch. A heron assumes a contemplating attitude, but his object is to catch iish. Tuka says, Like a serpent waving his head, lie pretends to be delighted with the service of God. 1043 I F your hand trembles when you offer a gift, your words therewith find no acceptance. If your speech of devotion be idle prate, it is like assafeetida mixed with milk, vapid and worthless. If your feet move not to holy places and you say “ Why should I spend money on them ? ” Tuka says, you will accomplish nothing. 1044 K EEP me far from talkative men, far from those who condemn the saints and forget thee, O Govinda l Cursed be the face of such a one; let me not set eyes on a quarrelsome man ! Tuka says, O God, keep me far from them. 1045 O NE whose speech is uncertain, whoso mind is.unstable, go not to visit such a one; it is a pollution to sit at meat with him. He who reviles holy men and honours the base for private gain, Tuka says, he has one thing on his lips and another in his heart. X.; Indifference to Religion and €burli$b Conduct to the Saints 1046 I CARE nothing for his speech, who never speaks of Vitthala. He is my foe, and I shall call him no friend of mine, who has firmly turned away his face from Vitthala. If a man finds the name of Vitthala displeasing, know him for a base wretch, says Tuka. 1047 H E who gives not a spoonful to the saints, who asks them for water, but pours out a bath for a maid-servant; who turns his back on the saints, but kisses a maid-servant’s brat; who ridicules the saints when he sees them, but cheerfully washes a maid-servant’s bodice; spit in his face, says Tuka, he goes to find what hell is like ! 1048 T HE man who shows hospitality to his friends and produces a rod for the saints, who belabours a cow when he sees her, and is glad of a horse's service, who gives fruit and flowers to a CHURLISH CONDUCT TO 337 harlot freely, but never a morsel of betel nut to Brahmans; who cherishes his wife’s family and drives out his father and mother, Tuka says, spit in that man’s face; he goes to find what hell is like ! • 1049 T HE sluggish mind resembles the lazy body; it takes a good judge to discern them. Some men contemplate God and utter his name; others lie down and go to sleep. Some renounce all; others are all alert to fill their stomachs; some profess love for the sake of their stomachs, others seek true union with God. Each has his own principle within him; but the fruits thereof are diverse, gays Tuka. 1050 W HOSO torments the servants of Vishnu, illomened is his speech; let him not approach you; his evil conduct brings misfortune. He who loves not the praises of Hari is horn of an adulterous woman. Tuka says, His lineage and his spirit are alike impure. 1051 T ELL me whose protection you have sought; you have made indifference your great crime. Who has given you this advice, “ Do not go for protection to Vitthala” ? When Yama lays you prostrate on the earth, who will shield you from him ? Why do you rob yourself? Time eats up your life; your strength decays from day to day. Tukft says, Explain to him, some one, that he has forgotten his parents. 1052 T O dishonour the saints and then worship God is a sin. If thus you act, it is in vain you put flowers on the gods* heads uttering Vedic spells; they turn to stones. If you dishonour your guests while you otter cakes to God, Tuka says, you make a distinction between the saints and God; your worship is an insult to God. 1053 rpo say 11 We are God’s” and to show no respect JL to God, this seems to me a strange thing. Yet why say this to other men, who bear the burden of the world on their heads? To give up the world, and yet to seek its honour and treasure, this would be unfair to the world. Tuka says, This is seeking indolence for a friend; see how such men rush to ruin ! 1054 H E who observes not the eleventh day, know him for a living corpse. Death is measuring out his life, and gnashes his teeth with rage against him. He who keeps no tulsi plant at his door, know his house for a burial-ground. He who has no worshippers of Vishnu in his family, his raft for crossing the sea of life is foundered. The mouth that speaks not the name of Vifthoba is verily a tanner’s pit. Tuka says, His bands are wooden sticks, that goes not to hear the praises of Hark 1055 T HOSE who observe not the eleventh day's fast, I know not what their state shall be. What hall I do? I am quite disheartened; men are CHURLISH CONDUCT TO 339 blind and look at the outside. Those who offer not an inch of wick to Hara and Hari, those who have no love for Narayana, Tuka says, I know not what their state shall be. 1056 T HAT man is a mere corpse, a charnel house, who is a clown void of divine love and service. Such fellows feed like dogs and open their house to the spirits of hell. Where no image is worshipped, refuse thou to dwell; it is an abode of thieves and scoundrels. Tuka says, If a man knows not his true position and powers of the mind, he is a retainer of Yama, beyond reform. 1057 OEAECH the Srutis and you will find that he O is no Brahma who does not love to sing the praises of Ilari and dance amid Vaishnavas. He is a vicious wretch, incestuous and vile. Tuka says, If you think differently of him, your mouth wiljjbc attacked by leprosy. 1058 TF1HEY are hard-hearted listeners whose mind JL is bent on praise or blame; a luckless fool is he who is absent from service while he is present. He spends his ears, eyes and speeoh on a profitless purpose; he is an associate of sin; let his negligent mouth be filled with dirt. He is truly profited who has learned to forget the wants of the body. Tuka cries fie on such; he renounces them and shaves their heads. 1059 T HIS is no pleasure to me ; why do they bring their ill-omened faces here ? The flavour of my thoughts is spoiled, O Narayana, when I see a row of scoundrels before me. A dog goeB about with a mouth as filthy as hell; he defiles sweet food. Tuka says, He who shows no deference to the saints and abuses them, abuse him for a guilty scoundrel. 1060 W HEN the body is heated by fever, milk tastes like poison; so it is with him who has banished God’s truth, a raving fever fastens upon him. When jaundice affects a man’s eyes, he sees the moon of a yellow colour. Tuka, says, When a man loves spirituous drinks, he cannot taste the sweetness of butter. 1061 O NE who is lazy by nature and has moreover his teacher’s advice to confirm him, what will pi$vent him from taking his own way, what will stop him ? He cannot practise religion, or obey the rules of conduct. Tuka says, He is an ass; he runs where his mind leads him. 1062 A SOW relishes ordure continually; what pleasure has she in savoury food? Thus the irreligious delight in false doctrine; they find no pleasure in the highest truth. You may offer dogs nectar, but their heart is set en bones. Tuka says, Though you feed a snake on milk, it vomits forth poison in return. 1063 I F a man destroys the source of milk, what will he gain by doing so ? He who finds fault with the Vedas is a low and sinful, a polluted wretch. If a man sets fire to his own house, where will he find a place to live in ? Tuka declares the secret; the rest are led astray by error. 1064 I F you mean to sing, then sing Vitthala alone; if not, remain silent where you are. If you hold that absolute union is the end, then you will not need speech; you are wasting your efforts on knowledge in vain. Tuka says, How often shall I put you to shame? The shameless man docs not know what shame is. XT.- Uarious 1065 H E goes off to Kasi, leaving with his friends his cows, horses and buffaloes. “ I shall he back before you know 1 am gone; honour the confidence I have placed in you. Do not take the corn out of the pit. You may cat the chaff and waste Take a stick and chase away the beggars. You will be cutting my throat if you ask Brahmans to dinner. I have never spent a penny to cure any sickness of mine. You may eat the butter milk, but keep the butter and ghee for me. There is no room in my heart for plundering women and children.” Tuka says, The wretch speaks out his notions plainly. 1066 H E who eats his food without due ceremony is a dog; what avails his manhood ? He is a draught animal, a bullock ! He knows nothing of right conduct; he is a burden to the earth; he is a foe of his ancestors and forces pollution upon them. He whose speech is foul, who never speaks the truth even in his dreams, there is none more guilty than he. He who looks to his stomach alone ana has no compassion on other creatures; if a beggar on his rounds draws near him, who drives him away, who never worships holy men, visits no holy spot; he is a dowry of hell, he shall come to the worst misery. Tuka says, They destroy their own manhood who forget God and cry out “I” and “ Mine. M 1067 I F you bring a crazy old man to a marriage hall, he will use vulgar language of the bride and bridegroom. He does not understand the occasion; what use is he at such a time ? Tuka says, He is an ass; take him away ! 1068 W HEN a vicious child is begotten in a family, his ancestors cry out with horror. Why did he not perish in the womb? Why did his mother conceive him? She has brought shame into tbe world; she is a sinful woman. He is swift to cruelty and lustful. His mind is active in evil doing. If he feeds not on censure and scandal, he feels hungry. He gathers up every chance of blaming others. Kindly and virtuous deeds disagree with him; he is like a worm that lives in poison and dies in milk. Tuka says, He is the embodiment of filth; mercy, kindness and peace are far from him. 1069 A FOOLISH man gets angry with the oilmerchant; to gratify his resentment he eats dry bread. A woman gets vexed with other people; she renounces her husband, she shaves her head, and loses his affection. Another is angry with her neighbours; she leaves her house and the dogs occupy it. A man is worried by fleas, he burns his house; he loses it, but he does not care. A woman is annoyed with lice; she throws off her clothes and shows herself naked to the world. Tuka says, Think of these; keep your true interest in view; do not be short-sighted. 1070 W HEN a man is madly fond of his wife, he keeps on saying 44 Yes, yes,” through deference to her. She makes idle complaints to her husband, as it suits her ; 44 See, you cannot understand my sufferings. I cannot digest my food, though I have eaten eight pounds of wheat and six of flour. Last market day you brought me ten pounds of sugar and a half; it lasted me only a week. I have pain in my stomach continually, though I doctor myself with rice and milk and sugar and ghee. In the middle of the day I have spasms; I lie down on my mattress quite senseless. I cannot get to sleep, though I put flowers on my bed; I cannot bear the children near me. I put sandalwood paste on my brow, yet I have fever in my head continually. My bones have disappeared; my body is nothing but flesh; no one can describe my sufferings.” Tuka says, She makes an ass of her husband while he is alive, and when he is dead she drags him down to hell. 1071 T HE friendship of the. vile is like the bright hue on the moth’s wing; it vanishes in a moment; its value is lost without service to any one. lie is filled with poison, like a snake, in his heart. Tuka says, O God, disclose such villains to me speedily ! 1072 A BLIND man thinks all men are blind, because he has not himself eyes or sight. A sick man finds sweet food hitter as poison, because his mouth has lost its power to taste. Tuka says, He who is unrighteous himself believes the three worlds are full of falsehood. 1073 C URSES on the wretch who is subject to a wife; he has neither honour here nor life hereafter. Curses on the wretch whose mind is set on gain; he cannot welcome guests with due devotion. Curses on the lazy and sleepy man, on the greedy and intemperate glutton. Curses on him who cannot distinguish truth or renounce passion; who gives up spiritual attainments for worldly honour. Tuka says, Cursed be all such people; the censorious and contentious go to hell. 1074 I T is not your garments or your speech but your faults that 1 have censured; perchance you will be angry, good people, at my words. Who knows not that food is the life of the life ? Yet if you mix poison with it, it grows poisonous. Who knows not that gold itself is pure ? but a mixture of base metal degrades it. If a man be of pure descent and yet bear the inner traits of a low nature, he is rendered useless by his insincerity. Tuka says, A true man meets with honour, but others are beasts of burden carrying ornaments. 1075 A DEPKAVED taste will eat cowdung for the sweet roots that grow in it; though food were offered such a one, he would not have it. When he is rebuked, be deems himself praised; he looks on a thrashing as a compliment. A depraved taste follows its dirty inclinations, and gives not up its base habits. Tuka goes on shaming the wretch, to make him quit his vile ways. 1076 A SN OB-NOSED man is ashamed when he looks in a mirror; he is vexed to see his nose as it is. Thus, where bad qualities stand in the way, what is true seems hostile to us. What is a diamond to a blind man ? It is just like a flint. Tuka says, A dog goes on harking, because he does not know the right time to bark. 1077 A HINT is enough for a mettlesome horse; one must take a thorny branch to a rough pony. What else can I say? Lay this one thing to heart. I am no quarrelsome fellow to seize you by your garments. Tuka says, You turn your backs on me and let your heads hang down in silence. 1078 I F a flower is fragrant, that is no reason to crush it in our hands; if a child is handsome, that is no reason to eat him. If a pearl is lustrous, that is no reason to lick it; if we hear a musical instrument, we must not open it to find the source of the sound. If the past has made us what we are, we must not pursue pleasure. Tuka says, Let us show the secret truth to mankind. 1079 W HEN man has really eaten, he shows it by belching, otherwise there is nothing but idle straining. One may talk of food, whether he has eaten it or not; but without some real taste words are dry chaff. There are many dainties made of wheat; but let us not merely pretend to eat them. Tuka says, If you have a bracelet on your wrist, it would he absurd to look at it in a mirror. 1080 I F a thief counsels a thief, he will teach him his own trade. If a woman goes after a whore, she will become like her. Tuka says, I fear for what will follow, hence my anxiety. 1081 A BAD man stinks like poison: avoid him 1 Hear my words, you that are good: avoid him ! Speak not to him ! A bad man is filthy within; bis speech is like the impurity of a woman. Dread a bad man as you dread that; he runs about like a mad dog. A good man dwells not with a bad man; I bid you flee from his country. Tuka says, How often must I tell you? A bad man is hell incarnate. 1082 C ONCEIVE one at dinner holding his nose like a man at stool ! If a man acts so, it shows he has no sense of his own. People go on making plans and upsetting them ; why ? Nobody knows. Tuka says, xou are weighing milk against buttermilk! 1083 I F one wears the jewel of Krishna at his throat, and his speech be impure, be he man or woman, his true name is whore. If she brings no gift in her hand, if she wears not the bracelet of a stout spirit, such a whore is cast out by the saints,, they shave her head and put her to shame. Tuka says, She fails to reach the standard and sinks into misery. 1084 I F a man loses his courage, a woman may strike him; then no efforts can recover his authority; it is vanished. If the spirit is crushed, it cannot be renewed by any exertions. Tuka says, If a man’s courage is crushed, there is nothing left for him but lamentation. 1085 I F a Vedftntin rejects the existence of bis own soul, he is guilty of slaying his teacher; the lesson that was taught him is in vain. That which was whispered in his ear he proclaims to be his own shape. If he still harbours enmity to created things, then his knowledge of Brahma has been stolen from him. If he repeats the words he has been taught, but nourishes self-will and anger and speaks the language of praise or censure, then, says Tuka, he wastes his speech. 1086 W HAT pleases us is death to the world. Others reject faith and live by appearances. They never heard what truly profits them; therefore they go drifting from door to door. They praise or blame according to fashion; they follow other people’s lead. Tuka says, They will not listen when they are taught, they go running to hell. 1087 O NE who duly bathes and prays oft destroys his merit by the food he eats. His gain and loss are equal; his income and expenses are the same. The labourer's capital remains just his rope and sickle* Tuka says, A wasteful man will never procure God. 1088 A VICIOUS husband will not trust even his wife’s brother; he will not trust his wife with him. A man of evil intentions is a thief himself and says other people are thieves. TukS, says, A man’s confidence in other people depends on his own desires. 1089 A S a prostitute has pimps to go before her, so the companion of the base is base; when one such man rubs against another, then tire breaks forth. Tuka says. We shall cut off their noses, or they will teach others to be like themselves. 1090 A N unlucky man will mistake a treasure for snakes and scorpions and bits of charcoal; where there is a blemish in the eye, a bright object will look dirty. When you are dizzy yourself, you will see trees and rocks whirling round you. Tuka says, It is your own sin which bars the way to your advancement. 1091 H E who takes his part is like him. He comes to sorrow and gains nothing by it; he imprisons his ancestors in the gaol of hell. The king who hears of it, and punishes not the wretch, is a scoundrel himselfTuka says, His food is like the lqiuor of drunkenness. 1092 H E who speaks thus is surely the son of a shameless mother; he utters not the name of Govinda, he is ever blaming others. How shall he fail to repose in hell ? Tuka says, How shall the knave fail to be punished ? 1093 H E who is void of moral conduct and of faith; who brings evil on others or cavils at them with superior wit; he, like a dog, pollutes sweet food when he touches it. Tuka says, Would that he had died on the fifth day ! 1094 Y AINLY his mother bore him in her womb; she brought forth the handle of an axe; why did she not stifle him at bis birth ? She begot a mischievous being, a pollution to his forefathers. Tuka says, The mother of an impious man goes to hell. 1095 D O not jest with me; I am no weaver or spinner. Sit still and renounce your pride; go and blacken your face for shame ! Your jest will not pass here, nor other low tricks of yours. Tuka says, The servant of Hari knows how hollow pleasures are. 1096 O FT-TIMES there are children born in a family who ruin their forefathers, whose treasure is idle talk and thievish habits, and the family shares it; the earth is full of pain beneath their weight. Tukft says, They waste their lives like brutes. 1097 L ET them go on barking, if they will; we must not learn their ways. A man of true faith should refuse to believe in the wicked. To the best of our power we must make the scoundrels ashamed. Tukft says, It is no sin to harry them. 1098 T HE father shows his gold; the brokers settle the price of his daughter; such is the fate of religion in this age; the holy are degraded and the unholy are strong. The twice-born have forgotten their rules; they are turned slanderous and thievish. They conceal their books and the marks on their foreheads; they put on trousers and shoes. They sit down on their trestles and harass the people, if food is not given them. They write accounts at bania’s shops; they live by dealing in oil and ghee. They become servants to the lowest of men; if they fail in their duties, they get beaten. The Bftja oppresses his subjects; the warrior class oppress the wretched. Vaisyas and Madras are naturally a low race; but what of these ? They are all mere show; within they are black, without they are bright. Tuka says, O God, why sleepest thou? I cry unto thee ! 1099 TTE has killed a Brahman; he has killed a Xl cow; he has committed other sins.” Such are the praises bestowed on him, the empty fellow who has sold a daughter. He has taken the price of human flesh, therefore men cry out against him. His lust of gold is equal to all sins together. It is a sin in me to name it; my tongue trembles at the words. Tuk& says, Why does not the pander beg a piece of dry bread ? 1100 T HE man who reflects not is like an ass; he carries his knowledge like a log of wood. He loves disputation; he loves filth, and leaves the high roads for it. Possessed though he be of wealth, honour or age, he does but scatter the filth that olings to his feet. Birth or family will not redeem a cut-throat. Tuka says, Why do you vainly carry the marks of religion stamped upon you ? 1101 I F a man has a wife and child dying of hunger and gives himself out publicly as a great man, what could he show people if he took them home ? He would have to creep away ashamed. Tuka says. We can tell a fellow like that; worldly people may be deceived but not we. 1102 A REVILER of the Vedas is not of pure seed; know him for a low caste man. He who credits not the Vedas nor heeds the speech of the wise, Tuka says, his pleasant words are like sweet food mixed with spirit; touch him not. 1103 A DOG cannot tell a guest from a thief or a beggar; when it catches sight of either, it barks wildly at him. It is no use teaching the creature, your words are wasted. Milk makes him siok, but he eats filth; he will not give up his own hajbits. Tuka says, What use is it to praise or blame a scoundrel for conduct which issues from his own thoughts ? 1104 T HE foal of an ass ohanges its form every instant after it is born; even such are vile men; their minds are unsteady. It looks well when it is boro, but as it grows its shape is spoiled. Tuka says, As it goes braying about it cannot tell the right time from the wrong. 1105 A KANARESE woman has married a Maratha, neither can understand the other. Treat me not thus, O husband of Lakshmi; grant me to live in the company of the saints ! She calls to him, " Illi ba ” (Come here); he runs away, saying “ She is swearing at rne ! ” Tuka says, Where one is unsuitable to the other, there pleasure is turned to vexation. XXI Crue Worship T; Referring to Outward Observances 1106 C OME to meet him, if you will; follow me, follow me ! To-day, we will feed you till you say “Enough/* Come softly, come softly; do not speak to each other. Tuka says, Leave the husks; don't fill your bellies with them ! 1107 L ET us wave lamps round the Lord of Pandhari; with devoted faith 1 have come to seek protection at his feet. He who pervades the universe, whose form passes comprehension, he has come to dwell in the house of the cowherd damsels as the child Krishna. He whose original form is void of qualities, he has displayed himself; he is the Panduranga who stands on the brick. O wonder ! for his worshipper's sake he has assumed a shape; he wears an anklet to make known his claim and boast. We have waved a lamp round him to beseech a gift. We have exhausted speech in singing his praises. Through the spell of faith and devotion, thou art rendered merciful, O God. Tuka says, We cannot comprehend thy ways, O Panduranga. OUTWARD OBSERVANCES 1108 T HERE is a pleasure, the very essence of pleasure, standing in the courtyard of Vishnu's worshippers; there stands the altar of the tulsi plant; the enclosure is washed with cowdung, and painted and hung wit!) garlands; he looks on the ceremonies, and dances. He wears his jewels unchanging, his sacred emblems, and garlands of tulsi about his neck. His name is a stream of nectar in the mouth; the dust of his feet sanctifies the head. Tuka says, Liberation never enters the worshipper’s mind, for it seeks to take hold of him. 1109 I HAVE seen thy form, standing hand on hip; therefore my spirit is at rest; I am minded not to leave thy feet. I sing of thee with my lips; I clap the cymbals; I dance in thy temple full of happiness and love. Tuka says, In comparison of thy name all this world is worthless. 1110 T O-DAY is a holy and welcome day; the Dasra is here; observe it well; it is an auspicious season. Raise a cry of acclamation; take Hari to your hearts, great and small; I bid you not to be slothful. Come, women, come; Hari has stepped forth to cross the frontier. Run and take lamps and wave them round him. Let us wave them round his holy face; let us place his feet upon our heads. Good fortune has visited us in our own houses. Ere we quit this body of ours, there is open to us a happy season, that cannot wither. “ Then ", says one, “ seeing what a time this is, let no one stay to look round her. Leave every other task and accompany Hari.” Take these words to heart in every way; do not neglect what you hear; you will never see nor dream of such happiness again; if you neglect it, there will be nothing but lamentation left, nothing but a legend of what is lost. Those who lose him will be infinitely wretched; you may be sure of this; never will return this chance of immortality; be it known to you, or sad destruction will follow. He for whom Brahma. and the rest went mad, to secure whose leavings of food the gods entered the water, and became fish; he in half of whose frame dwells Lakshml, the mother of the world; he, says Tuk&, has come without an effort of ours. 1111 W E have laid foot cloths on the earth, and the garlanded one walks thereon, imprinting in red hues the tread of his delicate feet. Adore, all of you, the dust of his feet, who made the bridges of stones swim in the water. Make room for him, stand silent in your places; be dumb and utter not a word 1 Tuka proclaims the season; halls and porches and doors are opened. 1112 H ABI has entered; jaause a moment; be patient; the fruit will follow. Be not in haste; listen to me; sit still for a moment ! The S d is shampooed, water is brought along, he is thed, and Bhavani dries his person He is clothed in a vesture of golden stripes. Bakhumai supplicates him; now the feast is served, let him go to his seat. The feast is over; be has cleansed OUTWARD OBSERVANCES his hands; Narayana gladly reclines to rest. Tuk& says, I tell you the tale now, as many men have told it before me. 1113 ~VT“OW the time has come for the final prayer; _1_N be vigilant all of you ! Raise a shout, cry upon him with sudden speed, clap your hands for the Lord of the world ! If you aie without doing this, you will not reach his feet. Tuka's brother says, But little time is left us. 1114 T IJKA has risen and gone to his own place; God remains within the temple. O wondrous consummation ! The master’s orders confer repose on the servant that obeys them. Hari sleeps on the eternal serpent; there no desire is left unfulfilled. Tuka has sent every one outside, teliing them that god is asleep. 1115 I HAVE waked you with noisy cries, for I know not how to dance or sing. I am no more ashamed or afraid or anxious for my belly’s sake. Sit down, for you are tired. We will rub your feet, O generous one; your body is hot. We will make you feel the wind. One delay follows another; how can I describe it? A mother should feel no anger against her child. Tuka says, We will call together all the children and the cowherds and meet you and cry upon you. 1116 L ET us take lamps and wave them round the consort of LakshmI. To-day my vows are fulfilled; blessed is this day ! Attend, young maidens, all of you ! Tuka clasps his hands as he stands near him. 1117 D O you go into your own temple; I return home. O Vitthoba, love me still I I will continue at thy feet. My spirit serves thee, though I return to my own village. Tuka says, Perchance I shall miss the way and come wandering back to thy feet. 1118 A RISE, all of you; Narayana is arisen; the sages of the three worlds rejoice. Raise a shout of acclamation, with the sound of drilms; make a noise of tabors and cymbals and stringed instruments. Fold your hands and behold his face with reverence; lay your head at his feet. Tuka says, Ask whatever you desire; tell him your own joys and sorrows. 1119 T HEY, who eat and take betel on the eleventh day, enjoy as it were the excrement of dogs; such an one is the vilest of all men. There is no ordinance supreme like this; they who observe it duly, who sing and listen to the praises of Hari, they become like Vishnu himself. He, who eats betel on that day, eats an unclean thing; he ’shall fall into the power of destruction, he shall find no escape. He who dallies in bed with a mistress shall contract wasting illness, life-long and violent. He who attends not the service of Hari's praise and keeps others from going, know that Meru is a molehill compared to his guilt. Tuka says, They fall OUTWARD OBSERVANCES 359 into Yama’s power, and he torments those who hec'd not the eleventh day. 1120 W E will sing and clap our hands at the scene of thy worship; we will dance with spirit, careless of the world. Mightiest among the mighty, you are our champion; from you proceed worldly wealth, salvation and mystic powers. We will shoot an arrow of speech unerring, irresistible; we will crush all impediments. We will break the head of time and death. Tukft’s brother says, We have no fondness for life, not even for our own life, much less that of others. 1121 Y OU do not lose anything by listening to the praises of Hari, or uttering them yourself; by visiting the temple and worshipping God; by pilgrimages to holy places or observances of religion; by visiting the saints or by purity of conduct. Tuka says, Whether you have faith or not, you do not lose anything by exerting yourself. 