Professional Documents
Culture Documents
Stories of Indian Saints (PDFDrive)
Stories of Indian Saints (PDFDrive)
Stories of
Saints
N,R. GODBOLE
STORIES OF
INDIAN
SAINTS
STORIES OF INDIAN SAINTS
STORIES OF INDIAN SAINTS
BHAKTAVIJATA
by
Dr. JUSTIN E ABBOTT
and
PANDIT NARHAR R. GODBOLE
An Introduction by
Dr. G. V. TAGARE
Vols. I & II
(Bound in one)
MOTILAL BANARSIDASS
D0lhi Vanmssi Patna
^' BangtOM Mmdras
Fourth Edition: Poona, 1933
Reprint: Delhi, 1982, 1988
MOTILAL BANARSIDASS
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PRINTED IN INDIA
Chapter
Page
57. VisobaSaraf ... 367
57. ( Continued ) Summary of the Bhaktavijaya ... 376
Appendix I. Notes on Pauranic Names in the
Bkafctavijaya ... 389
„ II. Pauranic Narratives Referred to
in the Bhaktavijaya ... 422
11}. Words With Numerical Signifi-
cance Used in the Bhaktavijaya 434
„ IV. Epithets of Vishnu Found in the
Bhaktavijaya ... 450
,, V. Poetic Fancies Used in the
Bhaktavijaya ... 456
Index ... 457
FOREWORD
BY
J. F. Edwards
tion of these buildings. Our aim has always been that this memorial
to one who was never tired of emphasising the importance of a oare>
fulstudy of public questions on the part of public workers should
provide facilities for such study by means of a suitable library spe-
cialising in politics and economies — the two subjects in which the
great patriot was deeply interested. The provision of a well equip-
ped library of this character will involve expenditure on scale which
is out of the question, at any rate for some time to come, owing to
pages and at the end of the book are two valuable appen-
dices;one consisting of Notes based on the chief Pauranic
Names mentioned in the Bhaktavijaya, the other consistin g
of instructive sections amplifying the Pauranic Narra-
tives in the text. Both these were translated by Pundit
Godbole and they appear in the present volume as the first
two of the five invaluable appendices he prepared, our
own by our initials ( J. F. E. )
additions being indicated
at the end of the few paragraphs we have added. Those
who desire to compare the Marathi original text with the
English translation in these two volumes should without
fail obtain this Marathi edition of Mahipati, the details
given above being adequate guidance how to obtain the
volume from any bookseller. In the introduction to the
Abhinava Bhaktavijaya the following approximately com-
plete list of Mahipati's published works is given .
Name of
book
xn
the skies.' After pointing out that the idea of sin and of the
need of redemption was abhorrent to 'the German pagans,'
the learned Dr. Witte went on to tmphasize that the Sages
XIII
for '
it is the self-worshipping man who revolts against
Grod and refuses to hear the truth.'
*
The Empire of the Spirit *
in India's Religious Quest
Enough has been said in the foregoing to establish
the truthfulness of the observation made recently by
a western writer who said we need to remember in all our
liv
India's '
Incorrigible Religiousness
tingles with every drop of it is our veins and has become one with
our constitution, become the very vitality of our lives. Can you give
such religion up without the rousing of the same energy in reaction,
without iilliDg the channel which that mighty river has cut out for
itself in the eourse of thousands of years ? Do you want that the
Qaages should go back to its icy bed and begin a new cour^^o t Bven
xvu
the original 8 lines of Marathi are both taken from The Mahratta
of May 22, 1927. The Marathi text reads
JR w^aaA srili «R ^i
I Hiff ^ I
B
rvm
God iarayan residing ia the heart has inspired you to
protect the images of gods, Dkarma} cows and Brahmsns.
Tou are the patron of many pundits ( men learned in the
Shasfras ), Puramks ( reciters of Puranaa ), Kavishwaras
( poets ), Yajmka ( men versed in sacrificial ceremonial ),
Vcddikaa ( men who have learned the Vedas by heart ), and
meaning of the word Dharma is very briefly and luoidly stated and
—
illustrated as follows : " Here the word Dharma is used to denote
six kinds of Smarta Dharmas, viz., ( 1 ) Varna Dharma ( the duties,
prescribed for the people of different Varnas or castes; ( 2 ) Ashrama
Dharma the duties prescribed for people belonging to the four orders,
(
( duties common to all )." That a Brahman should never drink wine
is an instanoe of Varna Dharma ( i. e., a duty belonging to a man of
a particular Varna or caste ). That a Brahmachari should perform
morning and evening Homa is Ashrama Dharma ( duty prescribed
for a man belonging to the Brahmacharya order ). That a Brahman
Brahmachari should use the staff of a Palaaha tree is Varnaf.hrama
Dharma { duty prescribed for a man of a particular Varna or caste
and a particular Ashrama, i. e.. order ). That a king who has been
crowned and who possesses qualities prescribed by Shastras should
protect his subjects is Ouna Dharma (duty prescribed for a man hold-
ing a particular status ). Undergoing penance with a view to
ol <tnse a man of the blame arising from not doing what the Shastra
has prescribed to be done and from doing what the Shastra has
prohibited is Nimvtya Dharma ( duty arising by reason of the occa«
XIX
the low caste, ' to whom Krishna gives the offensive name
of 'Unmentionable,' the whole story that follows showing
how a Mahar was disgraced before the people. How terribly
a corrupt form of religion can mislead the people has
been illustrated for India anew while this Foreword was
being written. We refer to the tragic outbreak of
violence arising out of the protest by the villagers of
Tiruvadi in the Tanjore District of South India against
the attempt of the police, acting under definite orders
XZl
outsider ' who feel they can no longer accept many things
for which the traditional religion stands. Though most
people of this type have not definitely broken with the
accepted system, and though many of them seldom if
ever attend the Hindu temple, yet their number is increaa-
xxiii
the idol was not their only way. They practised and
taught what is called manas puja, that is, worship in their
inmost mind. It was their way of going as it were into
their inner chamber and of closing the mind's door as they
prayed in secret to God, Whom they called Mother and
Father. If Hindus of the present day were to follow
the ideas of these their own bhaMi saints, they need never
seek approach to God through an idol but could always use
the method of manas puja ( mental warship). Of course
XXIV
not all the bhaktas in these stories held to the high ideal
of bhaJdi ( devotion )and vairagya ( self-denial ) as did
Tukaram and Ramdas. Many were sincere bhaktas while
carrying on their worldly business, but they had the
spirit of vairagya, that is, their indifference to worldly
things ( was one of mind and spirit. It
their vairagya )
meant that they did not look upon their riches as acquired
for their own happiness, but to help the needy. They
understood that they should not lay up the temporal
riches of this world but should aim at the supreme
spiritual riches. Saints like Eknath, Tukaram and
Ramdas tried to live the life of complete indifference to
worldly things. But they did not press this highest ideal
upon others, unless others themselves so chose it. Others
were to continue in the business of life, doing their res-
pective duties, but always with the unselfish spirit of
vairagya, or of indifference to worldly things. Bhakti saints
like Eknath, Tukaram and Ramdas tried to obey literally
the precepts, " Give to him who asketh of thee," 'Take no
thought for the morrow, what ye shall eat or drink, nor
yet for your body, what ye shall put on." They trusted
God for everything.