1122 I F you make another observe due rites, half the merit is yours; if you deter him, both of you go to hell together. If you and your friend are righteous, men will honour both of you; if you consort with a thief, no one will spare your life. You give the weapon yourself, you cause your own destruction; you should know the folly of this and avoid it. Send men on pilgrimage and pay the cost; give no imaginative sympathy to thieves. Tuka says, Do not depart from the path of pilgrimage, observance, sacrifice and devotion. 1123 W HILE you are worshipping God, should saints visit your house, you should put the gods on one side and worship the saints. The Salagrama is an image of Vishnu; a saint may belong to any caste. Tuka says, Vishnu's followers increase the opportunities of devotion. 1124 I WILL become a beggar, a pilgrim of Pandhari; this is my chosen path, Vitthala's name alone. Even thus will I worship, by falling at the saints’ feet. Tuka says, O God, I will perform that simple service. 1125 T HE crowning pinnacle is set upon your work. I worship you under the thousand names. Truly the harvest is ripe; it stands thick and plentiful. Nar&yana, the final gift has fallen to our lot. Tuka says, Our bellies are filled; we are saved from the cry of need. IT; Inner Qualities are more than Outward Observances 1126 E VERY action should be offered to God; this is the only worship that reaches him. Every action is perfected by this rule of conduct, that the worshippers are members of God. This is the one secret; this is the message of religion. Tuka says, It is true; it is true; three times I say it is true. INNER QUALITIES 1127 W HAT true worship is performed with earthly pomp ? Let us light lamps, to show the way to Vaikuntha; all treasure is stored up there. Why should we perform an idle task with perishable things of earth ? Tuka says, Be my escort the people of Vishnu. 1128 I NWARD contemplation is the chief worship that should be paid him. All materials of worship are sinful; to relinquish all plans is true sweetness. In obedience is true piety; O knowing ones, know this secret. Tuka says, This attitude of the mind never wearies and is easily maintained. 1129 T HE platform is filled with seats; we have sent for the ancient mistress of our line; the mistress of Vaikuntha comes running swiftly ; Come to the scene, dear lady Vitha, with your purple lustre and keen eyes; when shall I behold your sweet and holy face ? We offer thee for incense our faults of ignorance and passion; we dedicate to thee every power of our souls. Make thyself all ready, and come running speedily. We will slay thee our own hearts for a victim; we will offer thee the thirst of desire and passion. We have prepared our loving faith as a portion for thee to eat; we have tilled the dish and called loudly upon thee. For drums thou shalt have the sounds of the heart in holy rapture; come thyself and enter among us; take the presents that are offered thee; heal Tuk& and make him whole. 1130 I HAVE purified the temple in my house; pledges are my store and sincere faith. I have made for thee a garland of the mind’s three elements; I tell you my vow and my desire. My God is present at the scene; he dances amid the crowd of Vishnu’s followers. He pervades my frame, yet he keeps our two beings distinct. O man, you have your own treasure within you, but yon have forgotten the place of it; the foolish inmates of your breast have spoiled and corrupted it. Now no one knows the truth save my God alone. We must be blind and forget the place before we need to search. She gives eyes to the blind; limbs to the lame; children to the barren; our lady Vitha fulfils every vow. How many are the feeble of the time gone by whose riddles she has unravelled ! Tuki says, It needs no time, no time with you; fulfil my desires and then lead me to perfect bliss 1 1131 I HAVE framed my desire, do you attend to it; let your hand set me free from fear. If I am afflicted by other and evil spirits, my duty will be to repeat your name. Come to this unequalled scene, which I have prepared for you. The name of Hari rises aloft, mingled with cries and the clash of music. We bow before thee, God of Gods, Lord supreme; come running, O merciful one, O master of delight, in whom I delight 1 Delay not, for all is prepared 1 Tuk& says, Come thou, who art our ancient goddess ! INNER QUALITIES 1132 T HE temple in my house is pure; it belongs to no other than thee; no one need seek the like of it in the three worlds. Come throw yourselves down before her, put up some prayer to her ! She will sweep you clean and drive out the demon of the world. Amid the tumult of lust, the prison of the three qualities, if the name of Hari falls on the ears, she stands up. Though the spirit of self lay hold of a man, with lust and rage and spite, yet they flee away when love tills him; they vanish altogether. Though affection and fondness have harboured within you, yet they vanish with one impulse when they behold this scene. Tuka says, If you give him faith, all doubts will be cleared from your mind; you need not go wandering elsewhere. 1133 W HEN raw thieves go forth to steal, they behave in strangers’ houses as though they were in their own. They gain nothing and get themselves into trouble; they lose their ears and hands and feet. A foolish fellow succeeds in nothing; to him the injuries he receives are pleasures. Tuka says, If men know not the secret, the fruit of their actions overtakes them. 1134 A LL my religion is the name of Vitthoba; I perform no task save to utter it. What knowledge have I ? The saints have been sent by God; therefore they show their kindness to me. Tuka says, What authority have /, to make known this path to men ? 1135 Y ITHAI steps forth: let her influence travel on; cast out the deities of the past; wrench your neck with a jerk. The only warrior goddess has entered your body; she will drive out all disorders. 11 Tell my devotee to worship me with faith; if you slay for me a shaggy ram y you have offered me complete worship. If you are obstinate, I will not visit the spot. 1 ' Tuka says, She visited our ancestors and has come into the family; worship her, all of you, waving round her a tray of lights. 1136 I HAVE made him jewels of speech to adorn his person, thus I have worshipped the Lord of the universe. I have made a dainty meal of faith, thus I have fed Narayana. I have given him the activities of my body for water to wash his hands; for a purification of the mouth i have offered him my mind; I have given him choice betel nut of my delighted senses; I finally have crowned him with tulsi leaf. I have made him a lamp of devoted faith; I have given him my body for a seat. Tuka serves his feet in silence; he has laid god to rest within his house. 1137 B AB HAL and rui plants are not trees of wishes r for they grant not the fruits of desire to mankind; there are many cows and buffaloes and goats, but the wishing cow is different from them all. Tuk& says, If God will show himself, it will be a supreme merit to have met him. INNER QUALITIES 3G5 1138 I HAVE no desire to make a request; I need not restrain my tongue. I will not praise what is worthless, through any private desire. We ought to take our share on the books, as every body knows. Tuka says, What sort of service, O God, is due to the master here? 1139 W OBSH1P ends in peace; we exhaust ourselves by seeking something more. You know this, O saints; you have pronounced the true rule. We must endure cheerfully whatever happens from hour to hour. Tuka says, I place my head at your feet, O saints. 1140 I HAVE supplied the needs of all creatures; I have given away all my estate. All times are pure to me, day and night. I have seized the holiest of all moments. I have visited holy places, with ceremony and sacrifice; I have duly observed all pious rules; I have received the reward in full; 1 have offered all to the infinite one. Tuka says, Now, 1 speak the unspeakable; body, speech and mind have vanished from me. 1141 T HEY are worshippers who are heedless of the body, and have foiled the snares of desire. They have sought their pleasure in Nir&yana; wealth, people, mother and father delight them not. At the end of all things, Govinda is behind and before us; he suffers no trouble to oppress us. Tuka says, You should forward those good actions which help mankind; if you terrify men, you will go down to hell. 1142 H E is God’s darling who knows the delights of adoration; L will heed no other, be he wise or learned. Whoso poises his thoughts on God's name and form, his slave am I. Tuka says, He is pure who knows the nine forms of worship. XXII Cbe m of Images in Worship 1143 J UST beyond us we see that purple lustre ; how glorious ! with his nohle crown of peacock feathers stitched together. As you look upon him, fever and illusion vanish; adore then the prince of the Yadavfis, the lord of Yogis. He who filled with passion the sixteen thousand royal damsels, fair creatures, divine maidens, he stands upon the bank with the lustre of a million moons; it is fastened in jewels on his neck and merges in the lustre of his form. This God who bears the wdieel is the chief of the Yadavas; him tho thirty -three crores of gods adore; the demons tremble before him; his dark blue countenance destroys sin. How fair are his feet with saffron stained ! How fortunate is the brick that is grasped by his feet ! The very thought of him makes tire cool, therefore -embrace him with experience of your own. The sages, as they see his face, contemplate him in the spirit; the father oi the w T orld stands before them in bodily shape. Tuka is frenzied after him; his purple form ravishes the mind. 1144 T HEY form the Lord of creatures in clay, but what other name can they give to clay ? The worship of Siva reaches $iva; the clay remains within the clay. Thus the saints worship us, but God receives the worship. We are the servants 368 the use of images in worship of the saints; we desire not the rank of saints. We have formed a Vishnu of stone, but the stone is not Vishnu, the worship of Vishnu is offered to Vishnu; the stone remains in the form of a stone. We have formed out of bronze the mother of the world; but the bronze is not the mother. She* takes the worship which is offered to her; the bronze remains what it was. Tuka says, The highest bliss exists in the perfect alone; O sir, he to whom worship belongs by right, he must take it; we remain no more than stone images. 1145 I F men are habitations of God, we should fall at their feet, but we should leave alone their habits and aims. Fire is good to drive away cold, but you must not tie it up and carry it about in a doth. Tuka says, A scorpion or a snake is a habitation of Narayana; you may worship him afar, but you must not touch him. 1146 B RAHMA dwells in all things; there is no place void of him; then how can you say an image is not God? If men have no faith, how much exS lanation is needed to move them ? They are infiels by their own inclination. The faith which inspired the utterances of the saints finds no approval from contentious men. Tuka says, Possessing not the strong faith of the saints, wicked ones have brought charges against God. 1147 D ESTINY has brought and bestowed on me the heart of this world. Heartily have I embraced him, with firm and concentrated faith. 1 have induced him to reveal himself; he stands upright, close at hand, and easy of attainment. Tuka says, I have made him my servant; he has descended at my speech. 1148 T HIS merciful God will show himself to each in a form that each can comprehend. I have embraced the feet on the brick, where the embodied and unembodied gods dwell together. He is like sugar that is altogether sweet; if part of it be set aside, it is not found defective. Tuk& says, Whatsoever I do, it is Hari on whom the experience rests. 1149 I HAVE sought out every sign; I have brought him before my mind. I have beheld the prince who dwells at Pandharpur. If we follow him, what shall we lose ? I have seen those even feet; they are set within my soul. There is no ceremony needed save to see him; meditation will effect all; you need observe no holy seasons. Tukft says, All foulness is cleansed away at once; men are purified and dance on the pebbly shore. 1150 I F the mind remembers the father of wisdom, the consort of Lakshmi, what does it need more ? Who would share his mind with any other thoughts ? P&nduranga is the perfect sum of pleasure. We will sing and dance in time and clap our hands; there is bliss among the company of 370 the use of images in worship Vaishnavas. In a single pore of his body there are infinite worlds, yet we simple people have brought him upright before us by faith. We have treated the world as false; before us are no more fetters but true liberation. Tuka says, I have found repose through the might of him to whose name I hold myself subject. 1151 W E can now satisfy our desire to sing his praises and gaze on his form. Excellent is Panduranga, our dark blue god, lustrous and lovely. He is the essence of all bliss; his face is a treasure of perfect attainment. Tuka says, Doubt not there is no limit to his joys. 1152 N EITHER the Vedas nor the Srutis know thee, nor any save us faithful worshippers. We love to see thy visible form; this is our reward, O Lord of the senses. Faith gives us strength; we will set you in our hearts. Tuka says, You stand watching; you will come to our cry. 1153 W E do not ask for milk, with the strong elements in it; but give us at least butter milk to help us; we ask not for food, but give us at least water freely. Tuk& says, Give me something visible to pray to; let some one fulfil my helpless desires. THE USE OP IMAGES IN WORSHIP 371 1154 T HEBE is none but thyself can describe thee, none in the three worlds. The serpent of the thousand mouths grew weak and weary over the task; every one of his tongues was split into two. O Nar&yana, inapprehensible, invisible, unlimited; infinite, unemboaied truth and intelligence ! Thou dost assume name and form at thine own desire; thou dost assume name and shape responsive to our own faith. Tuk& says, If thou wilt show thyself, then, O Nar&yana, we shall know thee. XXIII false Religions Observances 1155 W ITH their straining eyes and painted features they dazzle the beholders, they tell their disciples they have attained union with Gcd; it is all a false uproar, they are cheating them. They light lamps and close the room about them; they convey their instructions in the night time. They Adorn the floor of the yard with pictures and spread a clean covering, and describe their mystic figures; they hang up a curtain and set lamps in the four corners; they sit in quaint postures and go through motions with their hands. He says, “ You must offer the gods a dish of rich food, many kinds of delicacies; the discourse is over; eat now a morsel." They rinse their mouth with liquor instead of water. He has made his living by his false doctrine; he ruins the faithful; he calls upon them for a vow, and bids them cry, “ O teacher, O teacher." The pure truth he has drowned; the noble character of a teacher h£ makes a means of self-indulgence. He has extinguished all the rules and drowned the Veda; the admonitions of the Sastras he has swept away. He practises not the concentration of yoga, nor control of the breath; he abandons all rules of conduct and austerities. He has done away with renouncing the passions, and confounded the worship of Mari; degenerate wretch, he has increased sin. Tuki says, He and his office descend into hell; he brings his ancestors down into the pit. 1156 A BANDONING Hara and Hari, they put their faith in worthless deities; listen how they have brought God and piety into contempt. They wear strings of cowries on their necks and carry a filthy wicker basket; they wander from door to door with their chains about their necks; they are dogs in human shape. They paint their faces with vermilion and gnash their teeth; they carry Satvi’s lute. They worship the monstrous belly of GaneAa and the elephant's brute trunk. Their idle desires have led them from the path; their faith and worship are false; such are they, says Tuk&, who worship any other than Vishnu and Siva. 1157 I F we love the Lord of Paodhari, whom shall we call God ? I feel deeply ashamed to call any other God. Who would throw away the diamond and pick up flints? Tuka says, So it would be, to abandon a leader like Hara and Hari. 1158 M ANY have been lost through not worshipping the Lord of P&ndhari; they worship the greedy and false gods that beg and pursue men for food. They have forgotten the lord of all men. Tukft says, They fall at last into the hands of Yama. 1159 T HE mother of the fUktas is a sow, that eats ordure in the street; it is her nature to do so, and she runs after it. The mother of the Saktas is an ass, braying from door to door. Tuka says, They are the children of an adulteress; it is culpable even to speak of them. 1160 H E who worships the female energy is verily moulded out of sin; O P&nduranga, let him not contaminate me ! He is lustful and wrathful, a drinker of spirits, delighting in every vile offence. Without hesitation, says TukS, he commits sin of any kind. 1161 P RINCE and subject alike are perverse, where a Sakta makes bis dwelling in a land. There is a rank crop of misdeeds; piety is a beggar in the village. The land bears no harvest, it trembles beneath its burden; the winds disperse the clouds. Tukft says, Suffering of every kind comes joyfully to dwell there. 1162 I N a region where an ass of a Sakta dwells there is a heap of sins. He has blown good conduct to the winds, and bidden the senses rage unchecked. If he conceives a passion for a woman, ho repeats her name with fierce incantations. He is a drinker of spirits, a low wretch; his mind is a pit of uncleanliness. He is not ashamed, for all his beard, to sing the praises of a harlot. Tuka says, The cursed woman will take him to herself at last I 1163 T O procure intelligence of past, present or future is an achievement of worthless people. We servants of Vishnu ought to contemplate him; what is already ensured comes to pass in the course of fate. To practise magic, to trade for reputation, it puts a distance between us and Narayana. Tuka says, This world is overpowering; the eight mystic powers are a grievous burden. 1164 I F any speech leads you into error, you are deceived in making friendly or affectionate use of it. If the Yedic rule enjoins it, then it is necessary; hut much of it is an evil. The fetter of fluent speech is altogether mischievous. Tuka says, It is well to put it far from you. 1165 T HEY cut the throats of others, there is no end to their cruelty; poor wretches, they are running into debt, they will have to taste of hell They paint a red stone to make a god; they promise an offering to it. Tuka says, This is mere child’s play; they would cry out, if others hurt them but a little. 1166 QJOME are helpless through ignorance; others JO are carried away by knowledge. It is clear that a dumb man cannot speak; but what use is a talkative man? There is a hindrance in each direction ; a well on one side and a tank on the other. Tuki says, Your past history keeps the truth from you. 1167 Y OU pay entrance-money, and store up sin, in looking on boys disguised for the stage. If you listen to Hari’s ministers singing his praise, there merit is secured in growing measure. If some one in Hari’s part steals boy’s clothes to show the theft of the cowherd damsels, the sin is that of incest. Tuka says, Such is the world now-a-days; people love the outward show, they have renounced service and piety. 1168 "VTO one has ever praised a vicious character, -L.N for we have venerable rules descended from the past. If we cite in our defence examples of man’s weakness, we employ a false agreement. 11 Spirits " and 11 honey ” are names similar in form; but the name of the one does not justify us in drinking the other. Tuka says, I borrow these thoughts from others; I scatter them abroad like rain, to fall as they may. 1169 T HESE gods and goddesses smeared with vermilion, ; who could worship such masters ? They cry out for their bellies’ needs, and demand a handful of sin. They worry others like beggars, for their own sakes; what can they give to men ? I have known what it is to wait on them; it is in truth a base and vile inclination. A slave can only promise hospitality, but a master will offer it with his own hand. W ords of compassion, designed for the moment, are all an empty show. How much water can there be in a rivulet ? ; not enough to wet the lips or satisfy the desires. It is all weariness, from beginning to end, even if it ripens through long penances to fruit. They keep their faces covered with red paint, and wear a heavy garment upon them; they punish themselves with cracks; only beggars call such things gods. Such is not Narayana, nor Janardana, who pervades the world. Tuka says, Meditate on that God, all others come to worship. XXIV Our Attitude towards traditional forms of Worship 1170 A MID all the elder goddesses whither should worship be directed ? If you embrace faith, they vanish away. Things may look like each other, when they belong to different purposes; if you go to the bottom, you will see that these beings can bear no strokes from aboveThe chief honour belongs to one at the head; the rest are esteemed according to certain rules; there is a scale, as when large and small vessels are arranged in a pyramid. Tuka says, Go on worshipping them: no one can be angry with you; they will diffuse light in their own proper places. 1171 Y OU should not even listen to unholy words. Whoso contemns the story of llari, a wasting pain shall fall upon him. His caste may be high, but he is a vile and sinful wretch. Tuka says, He is as sinful as an unfilial son. 1172 T HIS way leads to every stage of salvation; the highest worship is that of God manifest. The form that is cherished in our hearts displays himself when he perceives the purity of our faith. TRADITIONAL FORMS OF WORSHIP 379 The name of Hari is seed and fruit; the perfection of merit and pious conduct. It is the key of all accomplishments, it dispels anxious care. Where thy name is repeated and thy praises sung and the servants of Hari lay aside shame, there a delicious draught is poured forth, the snares of the entangling world are severed. The signs of his presence dwell within us, God stations himself there; his powers come to visit us unbidden; there is no more birth and death in store for us. You need not abandon your own order of life, nor the pious ways that have grown up in your family; trouble not over anything but the one sufficient name of Vitthoba. Narayana, the Declarer of the Vedas, the unembodied Brahma of the Yogis, to the emancipated, says Tuka, he is the primal and perfect spirit, to us simple people he shows himself incarnate. 1173 Y OU cannot perfectly observe ceremonial rules, and if you fail in aught, you bring about your fall; but the list of names you may recite at any time; it is easily mastered by the simple and faithful. All forms of repentance lie at men*s feet when they glorify the Vaishnavas. Tuka says, Repeat his name joyfully; it brings no guilt. xxy Against false Ceacbers and Impostors 1174 F ALSE teachers have set upon me; now therefore what shall I say, O Vitthala? They are like an eater of onions who wishes for musk, and forgets that he is as poor as a beggar. They torment me with questions of things they comprehend not; though I fall at their feet, they will not leave me. I know nothing but thy feet; thou alone art all in all to me. Tuka says, Would a nail were driven through their lips ! how often must I speak to these quarrelsome disputants ? 1175 A HEBETIC may find God in his own soul, devotion in feeding himself, salvation in death. People are ruined by these servants of the flesh; they have made out the Vedas and Pur&nas to be false. They reason in their own capricious way, declaring that there is no re-birth. Tuka says, The penalties of hell leap upon their back; these rogues forget guilt and merit. 1176 Y OUB dress may attract compliments, but which of you is a true Brahmana ? Confess this to me, then I will present you to the saints. FALSE TEACHERS AND IMPOSTORS 381 You may be experts and skilled to perceive the merits and faults of people’s looks. Tuka says, You are guilty of sin, if you conceal the truth. 1177 L ISTEN not to such an one; the wisdom he discourses is like chaff, void of devotion. He extols the doctrine that seeks absolute union, he sets aside devotion; this is grief and weariness both to speaker and listener. Saying “ I am Brahma”, he nourishes his own person; we should not speak to such a disputant as he. If one turns from the Vedas, and talks heresy, the knave’s face is blackened when he meets the saints. If one denounces the love of God and the saints, he' is viler, says Tuka, than an eater of dogs. 1178 T HERE is no greater hypocrite than he who listens to the voices of the crowd. He will attain the dignity of strayed cattle; the servants of Yama will beat him on the back. Some in their own judgment are skilled in words, yet they interpret the Vedas differently. Tuka says, They do not concentrate their faith, hence their mouths are filled with dirt. 1179 W HEN a man has learned to use blustering words, his speech is like dry bread without moisture in it. Who will attend to such an one ? We hear him as though we heard him not. He goes from house to house professing knowledge, wasting his labour in pounding chaff. Tuka says to himself, How empty and hollow their minds are ! 382 false teachers and impostors 1180 A MAN who prates excessively and draws a single line on his forehead, while he is as tricky as an actor, such a talkative fellow is not a follower of Vishnu. He declares this and that man out of caste; he honours one and harries another. Tuka says, Such an one has nc compassion in him 1181 T HERE are men whose speech is sweet to hear; they talk philosophy, but in their heart they are worthless. Such cheating rogues are fit neither for this world nor the next. Listen, for 1 tell you, vou must not let this dust defile you. Tuka says, A bone sets the dogs quarrelling. 1182 T HEY call themselves saints, but no one sees it in their actions; who would put faith in such men? Their purity vanishes with the hour of trouble. In the rains, brooks look like rivers; when the flood passes, not a drop remains. A pebble, says Tukft, may look like a diamond afar, but it cannot stand the anvil. 1183 T HEBE is such an one as says, 11 Study my songs t ” This he cries as he goes from house to house; yet he knows not the outskirts of his own village; he feels ashamed if he leaves his own corner. He collects fragments from others' songs; by poetical devices he simulates pathos. Tuk& says, A man may wear the signs of devotion; alas ! this avails not before Govinda. FALSE TEACHERS AND IMPOSTORS 383 1184 H E knows not what is right; he is dragged along by the organs of sense; he continues prating in the words which he has learned. Such an one goes to hell himself and would take forty-two families and the world besides with him. He shuts his eyes and utters things unfit for speech; he talks idle nonsense to gratify his pride. Tuka says, I have scrutinized him; I know him for one who dances in imitation of others. 1185 T HEY grow long hair on their heads, and receive demons into their bodies; but they are not saints, there is no sign of the spirit about them. They assemble men and women and declare various omens. Tuka says, They are impostors; Govinda is not with them. 1186 I N this evil age men find their means of spiritual attainment in long hooka pipes; they accustom themselves to drink spirits and smoke bh&ng. They make speeches about union with God, but they discover a fast attachment to vices; disciples follow them in abundance; they have fat bodies, staves, and mortars for bhing. They love honour and wealth; they are full of high desires; they are filthy heaps of outward pretences. Tuk& says, I have rated them well and leave them now. 1187 W HEN the preacher is fond of money, the listeners are alarmed. They say, he knows FALSE TEACHERS AND IMPOSTORS not what he sings, he opens his mouth to get something given him. He is as greedy as a cat; he goes begging from door to door. Tuki, says, The measure and the sack are both empty. 1188 A SHOW. of courtesy on the face, while the disposition within is very different ; what is the use of such hypocrisy? It merely simulates sincerity in public. To prepare a banquet and to poison your guests would be to mislead them to their death. Tuka says, A Thug conceals his murderous trick; he acts courteously as though he were a respectable man. 1189 I P the preacher is fettered by desire of money and the listeners fearful of expense, the worship is all in vain; each party alike is greedy; they are both met together, but their attention is distracted, ; such is the case. The sack is full of measures, but all are empty, says Tuka. 1190 H E turns to worship God when he meets with good fortune, while his mind is set on unrighteous deeds. Curse his affectation of virtue 1 He pollutes his mind before he acts. He loves wealth, he heartily desires gain; he has no particle of the devotee's spirit. Tuka says, He gains neither one nor the other; his life is wasted. 1191 I P you have any doubts when you utter his name, you do not know his nature. Listen while I tell you of him with absolute faith; eat FALSE TEACHERS AND IMPOSTORS 385 joyfully what you have in your houses. One may carry the basket, the rosary and the marks of his sect, yet he is an impostor who deceives mankind. He extends his hand, for he has not renounced all; he shows people a stone and worships wealth himself. He soils his body with ashes and idly boasts himself the strongest man alive. He suffers desire to lay hands on bis neck to bind him. It comes and swallows him up. What comfort is there in ashes, in lying face downwards with uplifted legs? Such an one brings pain and grief on himself; he falls into bell, yet in his folly he will not run away from it. He has learnt to vociferate loud cries, and collect a crowd of women and children. He fouls his body and demands small coins; but all his efforts are wasted. To show people that he is the strongest man alive he stands up and takes a plank and breaks it, he rubs his knees and elbows and pretends be has hurt himself. They wear themselves out by these worthless tricks; they shave their heads for a pretence; unholy deceit lurks in their hearts; they pollute their bodies and gain nothing by it. Do not play any tricks with this dust and noise; take the fragrant powder of civet and sandal. You will enjoy the sweet odour along with others; grandeur that is paid for is a worse disgrace. By tricks like these men have brought pain on themselves, without winning either wisdom or power. They are smitten on their backs; their faces are darkened by shame, yet their tongue waters for lustful pleasures. Listen to what I Tuka tell you: break away from these tricks; learn none of them. Come, let us eat first to fill our hungry stomachs; when we are satisfied, we will think of outward graces. 386 false teachers and impostors 1192 Y OU may treat me, O God, as you will, but I will not call these men saints; for they have set their hearts on rule and wealth. Their desires have made them the victims of hypocrisy. Though they be Brahmanas, I shall hold them none such. They bear knowledge blindly as a burden. Tuka says, I shall not fear mankind in the person of such men, though I suffer for it. 1193 T HE sacred marks, the cap, the garland, all the furniture of God he carries for his belly's sake ; a vile burden. He wears in his ear the tulsi, the darbha grass in his hair; hypocritically he holds the end of his nose. As he sings the praises of God, he weeps and throws himself on the ground; tears flow from his eyes, though no true tears. Tuka says, Such is a deceitful impostor; Govinda is not with him. 1194 T HOUGH you lay hands on them and seek to prevent them, they go violently down into hell. No persuasion will move these slaves of women. They have wasted their lives; they shall come to utter destruction. Tuka says, O Lord of PSndbari, they bring a stain on thy worship. 1195 T HOSE who give or take money for singing God's praises go to dwell in tlie lowest pit of hell. They suffer the tortures of Bava, Rava and Kumbhpaka; Narayana takes no pity on them. There they cut them up with swords and roll them FALSE TEACHERS AND IMPOSTORS 387 on the hot ground. Tuka says, They shall not escape hell; they are caught in the grip of Yania. 1196 rpHEY practise worship according to their own _L ideas of pleasure and they say, 11 Narayana has enjoyed it." They say, 41 God is present everywhere, ” and they break their heads over the meaning of the Vedas. They are ashamed to hear the ascetic's gourd and to wear his patched clothes. Their desires are set on shawls and pots and money; they assert in every speech that these things are perishable. Tuka says, God will never come to meet such people, though they be re-born time after time till the end of the world. 1197 T HOSE who take and pay money for glorifying his name go both of them to hell. Make yourself fully into Brahma; remember the name of Kama without ceasing. Do not be carried away by a sweet voice, or you will go to visit Yama. Tuka says, He counts the world too little for a present; he stretches out his hands for alms; fie upon him ! 1198 C UBSED be their shameless trade, that look to the alms pot for support; Narayana pays no heed to such. They have no faith in the feet of God; their devotion is a vain outward show. They lead vicious lives; they have not offered their soul to God. They pretend to be weak and humble, and make mankind uneasy. In this, however, they are truly wretched ; that they destroy all confidence in themselves. What will the Lord of the 388 false teachers and impostors world not do for you, if you make truth your stay and support ? Tuka says, The secret is, clasp his feet closely. 1199 T HE belly with its disguises and its clamorous outcries sets us on praise and censure. Matted hair and ashes are a scandal when the mind has neither patience nor forbearance; they are like a decorated corpse, a dead and lifeless body. Tuka Bays, I speak of one who is passionate and goes on talking folly. 1200 H E keeps his wealth tied up, and goes about begging for pity; he entreats and harasseskindly people. This is the piety of a scoundrel, the persistence of a rogue; it ends in a sound thrashing. He conceals his god's house and pretends to have lost it; he howls and affects to bo worshipping stones. Tuka says, These are the tricks of a monkey; the obscene motions of a whore. 1201 T HE speech of a Thug is irreproachable; but his secret thought is how to ensnare you. How goodly he is outside 1 yet he is not sincere; he is a low scoundrel. He wears the mark of a saint, the head gear and the rosary on his neck, but he takes you aside in the darkness and strangles you. Tukft says, He is a rogue. 1202 I F a man talks of divine knowledge, while his heart is full of pride in wealth, what pleasure does it yield the soul to serve him ? Many in this FALSE TEACHERS AND IMPOSTORS 389 Kali age have turned saints to fill their bellies. Bare indeed, says Tuka, is the man before whom I fall down. 1203 H E presents the buttermilk to his pupils; he declares that the butter is Narayana, and therefore he swallows it. Such philosophers are as stupid as buffaloes, ruined by their desires; they preach purity to the world, but are no more holy themselves than Mangs. Victims to their lust and love of chatter, Tuka says, they are slaves of loquacity and lust; they wear an outer garb of ostentation. 1204 T HE world is ruined for this piece of knowledge, which is worth no more than an onion; lust and age and evil passions break forth. He demands money for worship; what docs he say to his pupil ? Tuka says, Where is Brahma in his doings ? They are a carnival of lust. 1205 O UR Gosavis profess that they beg no alms; they set their disciples to preachA stone boat is naturally heavy; how can it bear a freight. of stones ? Tuka says, They bring disgrace on their garb, though they try to play the part. 1206 W HOSO has not found his own true gain seeks to ruin those who sit before him. This mischievous trick of his will swell his heap of guilt; his purposes will hasten on his fall. When a man has to pass through what he has stored up for FALSE TEACHERS AND IMPOSTORS himself, what can God do for him ? Tuk& says, You should ask your way from one who is already going to the same village. 1207 S OME proclaim themselves teachers and collect a crowd of followers, who are not men but dogs, though they have neither a tail nor four legs. Adulterous and drunken brutes, they fatten their bodies. Tuka says, They are fully prepared to go down to the pit. 1208 T HEBE is no one who will save others; there are plenty who will destroy what is sound. We had a store of pure gold in the house; the goldsmith has destroyed it and made it into ornaments. Where there is moist, dark soil, and black seed sown within it, how could you get hold of the actual seed again ? Wheat is all the same by nature, but it is made into many viands, cakes, porridge and boiled grain. Tuk& says, Some people can make even poison taste sweet, while a bad cook will spoil butter. XXVII Krishna I.; Bis Birth 1209 K RISHNA is born in Gokula; the evil have begun 'to tremble. When Krishna became incarnate, from house to house there was great rejoicing. With great affection all sing his name; they dance for joy continually. Tuka says, Sin vanishes away; they call on his name joyfully. 1210 H E who has all the worlds within him, Hari, becomes a child in Nanda’s house. How great a marvel ! We cannot understand K&nhob&’s character. He who satisfies the thirst of the world is fed by Yasoda. He who fills the world, the husband of Kamala, the Gopls carry him on their hips. Tuka says, He enjoys the love of women and still he is chaste. II.; Bis Childhood, bis Cricks, tbe Complaints of tbe neighbours and bis mother's Scoldings 1211 A S Brahma sports among the cowherds, the girls fasten his throat to the churning staff* He runs up to Yasodi and asks for a meal; he runs after the cows through the wood. Tuka say 9, Ho is a cunning fellow; he feigns simplicity and comes begging to you ! 1212 T HE infant Hari is playing in Mathura, with anklets on his feet, necklace, girdle, and armlets. His mother looks on his face; her spirit cannot contain her joy, 11 Blessed are mankind today; Brahma has been embodied in their store of merit ! Sweet child ! Yet I waste my time in speaking so, ; child dearer to me than life itself! " Men and women of all classes gather in crowds; they forget who they are; mothers and daughters have forgotten their homes. They lay aside fear and all that belongs to it; hunger and thirst are vanished; even though they stay at home, their spirits are with him; eagerly each seeks to find a time to meet him. All delicacy, all care of their persons they have forgotten; there is no place for shame here; each forsakes her pleasant bed and runs towards him. Girl3, men and women, all are fascinated; women playing with their children have forgotten even them. Young men and maidens have lost all sense of themselves; when once they see him, they cannot remove their eyes from him. Enmity ceases among them; none distinguishes himself from others. Grief, longing for home, and sorrow are crushed and forgotten. Tuka says, He has filled them with joy like his own; my lord plays with affectionate joy in the image of a child. 1213 H IS mother sees him eating dirt; she ties him with a tether. He takes his net and blanket and stick; he strings his horn behind his back HIS CHILDHOOD and tends the cows. Great is the might of faithful devotion; God has become their child. Tuka says, As a reward for our devotion God comes running after us. 1214 T HE Gopis look and find the milk-pail upset; they say, 11 Nanda's boy has been thievish today; no one but be can have made this waste." Tuka says, I keep company with him; he has blotted from my mind the distinction of good and bad. 1215 W HEN the feast is set, Krishna begins his frowardness; the garlanded god mixes all the food together. 11 Give me each kind separately ! ” he says to his mother, and he claps his hands together and throws himself on the ground. 11 What a froward child you are! You mischievous boy, take something else ! ” Krishna says, “ I don’t want it ! ” “ Now what am I to do ? I must not beat him; he won’t be pacified, if I try to reason with him; I don’t know what to do. You have mixed them up; now separate them ! Why do you torment me ? " says his mother to Hari. So she makes him undo his work and puts an end to the confusion; he was pacified and sat up. O mother, you have brought him well to bis senses, laying aside your own pride. How one word put the trouble right! He covered the dish with his skirt, and restored all as it was before, separating each kind of food. His mother was amazed; when she grasped his intention in her mind, she says, “ There is no one like you I ” She rejoiced with overflowing gladness; she folded him in her arms and embraced him. A stream of joy was let loose at that feast. Tuk& says, O leave some remnant for me I 1216 W HAT do you need ? Why do you go stealing ? How often must I speak to you Hari, and you heed me not I You keep running away from me further and further, you unnatural, unmanageable child 1 I love you with a mother’s fond devotion; how long shall I suffer the blame that people give me. Time is ever passing on; you must learn to keep still, and set me free from blame. I am occupied with many tasks in the house; you run away, Hari, and escape my sight. I follow you up and leave no pains untried, but I cannot keep sight of you for a moment. O infinite one, I cannot love you too dearly; when I say so, do not vanish from my eyes I want no one with me, none but you, O K&nhoba, lord of Tuka, possessed of every attribute! 1217 F IVE or six cowherd damsels meet and complain to Yaioda. “Why have you borne such a thievish child, such a strange and impudent oreature? There is neither milk nor curds nor butter hanging from the peg; the pantry is empty. He has taught his mischievous tricks to our children, and infatuated our son's wives. Make haste and teach him better, or we shall lose our own -souls and have nothing left. All of us women will meet and plague him; you and I will cease to be friends. He pays no attention to other people's rights, or public opinion; he acts anyhow and goes anywhere. When we are not at home, he looks at and enters our houses; he kisses our HIS CHILDHOOD clothes and rolls upon the beds. He breaks the hanging pots and the vessels of milk; wo cannot catch hold of him. Now we neither love nor fear him; he pays no attention to us; if we can seize him, we will do as we like with him. We have put up with him for a long time; we never formed any plans against him,- because he is your only son." “ I will heartily bind his feet to a pillar so that he cannot stir; though you offer me gold or life, I will never let him go; I do not care what happens to me." Krishna’s mother takes him and hands him many a time to the cowherd damsels. 11 If you speak harshly to him, my child will grow passionate. Where he lays his hand, butter is formed and waves of nectar." When they saw Tuka's lord, all the women forgot their cruelty and themselves. 1218 T HE cowherd damsels meet and complain to Yasoda, “There is neither milk nor curds nor ghee left hanging from the peg; he collects the lads and comes in to steal it. lie carries it off smartly and eats it before our eyes. This is a trick of Hari’s, a trick of his; keep him away ; even if you are not ashamed of him ! If we catch him, you and I will have nothing to do with each other; you think it amusing and he enjoys himself. What are you laughing for ? Have you gone mad ? Shall we follow* your example ? The lad has misled our girls. How can we tell his naughtiness ? We feel ashamed to mention it. He soils his face with dirt and stands with his head covered." Then says Dasavanti, “ Bring him here and we will teach him ! He torments everyone at home and abroad; even the watchmen themselves. He gets into the big pot of foaming milk and eats the butter there." The milkmaids have met together and tied a halter round his neck; they fasten him to the stone mortar and tell him to be still there. “ Hal we have caught you, Hari I you won't go stealing from to-day.” They look at each other and laugh. They all went their ways; then Hari lifted up the mortar, and with it he broke the two white arjuna trees; a loud crash arose; Dadavanti was alarmed; she ran speedily to Tuk&’s generous lord and embraced him. 1219 ^TOW,” say the Gopls, “we will catch them 1M both and beat them, or they will never give up their mischievous habits, now they have found how sweet the milk is; we will shut them up in the house; we will look out for them without speaking.” Still, says Tuk&, a great band of Krishna's companions call out to him. 1220 A SB his tricks few ? No indeed, they are many and passing false. The cows are continually let loose and the little cowherds get into disgrace. They are always shouting after them; nobody can keep them in order. Tuka says, His mother often beats him at home. 1221 I HAVE often got into disgrace by joining his tribe of comrades. The son of Nanda has thoroughly shamed his parents' faces. They proclaim a bad name for me; they hide their faces when people complain of me. Tuk& sayB, How AMUSEMENTS WITH THE COWHERDS 397 many such fathers and mothers 1 have had in ages past! 1222 I WILL sing the tale of his frolics; he guarded his comrades and the cows; he stole the butter; he got himself tied by the neck; O Gopala, this is how you amused yourself ! He enchanted the cowherd damsels with the strains of his flute; let us sing of his merry exploits! His fond and coaxing tricks with his parents; let us recall and enjoy them in our minds. He crushes the wicked, he protects the faithful; thus, let us say, our master shows his might. Tukft says, Let us exalt him by proclaiming all this; let us dwell with him continually for evermore. Ill; fils Amusements with the gowberds 1223 T H £ father of the world calls Yasoda 11 Mother ”; he gives to his worshipper such portion of this love as he can accept. He remained apart and free from desire; he set the damsels longing. Tuk& says, The infinite has assumed a handsome form. 1224 H E tends the cows; he comes to our houses, time after time. If you utter his name, he is at your side; our mighty Krishna is very gentle. He leaves no want unsupplied; he says, all is acceptable. Tuka says, We desire him not to leave 1225 T HEY have compassed the mystery which BrahmA and the rest cannot comprehend. He plays on the flute and the fife, be runs after the cows. The leavings of his food, which god cannot obtain, fall to the happy cowherds. Tuka says, Great is my gain; I have found my mother. 1226 T HE cowherds say, “ Let us go to Krishna, and ask him for something; let us tell him our heart’s desire.” Some say, “ We will just be content to follow him; let no one stay sleeping at home; wake up, all of you ! ” Hari knows, but pretends not to know, and sits quietly in their midst; without hearing any words of theirs, he understands their wishes; he brings their secret desires to their lips and gives to each accordingly. Some say, “ We are harassed by earthly desires, yet the world gives us neither rice nor curds, but only whey to drink; we are wearied with tending our cattle, we want water and shade; let us fall at his feet and ask him to All our stomachs.” Others say, “ It is a small thing to ask for a bellyful; let us ask for buffaloes and cows and horses, for wealth and treasure and elephants; if we have Kanho for our friend, we shall lack nothing; we shall be rich enough to give all our servants bedsteads to sleep on.” Others say, 11 O children, who cares for these things ? A horse is no better than a donkey; you are sick of 'the disease of the world, which will not leave you even on your bier. We will take staves in our hands and with shaven heads we will wander at large through the forest.” Others say, 11 In the forest are many fierce animals; they will aevour your eyes AMUSEMENTS WITH THE COWHERDS 399 and tear you limb from limb; where is any one strong enough to protect himself and others ? Yours is a foolish choice; we will stay quietly at home.’' 11 When we stay at home, people will set us plenty of work to do; no one will like to see us idle, as well we know; we shall have to choose some occupation that pleases the public, and slyly amuse ourselves and our companions with pleasant games.” Others say, “ Will those good friends agree ? Men try to put down each other and get their own way; then mischievous games are set on foot and end in kicking; someone gets annoyed, then follows an uproar and kicks. ” Others say, 11 It is only children that spend their time playing. Is that possible here, where some are young and others old ? They all take offence when they hear another praised. Since dissension arises in company, we ought to avoid it by solitude.” Others say, 11 Where will you find solitude ? Everyone is busy making and giving up places; your proposals are waste of words, otay where you are, do not weary yourself with travelling; you have a load of actions in your bag that you cannot lay down. ” Tuka says, What is the use of all your tales ? Shall we lick up your words to satisfy our hunger? Let us wake up Eftnho and ask him for a morsel in our dish; then our friends are pacified and Tuk& is satisfied, because he has Vitthala’s name in his throat. 1227 W E accompany you Hari, because we have no shame to keep us in our due place. You lifted up a mountain, a splendid feat, and saved us I Now let us play no more; our cows have wandered away; it nas grown late. Keep back those stragglers, lest they go too far 1 When you jumped into the Yamuna, you saved us gloriously; verily we are shameless creatures, that we are not utterly afraid of this infinite one I When you were a child, you played with us, you ate fire and dirt like a child, but we want your >company no more in this guise. We desire now that he should surround and protect us. Tuka says, In your company no wish remains unfulfilled; you withdraw farther and farther from the wise and consort with the simple. 1228 T HEY run a race with the river; he satisfies them. He is so fond of the cowherds that he runs wherever they go. He commands the river to stand still; he says, “ The current is weary; take rest." This is why, says Tuk&, he carries the horn, the flute and the staff. 1229 T HEY beckon to Krishna, “ Come, let us play at a dinner-game.” The children are assembled in a fond and gleeful mood. He conceals the illusion from them; he knows his own secret; he pretends to be playing; he does not open his lips; he gives his attention where theirs is given. They have filled Krishna with unnumbered fancies; he pretends to approve whatever plans they make. Body, speech and desire, they are all entered into his form. They enjoy a solitary bliss with their masters. Know this, they all attended on Hari; he took them with him on his secret expeditions. He does not let their families know; he involves them in his thieveries; they pass the plunder from hand AMUSEMENTS WITH THE COWHERDS 401 to hand and carry it away. The children play together full of deep delight; they have left strangers behind them. There indeed is one in one; no difference of nature persists. Tuka says, There is Narayana alone. 1230 A FIRE broke out round them. “ O Kanho, what shall we do ? How shall we save our lives? Run, Hari, wc are in a fire! We do not know what to do in this fire: on a sudden we saw the flame overhead; when we turned round, we saw it, for we had been looking the other way; wo are surrounded; we cannot run away. ” Tuka says, You know what to do; do it, O infinite one t 1231 ** T7VEAR not; cover up your eyes. If God JU undertakes the task, there is no fear. ” “ We know our father is God of gods; he hides from us the miracle that he works or sets to work.” He, the pervading one, opens his mouth and eats up the flame. At the appointed time the cowherds look forth. Tuka says, Before now we feared without cause; now we have learnt that there is no distress by his. side. 1232 H ARI teaches true devotion to the ignorant; he puts aside sbame; he dances and plays the flute and fife. “ Come now, let us fall at his feet. He saved us amid the great fire; O K&nho, how did you swallow that vast flame ? We see no scar upon your face.” Tuka says, Why do you wonder ? He eats our offerings and that makes him strong. 1233 T HEY have arranged a game on the banks of the Yamun&; the cowherd says to his companions, “ Let us have a game at hala, stop wandering idly about ! Pick up your sides ; then nobody need complain.” Tuka says, Then Krishna makes his companion of him who can forget sesamum seeds and rice. 1234 K RISHNA does not force any one into the game; he sharpens the powers of the mind. O God, let us play together freely, to find you out by mutual faith. He comes and goes from time to time; they find their parts unconsciously. TukS says, Clasp him to your heart, embrace his feet heartily. 1235 W HEN he climbed up the kalamba tree and leaped into the Yamuna, they oried, “ Hari is drowned; shout for help ! ” His own household did not know the truth. We cannot see beyond the sea of the world, within it dwells the great poisonous snake Kali. Tuka says, What avail your cries? You have lost what you possessed; you may wail for it now ! 1236 T HEY all came together and lamented, 11 He was with us but now, and he is gone I n They all lament with diverse notes, each according to his own idea of the case. “We offended him while we were playing together; that is why he has left us.” Tuka says, They all run to the bank, but no one ventures to jump in. AMUSEMENTS WITH THE COWHERDS 403 1237 T HEY are frightened, because they have lost God; they do not know that he is near them; they utter loud cries and beat their limbs and faces. We do not learn that God is near us till we have reached the uttermost limit of grief. Tuka says, He is keen to discern; he can tell true from false devotion. 1238 H E chased away Kali and emerged; they point him out far away from them. While they thought him a stranger, they could not recognize him; they doubted whether it were he or not. There was a change in his aspect; dark as he was, he appeared bright. Tuk& pats the cowherds on the back and confesses 14 Truly he is God." 1239 B LESSED were those cows, blessed were the blanket and stick, the flute, the life and the armlet that were his true symbols. Blessed was Gokula with the cowherds and all the men and women therein. Blessed were Devakl and Jesavanti; the good fortune of Yasudeva rested on both of them. Blessed were the sixteen thousand young wives of the cowherds; all the race of the Y&dav&B was blessed. Tuka says, They were blessed from their birth; they enjoyed with full devotion the joys of Krishna’s company. Til; Row they made a IDeal together 1240 T HE cowherds say, 14 Come, let lis mix our provisions together I " Let me see what victuals each one has got. Speak the truth; do not keep anything back. The cheat shall find himself cheated; drive him away ! God gives nothing of his own without examining what you have got. All keep their eyes on each other; nobody is let off; one brings butter-milk, another rice, another bread; God sits in the middle and takes what is brought, though he does not force an offering from any one. Here is an impatient one; hurriedly he empties out his bag; some will be untying their knots, others are still coming up. One stands still with his load, an idle insincere fellow; some bring up their boiled grain and look pleased as though they were ready; some have halted their cows; some turn them away; there are others whose cows are intractable, they wheel round and scatter themselves. Some cowherds fasten on the broken victuals; they are not intent on real satisfaction. Some say to each other, 44 Come along,” some go on dancing round. Some have sent astray the simple and ignorant children among them; some are sunk in worldly affairs and have left the flowers on their garlands to wither. Some will not open their bundles; they eat what others have brought; they are like pressed men carrying a load, who die under the burden. Some are immersed in family affection; they are deeply engaged; they know nothing of this occasion, for they know nothing of anything. They were doomed to eat what stale food they had; when they HOW THEY MADE A MEAL TOGETHER 4Q5 had finished it, then their eyes were opened. Some put streaks on their arms and legs; some covered themselves with ashes. Some have shaved their heads clean; some have removed their tuft entirely; some are idlers at heart, but make a pretence of penance with uplifted arms. Those who employed their intellects without any offering to God have all been made miserable. Tuka says, Now let Kanhoba give us each our share; thou knowest we have kept nothing to ourselves. If thou leavest us, whom shall we go to ? The merciful one has shown mercy to us; let us eat our fill. 1241 ** QIEE here is a mouthful which I got from jO him; it belongs to me; God gave it me; you may go and meet him too, if you like. It has filled my stomach like this ! ” So says he, describing it with his finger. Tuka says, When were we fed like this at our own homes ? 1242 W E are rustic cowherds, not the impudent among worldly men; let us bring our victuals together and divide them with each other. Let us play together; we have our own resources in ourselves. Tuk& says, Without knowing it, we have united ourselves to Kanhobft. 1243 T HEY had their fill of Hari’s company. They would give him their own food, and eat what he gave them. He does not leave the debt of gratitude unpaid; he hungers for their loveHe is resolved to live along with them. “ Kanho, eat many a morsel with us,” they say. The simple cowherds love God dearly. Tuka says, Now we will go home; we will say, u You have saved us, O generous one ! ” 1244 O N the bank of the Yamuna, the garlanded god says to his companions, " Bring all your victuals, let us make a joint feast; let us bring all together and then taste it; I give you what I have. M The cowherds say, “ Excellent ”; they overflow with joy; they make it known on the flute. They have opened their hags on the rock; they have put all together; Hari presides over the mixture and gives a share to each. One after another stretches forth his hand and opens his mouth; each who gets a ball feels an increase of joy. They say, M Delightful ! Give me another ! I am not satisfied.’ Krishna moves his hand towards the face of one, he opens his mouth with desire; lo! he eats the morsel himself and makes faces at him ! He embraces them and runs away; they run after him; they kiss his face and eat morsels from his lips. They say, 11 O Krishna, you are a cheat ! ” He sets one running for a morsel and runs into the jungle himself; he is a wise man who follows close on his heels. He cats the food offered by all; *tis a wonder Krishna can hold it ! The best of gods exclaim, 11 Alas ! we have missed, real joy ! ” Krishna throws a ball at the back or face of one; he cries 11 Enough, Hari T I can bear no more ! ” He cries to him entreating, “ Dear father, I cannot bear the ball ! " He says, 11 Let us play fairly now,” expressly he made this request. Setting Hari in the midst of a circle of joy, they wheel round him in circles, blowing horns and flutes. Crooked men and stammering, HOW THEY MADE A MEAL TOGETHER 4Q7 mis-shapen in hand and foot and lame, Krishna rejoices to see them before him, for their hearts are faithful. He delights to look upon their faces; he rejoices and laughs out loud. They are not ashamed to eat the food left by each other; their timid hearts were made bold by his presence. If any one still is hungry, he opens his mouth. Hari gives to all the same pleasure. They say, “ Hari is good indeed; excellent is thy company; now though thou shouldst send us away, we shall worship none but thee." The cows have forgotten their food, the birds and beasts their prey; the Yamuna stands still, its waters stay their course; they all gaze upon the god; their mouths water at the sight of him. They say, “ Blessed are the cowherds, wretched are we ! What are we to do ! Let us become fish in the water, to taste the food he has thrown away. ” The gods come in a crowd; they fill the banks of the Yamuna; quick and eager is the loud sound from their lips. Joyfully Gopinatha sports with them; he says, 11 Do not wash your hands in the Yamuna/* They say, “ He knows the secret, he knows it.** He who is ashamed to meet God, what does it profit him to be here? The remains which Krishna leaves are the chiefest blessing. Happy is the time; to-day we have found Gopala; they say, “ You have comforted us with your hand.” His companions feel gratified by each other’s pleasure. To-day they sit in a row and feed on curds to their hearts’ content. “ Excellent is your society; bestow it on us for ever; do this, O God, and guide our souls for ever.” Then says Vanavali, “ Take your sticks and blankets; now let us go off all together to pasture the cows. ' ' Tuka says, They were delighted by his love, hence they could bear no further journey. He has made the cows and cowherds like himself. “ To-day we have gotten joy; the fountain of joy has come into our midst.” 1245 T HE cowherds have all put away their desires; they say, “ The time has come; bring the victuals together.” They give all they have got; they make the cows keep in their own sheds. When the company is met, Hari belongs to all, to the potbellied, the stuttering and the stammering. The devotees make excellent dishes after their own taste; Hari chooses out a sweet dish for himself. All have brought their burdens on their shoulders, till the assembly is met together. In the presence of all every load is set down. If any one is in a hurry for his share, his friends grow angry with him ; “ What brings you with a false deceitful desire? ” Then, as they talked to each other, how they were filled with the joy of Brahma. Tuka says, Como let us worship the feet of Hari. 1246 T O-DAY Amaravati is deserted; the gods come to see the meat; they forget their own nature. The cows and ravenous beasts alike are lost in wonder at the sight. The earth cannot contain their joy; they have forgotten food and drink. The God of gods stands here enjoying himself; Kanhoba is playing with the cowherd. To enjoy that pleasure he has set foot on the earth. Tuka says, The sages searched for it in vain. 1247 I N the hope of sharing the food the gods entered the water and became fish; he laughed as he HOW THEY STOLE THE BUTTER 409 wiped his hands on his thighs. “If any one is ashamed to take my favours, give him no portion "; he knows the heart. The humble he takes to himself; if one tries to choose means of access to him, they turn out false and misleading, but if a man comes before him with uplifted hands, he will not neglect him. Take therefore his gift with a quiet spirit; let each take what he shall receive. Tuka says, I taste the joy of love. 1248 ** npAKE bread and juicy berries and curds and JL rice for a meal on the road; if any has brought whey, let him throw it away. Take in proportion as you give; if it be little, let it be pure. Aim at a share of what I offer; or else go away home. Deceive your mother then and bring back butter with you.’* Tuka says, O Hari, I have nothing at home; do not send me away from your feet. U.; Bow tbcv stole the Butter 1249 T HE wives of the cowherds have met and form a futile plan; they say, “ Come ! we will catch him to-day and imprison him in the house/' They open the door and stand in the shadow behind it; five or six of them wait in a silent group. “ He has formed this bad habit, and he never gives us a chance to tell him our mind. Now if we catch him, who will let him go as long as she is active?" Hari knew all about it and came stealthily into the same house; ho left his friends outside and entered by the eastern door. He is on his guard against the women, and goes along arching his neck as he looks round him. He catches sight of the butter in front of him; he takes the pots down from the chair, and tastes them to find which is exactly right. What is sweet he gives his friends to pass away from hand to hand. He knows they are watching and therefore he does more mischief than usual; ho wipes his hands and conceals the traces to let them know he is stealing. One woman perceives him and closes the main door; they shut him up inside and imprison him in the house. “Why do you ruin us? You have sot about our chief store. I’ll make you pay for all you have eaten up to now.” They seize him by his two shoulders and arms and take him to his mother. 11 See, what mischief he has done in the house ! ” Tuka Bays, His countenance never suffers grief to swell; Dasavanti amused them all by admiring his trick. 1250 ** TTE has given a sweetmeat to everyone, but I L lie won’t look at me ! ” So some cowherd cries sobbing, while he rubs his eyes, and beats his thighs and smites his face. “ He prefers the high and mighty; I am a poor wretched boy ! ” Tuka says, God looks to the inner faith, when he distributes happiness. 1251 rpHE pot hangs up aloft in the rope; I will JL rise to the height of three men. You stand on each side, and open your mouths; as the streams HIS CONDESCENSION flow out, let them run down your elbows.” Tuka says, Judge of the weight by your arms; he gives neither more nor less to any one. 1252 * * "'V7* OU must look on; you are not wanted here; JL I will bring your fair share outside to you. Cowherds, keep a look-out; if there is any sign of the master coming, run far away from me. I am a practised thief and can make my way where there is no way at all; you will be frightened and waste your labour groping about.*’ Tuka says, You will win the prize when you give your own soul for it; in the end, when he gives it, you will find it sweet and smack your lips over it. UT ; 1 Cfte Condescension implied in bis Conduct 1253 T O look at, they were mere cowherds, yet ho eats the morsels left by them. The companions of Krishna contemplate his name. When the time comes, he will give them a triumph; now he runs after the cowherds. Tuka says, In one spot food was prepared for the faithful. 1254 B LACK as we are, we are God’s cowherds. He wilt not let the food be spoiled; he sets us down to eat with him. Black as it is, he wears my blanket. Tuka says, There is no difference between me and him. 1255 H ' E watches greedily for the unhusked grain of one; he accepts the feeble compliments of another. Such were the maimers of the cowherds, but he delighted in their faith. He eats the food left by one; he goes and cheats another. Tuka say 8, He is easy to approach, for the infinite one has many forms. 1256 W E have made Hari sit down in the midst of our company; he comforts all of us in like measure. Every one who looks sees him face to face, and enjoys all his doings. He catches from their hands the morsels they offer to place in his mouth. As they speak to him, he answers them; they take whatever he gives them. It is a secret between the giver and the taker, a third cannot perceive it. Tuka says, O God, your delight is to show love to others; you drop no poison into the heart of any man. 1257 W HEN they were satisfied, their companions raised a clamour. They cried,' “Come, Nftr&yana, we will whisper some secrets to you. 1 ' They carried, him on their shoulders till they were tired out; Tuka's generous master then made the children happy. 1258 T HE eternal Brahma became a cowherd to taste a mouthful; with joined hands he puts the food to his mouth, in the chinks between his fingers he holds the spices ! How great a privilege was HIS CONDESCENSION that I ; beyond the reach of Brahma and the other gods. He plays at hamama and humbari; he blows on the flute and the horn with rhythmic music; among the encircling cowherds Hari dances with delight. If they had no food in their house, he went and stole butter. Tuka says, In his company wo have learned the trick ourselves. 1259 W HEN the cows low, he listens to them; ho, the treasure of salvation, stands listening to them. He who wears the garland of wild flowers took pleasure in the cowherds’ worship and the morsels of food they left him. He stole the milk and the butter and ate it; by faith the wheelhanded one was caught and bound. lie who is void of desire became greedy and desirous; he sits waiting for the cowherd damsels. The lord pf the world desires one leaf of tulsi; he can, all of him, be purchased by faith. Tuka says, The purple spirit of life pervades all, yet remains separate. 1260 Kanhoba, our cows have strayed!" JLl; He does not say, “ Who am I? What is this ? ” God loves to hear the voice of his own and he serves them. If they ask for his aid, he gives them the victory; he does not think, “I am high and mighty." Tuka says, So he behaves to us; we ought to follow him with all our heart. 1261 H ARI meets all the cowherds, mingles with them and embraces them. He loves the devout and opens his heart to them. He whom the yogis cannot attain to rewards their contemplation; he asks them tor a piece of bread to eat. Tuka says, He withdraws himself from the wise; like a slave of the simple he beckons to them. 1262 W HATEVER actions are performed, their merit or demerit is brought to light by time; he plays along with the cowherds; whatever they do he puts up with it. He cares not for spells and rites, or oblations in the sacrificial fire. Tuka says, Along with his devotees he even acts like a thief. UTT.; Carious Reflections and Comments 1263 ** /"^OME, let us collect our cows; why are you \y asleep? If we make an uproar, our mother will beat us when we go home. Cry out the proper cry to your cows; each cow will turn round at her master's call; that will be enough to rouse her attention. If you do not understand the game or the opportunities when they come, you will find yourselves all unhappy together. " Tukft says, If you won't learn, you will be brought to beggary; run all of you in turns and catch the cow of the mind. 1264 A WORD is enough to the wise, to him it serves as a hint; advice is for the many, but they must be able to receive it. Even though a man be not caught beyond hope, still distress will get hold of him, and his soul will be troubled. Tukft says, REFLECTIONS AND COMMENTS 415 You who are hearing, do not grow angry; you will come to grief, if you do not open your eyes. 1265 ** let us drive the cows about, let us not leave them to pasture in one place. Wo have travelled far through the jungle; we have worn ourselves out with wandering. Laden and hungry as we are, what pleasure can there be in playing ? ” Tuka says, Bun, run ! and all will be 1266 VTOW, K&nhobft, you and I are cronies; I shall JLN not let you go to another. I will carry your food on my own head, it shall not be carried in turns. We will milk the white cow of Vedic truth; we will wrestle with the Vedas ourselves. Tuk& says, We will have those punished who do not listen to your words. 1267 W HY have you lost your cows ? Your turn has come to bring them in; so go. There is something that pursues one: do you not know what it is ? You have been put to shame altogether: are you not continually punished and disgraced ? The clog is strong, and the nail is stout, who can release you ? If you try to run away, your clog will pull you down. Bun as you will, says Tukft, till your intellect has reached the true goal, you will not put off the sense of self. 1268 O G0PALA ! Leave us alone; the cows you have given us are restless creatures; who can keep up with them ? We lose ground in endless mazes. They never stay still, they run in every direction.” Tuka says, Do you restrain the cow of the mind; we will look after the rest. 1269 K ANHO has bid me milk the cow whose udders are filled 11 Take that milk and divide it carefully amid your friends.” I have done as he bade mo; this is no religion founded on sacred rule. Tuka says, I do not distinguish old rules from new; who could endure to be drawing this distinction ? 1270 T HEY say, “ Now we are well satisfied, wo need no more food; now let us not forget him for one instant. Come, Kanhroba, come; let us start a game in the forest. Let us bring our cows together and fasten them up in the shed. We do not want to go home, if we can avoid perpetual going and returning. You are our father and mother and our bosom friend.” Tuka says, Our stomachs are filled; now what crying want can there be? Behold, there is no further path before or behind us. 1271 I N company with thee we have lost all care. We have obtained an invisible boon, the solemn enjoyment of real happiness. At home we have a sea of buttermilk, but here we have abundance of true butter. Tuk& says, Now we shall not go, though you threaten us. REFLECTIONS AND COMMENTS 1272 TT^RISHNA, you are a silly child, shameless f\ and impudent; I have tried scolding you, but you won't leave off your tricks. You go on hour after hour, you cut off our affection from you. You are a regular cow-boy, thoughtless and unruly, thievish and vicious; I’ll have a proclamation made of it." If we make your mother a common strumpet, says Tuka, you will think it a credit to you. 1273 44 “V7“OU Gopls and boys, what do you know JL about me ? I created Indra, tlie chief of gods; Indra, the sun and moon, Brahma, the three worlds and Yama-Dharma, all are mine. From me are the soul of man and Siva alike; I am Krishna, God of gods.” Tuka says, Krishna speaks to the cowherds; I am no better than a stone. 1274 O COWHERDS, while I stay with you, I loathe the proud; you are endowed with all gifts. O avoid the burden of daily toil, by securing the true essence of all things. Tuka says, Let Narayana keep my life free from anxious uncertainty. 1275 I KNOW nothing of time; I have been comforted by thee l O Kanhoba, there is no fear left in me. Do you tend the cattle and leave us enough for our stomachs. Fear at thy side! I will not mention such a thing ! Tuka says, I have found by experience that words are waste of breath. 1276 T HOSE that run away are cowards; they find many difficulties in the world; as for those who take courage, Hari brings them down abundance from the pot on high. Those who trust to their own intellect remain unsatisfied. Tukfi says, Take it when you can get it; you will never reach the spot yourselves. 1277 B Y dwelling close to him we have somehow learned that there is no division within Kftnhoba. It is our own feelings that oppress us, following on our own desires. God witnesses our actions and watches our diversions and our curiosity. He enters into our game of life, but cares nothing for victory; he bears the burden of every man. Some fall into the snares of the world; others try to read the great riddles. Tuka says, If any cowherd takes a morsel in hand and gives it him, his recompense is equal to his devotion. 1278 G OD has created ignorant children and set them to play games, while he makes their cattle stray. As they play, they begin to fight, while he keeps far from them; they slay each other without pity, by fraud and by injustice. Tuk& says, I follow iftnhoba, so this revelation has dawned within me. 1279 T HIS shall be my theme for ever, as I keep the festival of Krishna’s birth. Our generous milch oow overflows; we have all things freely given us, enough to fill the sky. Sanaka and the sages THE PASSION OF THE COWHERD DAMSELS 419 form rows of lovely guests; to eaoh man is given according to his taste. Tuka says, We will set N&r&yana in the midst, then we shall never be distressed. 1280 W HO is my comrade, who ? Choose him from among these many natures. We will meet each other ana play together. Keep far from unquiet spirits; send the timid to herd the cows. Tuka says, Let no unclean persons approach God. UITT ; Cbe Passion be inspired in tbc Cowherd Damsels 1281 C OME, women, let us behold Pftnduranga on the sandy shore; the crowd of cowherds have made a feast and set him in the midst. Joyfully they feed each other; they do not call eaoh other either great or small. They play at ham&mft and humbari; they blow the flute and fife', they set Hari in the midst and dance round him; men, women and all creatures are filled with desire for him. They forget their own nature; there is no doubt left in their minds. They bury him in flowers and wave about him lamps innumerable; they weave garlands of tulsi and put them on his neck. Kanho, king of the Yadavas, the joy of the Gopis, ; Tuk& says, They rejoice to see him. 1282 WENT into the wood with Govinda JL alone, ; such experience was mine. Gall me not a lascivious woman; for I did not approach a vicious man. I had seen no other path; therefore I made this bold approach to him. With reverence I embraced him and couched by his bed; with familiar gesture he clasped my breast, and I endured it.. I conceived a child and thereby I am a lawful wife; why need I tell you. it?" Tukft says, She ended her speech; thus she protected herself and Govinda; this was what she had long desired; now the vow of vows was fulfilled. 1283 I HAVE met Govinda as I desired; now I will serve him without fear. Give me, O give me repose by your fellowship 1 I am weary with the revolutions of many a re-birth. When I am with him, I cannot bear the wind to come between us; shut the doors and keep everything else from us. The primal power we can restore by deep effort; then he will not leave us for a moment. Through love of him I have forgotten the world; now let him come and follow me; I am mad with passion. I have secured the very height of good fortune: I have entered smoothly into perfect peace. I have secured a sweetness of perfect savour. Tuka says, This day will never return ! 1284 T HEY have learned what the pleasure of the self is; they will tell their experiences to each other. They are all wrapped in complete wonder; each testifies her wonder to herself. Each tells her wondrous tale to the rest; be the theme fit for speech or not, they dwell on it. As clouds drink their moisture from one dark cloud, so from THE PASSION OF THE COWHERD DAMSELS 421 the depths of their hearts they long for his sweetness. Hari is the only object of their desires; all else pleases through pleasure in him alone. To the world around them they were blind and deaf and dead; yet their fame was sung in the Pur&nas. Honour is sweet from the lips of others; we esteem the praise of those we love. There is mutual feeling where respect is returned; when good men meet together, there is endless delight. Throughout the universe God does not break the union of lover and beloved; he has left the distinction of sought and attained. He keeps his worshippers near or far from him according to their stock of merit; Hari has to change according to the line of his worshipper’s piety. Tuka has secured a meal of leavings; he has spoken out through overflowing love. The efforts of that spirit have fallen on his ears; with complete faith he has grasped the feet of Hari. 1285 A MARVELLOUS thing has happened to-day: I came into this wood, and Nanda's son Kftnho suddenly met me; people tell me I am caught in a snare, but I say it was my store of merit which brought him. It came to this, that I. could not help myself; he signalled to me, when there was nobody near. He held me fast, and what could I do? A fine thing, O women, it would have been, to keep one’s honour! Before this I had much work to do and no repose; when I had finished one task, there was another waiting for me. To-day 1 have laid them all aside; to-day I have managed to find another and greater delight. In the midst of my cares I was reft away by N&rftya?a; we met and embraced each other. Through his virtue I am saturated with delight. Tuka says, There is no more coming and going for me now I 1286 S OME damsel has upset and emptied a pot of water; she wants the excuse of fetching water to visit her loved Oovinda. She skips away from the path, and looks slyly round her; she sees him standing ready for her. The lord of the cowherd lads and damsels has created their passion; he perceives the form he loves everywhere. He displays his passion in many a style and garb; the being void of qualities has sought his diversion in the drama of the world. The damsel answers him as she pleases, taking advantage of some pretext. “ Stop; why did you throw a stone at me ? why do you keep me talking and answering your questions? Give up this habit you have formed; these jokes of yours will not pass with me. I shall give up this life at last and embrace you; I cannot see through your disguises. I am rough outside, but I feel an inner joy; why do you make a jest of this disguise ? How can you bind us two in bonds of love and still pride yourself that you are Nanda’s son?*^ He assumes a visible form to bring about an inner pleasure, but he keeps the truth from every one, be sure. Spirit is united with spirit, says Tuk£; this inward pleasuro leads to Narayana. 1287 # TTTHY are you sad to-day? Why are you V V ill-disposed to work ? You forget what you were given to do: I wonder whether Hari is seated in your mind. Away, away, you have turned into a vagabond; how dare you show your THE PASSION OF THE COWHERD DAMSELS 423 face to the world? You hussy, you have disgraced your mother; you cannot rest either at your father’s or your husband’s house; you have broken with both. Your hidden nature has come to light; you made a fine show and concealed what lay beneath it. Unbridled in your boundless passion, your mind is set on Govinda, while your body goes about your work. You answer nobody; you let others treat you as they please; you eat whatever is given to you. You do not notice when your dress is undone; we see you are indifferent to the experiences of the body. I do not know you formed this unheard of passion; this idle chattering goes on everywhere; you meet together to talk; you put your hand in his unashamed." Kanho is at his tricks, he shows his skill and subtlety; he sets the mother and the daughter-in-law quarrelling. Hut know that this devotion is pure, says Tuka; let all men learn this. 1288 O NE damsel has become oblivious; as she sells milks and curds, she cries “Huy Ilari ! " Since her eyes have beheld him and lie dwells in her heart, his name rises to her lips. In her simplicity she forgets her own belongings, through the miraculous desire of Govinda. Tuka says, People laugh at her, but she has no ears for them. 1289 H OW did I come to keep company with you ? The world pursues me with rebukes. Begone, you mass of uncleanly faults; do not teach us your deceitful tricks ! The beauty of your form has diverted every impulse of my soul; I can see no such distinctions as “ I ” and “ mine”. Tukft’s lord has come to dwell in my soul; he has taken away speech and left me speechless. 1290 T HE cowherds and their cows came to water at the bank of the Yamuna, bringing the lord of the world with them. They start a game of chendu in the pebbly bed; the girls cry, “ Gome, let us behold him with our eyes ! ” The cowherd damsels were so fired with passion that they panted to behold Hari. They pretend at home that they want to fetch water; twelve or sixteen of them at a time assemble; while they are washing their robes and bodices, they fall into a trance; their thoughts are uplifted to Krishna’s form; not one remembers her lineage or family; they stand gazing without a quiver of the eyes. She stands with her finger in her mouth cleansing her teeth; drums are sounding and people talking, but she heeds them not. If any one listens to the music of Krishna’s flute, Tuka’s lord will fulfil all his wishes. 1291 ** "VTANDA’S son K&nho has caught the end JJN of my dress and will not let it go whatever I do. If I had expected this, I would not have come alone; why did I plunge into this thioket ? Loose your hold of my dress; let me go; it is getting late; they will be angry at home. My husband’s mother is cruel, his father is harsh. If 1 tell you more, you and I will both be nowhere. I had friends with me and maids, but I lost them and you got your chance; if I had not come near you, how could you have caught me ? You came THE PASSION OP THE COWHERD DAMSELS 425 and surprised me. ” How faint she was with these appeals; she kept pushing away his hands till she was worn out. Tuka’s lord is cunning in taking his pleasure; where he takes his pleasure, he saves the good name of his companion. 1292 T HE damsels have gone to take their milk to the market; how did Krishna behave himself? He stood in the way and caught one by the dress, 44 Give me my dues first and then you may go 1 11 44 Off with you ! let me go ! This is the first time you have met me! You have ruined all my stock; I can never go to market again!’* She snatched away her dress, but he caught it by the other end; the rest seize his hand, 14 What ! are you'mad? We’ve come and gone this way many a time; we don’t know whether you are black or white; off with you, lad ! What are you talking about ? ” 44 1 am in authority here; you ’ve cheated me up till now. Now I found you out, I want to know the price of what you have sold. ” They replied laughing, 44 We live with our husbands' mothers; don’t come so close; stand further oil and speak to us! We belong to other men; you gain nothing by clutching our dress; if our people find it out, you and I will both be nowhere. " Still he clung to the women’s hearts, he would not let them disperse; if any one tried to go, he held her by her secret part. They were all caught; they were set free from toil at home or in the market place; those who have joined Krishna do not turn back again. Tuka says, Lay aside idle grief, the fruit of your past has overtaken you to-day. 1293 O NE fond damsel, as she leaves him, sobs at parting. “ Here he is 1 there he is I ” Now she wakes up, now she sinks dejected. In a reckless mood she flings herself down and stares round her; she tries to run away from her family. Now they have all exhausted their efforts; she cannot tell her own people from strangers; instead of their names she cries," OLord of Lakshmi!" The other damsels find it a wondrous sight and laugh. She runs out into the wood; she will not stay at home; she feels no ties, for Krishna has entered into her. She has forgotten her husband’s house and her mother’s; gazing on one, she has forgotten the other spirit that is hers. Tuka says, Be still, all of you; this is no place to show yourselves perverse. Every man’s state cannot be learned from his own lips alone; where many opinions are offered, all conjecture will be wide of the mark. 1294 * * TT ABI, your complexion is blue, but I am JljL white like a champak flower. The sight of you will turn me black, and people will put me out of caste. Be quiet and tease me no more; how often must I tell you, lad ? Your blanket is tattered and dirty, O son of Nanda; your person stinks; you eat up greedily milk and curds and butter; you are a thief at home and abroad; I am fair and delicate as a star. People will laugh me to scorn, when they see me; they will spurn me, when they see your marks upon me. You are void of fear and shame; but I have shrewd and virtuous relatives. I will speak no more to you; why don’t you respect me ? ” She breaks off and refuses to give him her THE PASSION OF THE COWHERD DAMSELS 427 hand; he sees she cannot bear a word from him. Tuka’s master, the lord of the yogis, throws her into a trance and enjoys her. 1295 AM fallen into a trance; I run wildly to and JL fro; deeply I love Govinda; I delight in his coming. Now 1 have given up all clamorous cries; I lay my forehead in worship at his lotus-feet. Tell me, some one, news of Govinda; he sat me on his shoulder, but now he has vanished; when did this pride of beauty enter my head? O merciful one, O sea of compassion, I beseech thee to pity me 1 Through pride many lost thee of old; through the self-same cause that has now lost thee to me. Looking on thee, I have renounced the body that I clung to at first; the journey is ended; the world has vanished.” If we lament the loss of all when we renounce it and then seek thee, this is a transgression. Thus I pronounce, when you condemn yourself; there is a clear vision of Tuka's lord. 1296 << li ICY fever is high; lay nothing on my body, ±YL I cannot bear it I am pierced with sharp mental pain; bring me speedily to Nanda’s Bon. To you dearest and closest friends, I speak in confidence; I am tortured by this passion. His purple radiance has penetrated me; I know this well, for my passion tells it me. Let me keep it to myself and tell no one the secret; let my passion find him out in a solitary place. With a swift impulse my mind tells me the truth; yet I know not when the happy hour shall arise. I have tasted misery and sleepless wakeful nights; I have looked upon him with fully opened eyes of love.