'
India's Religion Of Grace
Careful readers of Mahipati's biographical stories of
the bhakti saints of Maharashtra will note many personal
confessions, prayers and records of the most intimate
religious experience which illustrate most strikingly the
conclusions of that reverent investigator of the Science of
Religion at the University of Marburg, Professor Rudolf
Otto, who is rightly acknowledged as one of the very '
'
Indian thinkers have not engaged in speculation for the sake
of mere metaphysics or to gain a theoretical view of the universe,
but the purpose has been to give a doctrine of salvation, that is
to set forth the "Way" to a good above the world and infinite, which
isat the same time fundamentally different from all mere happiness
and cannot be estimated in worldly values, not even in "moral'
values, but has a purely religious value. Involvement in the bound-
less misery of " being lost; " longing for " redemption " from the
ohains of such misery, a misery arising directly from the mere fact
that man and the world are what they are; the way through red-
emption to an eternal, imperishable good which cannot be compared
with anything of earth, or either found or appropriated by one's
own reason or power, but is an " altogether different " good; these
are in India as well as with us the impelling interests, awakened
by the text and the meaning of the Srufi, the Holy Scriptures of the
old Upanishads. And, consequently, the Indian systems of doctrine,
too, aire not properly " philosophy, " but doctrine founded upon
" faith, " not interesting metaphysics, but theology' ( Otto p. 13).
'
The religion of India is, in its last and highest form, the religion of
acosmistio mysticism, a mysticism denying the reality of world,
things, personality' ( p. 16 )•
been waged the hottest battle against this " monistic " mys-
XXVI
'
Indeed, would be highly inconvenient and repugnant to the
it
unhistorical-that it is an allegory.
ZXIX
of the nature of Mysticism. But we may say that it does not regard
the duality of devotion and the unity of mystical experience as con-
tradictory of each other.'
Helping '
Things Human By ' '
Things Divine
In his interesting book, East And West In Religion
published a few months ago, Dr Sir S. Radhakrishnan
relates a story told by Aristoxenes of the third century
B. C. about the visit of an Indian philosopher to
Socrates. * Socrates told the Indian stranger that
his work consisted in enquiring about the life of men
and the Indian smiled and said that none could understand
things human who did not understand things divine. The *
June, 1934,
United Thedogical College of
Westfrn India,
7 Sholapur Road, r J. F. Edwards
Poona Camp :
CHAPTER XXXI
KAMDAS OF DAKUR
Obeisance to Shri Ganesh. Obeisance to Shri Krishna.
STORIES OF THE SAINTS BURN UP SIN
I. Victory to Thee, the Husband of Rukmini, Dweller
at Dwarka. Mover of the heart, Cloud of intelligence,
Father of Brabmadev, Ornament of Thy bhaktas. Slayer of
the monsters, Shri Krishna. 2. Victory to Thee, Peryader
of the universe, Lord of all. Giver of the gift of final
deliverance, infinitely generous. Purifier of the sinful.
Saviour of the world. Husband of Radhika, Govinda. 3.
Victory to Thee, who hast taken forms with qualities, O
cloud-d.irk One, the most beneficent Being, Dweller in the
universe, Atmaram ( Divine Spirit ). May I have love of
Thee in my worship. 4. Victory to- Thee, Dweller on the
banks of the Gomati, Ouru of the world. Lord Ranchhod.
Let the shadow of Thy mercy fall upon me so that my
heart may remain steady at Thy feet. 5. Victory to Thee, the
Bee on the lotus-heart of Thy bhaktas. Thou who dost exist
and art intelligence and joy. Root of joy, place my heart at
Thy lotus-feet. Do this for me, O Govinda. 6. Being my
Helper, assist me to describe the wonderful stories of Thy
bhaktas, by which the ears of Thy hearers in their love arc
delighted.
BAMDAS OF DAKUR AS PILGRIM TO DWARKA
7. And now listen, you pious people, to the interesting
B. V. II 1
BHAKTAVUAYA Ch. XXXI 7-19
story, infinitely pure. As this story falls upon the ear, all
one's gins are burnt away in a moment's time. S. Seeing he
bhakli of Bamdas, the antique idol (of Krishna) at Dwarka
oame to Dakur; Dvrarka is three hundred miles beyond
Dakur. 9. There was a Brahman there by name of Bamdas,
supremely pious and wise. He used to beg for uncooked
food and with it he supported his family. 10. He was
always desireless and contented. All mental unrest
was put aside. Day and night he continually repeated
God's name. 11. On the EkadasM ( the eleventh day )
of every fortnight he was accustomed to go to
Dwarka. Bamdas in devotion held to this regular rule.
12. In a piece of Saya wood he scooped out a place, and in
it he planted the tulsi. Holding this in his hand he used
to go to Dwarka. 13. As he walked along the road full
of love, he continued describing with joy the goodness of
HarL He had abandoned all interest in his body and was
full of vcUragya ( the idea of indifference to worldly things).
14. Whenever Dwarka came into sight his heart was full
of supreme joy, just as when a miser suddenly comes upon
some money as he walks along a road; 15. or as when
a young bride has been roughly treated at the house of
her mother-in-law and sees her own home sho is full of joy;
or just as men rejoice when after a season of drought,
clouds moisten the earth. 16. Repentant in heart, he would
bathe at the bank of the Gomati, and then after manos-
puja (worshipping God in his heart) he would go to the great
door of the temple. 17. Making there a prostrate namaskcw
with reverence and putting aside all pride of body he was '
I see the tracks of the chariot on the road* 32. The priests
having seen the chariot-tracks, all of them came to Dakur.
But Ramdas had taken the idol and had thrown it into
the. pond. 33. The priests said to Ramdas, You have '
then dived into the water and drew out the Husband of
Rukmini. 38. Then bringing a chariot there they quickly
placed the idol in it. Ramdas became greatly concerned
and spoke to God. 39. He said, O Lover of Thy hhaktua.
'
the idol from Dwsrka, leb it remain here. 46. I will give
gold of the same weight as the idol. * This promise was
agreeable to all, for Narayan is the giver of reason. They
said, 'Bring the god hera. '. 47. Going to where the towns-
people were seated, he said to them 'I am going to give gold
to the priests equal to the weight cf the idol. 48. In that
case the idol will become mine. All of you be witnesses of
this. The crooked-minded laughed as they heard these
'
words. 49. They said, You are weak, poor, and without
'
Blessed, blessed art> your good deeds. ' The priests then
returned to Dwarka.