*' Now all has vanished but his feet alone. Tukfi says, The sight of these has brought the real awakening of my soul I 1297 I TASTE a sweetness that I cannot describe; O friend, it has fastened on my tongue. I am frenzied by the lustre of this loveliness; “I" and “ mine ” and my own limbs have vanished from me. My eyes are fixed upon that spot; my spirit has sunk to rest at his feet. Now that I have met Tuka’s lord, I have broken with all I have left behind. 1298 -VTOW I will come back no more; I have fallen 1M in love with him. ETow can the anger of the world harm me ? Why do you make such an uproar ? You are strangers to me everyone of you. You may say what you choose to say; it will be false when you have said it. My mind is full of the thoughts of meeting him; my eyes are riveted to his primal form. I cannot bear to leave him for a moment. I want neither acts nor deeds. I have no pleasure in any speech but speech of him. He has pierced my heart with a shaft of love; perish my life apart from him 1 I have admitted him to my thoughts; I will not turn back now. Now for ages to come you need form no affection for me; Tuk&’s generous master and I have lain down together. 1299 ** KANHO 1 1 have offended you and here I am left alone; I am but a weak woman, I tremble in the wood. When I want to go abroad, THE PABSION OP THE COWHERD DAMSELS 429 my mother and father keep me at home; O Hari, how have I come to be with you ? As I came, people told me you were false, but I bad formed a passion for you. I turned to the jujube tree because it was ripe; where has Hari disappeared to ? There stood a thicket in my way; Hari is up to some mischief. ” Tuka says, We will keep to the road we started on; we shall see Hari; there will be no thorns to wound our feet. 1300 W HY do you keep me at home ? Nanda's son and I want to play together. I met him long ago; I feel I can never part from him. He charms me with his gentle speech; I cannot close my eyes. To-day I have cheated them all and run away; why do you chase me in vaiu ? What business of yours have 1 interfered with ? Is it kind of you to imprison me at home? In the name of Tuk&’s lord, master of Gokula, I say my last word to you, 11 Begone ! ” 1301 “TJARI has caught away my spirit; I have XX forgotten my wealth and other burdens. How shall I go homo again now ? I have lost my reputation. If I tell my tale to strangers, my family will thrash me." Tuka says, Keep still; gaze on what you have seen till you are satisfied. 1302 ** \\7" E women followed you closely; let no YV stigma fall upon us now. We tremble before our father-in-laws' kindred; our souls are drawn towards you; save us now from shamo between the two) We learned to follow you as playmates, before we knew what we were doing; later on anxiety dawned on our minds." Tukft says, It was best for them to be as they were; holding this, I have put the tale into words, and made it into an ornament for myself. U NSTEADY by nature, the women cling with steady passicfti to Hari; they wait their chance to enter into him. The delighted spirit enjoys with all its powers that highest object of delight. Speech fails in utterance; knowledge fails to point out where to go or what to do. Tuk& says. Like God himself they were exalted and frenzied after God. W HEN we look upon the sky, we perceive its excellent beauty. He has come to dwell in my spirit; you need not try to make me look foolish. He is dearer to my soul than my soul itself; I will not leave him for a moment. I, the servant of Tuk&’s master, am become like the lord of the world. 1305 I HAVE come running to meet him; now it is late and I am left weary. What shall I do ? Tell me how to find him. My spirit is broken for Hari’s sake; I had great hopes to meet him; but many delayed me and many drew me away. Body and mind t have laboured to find an opportunity, I have suffered pain and grief. Cursed be this mortal life; how can I bring it to a close? My life is drooping for Tuk&’s lord GopSla. STEALING CLOTHES 1306 ** /^OME all of you and join in the rites of Vrindavana; Gopala blows the flute; we hear the sounds and our spirits are stirred and fluttered. Leave your work that is still undone; escape from the world; this, I know, is the time to meet Gopala. The sight of his holy face will soothe my eyes.'* They say, M Now we will endure the troubles of our homes. We care for nothing compared with meeting Krishna; if people ory shame on us, we will not heed them." Tuk& says, The Gopis have started off beckoning to eaoh other; God has filled them with his own form. 1307 H APPY were those Gopis t The food prepared for the worship of Indra, Hari takes and eats. O Krishna, the gods look for help to Indra; who will assist them now ? Tuk& says, God shows a device of hiB own; he eats the offering and begins to laugh. IX; Row be stole tbeir glotbts while they were bathing 1308 M URARI went in a sportive mood to the bank of the lake; there he saw the damsels naked. He invented a crafty trick, a piece of merry guile; he hid himself and went along arching his neck. Ah 1 he has set his wits to workl You may fall at his feet, but you won’t get them back, he won't restore your silken dresses. Robes, silks, muslins, tassels, laces and bodices ; he bundles them up, carries them all off and rtins to the Kalamba tree. Grasping a bough, he looks out, and sits up aloft and draws the leaves round him; he laughs a boisterous laugh. All the damsels go on playing with waves of merriment; they leap nimbly about; with emulous noise they scream and counterfeit buffaloes and oxen; some are trying postures; with eager spirits they start every kind of game. At last one damsel leaves the water and looks for her dress; she cries, “ It is gone; some one has stolen it I How can I tell when ? ” All the rest raised a shout; they left the water. 44 Now,’* they say, 44 how are we to get home?” Then he who wears the wild garland laughed up aloft as he saw them all. They felt ashamed and went into the water, covering themselves with their hands. 41 O Gopala,” they cried, 44 save us all from shame I This time we will give you any sweetmeats you like I ” 44 Join your hands and come all of you before me; make no idle uproar; I want neither dainties nor jewels nor wealth; concentrate your thoughts on me and approach me. ” They look on each other and forget their shame. 14 Come,” they say, 14 let us approach him ! " With their hands joined before them how still they stood ! Tuka says, Then he closed the scene and saved them from shame. XXVIII In Praise of Rama 1309 R AMA has gone to dwell in the forest; thereby the land is filled with inhabitants. If we lay to heart his name, we style him the almighty and no other. Rama sits weeping in the forest, so the Pur&nas tell us. Tuka says, This the rishis predicted; if we know this, why are we confounded ? 1310 W HOSO utters the name of Rama, at every morsel he eats, though he has eaten, yet he is fasting; blessed is his body, it is the natural home of all holy places. Whoso utters the name of Rama, as he goes about his business, he enjoys for ever divine bliss and peace. He who utters the name, as he walks along, makes every step a sacrifice. If a man utters the name, whether he tolerates the world of sense or renounces it, the course of actions cannot cleave to him. lie who utters the name continually, Tuka says, he has attained liberation while living. 1311 H E who mode heavy stones swim in water, what cannot he do for you? Why are you not humble at his feet ? 13y the tread of his feet ho caused a stone to become a woman. Tuk& says, He brought about the capture of Lanka at the hands of the monkeys. 1312 U TTERING the name of R&ma, you become Rama; sitting at his feet, you attain to his degree. Such joy arises from these words; with full confidence seek this experience. There is no juice that compares in flavour with the juice of this name. Tuka says, I smack my lips as I tell you, for I have tried it myself. 1313 ** T3AMA 19 contains the best of all syllables; (Sankara himself takes them in his mouth. How far the best are they of all means of salvation in three worlds I See, these cooled the poison of &va. This was the charm and the resource that saved Bhav&nl from re-birth. Tukft says, This name is old and ever new, full of pleasure; I have made it my own with full confidence. 1314 TTTTER1NG Rama, wise and ignorant alike are U saved, men of high and men of low degree. You need put fortn no other exertion; though you have committed grievous faults, they are all burned up. If you utter “Rama,” no evil spirit can draw near you; the servants of Yama vanish. He who utters “ R&ma ” passes over the stream of the world and oomes back to birth no more. Tuka says, Drink with absolute faith this stream of nectar, this means of attaining bliss. IN PR A IS K OF RAMA 1315 ** p> AMA has crossed over,” they say, to Havana. „JL\ “ O Lord of the world, why are you sleeping? Lanka is full of Rama's servants; they have occupied the whole land. All your friends and warriors are slain; you must sue to him or make yourself ready for battle.” Tuka says, Go to meet Rama with perfect faith; break off from your old associates. 1316 E )AMA has come to the battle-field; he has \j caught sight of Ruvana. How they struggle both of them, sweeping away each other’s name in fight ! Their meeting was in joy and love; each with his own arrow kept aloof the arrows. Tuka’s master is Raghunatha; hence he knows the story and has told it. 1317 H E slew Ravana and scattered all his band; he established for ever Vibhlshana in Lanka. How can wc set any limits to his generosity? Tuka says, My generous master Rama set Slta free. 1318 * p AM A bestowed on his mother KausalyS, the JL V form of Rama, for Rama dwelt in her mind, her contemplation, and her thoughts; whoso accepts this without doubt, he is turned into Rama himself. All the people of Ayodhya became Rama; the monkeys remembering Janak! assumed the form of Rama. Lo ! to Ravana Lankft became as Rama himself. Whoso contemplates Rama continually, Tuka bows down on his feet. 1319 A LL the world rejoiced; men and women and servants all rejoiced with sound of shells and drums and pipes. There was great joy in Ayodhya, when Raghunatha was come; shouts of victory were raised as he embraced his brother. They kindle lamps and wave them around the hero Raghu. With Lakshmi comes Lakshmana; the kingdom of Rama is established. All rejoice, says Tuka, men, women and children, cows and calves together. 1330 T HE kingdom of Rama is established; what do we lack? The earth yields her harvest, the cows and buffaloes their milk. From hour to hour, women, let us sing strains in praise of Rama, while wo grind or pound or take our meals. No one now ever sees or dreams of sorrow; as his name resounds, destruction trembles. Tuka says, Rama has given us his own bliss; we shall return again to tho womb no more. 1321 A il ALY A was saved by Rama; Ganikft was taken by his name to tho other ' world ; O Rama ! O Raghu ! O mighty prince I Calling on thee, ho who bears the trident found repose I Bhavani became immortal. Thy name is the spell of salvation atBen&res; it made of Valmlki a sage. Nula found the master secret in his name, whose might caused stones to float upon the sea. O Raghunandana, Tuka s lord, the sages of old found life in thy name. 1322 I AM weak and feeble-minded, how can I describe thy nature ? Thou didst make stones swim in water, such was the glory of thy name. Let thy excellent name continue in my throat 1 Thou didst save the monkeys; thou didst set the demons free. The consort of Sita set the monkeys to bring the mountain. He exalted his reputation when he met his brother; he made a woman of a stone; illustrious is his glory. How was it Hatxumanta burnt Lanka ? Rama is the life of J&nakX, the centre of the yogis’ contemplation. Tuk& adores the feet of Rama, the lotus-eyed. XXIX JIMasgas Employing Uarious Stories from mythology 1.; Ganesba 1323 B ^IBST, 1 bow to thee of one tusk; the story of thy life takes us into a region of delight. Thy strength fills my intellect with joy, that forthwith all darkness is dispelled. Where the flood of thy mercy swells, what is there left to wish for? This is a path that leads to all attainment; thou alone canst bring one to the end thereof. Before beginning aught I adore thee; so do all gods and sages and all that have written sacred legends or tales. How could I describe thy powers? 1 have no gift for such a task. They call thee Lord of the lowly; O vindicate this title of thine ! When I am swept away by the stream of illusion, and sunk deep in the sea of life, who can save me but thee? O bleBs me speedily, says Tukft. 1324 I pIBST of all, the big-bellied one, the giver of all ' success, he of the four arms who wields the axe, the limit of whose nature none can tell; a handsome god is he, the son of Gauri, with the load anklets olasping his feet. Narvada and Tumbara HANUMANA attend upon him; all impediments flee before him. The stage is prepared for the dance; he waves his arms and sways his body. He is beautiful with vermilion paint; on his crown is a graceful serpent. Gods and sages adore him. I cannot take my fill of his sight; the demons lie at his feet; he is supreme from first to last. Ho is the giver of all success; there is no limit to his form. Tuka says, Our generous lord will convey us over the sea of the world. IT ; fattwmatta 1325 O LORD Ilanumanta, O messenger of Rama, I have come to seek thy protection; show to me the glorious paths of devotion. You are stout and enduring, ever active in your master’s service, Tuka says, O Rudra, son of Anjanl. 1326 Y OU found a clue to Sita, and set in motion the invasion of Rama, so great was your glory; such a hero you were amongst gods; such an ornament to the pious. You went down into hell and disgraced the goddess of the Asuras; you stole back Rama and Lakshmana. With folded hands you stand upright before us. Tuka says, O son of V&yu; in calling on your name we put off sin. 1327 H E put fetters on the god of love; he brought death down to misery; therefore I make my bow low before him, Hanumanta of monkey race. STORIES OP MYTHOLOGY His frame is like adamant; with his tail he can encircle the universe. Tuka says, I have come for protection to the servant of Bama. 1328 H ANUMANTA is mighty indeed; he burned the beard of Havana; I make my bow to him many a time, never ceasing. He leaped into the air and conquered Lanka, truly he searched out Lanka; blessed, blessed is be, says Tuka. III. ; H Complaint of Kadta 1329 ** Q1HUT thodoor; the long night has passed; O I am filled with loving passion, ; why has sorrow overtaken me ? Some happy one lias seized him; to-day I am desolate, 'I do not see my husband on my bed.’* Thus Badha speaks to her maid, “Narayana treats me lightly. You may ch.ll him gentle, but he has no virtuous heart; I will speak to him no more, I know him thoroughly now. Ho once sent away Garuda and brought Hanumanta; he sent for Satyabhama to come in the form of Sjta. He made her ashamed, for she could not change her form. He became BSma, and BhimakI took Sita’s form. Satyabhama gave him to Narada; now I have learned his real nature. He could not be weighed against heaps of gold, but one leaf of tulsi balanced him; why then do I imagine him to be my spouse? He enjoys us women and yet calls himself celibate. Had this been false, would the Yamuna have made way for A COMPLAINT OP SATYABHAMA him ? You and I do not know him yet.” Narayana knows the hearts of men; he pervades the world, yet he hides himself from our eyes. When Radha comprehended this he came to embrace her. Tuka says, With him faith is the condition on which he gives. 1U.; fl Complaint of Satyabbama 1330 S ATYABHAMA has made her preparations and sits at home waiting; the night has ilown by. God comes not; the flood of her passion swells; she falls into a sadness, then she hears a knocking at the door. “ Begone ! I know what your fidelity is worth; this subtlety is meant to gain your own ends; what you say is all pretence; you have waited till daybreak on purpose. I am a silly creature, forsooth, and you are not to be blamed ! How you brought scorn on me when I gave you to N&rada 1 Another time too, when you made me meet Hanumanta! And after all I have trusted your words till now. 1 know now what an illusion it was; I believed in your goodness. Your actions are vile and do not answer to your words; you lord of Tuka’s brother, you are a fraudulent schemer. 1 ' 1331 rpiHEN says Hari, “ My dearest ! Why do you aim these love taunts at me ? God knows why you are so angry. Why do you utter these idle words. Think before you speak; give up your folly and be calm. To publish all this would bring STORIES FROM MYTHOLOGY a stain on both of us; open your eyes, now, at any rate, and be sensible. Was anything like your conduct ever known ? Did any other woman ever give her husband away ? How. can you say I am not good when I put up with that? Tou feel angry, hut for my part I am astonished at you; tell mo how I made you ridiculous. It was your own pride that bade me send for Hanumanta; you gave pain to me and Garuda and BhimakI.,, Tuk&’s brother says, Neither truth nor falsehood can touch him. 1332 T HEN she replies to the lord of the senses, “ Granted you have extolled yourself, why did you defraud mo over the flowers ? You are a good actor and know well how to play your part. Begone Hari ! " Says the daughter of Satrajita, “ I know well your skill in speech; you have deceived me in the same way up till now. I was carried away by love, 1 did not want to lose you, and I formed a plan to keep you as my consort in the next birth; then you made every one turn their backs on nio ; how could I see through your subtlety? What can I do? My passion has turned me crazy and brought all this suffering upon me. If it had not been for that I should have seen your faults ; why, every title of yours proclaims you an adulterer. Your qualities pass all description; no voice exists that can tell how cruel you are. You do not distinguish your own and other people’s mother and sister; you delight to set mother and son's wife quarrelling." To all this the King of Vaikuntha replies, 41 Do not bring up the past; I will do so no moro; I swear and vow it." Tuka's brother says, Kanho loves his worshippers. A COMPLAINT OF SITA U.-fl Complaint of $ita 1333 S ITA is lamenting in the Asoka wood, “ Why is Eaghunatha parted from mo ? The evil one entered the oave and stole me away; why has he brought me to this fastness of Lanka ? Tell me, O TrijatS my friend, will Raghuimtha come to me or not ? My spirit is impatient; the way is long; my soul refuses to dwell within me. What evil had I done ? What saered place had I polluted ? What vow had I broken ? Had I separated cow from calf or husband from wife ? I cannot understand the fruit of my past; I am parted from his feet. By the hope of the golden deer I was ruined; he drew Eaghunatha after him. I disobeyed his command; how was I to perceive the treachery ? Through looking on an idle prize l am become an idle thing; now I see no trace of a path nor opportunity nor convenient means; I hear nothing save the name of Eama.” He spurned the bird with his foot; now here she is in her island prison; what help is there? The daughter of Janaka is worn out by sorrow; she is like a doe that has strayed from the herd. Trijata comes and pacifies her, 11 E&ma will capture the city of Lanka. ” XXX flblwngas Employing linage from Games T. ; $ulutu 1334 H E sets the two sides opposite each other, Jiva and f5iva, Diversity and Unity; so they meet on common ground. One player cries “Sututu”; he looks hack to his friends for help; see if there is a strong fellow behind you; break away from those before you. A good player looks out for the line; a rash player is tossed down to hell. A strong stout boy plays well; he goes on while his breath lasts; a drone gets caught; one whose breath lasts well is a good player. He wins who keeps looking round him; one who trusts to weak support gets caught. Play on, brother, in your own strength, never heeding the help of others. Tuka says, I am no player; wherever I go, I put up with what I meet. IT. -Ciwri 1335 T HEY have started a game by the river; the devotees of Krishna are dancing, O brothers I Pride and wrath they have made into a footstool; TIPARI they will embrace each other’s feet. They dance with floods of joy; they sing strings of holy names. They have wrestled with the evil age; they surpass all others in faith. They have marked their foreheads with clay; they have adorned their necks with garlands of tulsi; they carry cymbals and tabors and streams of flowers; this is a solemn rite of incomparable joy. Through the sound of these charms the unlearned men and women have fallen into a trance, together with the wise and learned, those versed in mystic experience and possessed of mystic powers. Pride of caste, caste itself they have forgotten, they fall prostrate before each other. Their minds are purified by the butter of faith; the stones begin to melt. The sky resounds with cries of victory; the stout devotees of Vishnu arc frenzied. Tuka says, Thou hast made an easy path to cross the ocean of the world. 1336 I F you play with one earnest impulse, you will not fall into the snare; if you attend to two things at once, you will he taken in, my brother! You will be wearied out by the whirl of the three qualities, so attach you rself to these four! Finish the play and stand aloof, for you must give up the passion for pleasures. This is how to he leader in the game,* he assured, my brother! There was a tailor’s boy, Nama, who played in it; Vitthala made him a leader. He taught his playmates how to play well together, so he kept his side unconquered; a side that plays well together never loses; the saints honour it. Dnyaneshwar, Muktabai, Wateshwar, Wasangadeva, Sopana, these all play rejoicing. The cowherds made Kanho a leader; they dance around him joyfully. Those who play IMAGES PROM GAMES well together, Brahma and the other gods fall at their feet ! llama was a leader, Kabir a player, a stout pair they were ! His live companions formed one group; in that company an excellent music was devised; Brahma and the other gods, in agreement with each other, chose this game. Eka, the Brahmana’s boy, was a devout player; he made the people fond of the game; he made Janardana his loader; so lie brought together a hand of Vaishnavas. He plays with one steady impulse, so men have made him their leader. Other players have passed away; I have no speech to describe them. Tuka says, O comrades, play skilfully, thinking of service to those who will follow you; he who fails to play this game well will fall into the gambling games of the world. 1337 I NWARDLY there is a group of twelve or sixteen players, the seventeenth player, the leader, is the self. Our feet shall keep time to the measure, so we shall attend thoughtfully to our sticks; our cymbals will ring to the heart's tune. We will go dancing to play at Paadhari; we will see Vitthala and R&khumai; he is beyond the six Sastras and the four Vedas and the eighteen Puranas; we will sing to him and beat time together. The birds forget to take food and water; the young women forget their youth and beauty. The joy of this game gives speech to the dumb and hearing to the deaf, eyes to the blind and feet to the lame. Tuk§ says, It makes the old young again. 1338 T IIE two sticks yield one sound; even so there is no distinction of the qualified and the TIPARI unqualified. Skilfully the players sway their bodies; they bring their limbs together in time to the music. Not a motion of theirs is lost, for they all obey one leader, making them conscious of himself; the transcendent one, he allows no emulation to creep in. Saints and sages will play with one impulse; watch them, O my brother! Carefully they strike their sticks together; when the two sticks meet together the player feels comfortable. If the rules of religion are broken, all is lost; what avails it then to have adorned your person? lie who will not join the enthusiasm of the saints, they shall separate him and cast him out. You need no prescribed forms; cease to bo ashamed; cease to doubt and join the game. Those that were ignorant have attained to honour, through the strength of Vitthala’s name. They hoist the flag of streaming hair on their bodies; through the strength of faith they employ their bodies in the game. Tuka says, My throat is choked with half-uttered sounds, because I feel the presence of Vitthala. 1339 C OME, my comrades, let us play together, wise and simple alike; let us sing the name and beat the cymbals for our own profit. Take what you have gained; Panduranga is generous in love. To-day is a golden day; we have set marks on our persons. There be some that wander through the thorny jungle, through the haunts of snakes, but we in singing and dancing find a joy greater than their9. Tukft says, Brahm& and the rest find it hard to attain the joy of Krishna’s presence, but we have attained it freely by uttering his name. IMAGES FROM GAMES ITT; €b<ndupftal 1340 C ATCH the ball while it is in the air ! One who misses will have it thrown at his back. The ball with us is the three qualities; catch it and throw it from you; with uplifted face fix your mind and your eyes upon it. One who springs up and catches it aloft,; lie is an active fellow; a duffer gets confused in turning about. If any one is caught idling, he is not allowed to sit down; he has to bend over and take his companions on his back. With his head bent down he has to suffer mountains of pain; ho carries his burden, and the rest stand round in a circle to compel him. Tuka says, He alone has excellent fun who wins; some one else loses and has his face blackened. 1341 Y OU stupid child, why did you not cry 44 Enough ” ? Because you feel ashamed, you put up with it and you have been sadly plagued. You were quite free; why did you join in the game ? Now you cannot shake oil the rider who is mounted on you. Suddenly you joined the company and embraced the game; you chose one side and took many riders on your hack. Time sets the humble on high and brings the high down; you cannot escape while you are engaged in the game. You have given up your old shelter; now you are grasping at straws; but he who leaps up will fall down: remember my words. Tuka says, As long as you kept your hands and feet from the game you suffered no misfortunes. WITUDANDU TU; fltyawfya 1342 L OOK before you and behind! Take care of the squares on each side ! Some one will get past; each must look after the man opposite him. O captain, run along the central lino; wake up your men on each side, as each one meets you, say, tl We depend on you ! " Set each of your men to mark his man; where the strength is fairly balanced, leave your men alone. Say to them, 11 The strongest player is powerless if you stand up to him 1 ” Pass on to new squares, and catch your enemy where you can. Win the game, O Captain, raise a shout and keep your men well iu hand; you have been playing the game for a long time and you are tired. Some strong opponent will break through your side, if you don't catch him; any one who finds an opportunity to escape will reach the goal. Tukft says, Why do you go on playing bo long ? U.-OMandu 1343 F INISH your Witudandu, and let us begin another game. In this we suffer many a hostile blow; we can never be still anywhere, one strikes the witi in the hole; another catohes it and puts him out. The captain summons his side together, and takes up the net; the names of the players are called in turn; you can’t avoid your turn, so off you run ! There is a boundary line IMAGES FROM GAMES drawn in front of you; when you start you take your partner with you and plague him. One stands eager to run; another claps his hands and runs. Tuka says, Let us wind up this game. UT. ; Pftugdi 1344 S HE stands up to play at Phugdi; they look on each other’s faces without shame. “ Phugdi ho! Leave the world, leave the world behind you; then you will know what sweetness is. Speak out the lesson you learnt of old; as you hind up your scattered locks and knot them on your hack, so bind up the three motions of sense and control them within the base of your spine. Govern your feet that press forward; you will win for yourself honour and the approval of the three worlds." Tuka says, There is one spirit between us; let us take the weight with an even balance; wo will reach the highest spot. 1345 P HUGDI PIIU, my rival you ! You have soiled yourself. People will spit on your face and back. You are tired out with whirling round; begone, you slave of the world. Foot and hand are wearied; you are tired out with whirling round and round. Unless you bring under control the seven and the live, how can you last out, child? You have lost your breath; your feet are weary, yet vou go on spinning round 1 Tuka says, Silly one ! Now do what you have been told to I HAMAMA UTT; fiumlMiri 1346 O G0D, who can keep up the whirl of the gamo with you? The six Sastras, the eighteen Puranas, the four Vedas faint away in your praise. In spite of his thousand mouths, the serpent is fatigued in reciting it. With your chendn you leaped into the Jumna; you mastered and overwhelmed Kali. You drank the impure milk in Putan&’s breast and showed no mercy; you destroyed your mother’s feigned sister. You destroyed the household of B&vana, with his wife and children. You are known to us as he who killed his uncle. To play with him is utter destruction; Tuk&'s lord is a master of the bow. UUI.; fiamama 1347 C OME, boy, take your turn with me; I will prevent you from passing down. Hamima, boy, ham&ma ! Flay ham&ma with me, but mud how you pass down ! If you have the essenoe of true love, then talk to me, I will destroy your worldly isolation. Be true to me; but I shall not let you go home 1 Amid this jubilation no alien can stay in the company. If you promise to play with Tuk&, Hari will destroy your individual soul. IMAGES FROM GAMES 1348 H AMAMA, ho ! Hamftma; the ehild is tired of playing it; he pursues the eighty-four lakhs of re-births. In the first period of life a man oomes to blossom; he takes bis turn in the delusion of individuality. When he sees the company of mankind, he forgets all, he is enchanted with his own self. In the second period he gladly takes his own way, in one profession or another; as the days go by he enjoys himself, but he knows not what lies before him, he is a mere child. In the third period there is still the burden; his private interests keep him restless. Allowing fondness to creep over you, { ou fall into the snare. This is my true conclusion, n the fourth period you have still your privy desires; you find your hands and feet trembling. You will fall into the snares of Surya's son. Tuki shrinks from this game of hamama; he has left the company of his friends; he feeds his kine along with Vit(hob&, the son of the Y&davas. IX; Riddles 1349 A BIDDLE, a riddle, listen to a riddle t Unravel it thoroughly and Bet yourself free I I ask you; you must tell me, what is “ I ” and 11 mine " ? Do not be angry I If you eannot make it out, you will commit incest with your mother 1 I tell you the truth that lies at the root of all; do not feel disappointed; what is torn, let it be; what is dead, let BIDDLES it be dead; all is determined by our past. Take says, Let all abandon pride; let them keep illusion far from them. 1350 I HAVE unravelled the mystery and told it you, O brothers! Verify it for yourselves; keep your spirits pure and eager. There is no mystery left now; I myself haye beheld myself. Your skill will be valued in this world; do not be offended at my advioe; I cannot choose any one whom I should praise here. Tuka says, Krishna who wears the wreath assumes more and more glory as the last resort of all. XXXI Uarious Village Characters 1; Jobara 1351 I SALUTE you all! I am come to collect the revenue from house to house. Get together arrears and current dues, or I shall put you in the pillory. You must not disperse without being presented to mo; whoever is at home, tell me who is the head of tho family. To-day, good man, you must get change ready to pay me; there will be no time to-morrow. Tuka says, You will gain nothing by your excuses; at the end of the year they will sift everything. 1352 C OME, give something to the gate-keeper ! Bring out some well-kept morsel. Whenever I come, my hands are empty and you say “ No”; sometime or other you must give me something. Tukft says, To-morrow I shall come dunning you, and you will have to go begging from door to door. 1353 T AKING and giving, they have gone awajr to prison, leaving their homes unoccupied. They fall not into the pursuer's hand; they have passed through the night of dense ignorance. All merit and demerit of theirs is put away; there is none left. While they noted their part in the world GONDHALA they showed their faith; the false illusions that surrounded them once have vanished. They have taught themselves to look on their home no more; all their treasure there they have surrendered to the king’s court. Now Tuka is safe from any man’s grasp; he enjoys perfect peace, indescribable. 11; Dfobota 1354 R OLL up the letter; tuck your cloth up behind your back. T have taken faith for my escort; now see where I am ! If you entangle yourself with the world, you will lose true life. My confidence is unfeigned; 1 have given up idle words. O embrace Hari, escape ihe cycles of re-birth ! O fool, be ashamed ! madman, trample on the world ! Let faith dwell within you; listen to my words. Give up the object you have fondly chosen; fix your desires here; turn your back on the world; rock yourself to and fro delightedly; put away those weary speeches. You are weary. O child, feebleness lies before you. Now stand still, stand upright and observe; bo a pig, an ass, and a dog no more. If any has won for himself a good name, I have. Tuka says, Other girls have been worn out ITT.-Sandbaia 1355 T HE fair and royal young goddesses have come to attend my song ! My mistress, my transcendent joy, stands piercing the spirit with her lustre; she emits the splendour of a million suns and moons. VitthS, my royal mistress, I gaze upon thy feet. I have renounced the four Vedas, O take me to bliss with thee. How full of beauty are her delicate feet ! She wears a garland of tulsi about her throat, as she stands on the bank of the Bhimft. Her teeth shine like diamonds. The wheel and the shell grace her hands. She is beyond all form and shape; her form is unknown to the Vedas; The £rutis cannot find the limit of her nature; f$esha and the rest are exhausted in the search. She uplifts and lays on her worshippers the hand that calms all fear. She has visited P&ndharpura and displayed herself in the form of the Bowman; where she sees faith and love, she descends.in a shower of nectar; Tukas mistress offers her servant her loving overflowing breast. 1356 rriHE happy day has come, the happy hour; JL we have marshalled a procession for thee; we have the five vital elements for torch bearers, the two eyes for lights. O dweller in Paudharpur, I dance on the stage prepared for thee; thou knowest my heart's desire, fulfil my vows 1 We have established a temple for thee amid the three worlds. We have prepared the platform and set the pot of water in the centre on it. The goddess is seated; before her the Vaishnavas sing with wreaths of tulsi round their necks; they cry to her aloud. We have a vessel of inner joy wherein are lights and incense I We have kindled the five elements of our nature to wave round our mistress Vitthft. Thou hast thine owu portion; now fulfil our desires. Tukft says, Protect thy suppliant. GONDHALA 1357 F AIR is her lovely face; graceful and charming her ear-rings. The hooded cobra is coiled in the braids of her hair; saffron and musk are smeared on her forehead. Large and massy aro her eyes; the wreath of wild flowers glistens on her throat. Her waist cloth is of silk; sandal powder has been rubbed upon her comely form. Very fair is the young goddess; with all her graces displayed she has come to my song. Bright with royal splendour comes my beloved mistress, wearing her illustrious jewel I Before her fade away the splendour of a million suns and moons. Brahma and the rest cannot fathom her incomparable diversions. Purple is the hue of her delicate face. White are her four lovely arms. Deep is her bosom, and there shines a handsome brooch; about her waist are set little bells that send forth a pleasant note; anklets twinkle on her feet; she performs music and a dance that are new to us. She is lovely in her eight limbs; let us praise her shapely form. It is a mine of beauty and fragrance. She possesses all accomplishments; she speaks in gentle tones with smiling lips. She takes upon her many forms! She is the primal goddess Nar&yana. Her inau gural rites have been performed in the great cifcj of Pindharpura. Her canopy is prepared in the sky, raised upon three stories. She has begun her song on the bank of the Chandrabhaga. She has come to repay our devotion, our mistress, Krishna, queen of the yogis. With her are thirty-three million gods, Chamunda and eight million Bhairavas. Lamps are waved round here; they shower down flowers upon her. Those that bear the vlni and CHARACTERS the drum make music; Gandharvas show forth the joys of Brahma. Tuka’s brother honours the dust of her feet. KJ.; Uaaukw 1358 I ISTEN, I am the Vasudeva singing to you; J attend and listen in a spirit of faith. Do not shut your eyes and create night; death sits numbering your days. Remember Rama early; secure this gain; prevail over the old fetters. Cast off idle distractions; let your 'thoughts dwell on Govinda. Consider how transient this body is; a hundred years are appointed for it, but night eats up half of them. Before us lie, in fancy, vexation, disease, and decay; consider what is left for devotion ! Wo have no ground of assurance that lasts a moment; O awake ! Renounce affection and hope ! Strength avails not; the net will fall upon you; when you awake, you will find yourself caught in the long revolution. Attempt to follow him, much or little; be devout, be strenuous in faitb, if you mean to secure happiness in the end. I fold my hands and entreat all men, great and small; give this little gift to my piteous prayer. Tuka’s brother says, Cry to Rama ! 1359 ri^HREE watches of the night have passed; 1 why are you asleep? Awake and bestow some alms upon me; as you hear my words, do not close your eyes. O people, bethink you of Hari-R&ma-Krishna-Vasudeva. Take the wooden VASUDEVA clappers in your hands, and repeat with your lips the name of Narayana. Whatever any can give up, be it fruit, flower or water, give it, O brothers; do net pretend you are asleep; it will not be well with you if I have to turn away. For God faith is enough, you need not ofTcr him wealth. It is much if you fix your thoughts on him; to save such a little pain do not destroy yourselves. I have travelled thus far with great toil, to beg for this boon. Do not think it a burden; do not leave me hopeless; charity is the true fruit of mortal life; he will come back no more to visit this city. Tuka’s brother says, Tf you refuse to know him, you will go down into the terrible pit. 1360 ** O AM A KAMA ! Hut two syllables easy to A.\j learn and easy to utter! Awake in this last watch; truly it will be a sweet savour in the latter end. I teach mankind the names of Kama, Krishna and Vasudeva; I clash the wooden clappers, keeping time with the chime of my anklets. I, the Vasudeva, sing of Vasudeva and utter no other name. Knowing the fruits of charity, give me a liberal gift; do not leave my dues unpaid. When once I have told you my message, bear it in mind. Take no load upon you; finish your present duties; do not go to sleep again. Confide in one that deserves charity; truly 1 assume you, I am your Vasudeva; the merciful saints know me, the men of long experience, who make no distinctions of things. Give heartily a generous gift; forget not the Vasudeva; him all creatures praise, animate and inanimate; I make my bow to him, says Tukft. 4G0 CHARACTERS 1361 H E who speaks what is unfit for speech, he is outwardly awake hut asleep in his soul. What a cosy corner you have made in your house; you do not know whether it is dark or daylight. I the Vasudeva go on my rounds, I stand outside the door of the house. Bestow some sort of alms on me; if you don't answer, I shall move on. With my cymbals and my dindi in my hand and a song on my lips I raise a loud note; I make no difference between high and low; don’t stay asleep to save my alms. 1 undoubtedly am the Vasudeva; you will find out the truth if you inquire. I am known to the fortunate saints; it is no other that solicits you. Why are you asleep in waking hours? The dog is wide awake at your door. For your advantage Vyasa wrote; why come you not to meet the Vasudeva? Thus I have roused everyone; I have had an alms from those whose merits led them to bestow one. Tuka says, Some feeble creatures have forgotten the Vasudeva. 1362 I SING of Rama-Krishna, striking my cymbals and wooden clappers, dancing in time to my. song; I have finished my slumbers and go on my rounds. This god pervades city and wilderness; you should seek for him as the aim of your desires, then Vasudeva will turn towards you; you should keep this faith dwelling within you. He loves his own servant dearly; Vasudeva delights in him. Utter his name in assembly; thus acquire Vasudeva for your own. When the end of all things draws near, your efforts will cease whatever your wishes GAVAGUNDA may be. Quit your slumber and awake; bestow some gift on the Vasudeva. Tuka says, Blessed is his life who has relieved the Vasudeva; he need not enter the world or depart any more; he has found a resting-plaee in Vasudeva. U.; Dogi 1363 E VERYWHERE it is written that the world itself is a beggar ! The lord of the world is awake; put some faith in him ! Adore, all of you, the only { protector of your fields; bring a few leaves and ruit and flowers and water. I wandered long before I reached this city; take no hard task upon yourselves; good deeds and piety are the essential thing. Tuka solicits a gift; O give it with your whole heart. Ul.; 6avagunda 1364 I AM the village-wit; the terror of all evil spirits. While I am speaking to one as a friend, another comes along to play its tricks. I challenge everyone, but won't let any one lay a finger on me. Tuki says, I will shut him up; I'll conquer in any wordy warfare. CHARACTERS UI1; $*«rya 1365 I HAVE lost my old tricks, all my longings have passed away; I am neither a man nor a woman now. The Saurya in her wanderings leaves her own people and consorts with Btrangers, hut ever and anon she is pierced by fond affection for Govinda. They scoff at her as she passes before them, but she takes off her petticoat and throws it round her neck. People are frightened at our •dress; we have a quarrelsome way with our tongues. The Lord of Pandhari stands on the Bhima’s banks. We are grieved because we are kept aloof; with perfect faith we have laid aside all longings and exchanged our soul for the infinite soul. Wo will reverence the supreme intellect. In company with drones and fools, we shall dance with faith and devotion. Tuka says, Throw us a copper and we will dance without shame; we are happy, for in this task we have escaped from worldly cares. 1366 ** HE knows neither how to teach others, nor k) to dance herself, silly creature ! She has gone astray and the world laughs at her. Such is not my way; I control my eyes and mind, when I know the tastes and preferences of my audience. I have only the dress of my class. I am unchanged within; I have done well to hide my better self, for thus I earn my living. ” Tuka says, If you have succeeded in this, do purify your mind; else you will be ruined here and elsewhere. SAURYA G IVE up money; come away, you slut, why are you caught there ? I have asked where we are bound, and that is why I scold you. Now wc shall dance, we shall delight ourselves with fond affection for this god; this Govinda has not yet given me what is mine. Why do you go on with that idle prating of yours? Show me all your secrets and tell me where you come from. Tuka says, This is why I have taken the drum in hand, to deliver you from all that clings to you and sets you longing. 1368 O NE who is free seeks entanglements; one who is untasked complains that she has neither load nor tie. She is sitting amongst the low-caste Dheds; she has flattered herself of her own will. Listen, O women, these reputable wives shall not make me ashamed. One may live contented in her high station to serve her husband; but another is alarmed, before she is spoken to, and runs away without being beaten. She dislikes her husband and the bed where she sleeps, and so she strays into the harlot's paths. She is blind, though she can see; deaf, though she has ears; dumb, though Bhe can speak. Tuk& says, A fall has come to pass in her case; there are some who have lived in this way. 1369 ** /^OME with me, blaoken your eyes andoomb Kj your hair; let us get to the palace gate at Pftpdharpura, mount the platform there and dance round and round. Every time we went there, we aooepted the kindness of this master; now we need CHARACTERS return no more. Now why shall we visit market places, and go round the shops, great and small ? We have all been foolish; but now with one impulse let us dance our fill; we feel a deepening bliss; what a joy wo have in this one place alone I ” Tukft says, Cling to one alone; dismiss anxious fear and fond illusion. We shall show every sign of satisfaction and go back to the spot we belong to. 1370 I HAVE been a Saurya, but now I am raised on high; I have left the world; I have taken the drum in my hand. Gome, mother Vitthoba, give us our live senses, whole and sound! Do not withdraw yourself, if some of us yield to folly on the sandy shore of the Bhima; I have wandered through eighty-four villages to reach your door. For the sake of money alone I have lost the fruit of this migration, but now shame and doubt have vanished; we will dance at your great door. The cloak of orror has dropped from our body. What is left ? I have taken to quarrelling with the world. I oare not for influence or shame. 1 shall embrace his feet and satisfy the longings of my soul. Tukft says, Let us break with money and the world; how you and I have taken each other’s souls in exchange ! 1371 S AUBYA as I am, and vicious woman, I have reverenced all this, and kept in myself an unruffled balance. I have contracted the limit of my wanderings and suffer no one else to enter it. My task is now to sing of Raghu Bftma. I oare no more for life, for family or wealth. I have emptied SAURYA myself of my wickedness; what need is there for concealment now ? In whose presence need I feel any shame? What stranger can look upon me now? I have dismissed the world and the company of sauris; I have found a joy that is quite different; I have changed my faith and my outward aspect. Soon shame and fear shall disappear, for I have renounced both. I have changed my dress, and I belong to nobody now. Tuka says, I shall draw near to him who gave me this new dress; and all the world shall see it. 1372 W E are neither men nor women: we are separated from the world; we have lost shame and desire. Gome, Kaghu Hama, take us to your own village; we have no friend but you. We are scorned and censured by the world; the faces of the slanderers are set against us. For your sake we will endure to see our relatives torn from us. Many a time I was sent to you as a messenger; now I can come myself, says Tuka, unashamed of what the world thinks. 1373 W ITH an upright mien, her person all bedecked, she goes into the bazaar and shows herself off to attract some one’s notice. That woman is not truly a sauri; she is a dull creature, void of devotion. She parts her hair neatly and dresses herself out. She displays a garland, and a ring and a walk. With a loose gait hoping to earn Borne money, she visits the houses of the wealthy and dances featly; where there is money to be had, she flings herself about. She looks a fine creature, hut 4f)6 CHARACTERS she is a Mang at bottom; and not a true sauri. She is a dancing slave. Tuka will not associate with her. 1374 C OME, my Ragho, let a light be kindled on the hill; 1 have built a house furnished with doors, but no husband inside it. Perish the five children of the neighbour who induced me to sin..1 have five children of my own at home stronger than myself; under pressure of the five I swallowed the countless delights of the world. I had built a house and opened a big shop. I was a chosen bride and lustily I romped about. I had opened a big shop, but 1 had false coin in my purse. You may call me a Hijra, but in truth I am a Yogi, though I have known intercourse sixteen thousand times. Tuka says, However it may be, make haste to cry “ Hari ! " in this world. 1375 I HAVE been born and died, but never offered devotion. Crying 11 Mine, mine, " fast in the toils, I died. Here I paid no heed at all to my teacher’s feet. Come, you jade, give up money, give up prating 1 You will find no path without a teacher; you are wasting labour. People go on eating and dressing and call themselves virtuous, but they turn aside when saints and ascetics visit their houses. They read and recite and grow wise and call themselves saints, but tbeir hearts are flattered when they catch sight of other men's wives. They wear the top^ knot and the rosary and call themselves ascetics; but there is no oompassion in their hearts; be assured they are hypoorites. In this iron age there are many saints SARVADA about who ramble round a little circuit to fill their stomachs. The saints may say, 1 am scoring at. them, but I am not scoffing, O brothers. Tuka seeks the feet of the saints with a single hearted devotion. UTli; ttiagba 1376 T HE shrine has stood for endless ages; within it reverberates knowledge of the self; about it rages the sudden storm of ecstasy, inspired by this god Mallari. I wear the shell of pure holiness, the silver ring fastened behind with the button and loop of knowledge. About my neck is fastened a band of renunciation; I will point out the path of this devotion. My alms vessel is my heart; its pulsations are the bells I ring. My turmeric bag contains a treasure of knowledge: it is never empty throughout all ages. 1 have visited the four houses, passing on the pilgrimage of life. Mallari has showed favour to me; I have dwelt in the sense of identity. When this god inspires me, 1 am possessed by a frenzy of love; see ! Tuka is set barking and growls in a fit of madness. TX; Sarwda 1377 L ISTEN, brothers, to what the Sarvada says ; Here the mother of two sons shall be ruined. They shall scorn her, and let all the world know. One is wise without thrashing; but he will never be happy. Listen further to what the Sarvada 6ays; - CHARACTERS A truthful man goes down to the lowest pit of hell; when all the world tells you this, you can be sure of it. Speak falsely, men and women; you will escape all sorrow. Hear the S&rvad&’s words! Some one else will be ruined. One who calls things his own and looks after them ; a thief shall break into his house; so call nothing your own and go to sleep comfortably; everything will be looked after well, and you will feel quite secure about thieves. I will tell you another grand tale. A chaste woman shall come to sorrow here; she is born of the five elements, so she ought to feel no security. Let her commit adultery and she shall be made happy. Listen to me once more and obey. When a present is offered, he who does not stop the offer is no honest man. Tuka says, O mother, whatever name you give to this, let the wretch go back to his own place. X. ; Jin incident in Preaching 1378 A 8 no looks at the preacher’s beard, the goatXY. herd weeps and sobs. Every one imagines it is real love, but the sentiment within him is quite different. He remembers the hoofs and pastern of a goat he has lost; he cannot govern his sorrow; words cannot express it, so he weeps for his loss. When the preacher lifts his fingers in teaching, he thinks of its two horns and four feet; and cries out 14 Yes ! " He recalls his billy goat that is dead. He was truly fond of his goat, so at last he uttered its name. Tuka says, Our secret thoughts come to light. XXXII ANhui 0$ employing tbe Dnauage of Common Occupations 1379 I HAVE got the grain ready to be pounded; my companion in the toil is a pure heart and mind. Therefore remembrance takes hold of me and wakens me in the last hour of the day. O dear companion, your strokes and mine are equal, so long as I enjoy your company ! Sec how one sifts, another separates, a third purifies it to perfect clearness ! When the pounding is finished, the mind does the cooking, mixing sugar and milk together. Food is prepared for thee, Udbhava and Akriira; the third is father Narayana himself. Tuka says, I love to go to my mother’s house, so my mind quickly summons me thither. 1380 TD RAISES to Narayana ! bring the grain togelher; chaff and corn separate of them* selves. Hold the pestle with care above the spot where it is to fall, deliver your blow carefully and steadily. With perfect attention I deal my blows steadily. The bracelets ring with steady music; sweet is the song; let' us sing on ! There is no weariness about this pounding, so long as we forget 470 language op common occupations the difference between you and me. Tuka says When his form is truly reflected in the mirror ot the mind, the food will be clearly prepared in consequence of that. 1381 W E take a handful of clean corn and fill the mouth of the mill; if we fill it with dirt, then we spoil everything. O dear companion, fan your corn and clean it ! O wicked one, why have you spoiled what was ready? ‘See that what you have in your fan is clean, or you will spoil everything, you wretch ! What you have in the fan you can look after; if you grind rubbish, you will spoil your dinner. While you have it in your fan, attend to it; if you grind it as it is, you will waste everything. As you grind it, the stones rattle ; can’t you hear it ? ; where are your eyes and ears ? While it is in the fan, you can clean it; but if you do not take the trouble, you will get into difficulties. 1382 H OW can I tell the pleasure of grinding corn ? It will satisfy you well, my friend. If it is clear, youtsan turn the mill swiftly, you feel pleasure in every part of your frame. When you eat clean food, body and mind are satisfied; it needs little fire beneath the pot. Clean corn you can cook easily and well; it brings no disgust or waste with it. Tuka says, We all love clean food; it will not turn your husband’s heart from you. XXXIII Cbt faithful Devotee Described under the Image of a Paik 1383 A PAIK by caste recognizes a paik and honours him alone; if any take to arms for their stomach’s sake, they an? recognized as pressed men. The natural gift is true, but tricks and dodges will come out when they are tested. Tuka says, We will honour men as gods when we see proof that they have attained their end. 1384 A PAIK who guards the people becomes the l l. chief of his race; the others seek a livelihood and are commonplace men. When the enemy advances, they run away and perish. They are wounded in the hack and bring contempt on themselves, while thieves return whole and are honoured, lie who fronts the robbers is a true paik; he will slay them all and strip them. Tuka says, Talk will not make a paik; those only will succeed in it who are trained from their birth. 1385 A LL the paiks belong to one master; but their value differs according to their strength; in their master’s escort one is placed high, another low One is set near him, another far away. The man of THE IMAGE OF A PAIR low breeding has a place set apart for himself; high breeding commands high esteem and complete trust. If one is a true paik he is set above all; a good man has rank as well as wages. Tuka says, Death awaits all, but the fear of death would disgrace them; the absence of it would set a value upon them. 1386 P AIKS occupy ranks high and low according as they are divided into strong and feeble. Some are intent on their master's service, others are worthless and self-seeking. He who makes a display when there is no need, he bears the high name of a paik in vain. If you reckon all together, there are many high and low, but brave and valiant few among them. Tuka says, Their master knows how to honour them; he treats a paik according to the worth he has seen in him. 1387 T O be a paik you must earn your wages; a true paik is one who does true service; a paik knows where his master may be wounded; he himself is beyond fear of wounds. When a paik has lived with two or three masters, he is distinguished as one of the trade. He is well called a paik who fills his office well, and gives victory to his master. Tuk&says, A paik can find no home unless he resorts to his master’s house. 1388 I F a paik is honoured by his master, then all the world dreads him. Paiks generous of their lives are a noble sight; the leaders wear jewelled crowns. In their own right they enjoy their THE IMAGE OF A PAIK master’s grandeur, his splendour and all bis happiness. Countless are the tribes, of mean wretches; their succession is never brpkeu; they always are coming and going. Tuka says, The paik has filled his office well, if he has served hia master, much or little. 1389 H E is a paik who protects the tenants with their families and plucks up strangers and rogues by the roots. He alone is a paik, a head among paiks, who is completely devoted to his master’s service. He considers his own person no more than grass, he looks on gold as a stone; nothing comes between him and his master. A paik is worth nothing, if he is not trustworthy; nothing if he tells lies. Tuka says, His master will suffer no loss, for the paik will take care of him. 1390 T HE paiks have cleared the roads and pathways, driving away multitudes of enemies. They win over their enemies and appoint them houses to live in; their own friends they protect. When they hear men chatting at random, they can tell their own friends from strangers. When men quit the path, they chastise them for a lesson to others. Tuka says, They spread confidence throughout the world and so increase men’s comforts. 1391 H E is a paik who knows the fidelity required of a paik, the tactics of thieves, their resorts and tricks; he can keep himself safe and deceive others; he ean win the day completely. He will 30-a THE IMAGE OF A PAIR stop any attack and leave no trace of himself; such a paik the world accounts their lord. Thus a paik makes all the world his paiks, even Buch as were not respected before. Tuka says, He who has paiks like these, he is a strong master amid the three worlds. 