A NEW IMAGE INSTALLED
66. There they made a new idol, and installed it in
the town of Dwarka. The idol of Krishna remains at
Dakur because of Ramdas. 67. Today people still go to
Dwarka, but first.they come to Dakur to see and worship
Krishna and then they go ou to Dwarka.
8
Ch. XXXII 23-34 MARRIAGE OFFER TO NIBADHAR
great .^tal but the end of your life has not yet
come. We do not understand who this Brakinicliari ia
whom you have brought here.' 34. When Kalyan wua
resting in his home, he said to his wife, ' When I was
9
BHAKTAVUAYA Ch. XXXII 34-47
'
You say you have placed the Husband of Rukmini as
your witness. Let Him come here quickly, if He will,
and bear the witness before us. 52. In that case I will
cause your daughter to be given to this Brahmachari.'
64. 'He who took the side of Arabarish and who showed
contempt for the Muni Durvas, Ho, the Dweller upon the
sea of milk, Giver of final deliverance, I have brought Him
to give evidence. He who killed Ravana, Kumbha-
65.
karna and and delivered the gods from prison,
Indrajit,
Raghav the Dweller in Ayodhya, Him I have brought to
give evidence. 66. When He was at Gokul He went from
house to house stealing butter. His mother fastened Him
to the handle of her churn. The Lord of Vaikunth
( heaven ), the Enemy of Mura, I have brought hers to give
at once, this beautiful one will give up her life. 10. Thea
Shri Krishna will be angry with me. Realizing this
'
not see any other singer better than you. 44. Hearing '
made one better than the other. 45. " I am the Creator of
the World," so said He who sits upon the lotus (Brahmadev).
Then God created Vishvamitra and had him make all
material things. 46. "My bed is the most majestic," thus
said the ocean. God by the hands of A.gasti caused him
to sip its water. Narad became proud, saying, " My
47.
singing is very beautiful," and Krishna then invited a bear
and caused him to perform a kirfan. 48. When Maruti
thought there was no monkey mightier than himself in the
18
Ch. XXXIII 48-61 SURDAS EXPERT IN SINGING
are any singers now greater than you are, tell me of them
quickly.'
she walked along at that time, she did not consider either
land or water, and at that moment Surdas regained his
sight. 75. Surdas said to her, ' The tank yonder is filled
with water.' Then becoming at once ashamed, the women
drew the curtain. 76. ' He has sight ', they said to one
another. Then being ashamed they sat hiding themselves.
77. Seeing them all alone, Shri Krishna manifested Him-
self there and He united in his own essential form Surdas
and the maidservant ( Satyabhama).
In the next ohapter will oome the wonderful story
78.
of the Vaishnata bhakta, Sena the barber. Let all the God-
loving, wise and pious bhaktaa listen with love to his story.
79. The Life of the world is pleased with those who listen
with love to the stories of the bhaktas. So Mahipati joining
hands palm to palm pleads with the pious bhaktas.
Swa^i (Peaoe)! This book is the Shri Bhakta-
80.
vijaya. In listening to it the Lord of the world will be
pleased. Listen then, you Gk)d-loving pious bhaktaa. This
is the thirty-third deeply delightful chapter, it is an
offering to Shri Gropal Ejrishna.
21
CHAPTER XXXIV
SENA THE BARBER
Obeiaomcato Skri Occnesh. Obeisance to Radha and Krishna.
A MEAN CALLINQ DOES NOT HINDER DEVOTION
1. Sena the btu>ber was a great saint. He was
intensely devoted to the worship of Hari His story
pleases the ear. Listen with reverence, you pious
people. 2. Knowing that the things of this world are
perishable, in unconcern Sena was indifferent to
his
all earthly things. Day and night he devoted himself
to the worship of Hari. 3. The idol of the beautiful dark
oomplexioned One, the four-armed One, clad in yellow
garment, was in his house, and was beautiful in its bril-
liancy. 4. Bathing early in the morning, he worshipped
repeated four timea 21. To each one who came to call Sena,
she said, 'Sena is not at home.' Some evil-minded
neighbour saw in this lie an opportunity and he went and
informed the king. 22. He said to the king, ' Sena is
sitting worshipping God.' Hearing what this evil-minded
person said, the king grew very angry. 23. To begin
23
BHAKTAVLTAYA Ch. XXXIV 23-34
shampooed his head. 35. The king said to him, ' You
must remain here with me. Amongst all barbers I think
you are the cleverest.
*
36, * But, ' said the barber ( incar-
nation of the Life of the world, ' I pervaded the whole of
)
into weeping and loud crying and was moved to great sobs.
Tlie king rushed up to Sena and held him by bis feet.
38
CHAPTER XXXV
KING SATVIK AND KARMABAI
Obeiacmce to Shri Oaneah. Obeiaance to the Lifter of the
Mountain Oovardhan,
1. Listen now, you hearers, to a most extraordinary
«tory. Ab one drinks the supreme nectar of the story of
the bkaktaa he will at once experience their value. Disea-
ses of this earthly experience will immediately disappear.
SATVIK'S LEFT HAND
i. At Jagannath there was a King hy name of Satvik.
Nothing aside from God was pleasing to his heart. 3. This
sacred city of Jagannath Vadaya is truly a heavenly city
amongst mortals. There the Life of the world lives in the
avatarship of Buddha and there He performs all His lila
( voluntary deeds ). 4. That king living by the Eastern
priest felt that this was a very strange act. 11. Because
he presented his left hand the priest went hack again in
the temple. When the king had finished his playing
dice he asked the people regarding the favours which
the priest had been distributing. 12. They replied, 'When
he distributed them around you put out your left hand.
Therefore the priest went back again into the temple.
THE KING'S REPENTANCE
Hearing this the king was startled. 13. '
My former
deeds were wrong I know. Later they have appeared in
the form of a dice. Discarding nectar, I have drunk
intoxicating liquor, so I think. 14. Or it is as if I had
allowed the wish-tree to wither away and gave water to
the sindi tree; in playing with dice the same thing
happened to me, I think. 15. Just as if in picking up
charcoal a treasure of money should be lost, so the same
has happened to me, I think, in playing with the dice;
16. or as if someone should take a handful of ashes and
the kasturi ( musk ) paste should disappear I think the same ;
cut off his hand.' 23. The minister replied, 'Your wish is my
command. When the ghost appears I will cut off his hand.'