1392 A PAIK knows the happiness of his office, therefore he has gladly accepted it in exchange for his own life. He faces volleys of arrows and bullets when they come, though an infinite shower of them be poured forth; when an uproar arises, he steps in front of his master; his bright harness Bhows well upon him. The paik enjoys boundless happiness, if he is pure and brave within and without. Tuka says, He is wise who sees this to be true; he performs his part and is happy. 1393 O F a paik this much is reckoned true, that lie is 8 tout and intelligent and obedient from his heart. There is no comfort without a henchman; the citizens cannot get rid of trouble and care. Be then a true paik prodigal of life; such men are furnished with all by their masters. Those who know not the delight of being a paik, fie on them, their lives are wasted. Tuka says, The covenant takes but a moment to make, yet it yields endless comfort. XXXIV Worldly Comforts described under tbe Image of a Blanket. 1394 T HE children of Gokula exchanged their blankets among themselves; each one cried, 11 1 look like K&nhoba; ” into such a frenzy he threw his playmates. M I will not contradict them,” said Krishna, for he saw nothing wrong in their saying so. Tuk& says, He merely disguised them; he did not take away from them their frailty. 1395 W E began to play at hide and seek; I lost my blanket; so I fell on Kanhoba's neck, crying “ Come, Gopala, let me search you 1 I am stripped naked, I have lost everything." Tuk& says, Nevertheless, my intellect was weak;* this did not restore me to repose in him. 1396 T HEBE was a heap of blankets and mine was amongst them; show me some trace of mine; you have made this confusion; put an end to it ! If mine is spoiled, you will have to give me another. Tuka says, O God, put away the proud idea that you are great and I am small. THE IMAGE OP A BLANKET 1397 T WILL not fall on your neck for nothing; don’t stir a step* Gopala! I will tell about your mischief at home and leave you nothing to say. There was a curtain drawn between us; it is lifted now and we are face to face. Tuka says, My last word is this, I have embraced you and I will not leave you. 1398 A S long as “ You ” and 11 1 ” are left separate in thought, in the world too we shall be left separate. Give me back my blanket, then we shall be friends together. As long as you are hostile, we shall stay apart; you must not be so treacherous. Tukft says, You know all, O God; you make me rebuke you as though we were quarrelling. 1399 Y OU wero born with these mischievous tricks, and therefore, O Gopala, you won’t give them up. We see it is your practice to take and to give nothing back; my blanket was a big one, but you won’t give it me; leave me at least a waist cloth. Tuka says, 'I have given up all desires, for I have smelt out the hook here. 1400 W HEN once he has seized your blanket, he will not give it up, no, not for your life. Hollo I there is a thief in the house! Bun and catch him; he is rummaging the four corners. I have caught him, but I cannot tell who he is; I have lit a lamp, I have kindled a wiok in my body. THE IMAGE OF A BLANKET 477 It is no use running, you won’t catch him; I stand crying aloud; Tuka is robbed of all his worldly wealth. 1401 W HAT, O God, what shall I wear now? What others had given me that too I have lost. This thief does not distinguish between rich men and poor; where he secs a house empty he breaks into it. I have not left even a broken potsherd, not my cloak which I had of the five elements. Tukft says, I have been severed from the world; I have been singled out to lose the one thing I had. 1402 I WAS taking care of my own, when a thief from within seized all in my house; he was there before I came, though I did not know it. He took away my blanket and left me bare. Tuka says, When a thief behaves like an honest man, you can expect no justice. 1403 M Y blanket has been stolen; whom shall I tell about it ? Nobody cares for a feeble creature like me. I shall never get it back; I have neither money nor authority. Merchants and traders, some of you, listen; look for my blanket. Tuka says, Cry aloud after my blanket, while the market place is full. 1404 I HAVE got my blanket back; I have found where it went to. The thief was an honest man; Pundalika has set him behind his back. THE IMAGE OF A BLANKET Where is the thief? There is one spot where he dwells, you need not look for him anywhere else. Other people’s blankets were stolen before mine, and mine got mixed with theirs. They searched for theirs and found them; I will do the same. Tuka says, I have gained after all; I lost a torn blanket, and I have got a new one. XXXV Devotion described under tbe Image of a Oloman addressing her Paramour. 1405 L ET people cast me out as a whorish woman, yet I will not forget him who wears the garland of wild flowers. I have abandoned reputation, I care nothing for it; I neither fear death nor hope for life. I hear not when people speak to me. Tuka says, I am filled with desire for Ilari. 1406 M Y first husband disappointed my passion, so I have turned my hopes to adultery; I need him near me night and day; I have not a moment of pleasure apart from him. Forget me and my affairs and my estate. Tuka says, 1 have passion* ately desired the infinite one. 1407 T HIS is still my practice; I shall not quit it; 1‘have sat down near Govinda. 1 have forcibly entered my new home and made myself queen; I have chosen for myself dark-blue Brahma. I have enjoyed intercourse with the mighty one, says Tuka; now I have neither fear nor care. 480 A WOMAN ADDRESSING HER PARAMOUR 1408 Y OU and I are nothing to each other; this was my secret, and now I have made it known. My adultery has been published, 1 am despised among the people. You need not love me any more, says Tuka, I am grown mad for God. 1409 I HAVE forgotten my family and my duties, my husband, my relatives, the comfort of my home. I have forgotten honour and shame, along with fear and apprehension; my soul is enamoured of the infinite one. Tuk& says, Now, who will tempt me back ? I have become deaf to everything. 1410 I NEITHER see nor hear nor speak of anything else; this Hari alone dwells in my soul; I have no more a mother's home or a mothor-in-law’s, I have made both into one. Tuka says, Long ago I was charged with a contentious spirit; I have proved the charge to be true. 1411 W E shall enjoy complete pleasure for ever; we have broken through the snares of illusion. For the sake of this we have abandoned our husbands; we have fallen in love with this stranger. Tukft says, I shall take such a draught that I shall conceive no more. N 1 1412 OW we shall nourish and jest; it is an our love by laughter inward sweetness that A WOMAN ADDRESSING HER PARAMOUR 481 never cloys. In happy service we shall sport with one another, Narayaoa and myself. Tuka says, I have ceased to care for the world; I have got my spouse to myself. 1413 L ET none of you come near me; you women who dwell with your mothors-in-law. You cannot hear the slander of the world; the vile reproaches they fling upon me. Tukft says. We care not for the world; we are free; we have run away with this controller of the senses. 1414 T HE lessons you taught mo I remembered as long as I was a stranger to Hari; at last I lost all sense of the body; who then could regard your instructions? Tuka says, The infinite one dwells in my heart; the eternal one bids me look not at what is momentary. 1415 L ISTEN to my words; dance not the danoe that I dance; as long as you desire what lies behind you, do not give up the world. Tuk& says, What is the use of hypocrisy ! you will have neither your husband nor Govinda. 1416 H ITHERTO you and I both were ignorant; we lived and sported fondly with our husbands; now I have become unrestrained in wickedness; 1 delight in doing what I should not do. Tukft says, I have forgotten both my families, Nftrftyana dwells in my mind. 482 A WOMAN ADDRESSING HER PARAMOUR 1417 A T my mother-in-law's house I hate my husband; at my mother’s house t pine for him. I am an adulteress, no one will touch me; now I shall live in the state which my past actions have created for me. Tuka says, I shall have gained a name for improper conduct; why should I bo ashamed now ? 1418 I DIED before the hour of death; since then I have done as [ pleased. Now behold my wondrous state; behold, but utter no idle words over it. Tuka says, You are timorous women; how can you associate with me or be compared to me ! 1419 I AM enjoying happiness with a stranger; let him lift me up and place me by him. One who has set lire to the world with his own hand must not look back at it. Tuka says, We must go straight to our goal, as a moth dies straight at the flame. 1420 Y OU will find the case other than what you hear, O Women. There is no happiness from worldly husbands, though we entangle ourselves in love of them. Tukft says, If you will harden your hearts, leave them and come with me. 1421 I NSIDE and outside you are useless; I want no suoh woman for a companion. In the presence of God none need fear nor threaten anyone; all A WOMAN ADDRESSING HER PARAMOUR 483 that is needed is to restrain one's own mind. Tuka says, Without some initiation a strayed woman could not practise this. 1422 W E shall never agree witli a crowd of women; each has a different view of her own. If one waits to weigh them, time is wasted; the idea is deceptive and fruitful in shame. Tuka says, Go •on with your logical cavilling, do not tread our path. 1423 M Y tongue never stops telling its delight; my spirit is immersed at his feet. You, who think fit, listen to me freely; I for my part have followed him. Tuka says, You may wander in many directions, for my part, I am settled here. 1424 I E I do not toll you this secret, you will never know it; so 1 have put away the thought of shame. Now I join my hands and entreat you; do not try me to the uttermost. Tuka says, We are sitting near him; we wait to see what Hari will do. NOTES Abhanga. Line. 16 8 To read the Vedas was an ancient privilcgo of the Brahmapas and Taka was a Siidra. 81 6 As a sign of resolution made* 29 This Abhanga is by TukA’s brother. A few by this writer have been translated as specimens, but most of them have been omitted. 80 1 A gang of labourers. O I.e., hell. 84 1 Kunbi, the peasant class of the Deccan. 87 1 The desires, as often, are Bpoken of under the imago of a herd of unruly cows. 88 6 A Math is a school where Sanskrit and philosophy are taught. 13 There are msmy ascetics who seek by austerities to bend the unseen powers to their will. Some such devotee is referred to; 1 do not know the meaning of his cry. 1G Agama, a Sfistra (or Scripture) containing magical spells. The reference is specially to the Atharva-Veda. 44 2 “I am not a regular religious mendicant." 99 1 Tukii’s illustrations are frequently drawn from the language of trade. 5 Recurring to the constant idea that men receive from God something proportioned to what they bring; their faith -and also t<» what they desire. 61 4 The leaves of the neein-tree are made into plaisters. 61 8 The triple hill is Kailfisa, the hill of heaven. 14 The seventeenth principle in the Self (fiirusha); this, like much else in Tukii, is n reminiscence of the SAnkhya philosophy. RAghava, Kegava and RAbAji were tho*.- re formers who popularized Krishna wor-l'ip in 31-o NOTES Abhanga. Line. the Deccan in the fifteenth century. Tukfi relates that Bfibfiji met him in a dream. 80 1 The goddess Vi(thoba considered as a female. 95 to 96 Two of the Krishna Abhangas are inserted here as specimens of the poet’fl delight in Kyishpa. 101 12 Possibly, 11 1 resolved to live in it,” or “T resolved to repair it." 105 to 111 Complaints of Tukft’s wife. 105 10 It !b usual to smear the floors of Hindu houses with cow-dung, which is warm to the feet, and 'is esteemed clean. 110 1 People come to feed him out of respect. 111 1 The first words are the wife's; then follows Tuka’s answer. 115 to 118 Relating to the incident ot Tukii's persecution by MumbAjf. 115 1 Tukfi wished to walk round the temple of Vitthobft at Dehu; Mumbfiji had closed the road with thorns, to protect his field; Tukfi removed the thorns and Mumbaji assaulted him with one of the bushes. 2 Or 44 1 ought not to have forgotten the old rule, 4 Leavo the wicked alone V* 120 When Tukfi was staying at Lohogaon at the invitation of the villagers, the wife of a Teli, who was entertaining him, poured some hot oil over him. 121 to.122 A young woman who attended Tukfi’g services fell in love with him; these are the verses in which he rebuked her overtures. 128 to 125 Written when Lohogaon was attacked by a band of dacoits. 127 1 Even; i.e., placed close by, side by side. 4 The heavens of the Vedic deities do not compare in happiness with the joy of union with Vty$hobfi. NOTES Abhanga. Line. 128 8 The Tulsi is a small dark herb ( Ocimum Sanctum ) f common everywhere in India. It is specially associated with Vishpu; according to one account Tulsi was a female disciple of Vishnu, who excited the jealousy of his wife Lakshin! and by her was turned into this herb. 182 3 The colour of Kpshpa is dark blue. 188 G The disc is one of the emblems of Vishgu; it is a missile like a quoit for use in war. 142 4 A scientific belief ! 148 10 Andropngon Muricatum, whose roots ; more familiar than its name ; furnish the fragrant “tatties" or screens for Indian doors and windows. 10 The “ Betel " nut is the fruit of the Arcca palm; familiar in England in the form of tooth paste. Fragments of it are wrapped iu the l>etel leaf, or leaf of the {icppcr-vinc along with lime and spices, and chewed as a stimulant and digestive. All over the East this preparation is highly esteemed and is frequently offered to visitors as a mark of respect. It is to be noted that the name betel really belongs to the leaf and is wrongly though usually applied to the nut. 147 10 Refers to the power of Kfishpa to create illusions. 192 5 Brass heads of Garucja, erected along the path of the pilgrims. 198 3 Because no one wants "liberation. 4 The tulsi plinth is a square structure like an altar, three feet high, with a tulsi plant growing on it. This may frequently be found in the courtyard of a Hindu house. 199 2 The Pfttil is the headman of a village. Here Vifthobfi is meant; the number of his arms is a usual attribute of divinity and the number of his wives is that of Kfishpa's. NOTES Abhanga. Line. 100 2 The eighth lunar month, of the year, when the auu ia in K&rtika or the Pleiades. The eleventh of Kartika ia about the 8th of November, when Vishpu ia supposed to arise from four months’ sleep; it is a great festival at Pnpdhari. 108 21 It is not certain who Tuka's servant is. 100 1 An infun is an inheritable freehold estate. 172 1 The Vedasor rather the Vedantins; assert that the only way in which the absolute can be described is by saying of it; nefi “ not this." Tuka is here arguiug against this position. 170 4 The vilanti is the mark above the line that indicates “i” in Sanskrit. 210 12 If an object is reflected in a mirror, then we can give the name of the object to tho reflection also, though in actuality it is absent from it. So llari is seen reflected in us and the world, but is not actually attained except by coming into contact with himself. 221 1 Explains the nature of the creative act and (iod’s interest in the world. 228 1 The ttmpti represents a girl under two years of age as enjoyed by a Oandharva; under four, by Fire; under six, by the Moon; in the marriage ceremony the bridegroom reminds her of thiswhen he claims her as his wife. 254 2 Tho banyan. 11 The fig-tree, not that kind for fruit renowned, But such as at this day to Indians known in Malabar or Deccan, Branching so broad and long that in the ground The bended twigs take root and daughters grow About the mother tree, a pillared shade, High over arched, and echoing walks between." It is a sacred tree, but not so sacred as its taller relative, the pipal, jicus religiosa. Si ii NOTES Abhanga. Line. 7 The staff is formed of three rods bound together; it symboliseB concentration of the mind. 7 The A6oka, Jonesia asoea. 4 diva wears the crescent moon on his head; perhaps as an emblem of Time, as his destructive power is associated with the passage of Time. 5 The three syllables are formed by the threo letters V-tth-1. 1 Refers to Vishnu abandoning his dinner which had been served by Lakshin! and running to help the elephant Gajendra. 6 It is said that Muchakunda, a devotee of Vishnu, went to Vaikuntha to seek him. Yishqu lay down and pretended to be asleep, in order to test his patience. Tho devotee, annoyed by this, gave hint a kick in tho chest: and Vishnu still wears the mark of this as an ornament. 5 Refers to the Lion* Avatar when Vishpu emerged from the wooden pillar to confound the atheist. Tho half male and half female form is a representation of diva (Ardh-nftri), in which he appears conjoined with Parbati, one side of the body being male, one female. 1 See the preceding note. 7 The wheel is a Persian wheel fur raising water. It is a large wheel at the side of a pond, with vessels attached to its circumference. As it revolves, each vessel is filled with water when it dips in the pond, and subsequently empties itself into a channel at the side of tho wheel for the purpose of irrigation. 6 How can a dying man find these gifts ? 12 Who art ready to grant even the whole world as a boon. 13 See Yoga in Appendix II. 12 Man is frequently compared to an ox working an oil-mill. NOTES Abhanga. Line. 887 2 Cf. Appendix III,, the four stages. Tuka means neither one stage nor another brings satisfaction. 8(1 7 Protect one side of your field by lighting a fire there, and another side by staying there yourself, 8(8 8 Floats are made out of the empty skinB of pumpkins, to assist beginners to learn to swim. 887 A Lali ta Abhang. Lalita is a kind of dance performed at the end of certain religious festivities, e.g., those in connexion with the birth of litima and Kjish?a. 882 Written apparently after a visit to the temple when he received no consolation. (06 7 Identifying Vitthobfi with Vishpu. (07 5 Cowries arc still used ill India as very small change. (If 7 To sit like a creditor: ;to sit and starve oneself at a debtors door, to force him into payment. An old Indian method of exacting payment from debtors of high position, now forbidden by British law. (29 1 Soems to imply a belief that man's soul was originally united with God’s. (9( 4'* The performer at Kirtana sits or stands on a raised platform at the end of the room. (69 5 A t61u, 180 grains Troy. (98 1 The name Brahinucharya is given both to a Briihmana youth who is still a pupil, and to a sect of Brahma? a ascetics. 967 9 One may often sec in the streets a trained bull accompanied by his master, both dressed in a curious garb of gaudy rags. The bull’s accomplishments are very limited. 5, 6, Kinds of grain. 912 1 Krishna’s companions. 5 Bftjri, a coarse grain. NOTKS Abhanga. Line. 889 G At (jokula, when the Hrahmanas refused to honour Kfishpa, as he was the son of a Vailya; Krishna inspired their wives with devotion to him, and they brought him food. 942 6 A Tamburft is a guitar with four wires. 898 1 Exaggerating the value of the gift. 986 7 Indian babies are usually carried in this way with one arm encircling the body. 604 ; 618 Here, under the* pretence of abusing Vit(hoba, Tukii playfully expresses confidence in him. 604 He advises him in his own interest not to quarrel with his worshippers. 609 6 You give us the bliss of devotion instead of worldly interests. You cheat us out of our worldly interests. 618 1 Honour, great or small, is the least of (Sod's gifts. 676 4 The grain can Ikj made into food. 687 H Devotees of all hands wear garlands. 699 G In anticipation of the rain, at the end of the hot weather. II The diamond is not broken; it is driven into the substance of the hammer or anvil. 707 5 Even the obstinate steel shows itself corruptible. 708 1 The root of the pi pul ( sterilia mala robora ficus ) will penetrate almost any rock or masonry. 719 9 A strip of land is left waste as a boundary between two fields and no doubt this vexes the careful eves of the husbandman. 723 A Vasudeva is a religious mendicant who makes his round before day break wearing a cap of peacock’s feathers and jingling a set of bells. He wakes up the villagers for their work. 728 2 The two wives are the good and bad impulses. The children are designs of all kinds. “ This country" is Yitthobu’s shrine. NOTES AbhangA. Line. 8 The four companions are devotion, knowledge, renunciation and duty. 10 The thorns are infidelity and sensuality. 724 The Knvada carries by a yoke on his shoulders two vessels of Ganges water and takes it fcobathethe linga at some shrine. G i.e., join my profession; let your water drip on the road like mine. 720 1G Every Hindu family has an ancestral god or goddess who is occasionally visited even from a distance. 780 G From the first step of creation the principlewas declared that there is no difference between the first and last step. 763 5 Prosperity and accomplishment are the names of the two servants of Gapesha. They arc terms of general application. 10 A reference to the valour of Krishna. 774 4 Forming plans and also entertaining doubts about them. 825 8 The body. 828 6 Ashes nibbed by the devotee on his person. 859 10 The further hank of tlio sea of the world. 867 5 Upddhi, an object of sense viewed as a motamorphosis of the spirit or an external limit unnaturally placed upon it. 875 6 The spirit bears the same relation to the material world as butter does to the sour butter milk which is left after churning. 891 5 The sectarian mark worn on tlic forehead by VaiBhnavas resembles (accidentally) the letter V. 997 10 A platform is made for an image (simliiisana); andcortain stones found near the Narbada are worshipped as emblems of Siva. 921 6 Parisa, the stone that turns iron into g J. Moharft is a jewel that will not allow a thread wound round it to be burned. NOTES Abhanga. 1098 1012 1041 1099 1062 1069 1088 1098 1098 1111 1129 1180 Line. 2 The Chambhars are a low caste of leather workers. 5 Personal knowledge of God. 8 Dom-dom, a Mahoinniedan cry; perhaps a corruption of Din-din (“ faith ”). 2 By rolling on the earth. 1 Tn offerings to the gods. 2 By seeking truth through debate and discussion. 5 The gods are often honoured by lighting lamps before their images. 6 The dog in a village is a general scavenger. This depicts the selfish prudence of a worldlyminded man going on pilgrimage. The corn referred to is the piivatc store in his house. 4 Bracelets are a symbol of marriage, as a ring is among European nations. A widow wears no bracelets. 5 The death of very young babies is aseribed to a mischievous goddess named Satvai, who kills them on the fifth day. Denounces the crime of selling a daughter in marriage. The “ twice-born ” are the Bnihm&pas, who are horn a second time when they are invested with the sacred thread. A Bania is a general dealer, especially in grocery. 4 Refers to the building of the bridge to Ceylon, which was done by the aid of 'tho monkey Nr la, who was able to make stones swim in water. Danka, a drum, used to proclaim the festivity. A band of singers (Gondhala) conic and place an image of the goddess Bhavani on a platform and honour it with song. 1 The “ house of god " here means 11 my thoughts about the deity.” Or possibly it means "my shrine at Pipdhari.” NOTES Abhanga. Line. 1183 6 This is of course the language the Gondhala would use about Bhavftni. Tuka uses it of Vifthala. 1193 Refers to impostors of magical pretensions. 1196 8 SatvAi is a mischievous female demon. 1188 3 Demon powers that insist on sacrifices to propitiate them. 1190 The Sfiktas are a sect that worship the female energy, with impure orgiastic rites. 1162 9 The female power that he worships. 1164 Possibly against the use of spells. 1167 Against dramatising episodes in the life of Kfishpa as a public amusement. 1168 5 Spirits, 11 (inadhya)," honey, 11 (madhu)." 1160 1 These village gods (Bhairobii, MaisobA) are represented by stones smeared with red oxide of mercury. 1170 1 The 11 Jcshtadovi ” arc the deities who preside over the confinement of women. The term, which means 44 exalted deities," is a euphemism. 1177 “Rasa" is the kernel and “Bhosa" the chaff, they have changed places. 1190 6 He is not successful either in this world or the next. 1191 Apparently describes an impostor who pretends to supernatural powers. 8 He shows some stone of pretended magical powers and worships the female organ. 1198 4 The darbha grass Poa cynosureides; he puts it in his hair. He takes hold of the tip of his nose and pretends to practise prifpayavna, i.e., regular breathing according to the rules of the Yogis. 1196 6 The ascetic’s gourd; the rind of the gourd used for carrying water. NOTES Abhanga. Line. 1200 This impostor carries about the stones which are used as emblematic of the gods and pretends he cannot afford to make a proper receptacle for them. Accordingly he asks for alms for that purpose. The stones in question are black ammonite fossils found in Northern India. 1209 1212 1227 1228 1230 1233 1235 1238 1239 1291 1298 1268 1269 1267 1 Odsai is a corruption of Clo-svami, controller of the senses, and is a title applied to many religious mendicants. 3 How can a wicked man make others better than himself? 4 The words of Krishna’s mother. 3 The mountain is Xiovardana, which Krishna lifted up to shield the cowherds from the rain. The mystic meaning is that Kfishya relieves mankind from the burden of following the Vcdic precepts. 1 A jungle fire. (j Who gives up sacrificial rites. 1 Sauclea Cadamba, a small tree. 1 Allegorically Kali represents self-will. 1 Allegorically the cows are the senses. 1 The pot is suspended in a sling and as Krishna dips his arms in it the curds trickle down them, the cowherds open their mouths to receive the stream. The butter stolen by Krishpa represents gllegorically divine knowlcdge. X The eternal Brahma, I’arabrahina, the original unmodified spirit. 1 The words of the cowherds to each other. 3 The jungle of the world. 1 Allegorically the cows represent the senses. Karma follows the self continually. 6 Khoda, a log of wood fastened to the neck of the cow and hanging down between the front legs, to prevent it from straying. Here the log fettering the cow is the world as perceived by the senses. NOTES Abhanga. Line. 9 Padi, the leader of the herd; here, the intellect, viewed as the head of the senses. “ Obstinate as this chief eow is, how can she run quite ahead of you? " 9 Until you reach salvation (lit: 11 till the cow reaches its stable.") 1209 1 ‘‘The cow whoso udders are filled" is devotion as contrasted with ceremonial religion. 1270 6 “ Home," i.e., back to the world again; if by devotion we can avoid re-birth. 1272 1 Represents the protestations made against religion by those who feel it will compel them to resign the pleasures of the world. The more violent this language is, the better pleased God is to Bee that men recognize the nature of religion. 1280 2 Krishna is speaking to the boys. Allegorically, let my worshippers merge in me (as the advaita school desire). 4 I.e., let the timid cling to the world. 1808 The allegorical meaning is that we should have no secrets from God. 1818 5 Siva taught this spell to Bhavnni and it enabled her to escape re-birth. 7 Reading or, reading “the old is pleasant, thfe new is undesirable; " the old name of Rama is sweeter than the new term* of the philosophers. 1818 1 It is related that Rama's mother, while pregnant with him, remained in a state of ecstacy. 5 Rftma took all the people of Ayodhya to heaven with him. 1884 Sututu is a game in which the players on one side havo to run between two goals, while those on the other side try to catch tnem. It is a condition that each player as he runs must continue crying “ 8ututu " without stopping. Allegorically the game represents life; the opposNOTES Abfcanga. Line. ing players are the forces of the world, between which the soul has to make its way. This is not quite the same antithesis as that between Siva, the universal, and Jiva, the individual soul. To illustrate this wo must identify the player who runs with the universal soul striving to assert itself against the manifold forces which make up the Jiva or individual life. But Tukft in the last line seems to view the whole struggle as something which may be avoided by recourse to simple devotion. So possibly the game represents the struggle to attain salvation bv works. Aham and Solium (“ I and mine ” “ i am he ”) are two compendious phrases to indicate (i) self-will and sepaiation from the divine, (ii) unity with it. 1889 Tipari Is a circular dance in which each player carries a short stick which he strikes rythmically against his neighbours' sticks turning first to the right and then to the left. It is not a contentious game, and therefore represents allegorically the unity of love between Yit(hobA and the saints. 1887 1 The twelve, i.c., the eleven senses and the vital air or breath; or, counting another way, the sixteen, i.e., the eleven senses and five vital airs. Wc may make up seventeen by adding the controlling self. 1840 Chenduphali is a game resembling cricket on a small scale. Like Sututu, being played between two sides, it represents in some way the struggle of life. 41 Catching the ball " represents dealing with the world in a right spirit; possibly observing the prescribed forms of ceremonial religion. Tukfi means to deprecate this and recommends faith. 1841 5 It is an incident of the game that the defeated players have to carry the others. Atyapatya is the most popular of these games. It is played on a field marked out as in 1848 NOTES Abhanga. Line. the accompanying diagram. The players of oneA side stand at A and have to run to B without being touched; the players of the opposite side stand one on each of the cross lines and try to touch them as they pass. They may each move up and down his own cross line; the captain of the side may also move up and down the longitudinal line from A to B. The interpretation is the sumo as in the preceding Abhanga.. The captain is the individual; the B players on his side are the senses; opposed to them nru the temptations of the world. Nava either (i) need or (ii) nine referring to the nine organs of sense. 1848 Witudandu, a sort of miniature cricket; the' witi is the bat. The game seems to represent in general language the turmoil of life. 1844 Phugdi, a game of girls, in which two girls seise each other's hands and spin round and round. It represents mystically the union of God and th6 worshipper. Mulbud (i) the part of the head where the hair is fastened, (ii) the head of the spinal cord, where tho power of concentration resides. 1848 In this Abhang the same game of Phugdi seems to represent the turmoil of life. 1846 Humbari; in this game the players see which can keep up a humming noise longest. Allegorically this contest represents the effort of man to comprehend or praise the nature of God. Refers to the story of PutanA. Uncle Kansa. 1847 Ham Am*, a game resembling Sututu. 1848 Bftrya's son is Yama. NOTES Abhanga. Line. IMS Riddles, resembling English riddles, e.g., 44 My first is in Heaven; rav second in the company of musicians; my third in the Vania's shop." (Haru tala). to 51 Johfira is a salutation employed by members of the low castes. The Mahfirs are such a caste employed as messengers in collecting the revenue. The language used by the collector of the revenue is here employed to remind the listener how he will have to pay off the debts incurred by his actions in the past. 1352 1 The gate-keeper of the village is usually a Mahar. 1858 The application of these lines remains quite obscure. 1854 Lakhdtu; a messenger carrying a sealed packet. Most of the poems have ml reference to the occupation of this personage; the point of contact is 41 be like a trusty messenger." 1855 OondhalaH are religious mendicants who recite songs in honour of deities, male or female. These verses are in honour of Vitthdha considered as female. 12 Sarangdhara. 1856 The apparatus of worship usually employed by the Gondhalas is replaced imaginatively by Ulitude* and feelings of the mind. 1857 Vittbobft described as feminine. 1858 Vasudevas are religious mendicants who appear in the very early morning just before daylight and waken the village with their songs. The name is that of the father of Kyishpa and the verses often play on the double sense of the word. 1856 6 Chipalya, or large wooden castanets, are employed to keep time in singing. 1868 Jdgi, a corruption of Y4gi, » general term for naked ascetics. NOTKS A bhangs. Line. 1304 A ( ifivagumla is a fellow who has made himself conspicuous for coarse wit and has perhaps sonic claim!* to be considered a magician. 1865 A Saury a is a woman leading an irregular life, nominally devoted to some god, but practically a prostitute. Such women are brought into existence by the custom of dedicating girls to certain gods, which prevents them from marrying. Khanddhfi at Jojuri near Poona, is* one of these gods; the girls devoted to him are called Mu ral is. Thiy are still fairly numerous in Poona, though the custom of dedicating them has been declared illegal by the British Government. Tukii seems to have in view a Saurya who ha* turned to VitthObfi for consolation; blit it is not clear whether he supposes her to have given up her trade or not. The purpose of the. abliaugs is not clear; but they may be intended to show that devotion is accessible to anyone. Possibly Tukft intended these poems to become known to this class of women and to elevate them; but this is uncertain. Possibly the Saurya hero rebukes those reputable women who proudly think themselves superior to her. 7 The eighty-four lakhs of re-incarnations. Apparently a rebuke from a regenerate to an unregenerate Saurya. Of the same type as the above. A Vfigha is a male companion of a Saurya. I To speaks in language praising Khandoba, but so constructed that it would apply to Krishna. The Snrvada is a magician, who pretends to foretell the future. The language applies (i) to some supposed responses of her to a client, which are purposely mysterious, (ii) to the process of the soul’s emancipation. This seems to take the form of an attack on Dvaitisn*; «• the mother of two souls ” is Brahma, on the 1368 1370 1373 1374 1376 1377 NOTES Abhanga. Line. supposition that the individual and tho universal self are distinct. 1870 Rice is pounded to got rid of tho husks; it is placed in a hollow in the ground and struck with two long pestles, wielded like paviour'H rammers by two women standing opposite each other. The process requires them to keep good time together, hence it is taken allegorically to represent unity between ( iod and his worshipper. G After the rice is pounded it is sifted in a fan to separate the husks and the refuse. 1880 6 The bracelets on the arras of the womon. 1881 Grinding is performed at a hand-mill, by two women sitting opposite ciu-h other. This is a tedious employment, like pounding, 1 ’ossibly Tukfi thought theso songs of his would he found agreeable to lighten the toil and at the same time interest the people in religion. 1888 A paik is a man-at-arms paid to accompany and defend a rich man. Nothing in Kiiglish represents its meaning, which hovers between “ henchman " and private detective. Here the paik represents the true devotee of religion. 1894 1404 These really belong to the K fishy a ahliaugs (The blanket is the comfort of the worldly pleasures which religion takes from a man. But in the end rcligiou compensates him by giving him a higher pleasure. 1408-1424 The intention is to indicate that as a woman renounces the world for her paramour, so men should renounce it for religion. 1406 1 My first husband, tho world. 1418 Do not pretend to give up the world or talk about doing so till you are truly ready for the step. 31-6 APPENDIX I Proper Names AhaiitA. ; The first woman created by Brahma, wife of Gautama. She was seduced by Indra; and being oursed by Gautama became a stone. Kama afterwards delivered her. Ajamela. ; A degenerate Br&hmana, who was saved by recitiug Niray ana's name. - Akrura. ; -Krishna's uncle, who was sent by Kansa to fetch Krishna from Gokula that he might be slain. Akrura went unwillingly, and Krishna disclosed to him his own true nature. Ambaribba. ; A solar king of Barsi, who observed strictly the Ekadasi fast and broke it according to rule before the end of the day. On one occasion a Durvisa Rishi came to him as a guest, and was asked to bathe before dinner. He took so long in bathing th^t Ambarisha drank a sip of water to keep his rule. Durv&sa offended invoked the female demon Krityfi to destroy him; but Ambarisha sought protection from Vishnu, who destroyed the demon with his disc. Ahbavati. ; The heaven of Indra. Anjani. ; The mother of Hanumana by Vayu, Hanumana went on the expedition to Lanka, under Sugriva, the monkey-king, and on bis return so APPENDIX I great a flood of milk was poured from his mother's breast that it broke through the hills between Nasik and Saptasringa. Babhku. ; The son of Arjuna by Chitr&ngi, who fought against his father in the war of the Mah&bharataHe severed Arjuna’s head with an arrow, but it was reunited by the aid of a magie stone. Tuka says it was by the dispensation of Providence that so great a warrior was slain by so young a one. Bali. ; King of Mahabalipura, descended from Pralhada and Iliranyakadipu. Though a virtuous monarch he became arrogant and neglected the gods. To punish this Vishnu assumed the form of a dwarf Brahmana beggar, and asked as a boon the gift of as much land as he could cover in three steps. This having been granted, the dwarf suddenly expanded and covered in two steps heaven and earth. Bali fell before him in adoration, and was granted the empire of the nether world* Patala. Vishnu condescended to become a doorkcepor of the entrance of his kingdom there. Ballala. ; 11 Mighty one 1 '; a name of Ganapati. Bhanudasa. ; A Brahmana saint who lived at Paudhari. Buarata. ; Son of Dadaratha and Kaikeyi; elder brother of Rama. His mother procured the exile of R&ma in order to place Bharnta on the throne, but it was agreed that R&ma should finally return after fourteen years. Bhavani. ; The wife of diva. She unites many attributes, frequently appearing as a warrior goddess. PROPER NAMES Bhilli. ; Literally “ Bhil woman.'* A woman of the forest tribe of Bhils, who presented Rama with some fruit which she had bitten to see if it was sweet. Rama accepted the offering on account of the spirit in which it was made. Bhimaki, ; Daughter of Bhima. Bibhishana. ; Brother of Ravapa, who deserted to the side of Rama and assisted him. Chaitanya. ; A Br&hmana by birth (a.d. 1485), who initiated a reform movement in Upper India. He attacked the licentious orgies of the worshippers of the female energy; and following Kablr refused to recognize caste. He exalted Krishna into the position of supreme Deity accessible by devotion ; Bhakti. The chief scene of his work was Jaganatha, though he travelled much throughout Northern India. The circumstances of his death (a.d. 1527) are unknown. Among his followers in the Deccan were Baba Chaitanya, Kesava Chaitanya and Raghava Chaitanya, to whose inspiration Tuka owed a good deal. ChAmunda. ; A name of Bhavanl. Chandrabhaqa. ; A digit of the moon. Chakoadeva. ; A yogi of Vateshwar in Khandesh, who was converted by Dnyandeva to the school of devotion (Bhakti marga). Dasavanti. ; A corruption of Jaioda or Yeioda. Dhbuva. ; The grandson of Manu. Though a boy, he performed such austerities that he was raised to heaven as the Polar Star, APPENDIX I Dnyaneshwara.; -A Maratha saint of the fourteenth century, who wrote a commentary on Bhagavadgita. DraupadI. ; The daughter of Drupada, a solar prince, who married the five Pandava brothers. She was lost in gambling by one of them, Yudhisthira, and became the property of the Kauravas. The war of the Mahabharata followed till DraupadI was finally rescued. Dvarka. ; -A town in Kathiawar containing a famous shrine of Krishna, still a place of pilgrimage. Ekanatha.-*-A Maratha saint of the sixteenth century who lived at Paithan, in the Nizam's territory. lie composed a metrical translation of Srimat Bhigavat, which was probably known to Tuka. Gajendua. ; An elephant whose foot was seized by an alligator. In his distress he cried to Vishnu, who came to the rescue and destroyed the alligator. Ganika. -A courtesan who renounced her profession and was saved by reciting the name of Ilari. Garuda. ; A creature with tho head and wings of a bird and the body of a man. The vehicle of Vishnu. Gauri.; “ Pair in complexion "; an epithet of Bhavaini, Siva's wife. Gaya. ; A town in Bengal containing the pipal tree under whioh Buddha meditated for five years. Still a place of pilgrimage. Godavari. ; A sacred river. PROPER NAMES Govinda. ; A name of Krishna meaning both “ Keeper of cows 11 and “ Controller of the senses/’ Hanumanta. ; The son of Anjani, a monkey queen, and Vayu, the wind. The chief general of the monkeys, who assisted Rama in his campaign against Havana. Hara. ; A name of Siva. IIari. ; “ One who removes n the sins of men; a name of Vishnu. Indravani. ; A small river on the hank of which is situated Dehu, the birth place of Tuka. Janaka. ; Father-in-law of Rama; father of Site. Janaki. ; Daughter of Janaka; Sita. Janardana. ; “ Destroyer of re-birth ”; a name of Vishnu. Kauir. ; A Hindu reformer of Northern India (?a.d. 1338-1419). He was a follower of Ramananda; probably a Muhammadan by birth, who adopted a reformed Hinduism. His doctrines are contained in the Sukh Nidan and resemble those of Vaishnavas generally. He opposed idolatry. Kali, or Kaliya, the serpent which lived in the Yamuna and poisoned its water. Krishna, pretending he was going to look for a chendu or ball that was lost, jumped into the stream and after a famous contest drove Kali away. Kamadhenu. ; A cow produced at the churning of the Milk Sea, and afterwards owned by Vadishfha, which had the power of granting wishes. APPENDIX I Kabna.; S on of Kunti by the sun; he fought against his half brothers the Pandavas, and was killed in a battle by Arjuna. He is famous for his generosity and is said to have given away his own teeth to Krishna disguised as a Brahmana. Kxnhoba. ; A name of Krishna. KausalyA. ; T he wife of Dasaratha and mother of Kama. Kaustumbha. ; A jewel produced at the churning of the ocean, and worn by Vishnu on his neck. Kesava. ; A name of Vishnu: (origin uncertain). Kksiraja. ; “ Controller of Kesi.” Kesi was a horse-beaded demon killed by the infant Krishna. Kumbhapaka. ; A region in hell where sinners aro immersed in boiling oil. Kubja. ; A deformed menial servant of Kansa, who was straightened by Krishna. LakshmI. ; The wife of Vishnu, and goddess of wealth and prosperity. Madana. ; A name of Kama, the God of love. Mallab. ; A name of Khandoba, as victor over Malla, a local king of the Deccan. The name may also be applied to Krishna, as victor over the gymnasts of Kansa, called 11 Mallas." Meru. ; A mythical mountain, the centre of the world, with three peaks, one of which is Kail&sa, or the heaven of &va, another Svarga, the heaven of Indra. Muktabai. ; The sister of the Marftthft poet Dnyftndeva, who herself composed religious poetry. PROPER NAMES 509 Murari. ; A name of Krishna, in consequence of his killing the demon Mura. Nala. ; A king of the solar race, who lived at the close of the Vedic period. He became the husband of Damayanti, who chose him herself according to a romantic tale preserved in the Mahabharata. Afterwards lie lost all his wealth in gambling and deserted her; but she recovered him by proclaiming that she would choose another husband. The king of Oudh came to ask lor her hand, and Nala accompanied him as liis charioteer; he was recognized by Damayanti and they were reunited. Namdeva. ; A Maratha saint of the fourtcentli century. Narada. ; One of the Kishis who appears among the attendants of Vishnu as a musician accompanied by Tumbaru. Narayana. ; IC Whose abode is in the crater/* a name of Vishnu. Narmada, also Narbada, a sacred river of Central India; inferior in sanctity only to the Ganges. Indeed according to the Keva Purana the sanctity of the Ganges disappears in Samvat year 1951 (a.d. 1895), while that of Narmada continues for ever. Panduranqa. ; “ The joy of the Pandava,” a name of VitthobS. Pandava. ; The lunar princes of Hastinapura, whose quarrel with their cousins, the Kauravas, brought on the war of the Mahabharata. Pralhada. ; The pious son of Hiranyakasipu, who rebuked his father's atheism. At the rebuke 3lrC APPENDIX I the lion-avatar, Narsinh, issued from the pillar and rent Iliranyakasipu.. PutanX. ; A demoness sent by Kansa to destroy Krishna by suckling him with her poisonous milk. However, Krishna was too strong for her and sucked all the blood out of her body and killed her. Radha. ; The wife of Ayana-tiosha, the favourite mistress of Krishna. Raohava. ; “ Descendant of Raghu.” A name of Rama. Raohunatii. ; See above. Rakhumai. ; A name of Bhimaki. Ravana. ; The king of Lanka or Ceylon, who carried off Slta, the wife of Rama. The war by which she was recovered forms the subject of the Ramayana. t Rudka. ; A name of Siva, one of the trinity of gods. Rudra. ; A Vcdic god of storms, identified in later times with Siva., Sadasiva. ; “ Always prosperous.’' A name of 3iva. San aka.; One of the four great Risbis with Sanandana, Sanutana, and Sujata. Sanaka was the preceptor of Narada, and author of the doctrine of Bhakti or devotion. Satrajita. ; King of the country near Dwarka. Satwai. ; A corruption of Shashthibai, a mischievous female goddess who exercises her powers PROPER NAMES 511 on the sixth night after the birth of a child, and often kills it. Satyabhama. ; Sister of Satrajita, and wife of Krishna. At the instigation of Narada, ILinumana, when he came to Dwarka, tried to see if Krishna was as truly an incarnation of Vishnu as his own Rama was, Krishna accordingly changed his durbar into that of Rama, and sent Garuda to bring Ilanumana to see it. He asked Satyabhama to represent Sita; but she failed to do so and incurred ridicule. Accordingly Rukhmini, his other wife, becamo Sita. This is one victory of Rukhmini over Satyabhama; the other was on the occasion when Satyabhama gave away Krishna in charity to Narada, under the mistaken idea that she would thus secure him as a husband for ever. To recover him at all, she was told to give to Brahmanas his weight in gold. No gold however was enough to weigh down Krishna; and Rukhmini had to come to the rescue. She put a single leaf of tulsi in the scales, and this, as the symbol of unselfish devotion, was sufficient to make up the weight. Sambhu. ; 11 The origin of blessings,” a name of Siva. Sankara. ; A name of Siva. e Sibi. ; A Solar king famous for his generosity. One day a dove flew into his court pursued by a hawk, and Sibi to save the dove offered the hawk a piece of his own flesh. When this was cut off both the hawk and the dove manifested their own true forms and conferred on him many boons. Sbinqa. ; A Rishi who wears a horn on his forehead; invoked in seasons of drought. APPENDIX I # SbItala. ; A king of the Solar race, who consented to give his son to supply a meal for diva, when he came to, him disguised as a Brahmana. Tukfi confounds Siva here with Krishna, either accidentally or perhaps from a view that they are ultimately the same. daNKHASURA. ; A demon in the form of a conch shell who concealed the Vedas within himself and took them down into the sea. Vishnu assumed his fish incarnation, destroyed the demon, and rescued the scriptures. duKA. ; A saint who preached Snmat Bhagvata to king Parikshit. Sofana. ; The brother of the Maratha poet Dny&ndeva. Sudama. ; A playmate of Krishna's childhood. When Krishna revealed his true form to him, being very poor, he could only offer him three handfuls of rice which Krishna accepted. Suta. ; A charioteer whose preaching of the Puranas was attended by 88,000 Bishis in Nimishfiranya, a forest near the Ganges. Svarga. ; -The paradise of Indra. Tamradhvaja. ; A lunar king famous for his generosity. Krishna and Arjuna came disguised as Br&hmana beggars to his court and he consented to give them the right half of his body. While his body was being sawn in two by bis wife and son, a tear dropped from his left eye. Krishna then declared that the offering was contaminated by this but Tftmradhvaja explained that the tear was one of PROPER NAMES 513 devotion, on which the gods relented, made him whole and blessed him. Trijata. ; A giantess in the service of Havana, who was appointed to guard Sita. She was moved with compassion for Sita and condoled with her. Tumdaru. ; A musician who appears as a companion of Narada. Uddhava. ; A descendant of the Yadava or Lunar race, to whom Krishna delivered Ch. XI of Srimat Bh&gavat. Upamanya. ; The son of poor Brahmana parents. Once when he asked his mother for milk, she replied that she had none and he must pray to God for milk. This he accordingly did, going to the forest and praying to Vishnu, who took him to the sea of milk. Vaikuntha. ; The paradise of Vishnu. Valha. ; A corruption of Valmlki, the reputed author of the Ramayana. He is said to have belonged to a tribe of robbers, and to have attained divine knowledge under the guidance of Narada. Ho received from him the direction to invert the letters of Hama and to recite the name as Mara, “ Die thou; ” and he continued reciting this name till he was surrounded by an anthill. V alh AKH irxYA. ; Sixty thousand dwarf Hishis sprung from the hair of Brahma. Vasishta. ; One of the seven Hishis represented by the seven stars of the Great Bear. He was a family priest of the Solar race to which R&ma belonged, and is the reputed author of several hymns in the Big Veda, APPENDIX I Vasudeva. ; The father of Krishna, a prince of the Lunar Yadava race. Vasuki. ; The serpent used by the gods and demons as a churning rope at the churning of the ocean. Sometimes identified ; though wrongly ; -with Scsha, the primeval serpent on which Vishnu lay bofore the creation. Vayu. ; -The wind-god, the father of Hanumana. Vemunada. ; 11 The sound of the flute,'* Venn being a bamboo flute. A spot near the Chandra* bh&ga where Krishna used to play his flute, and a temple now stands in honour of Pundalika. Vetala. ; The king of goblins; he haunts burial grounds. Vidura. ; The son of Vyasa by a slave girl; a faithful friend of the Pandavas. Vimalarjuna. ; The name of two white Arjuna trees that stood in Nanda’s courtyard. They were two nymphs ; Gandharvas; Nala and Kubara, who had been changed into trees by Narada as a punishment for their sensualities. Krishna rooted them up as he passed between them and at the touch of the god they attained their original form. Visvamitra. ; A Ksbatriya prince of the Lunar race, who became a great Rishi. He appears in constant conflict with the Brahmana Vasishta; and like him is represented by one of the stars in the Great Bear. He protected Rama and assisted him in arranging his marriage with Sita. Vrindavana. ; “ Forest of Vrinda, " a tree into which the wife of the demon Jalandhar* was CEREMONIES AND BELIEFS transformed, as a punishment for her passion for Vishnu. The name of a forest near Mathura, where Krishna spent his childhood with cowherds and the damsels. Also in modern usage frequently the name of the small altar in the courtyard of a Hindu house where the tulsi plant is grown. Vyankoha. ; “Crawling”; a name of the infant Krishna. Vyasa. ; Lit. the distributor, a title applied in general to the authors of the Vedas and Puraiias, of whom 28 are mentioned. The most celebrated was the son of Parasara and Satyavatl, from whom the Fandava and Kaurava brothers were both descended. He is said to have compiled the Vedas and the Mahabharata. Yadava. ; A race of invaders of India, to whom Krishna belonged. Yamadhabma. ; A name of Yama, viewed as the upholder of righteous conduct. The ruler of the nether world. Yesoda. ; The wife of the herdsman Nanda, to whom Krishna was entrusted. APPENDIX II Ceremonies and Beliefs referred to bj Tukaram The neem-fruit ceremony ; Leaves of the neem tree, with salt, etc., arc waved round the head of a person and thrown away, to carry off an evil influence. APPENDIX II The eighty-four lakhs of re-births (8,400,000). This is usually given as the number that are necessary. The primal form ; The native essence of God not contracted or disfigured by the world. The eleventh day of each half of the month is observed by the Hindus generally and especially by Vaishnavas as a solemn fast. Yoga.; A method of liberating the spirit from the material world. To follow it, cortain postures of the body must first bo practised; these will assist the concentration and ultimately the liberation of the spirit. The wishing cow. ; See Kamdbenu. My mother's house. ; A little Hindu girl after her marriage -or rather betrothal; goes to live in the house of her husband, where her mother-in-law drills her into the ways of the new family. She has often reason to regret the indulgence of her 11 mother’s house ”; and the mother-in-law’s house is appropriately employed by Tuka as an image of the uncomfortable world. Ghint&mani.; A gem of Svarga supposed to yield its possessor every wish. Waving a Lamp. ; A lamp is waved round a person as a sign of blessing, to remove evil influences from him. Saligram. ; A whirl-shaped fossil shell resembling the conch of Vishnu, and accepted as a symbol of him. It is found in the bed of the Gandaki, a tributary of the Ganges. CERTAIN CLASSIFICATIONS The Sea of the World. ; Perhaps moro properly, “ the river of the world,” a large flood which the traveller has to crosB. The Sea of Milk. ; Conceived as surrounding Vaikuntba, the paradise of Vishnu. The ascetic's staff. ; A triple rod, formed of three staves fastened together, and often carried by ascetics. These indicate mystically the three stages of life they have passed through, pupilage, wordly life, and renunciation. APPENDIX III Certain Classifications which are mentioned by Tukaram The three Worlds. ; ileavon, Earth, Hell. The three aspects of merit (and dcincrit.)-(i) (Sanchita) merit stored up, (ii) (Prarabdha) merit in action, (iii) fsfjqqfoj (Kriam&na) merit which has yet to operate. The three qualities of created beings. ; (i) Truth or goodness, (ii) Passion or foulness, \ (iii) cflKJ Darkness. « The triad of knowledge. ; (i) Knower, (ii) Known, (iii) Process of knowing. The three fevers. ; (i) af rfqvitfacfi (Adhibhautika) 31-d APPENDIX: m t&pa), fever caused by the live elements, (ii) ffaefi (Adhidaivika) fever caused by demons, (iii) 3TfCqffct|cf) (Adhyttmika t&pa), fever caused by diseases of the mind. The four Vedas. ; Big Veda, Yajur Veda, S&ma Veda, Atharva Veda. The four stages of life. ; (Bramacharya), the unmarried life of a student; (Gfihastha), the householder's life; 3RSN*! (Vanaprastba), living in the forest; gnffQ (Sanyasa), abandonment of the world. The four stages of speech. ; (i) q^f (Park), the first stirring of breath; (ii) (Pasyanti), the whisper of the breast; (iii) qeqt)[ (Madhyama), the middle stage; (iv) (Vafkhari), articulate utterance. The four kinds of liberation.; (i) (Salo* kat&), or dwelling in the same heaven with God; (ii) (Samlpati), being near him; (iii) tpgqflr (Barupatk), possessing similarity of form with him; (iv) QTqsqcir (S&yujyat&), complete absorption in him. CERTAIN CLASSIFICATIONS The four meant of attaining union. ; (i) (Samadamidi), or rAstraining the senses; (ii) (Yair&gya), or restraining the mind; (iii) fMNi (Yiveka), discriminating matter and mind; (iv) tpftgr (Mumuksha), or desire for liberation. OO The five vital breaths. ; (Udana), the breath rising from the chest; JJfUJ (Prana), the breath passing through the nose; (Apana), the abdominal breath, below the navel; Qtfiq (Samana), the navel breath; sqffi (Yyana), the breath in the limbs. The five fires used at sacrifices. ; (i) (Ah&Vanlya), (ii) nr|q3I (Garhapatya), (iii) ^feyojlfjl (Dakshinagni), (iv) gxq (Sabhya), (v) 3||qg«q (Avasathya). Their shapes are various ; square, oiroular, semi-circular, hexagonal, octagonal. The five elements.; Earth, air, fire, water, and ether. The six tasks. ; Study, teaching, saorifioing, causing sacrifices to be made, giving and receiving The six enemies. ; (i) qRffi (K&ma), desire (ii) (Krodha), anger; (iii)$t*f (Lobha), covetous. APPENDIX III nesB;(iv) (Moha), infatuated love; (v) (Matsara), evny; (vi) (Mada), pride. The six stages of life. ; (i) Existence, (ii) birth, (Hi) growth, (iv) maturity, (v) decay, (vi) death. The six Sastras, ; Six learned works, ; three of which relate to grammar, one to ceremonies, one to mathematics, one to explanation of obscure words in the Vedas. The six enchantments. ; (i) (Jirana) causing another’s body to waste, (ii) qROT (Marana) causing the death of another, (iii) (Uchchatana), causing another to remove from his habitation, (iv) tcftfST (Stambhana) stopping another’s motion, (v) (Mohana) casting an illusion over another, (vi) (Vasikarana) reducing another to subjeotion. The seven regions of hell.;( 1) Atala, (2) Vitala, (3) Sutala, (4) Basatala, (5) Talatala, (6) Mahatala, (7) Pstala. The eight limbs, or the eight parts of the body whioh touch the ground when a prostration is made, the forehead, nose, the two shoulders, the two knees, and the toes The eight mystic powers. ; (i) to make oneself exceedingly small, (ii) to make oneself exceedingly CERTAIN CLASSIFICATIONS large, (iii) to become light, (ivl to become heavy, (v) to touch the suu and moon, (vi) to mako predictions, (vii) to subdue, (viii) to create. The nine forms of worship. ; (i) sfgpjj (sravana) hearing, (ii) (klrtana) celebrating praise, (iii) (smarana) meditation, (iv) (padasevana) worshipping the feet, (v) Sfcfa (arohaua) worshipping an image, (vi) (vandana) salutation, (vii) (dfisya) attendance, (viii) (sakhya) friendship, (ix) (itmanivedana) communion. The ten gifts presented after death. ; (1) sesamum seed, (2) cotton, (3) iron, (4) salt, (5)udida, a black grain, (B) oil, (7) rice, (8) wheat, (9) a pair of shoes, (10) an umbrella. The ten avatars or'incarnations of Vishnu. ; Pish, tortoise, boar, lion, the dwarf, Paraiur&ma, Rftma Krishna, Buddha, Kalki. The eleven senses. ; The five senses of perception, (eye, ear, nose, tongue, touch); the five of action, (hands, feet, speech, excretory organ, generative organ), and the mind controlling them. The fourteen worlds. ; Bhu (earth), bhuvah (space), svah (heaven), mahab, janah, tapah, satya. Also the seven lower regions, atala, vitala, utala, mabfttala, rasatala, talfitala, p&tftla. appendix in The sixteen presents offered to an image or to a groat man. ; (1) sandalwood, (2) floweri, (3) noe, Si betelnuts, (5) camphor, (6) incense, (7) a lamp. (8) some sweet food, (9) water for the feet, (10) witer to drink, (11) cloth (12) an ornament, (13) money, (14) a seat, (15) leaves, (16) fruit. The eighteen Pur anas, collections of doctrines and mythology.