He then took a sharp instrument and at night be sat hiding
himself. 24. The lights were burning in the palace and
the minister remained awake, waiting for the ghost. He
proposed as soon as the ghost appeared that he would out
off his hand. 25. At that moment the king put out }us cum
hand through a window and the minister took his instru-
ment and immediately cut off the hand. 26. The moment the
hand fell down the minister recognized it. He was over-
whelmed with sobs and threw himself down upon the
ground. 27. He mourned aloud. Just then the king came
inside and said, ' My hand was my enemy, therefore I had
it cut off. Let your mind be at rest.' He then placed
28.
his hand in a palanquin, and sent it by the harfd of
messengers to the great door of the temple. 29. The king
said to them, Qo now to the great door of the temple and
'
46. The hand which the king had cut off turned suddenly
into a damna plant. It was taken at once and pls^nted In a
37
CHAPTER XXXVI
JANAJASWANT AND SDEDAS MADANMOHAN
Obeisance to Shri Ganesh. Obeisance to Shri Gopal Krishna.
our complaint.'
PARRICIDAL SONS
They decided that they would kill their father. 20.
The four men went to the king's door and told him
their complaint. They said, 'Our father is a complete
fool. He scatters his money according to his own wish.
21. While we possess money we consider it as yours, O
king. Should you fall into any distress, it would certainly
be of use to you. 22. So call him and punish him, O king.'
Listening to the evil thoughts of these wicked persons the
39
BHAKTAVUAYA Ch. XXXVI 22-33
ence for Vaishnavas. 51. With this idea in his mind Surdas
began to serve the Vaishnavas; he used to prepare dainty
foods and lovingly feed the saints. 52. He used to fill carts
with sweetmeats and milk-cakes, and send them to the
saints. 53. In thus spending his money for worthy objects
the Husband of Rukmini was greatly pleased. He said to
Himself, Although Surdas is engaged in worldly business,
*
42
CJh. XXXVI 56-67 MISAPPROPRIATION
ACCUSED OF MISAPPROPRIATION
His assistant was an evil man and seeing what
Surdas did he became very angry. 63. He went to
Hastinapur and told tho facts to the king. He said,
'You have appointed Surdas Madanmohan over the
district of Mathura. 64. He has spent all your money in
a wrong way. ' When King Akbar heard this he became
very angry; 65. just as when melted butter falls into a
sacrificial fire, the ignorant say it has been wasted in vain;
or as when one gives water to the tuisi plant, fools think
of it as a waste 66. or as when one has given food to one
;
who asks for it, misers feel as though they had been
robbed; or when yogis wander from bathing place to
bathing place, those who live for enjoyment regard it as a
orazy act; 67. or when Brahmans continually read the
Pataman [in the Sig Veda], the Muhammadans think that
they are merely babbling or when one lovingly reverences
;
43
BHAKTAVUAYA Ch, XXXVI 67-79
the saints, revilers think it a foolish thing to do ; 68, so
^ hen Surdas spent money for the Vaishnavas, his evil-
minded assistant thought that it was spent in vain. So
when the king was told of what Surdas had done, his
heart was convulsed with anger.
SUMMONED BEFORE THE KING
69. The king then sent his officers to go and call
Surdas. He said to them, ' Tell Surdas to bring here at
once all the money belonging to the district of Mathura.
70. Having written such a letter he sent it by the hands
of his messengers. He You must ask of
said to them, '
into one of the boxes and carefully locked them and placed
his stamp upon them with his name. 80. He brought out
the boxes and gave them to the messengers of the king
who were sitting at the door. He said to them, I have '
ingly alert for the work of your master. This being so,
the king has certainly become angry with you neeedlessly."
83. Surdas had dainty food of various kinds prepared and
fed these messengers. He gave garments and ornaments
to all and made them delighted. 84. He caused them to
lie down and sleep and then at midnight he ran away and
went into the jungle, lovingly to worship God.
SURDAS AS VAGABOND
85. When the whole night had passed and the sun
arose, the messengers of the king arose and looked for
Surdas. 86. They did not find him in his house. They
hunted for him in the town with great earnestness and they
hunted for him in the region around the town and in the
jungle. 87. They said to themselves, 'From fear of the king,
Surdas must have run away and is wandering to sacred
bathing-places. When the king hears of this he will
punish us.' 88. Having this fear in their minds, they sought
ways of comforting themselves. They said, '
Surdas filled
these two boxes with jewels and has placed them with us.
89. When we show these boxes to the king, he will never
be angry with us.* Saying this they started on their way
to Hastinapur (Delhi). 90. They told Akbar their story and
taking out the boxes they gave them to the king, 91. They
said to him, 'Listen to our words, O king. Surdas is
a supremely clever man. He had already put aside priceless
jewels in his house. 92. But believing the complaint of
45
BHAKTAVUAYA Ch. XXXVI 92-104
the evil-minded assistant, you hastened in your demand of
money. He was free ofany fear and intended to come
and see you. 93. But when we went and sat close to the
door fear arose in his mind. After showing us the jewel-
box he finally ran away.' 94. Hearing these words of the
messengers, Akbar became much astonished. Then calling
his minister Birbal, he told him all the news. 95. He took
the boxes and unlocking them looked inside. He looked
for jewels but found merely crystals. The messengers
then began to tremble violently from fear. 96. Just then
they discovered inside it the letter. As it was read, all the
people listened. The king with respect and with love
listened to it. 97. He said, Surdas has spent the sum of
'
eight million and ten thousand rupees for sadhas and saints.
But feeling fear in his mind at midnight he ran away.'
THE BACKBITER PUNISHED
98. As the king read the letter he was very much
astonished. He called the slanderer to him and said, 'You
have spoken an untruth. 99. Surdas has spent this money
in worthy causes. You told us that he had wasted
it. I see now that you are a hater of Vaishnavas-
I must punish you.' 100. After punishing him, Akbar
read the letter. He recognized the handwriting of Surdas,
101. Tears filled his eyes. He
spoke kindly of Surdas to
his ministers: '
Although I were
to hunt through the three
worlds, I should not find a servant as faithful as Surdas.
102. Though I have been intoxicated by my| royal position,
he has caused me to seek for the supreme spiritual riches.
So- give him an assurance not to be afraid, and go and
bring him here. 103. Send letters from district to district
to bring Surdas here quickly.' Hearing this command of
the king every one felt great joy. 104. They sent letters
to the officials in the Western districts immediately saying
that if they should see Surdas they should send him at
46
Ch. XXXVI 104-117 SUBDAS BETUBNS
RETURN OF SUBDAS
106. The writing and sending of letters spread the
news from district to district. Surdas was at that time
at Mathora and there heard of the king's order. 107. He
was astonished. He said, 'Mercy has arisen in the
mind I do not understand the doings of
of the king.
Ood. merciful Shri Krishna.
the 108. The Perrader
of the universe, Shri Hari, is in the hearts .of every
one. It is through this mercy that the king is now pleased
in his.heart' 109. With his mind comforted, be went at
onoe to Hastinapur ( Delhi ). The moment he was in the
presence of the king he received great honour. 110. King
Akbar arose and gave Surdas an embrace. He said to him,
'
If I should hunt through all the three worlds, I could not
find a servant such as you. 111. I did net know that you
had spent my money in such worthy objects. I perse-
cuted you because of the report of the evil-minded one.
112. Now be free from fear and continue with your
former authority. ' The King having said ^,his to him,
Surdas replied, 113. ' Listen, O king. I have put aside all
desires for earthly things. Why put me again into the
snare of these worldly things ? ' 114. A^bar replied, ' I
see that you have become virakta ( a Vcdragi, one
indifferent to earthly things-). You have cast aside all
illusory thoughts. 115. Still carry on your former
authority and spend the money for the saints. I see no one,
apart from you, wise enough to be of service to the
Vaishnavas. 116. On your own authority spend eight
million and ten thousand rupees and feed the Vaishnaoa
bhaktat in the sacred district of Matbura. 117. Feeling
47
BHAKTAVUAYA Ch. XXXVI 117-127
SI
CHAPTER XXXVn
RASIKMURAR
Obeimnceto Shri Ganesh. Obeisance to the Loved OneofRukmini.
GOD'S ASSISTANCE IN WRITING THESE STORIES
1. O Husband of Bukmini, Dweller on the banks of
the Bhima, Tbou art the Enlightener of the heart. Aside
from Thee, O infinite One, there is no other relator, nor
any other one to cause these stories to be written. 2. Just
as it is the roots that cause the tree to live; or as il is water
that is necessary to ripen the grain; so do Thou, O Krishna,
cause me to write these most delightful stories. 3. The sea
is the refuge of the animals and the sky id the refuge of
stars so Thou, O Ocean of mercy, art the Enlightener of
;
was a king who came to the same temple to see and wor<
ship Gk>d. With great pleasure he noticed the worship of
Dayarnava, and then gave him the written deeds for the
revenue of four villages. iO. The king said to Dayarnava,
*
These villages have been given to you for the sake of
helping you in your worship. Let all the revenue from
these villages be used for the worship of sadfiua and saints.*
41. Saying this the king returned to his city and Dayar-
nava was greatly surprised. 42. He said to himself, 'Shri
Krishna has supplied me with all the means I have wished
for.' He was very happy over it, and continued his wor-
ship of Hari.
time you receive this letter, get up and come here immedi-
ately.* Having written this, the sadguru sat waiting for
him. 51. Now
happened that Rasik Murar was sitting
it
do. ' His heart rejoiced in doing so. 57. Going to th«
city of his aadguru he entered into his house. The moment
he saw him, he made him a prostrate namaakar. 58. His
56
Ch. XXXVII 58-70 RASIK AT CONFISCATOR'S TOWW
aadguru seeing that his bands were already soiled
by the food he had taken, enquired of him, '
Tell me
the reason why your mouth is soiled with food.*
59, The otherreplied to his sadguru, 'Your command is my
authority. Receiving your letter, although I was eating
at the time I immediately started.' 60. Hearing him say
this every one was astonished. They exclaimed, 'No one
aside from you understands the characteristic of the
bhakii given to a sadguru.' 61. The guru then told Murar
the whole affair. He said, 'This evil man has confiscated
the revenue of the towns given to me for the worship of
Ood. 62. Although he was fully told about the laws and
ethics of the matter, still that evil-minded man would not
listen. Go to him at once and preach to him bis duty.
63. Freeing my towns from his grasp, come back quickly
with your errand accomplished. Take the name of Shri
Krishna and start immediately.
wislhbee, one should not i>Iac8 his desire upon a mere 6a-
bhul tree ; 71. although the infant ohild of someone else is
hungry, a barren woman's breast will not fill with milk;
likewise evil-minded men will not listen to the words
of a true bhakta. 72. So do not go personally to see
him. We shall quietly aooompliah your purpose by stsne
other plan.' 73. When the leading men in the town had
said this, Rasik Murar replied saying. ' My guru gave ma
the command to aooomplish this purpose immediately.
74. His command is my authority. 1 am going to
that man's house. If he will not give what I ask, there
will be no help for it.' 75. In the meantime, someone
told that evil man the news , saying,' Rasik Murar is com-
ing in order to reclaim the towns from you. 76. The mo-
ment an evil man sees him, he falls into deep confusion of
mind. 'Hearing this the evil man was astonished.
RASIK IN A PRBDIOAMUNT
As they heard him say this, they all forsook him and fled
and Basik Murar alone remained on the spot ; 97. just
as when the hot season has arrived, clouds leave the sky;
59
BHAKTAVIJAYA Gh. XXXVII 97-109
'
* 8«e Not* on Chap. 38. 14, p. 67.
62
Ch. XXXVII 132-143 ELEPHANT DEMANDED
His desire has fallen upon the elephant which is with you.
137. So give it to us at once, or we shall take it away
from you by force. Hearing these words of the evil-
*
will not fail to set a snare for deers 150. as when to se-
;
( Peace )
162. Sioasti ! This book is the Shri Bhakta-
vijaija. In listening to it the Lord of the world will be
pleased. Listen then, you God-loving, pious bhaklas. This
is the thirty-seventh deeply delightful chapter.
B. V. II 5 65
CHAPTER XXXVIII
MIRABAT
Oheiaance to Shn Oanesh. Obeisance to Shri Krishna.
66
Ch. XXXVIII 10-20 MlRA'S WISH TO MARRY KRISHNA
With lore he was accustomed to dress it in garments
and ornaments and sing its praises. 11. Then after
receiving the favour of Hari he was accustomed to eat.
At this time a jewel of a daughter descended through
him, a treasure-house of devotion. 12. After twelve days
had passed they gave her the name of Mirabai. The
mother lifted her up and placed her at the feet of Krishna.
13. She had a charming form and was extremely beautiful.
When the king saw her it was a great pleasurd to him.
She grew up day by day and her mother and father were
made happy. 14. It was at that time the custom of the king
to take his daughter and go to Thakurdwar ( Krishna's
temple ) * where with reverence he used to worship the
e&yle-hannered One ( Krishna ) with the sixteen materials
used in worship. 15. He used to put ornaments on
the extremely beautiful idol of Shri Krishna. In his love
the king used to dress it in priceless jewels and pearl-
garlands. 16. The idol of the cloud-dark Krishna looked
beautiful with His brilliant crown, and His beautiful
waistband. Around His waist was the goigeous yellow
robe and around His neck was the Vaijayanti garland.
17. In His ears were earrings set with jewels and on His
breast was the exceedingly beautiful Kausiubh jewel. His
glorious face was most pleasing with His broad smile.
HER RESOLVE TO MARRY KRISHNA
18. As she regularly looked at this form, Mirabai's
heart was impressed by it and she said to herself, I am '
with love there he dwells. 34, When a bee feels love for a
lotus-flower, buzzes srou nd it. So the Husband of Rukmini
it
and other twelve marks, and with these she made Krishna
look beautiful. He looked charming in the intensely lus-
trous earrings aud the Vaijayanti garland. 47. She adorn-
ed Him with the Kauslubh jewel and made him look lovely
with a garland of pearls and a waist-cord and radhavah'.
48. On His wrist were ornameiits of pohochya and hero's
bracelets, and on His fingers were rings set with jewels.
On His feet were the ornaments of nepar and vale. These
she put on Him in her intense love. 49. Around His neok
was a garland of tender tulsi leaves and over it was
sprinkled the fragrant black powder. The dark-complex-
ioned One looked beautiful and in visible form showed
His beauty. 50. She used to wave over Him incense made
of ten materials and the platter light. In her love she
offered Him dainty food and with a final hymn of praise
she prostrated herself before Him in her love. 51. She
would exclaim, 'O Purifier of the sinful, the eagle-bannered
One, the adornment of Thy bfiaktas, and One who is not
known by the senses, O King of kings, Shri Krishna, You
honour my crude faith in You.' 52. Worshipping Him in
this way, she would invite Vaishnava bhakfas. She would
worship them reverently and bow to them in her love.
53. If any food remained she ate it as the favour of Hari.
Then after the third watch of the day she would listen to
the reading of the Bhagwat Purana. 54. In order to listen
to the stories of Krishna, Vishnu bhaktan used to come to
her room, especially those who had knowledge of philosophy,
who were examples of goodness and whose minds were
indifferent to worldly things; 55. those who were indiffer-
ent and always contented, who loved the devotion to the
visible God, whose touch made the sacred water clean,
were merciful to the lowly, and compassionate, 56. who
regarded a common citizen as on equality with a king, to
whom dung and gold seemed the same and who had the same
feelings for the heavenly singer Urvashi as for a she-wolf.
70
C5h. XXXVIII 57-67 MIRA's FIRM RE80LVB
57. Sadhua and saints who were thus filled with the spirit
of indifference to earthly things came to listen to her. At
night full of love she used to perform kircans describing
the goodness of Hari. 58. Mirabai composed many poems.
Putting them to use in the worship of Krishna she
lovingly described His good deeds.
MIBABAI'S RBVILEES
There were some crooked-minded men in the town
59.
who reviled her day and night, saying, That king's
'
good family. " 68, Now hasten and tell our daughter,
"Until now you were a child and had not sufficient
understanding. 69. Now the king will find out a
you him. " Come back
bridegroom for you and marry to
soon to tell me her intention.' 70. According to her
MIRABAI POISONED
80. Coming him all the
to the king in private she told
conveniation. 'Ispoke to her a great deal regarding her
moral duty but our daughter did not pay respect to what I
Bald." 81. Hearing this the king then became very angry and
said to his wife, 'lam going to give her the most virulent
poison. Now go and with your own hands make our
daughter drink it. 82. " One should either hear of his
daughter as dead or that she is living peacefully at her
husband's house. " Such is the public saying. Think well
of this. ' 83. Thus speaking to his wife, the king at once
brought some poison. He poured it into a cup, and sent it
to his daughter by the hand of his wife. 84. She was not
able to go against her husband's wish but felt
supremely unhappy over her errand. The mother went
along crying bitterly, for she deeply loved her daughter
in her heart. 85. She went to the temple where Mirabai
was and said to her, The king has sent some virulent
'
poison to you. ' 86. As she said this, tears filled her eyes.
She exclaimed, O my beautiful lovely child, the god of
'
death has now come here for you. 87. Seeing the great
*
about the past and the future. 103. When the lacquered house
was on fire. Thou didst protect the Pandavas. Even the
Vedas and the Shaslras do not know the limits of Thy power,
O Ocean of mercy. Helper of the helpless. 104. When poi-
son was given to Pralhad, Thou, O Lord of the heart, didst
protect him. If Thy name is on one's lips the god of death
cannot harm him. 105. The poison that Shiva took lost its
74
Oh. XXXVIII 105-117 OOLOUE OF IMAOE CHANGED
77
CHAPTER XXXIX
ZANHOPATBA
Obeisance to Shri Oanesh. Obeisance to Shri Krishna.
KANHOPATRA'8 BEAUTY
25. Now it happened on one occasion that there was
sn evil man who went to Bedar and said to the king,
26. 'In Pandharpur at the main door ( of the temple ) there
is a beautiful prostitute and in this mortal world there is
no woman her equal.* 27. L fisherman kills fish though
they have committed no wrong just so, evil men continue
;
and then start at once with you.* 34. The king's messen-
gers stood outside the assembly-hall while Kanhopatra
went into the temple. Here she joined her hands palm to
palm and with very humMe heart 35. she prayed, 'O Giver
of Blessing to Pundalik, Q Bandurang, I call myself Yours,
O Shri Krishna. IfYou should now abandon me, O Destroy-
er of existence in this world, who will be blamed for it?
86. When I say I belong to you, and if the king should
carry me off to Bedar, then O Dweller in Pandhari, Shri-
Hari, who will be blamed ? 37. When You beard the
for it
evidence for himself the king started for Pandhari and the
Brahmans feeling great concern they said, What shall '
we do now ? 60. If the king does not find any hair upon
the god he will kill us. The Dweller in the world will
either (help us and) spare us shame or He will disregard
us. We do not know. 61. When the Brahmans ap-
'
patra turned into a tree. How is that ?' They then took the
king to the southern door of the temple and showed him
there the tarali tree. 77. The Brahmans told the king that
the sacred city of Fandhari was a very ancient one and
that all the gods became and remained here.' 78. That
trees
tca'cUi tree is still at the southern door of the temple and
pious bliaMas coming to Fandhari see it.
Ha
CHAPTER XL
DAMAJIPANT OF MANGALVEDHE
(X>ei8ancB to Shri Cfaneah. (Xmsanoe to the Lord
of tie ndUiona </ umvmraes .
A BRAHMAN'S GRIEF
26. The man who came from Pandhari began to weep
aloud and tears flowed from bis eyes. AH wondered at it.
27. The master of the house questioned him, * What is tbe
occasion and what the pain that have caused you grief ?
28. The twice-born hearing him say this replied, Four
'
year. 31. Now quiet your heart and dine. In the evening
I shall send grain to your bouse. '32. Listening to this
assuring promise the twice-born felt great satisfaction
just as Indra might give nectar as drink to a man at tbe
point of de.ath. 33. Then the twice-born ate with satis-
faction and Damajipant gave him panaupcoi and gifts
of money with love. Then he gave bim bis blessing
with a feeling of pleasure. 34. Calling his servants
87
BHAEIAVUAYiL Gb. XL Zi-U
to himselfDamajipant said to them, ' Take t**o
loads of grata to Pandhari and give them to this
twice-born.' 35. The moment this command was given
the Brahman felt great joy and exclaimed, The Husband '
the generous, wise and brave who had mercy upon m«,
and gave me food. 42. God gave, but my /carma (fate) has
taken it away. Such is what has happened to me. My
family's good fortune has broken down, and all the people
stole the grain.' 43. Hearing the man's story all the
Brahmans hastened and came to the house of Damajipant.
44. Seeing the Brahmans, he made a reverent namaakar.
The Brahmans then blessed him saying, ' May a blessing
rest upon you. 45. A severe famine has fallen upon as.
You have given food to a Brahman and we have heard of
your act. We have all therefore hastened here. 46. Ton
are brave and exceedingly generous. In giving food you
have no id^ in your mind whether one is small or great;
you have no thought of whether the person is worthy of it
Ch. XL 46-60 ROYAL GRANARIES PLUNDERKD
or not. 47. When the sun is risen in the sky, it shines alike
on every man, so when you give food you never think of
great or small. 48. We areBrahmans dwelling at the sacred
city and we are dying for want of food. We have heard of
your fame and have therefore hastened here. 49. Hear- '
are dying for want of food. 51. They have come together
and ha\e arrived at our house. If we say " No " to them
our character for goodness will suffer loss. 52. To make
them happy by supplying their needs we have not
suflScient grain. Therefore I feel very great concern.
What shall I do? 53. The grain which I gave to a
Brahman has all been taken away from him. The people
are in distress from the famine and some have deserted
their country and gone away. 54. His wife said to him,
'
'
Carry out any plan that may suggest itself to you and
satisfy the Brahmans.'
always give you His bleesins. 60. Then all the Brahmans
'
89
BHAKTAVUAYA Oh. XL 60-72
Thus the king expressed his anger and sent his soldiers to
demand money.
DAMAJI SUMMONED BY THE KING
8S. The king held an evil wish in bis heart to summon
Damajipant into his presence and he was determined to
punish him by instant decapitation. 87. The king's officers
came to Mangalvedhe and showed Damajipant tbe royal
mandate at which all the people of the town became deeply
concerned. 88. They exclaimed, The king thinks Damaji
'
100. and his tbroat was filled with sobs. Tears flowed
from both eyes> and again gazing at the god's form he
asked his leave to go. 101. When they heard his prayers
to the god the soldiers said to him, Come along quickly in
'
and father, ' for His bhakta who was accused of wrong.
94
Ch. XL H9-131 EOYAL GRAIN PAID FOB
119. The minister of the king said to Him, Whence have '
mind any question or doubt about this ; 122. for when He,
Krishna, was protecting the cows at the bouse of Nanda
He openly called Himself a cowherd, and when He was at
the house of Dharma,the King of the Yadavas ( Krishna)
gladly removed the used-up dining plates 123. when He ;
now to say in the letter ?' 137. The contents of the letter
were as follows:
—
King of kings. Lord of the world, your
'
fbat the bag was small they felt great doubt about its
oontents 132. Having examined the account they went
and said to the king We need one liundred and thirty-
:
'
DAMAJI'S VINDICATION
133. When the bag was broken open
it was filled with
ROYAL MANDATE
139. A letter was written and sent by him to Damaji
saying, All the money has been received and I have
'
teavy a load? When counted out the money was one hun-
dred and thirty-eignt thousand rupees. 160. And still there
was nothing lacking in the bag ( i. e., the money in the bag
did not diminish ). The hards of those who were counting
became wearied, so they had to throw it into the king's
treasury as it was. *
161. When all spoke in that way
Damaji showed great sorrow of heart saying, I will not '
ten thousand men who sat at the feast and all wondered
what they should do. 77. One remarked, Let us give up '
have eaten the food of a king and that has been our fault.
So Shiva has deserted us all.' 79. Another said, 'Food is
not to be blamed. It is because we have no pure faith. That
is why Shiva has openly left us and showed us this wonder-
ful lila (miracle).* 80. Thus they spoke to one another but
no one saw any remedy. The opinion of every one was
confused and all looked down in shame. 81. Eashipati of
Ealyan then said to the Jangams, It would seem to me'
that some one of you has persecuted a saint. 82. For this
reason the Lord of the universe has become angry with
you all and has gone away.* Having listened to the words
of the king ( Kashipati ) they consulted with one another.
*
At my home I have two dogs. One by the name of
Vedanta (philosophy) and the other by the name of Siddhanta
(facts). It is they who stole your lingas ( emblems of Shiva)
and have taken them away I think.' 91. He then called F«<
danta which at once appeared. He said to the dog, Why '
INVOCATION
1. Victory victory to Thee Vasudev,Lord of the Earth,
! !
109
BHA.KTAVIJAYA Ch. XLII 9-21
into the tovirn and related the event to the father. 22. The
father and mother rejoiced to think that their son had
been found, and taking some of their townspeople with
them, started to find him. 23. There in the forest they
disoovered to their surprise a deserted temple. They
lighted torches and bravely descended into it. 24. As they
entered they all saw the image- of Narayan ( sun } and the
Brahman's son sleeping with his head on the feet of the
image. 35. The father and mother bent over their son
and drew him How has
to their lotus-hearts exclaiming, '
For your hunger and thirst you surely could not obtain
food here. 27. He replied, ' A supremely glorious, radiant
'
44. The pedlars listened to the words of the men and con-
sented. They took Bhanudas with them and seated him
beside them. 45. They taught him their secret numerical
code: mulu ( five ), udanu ( three ), angdu ( ten ), kevda
{one ), kcahi ( twenty ), pavUru ( seven ), 46. selu ( sir )
poku ( four ), dhdkar ( one thousand ), aoaru { two ), and
other numerals. They explained to him about the cloth
and how to sell it; 47. how one should carefully protect
the principal, and what pains should be t^kan to sell at a
price that would yield a profit; how also if one should tell
the exact truth, one would certainly meet with loss 48. To
this last advice Bhanudas replied, 'I will nev.3r, so long as
time lasts, speak an untruth. I will spaak only the abso-
lute truth.* 49. At this all the padlars laughed.
'
It is
once get the taste for gain, then he will utter false-
hoods in plenty. One has never seen anyone favoured by
*
Fortune who speaks the truth in his business relations.
51. How true it is that one who is born blind thinks that
all men are blind. Even savoury food seams bitter to one
bodily sick. 52. So it is that the man who is false in heart
sees no one true. As a man's heart is, so others seem to
him.
But Bhanudas showed great courage. He refused
53,
to utterany falsehood in his business. The result was that
every one marvelled at it and people flocked to his stall,
54. If a customer asked him about the cloth he would tell
him the exact cost price to him and. the profit he was
asking on the principal. He gave them but one answer
55. '
If you approve of it take it. If not, pass to anoth er
stall. *
This is all he would say to them and then con-
B.V. 118 113
BHAKTAVUAYA Ch. XLII 55-67
men let his packhorse go loose. 88. There was a deep pit
near by and into it they threw the bundle of cloth. Then
clapping their hands over the deed, they said to one another,
89. '
Since Bhanudas has been with us he has acquired
wealth while we have become poor. All customers go to
him. 90. Now all our anxiety is gone. Without the use of
medicine the itch has disappeared. ' In this manner these
evil men talked the matter over among themselves.
116
Ch. XLII 91-101 god's care for bhanudas
PBDLARS' DISASTER
100. In themeantime the pedlars were sitting in the
temple precincts reviling Bhanudas He will soon come
:
'
hears all we tell him that has happened here, he will b&>
117
BHAKTAVIJAYA Ch. XLII 101-111
come streatly agitated. As these villains were thus talk-
'
Shri Krishna.
121
CHAPTER XLin
BHANUDAS
( CONTINUED
ObeUance to Shri Oanesk. Obeisance to the Son of Vasudeo.
GOOD DEEDS SECURE AN ETERNITY WITH GOD
1, Listen, you hearers, good and loving people. To-
day the Wish-tree has come to fruitage. These intensely
interesting stories of the saints are now revealed to you as
enlightening and incomparable. 2. 1 would have you know
the indescribable glory of Vishnu, the limits of which even
Brahmadev does not know.and of which the Vedas also are
ignorant, a glory which is love beyond compare. 3. Those
to whom good deeds are the supreme thought, they finally
attain the abode of Brahma, Those who perform sacrifices
go to Indra's heaven. 4. Those who have confidence in
ancestral worship will finally live and move in the abode
of those ancestors. Whatever God men worship they final-
ly reach His abode. 5. Those who worship the evil demons
become like them after death. So those who give ear to
the Btories of the saints will finally attain Vaikujdha ( the
heaven of Vishnu ). 6. The moment Chakrapavi ( Holder
of the disk, Krishna) sees his bhaktas in distress He comes
to drive it from them, and finally giving them his own
four-armed form provides them a place in the home of
full union with God. 7. Such a promise Pandharinath
has given in connection with this book. Therefore, O
hearers, listen with a reverent and loving heart.
are you, great king, the very image of charity. 14. The *
what desire in your heart have you come ? Please tell me.*
15. To this enquiry of the king the Brahman replied
:
with joy' thus The sacred city of Pandhari is a moBt
'
story and felt keen pleasure. 17. The king replied to the
Brahman, Let your mind be at ease. I am going now
'
18. Gome with me and see her temple. The temple glitters
with gold. I shall make and
to her the various offerings,
present her with the tulsi leaf. The Brahman was de-
'
19.
lighted at this conversation with the king and accompanied
him as he went to worship the goddess. 20. The king had
planted costly flower gardens around the temple. In the inner
123
BHAKTAVUAYA Oh. XLIII 20-SO
125
BHAKTAVIJAYA Cb. XLIII 42-53
*
I will at once hasten to Pandhari, and if I see there things
just as you have described them to me, then only will it be
well with you, O twice-born. 59. But if you have told me
untruths, then I shall immediately punish you. *
TJie king
then commanded his ministers to prepare the equipment
for the journey.
RAM RAJA GOES TO PANDHABPUE
6U. Accompanied by horses, elephants, chariots, palan-
'
them to the king.' 77. No sooner did she think this than
in less than a moment it all took place, and by so doing,
the Life of the world, expert in the use of Maya, magnified
the glory of his bhakta.
THE KING HAS A GLORIOUS VISION
78. Now let us turn to Bam Baja as he was hastening \,
B. V. U9 129
BHAKTAYUAYA Ch. XLIU 86-9S
contain his joy, and with love he sang EUs praise. 87.
*
Cihief among bhaktca and their head-jewel was Pandaiik,
he Bang, 'and Chakrapam ( Holder of the disk« Krishna
came from Dwarka to see him. 88. Of all the sacred
waters the Oanges is considered the chief and yet the
(^andrabhaga surpasses her. By the mere sight of
her the world She permits no place for pride.
is purified.
ders.'
94. Holding the Brahman's hand the king con-
tinued gazing. He saw the resplendent city of Pandhari
and his eyes were dazzled by it. 95. He saw various birds
Bitting on the trees singing in their deligjit. Swans and
peacocks danced strutting about in their joy. 96. Ascetics
were performing their austerities. Brahmans were study-
ing the Vedas. The bhaktaa of Vishnu with drumand vina
were singing His praise. 97. Heavenly damsels, colleoted
here and there in groups, were dancing, thereby compelling
eyes to stare at them and infatuating sensually'^ninded men.
98. Here and there saints were sitting disouasiag the
130
(%. XLIII 98-109 RAJAI AS A SLAVS
131
BHAKTAVIJAYA Ch. XLIII 109-119
friend, my sadguru, my
companion. How can
close
I thank you enough for your kindness You have 1
When the fig is broken open and it looks round about, its
mind is lost in wonder. 121. So it happened to tb9 king
and clasping the Brahman's feet he cried out, I was '
eyes now saw only the earthen walls, to his great astonish-
ment. 123. The sacred city of Fandhari is in reality
what was shown to the king, but because of the effects of
a man's karma it seems to him to be of earthen walls.
124. The king with amazed mind now saw the city just as
itappears to us to-day, and he exclaimed, '
I have seen a
great miracle.
along the route and thus take the god with me,' he said to
himself. 133. And with this idea he stationed men at inter-
vals from the sacred city of Pandhari as far as Vidyanagar,
and taking the idol ( out of the temple ) started to carry it
away. 134. officiating Brabmans did not resist.
The
They knew their power could not prevail against that of
the king. The idol was lifted up and carried along from
hand to hand. 135. Thus Pandurang was carried along
swiftly to Vidyanagar and there installed. The king in
his own person performed the installation rites and the
ceremonies of worship.
PANDHARPUE WITHOUT VITHOBA
136. Now
let us turn to Pandharpur where in the
month Aahadh ( July ) Vaiahnavas arrived on their pil-
of
grimage. Here they learned the fact that the god had gone
to Vidyanagar. 137. Pandharpur now seemed desolate
like a body without life, or like a river without water.
The city was oppressed with fears. 138. It was like an
army without a king, like constellations without the moon
or as a virtuous, devoted wjfe, deprived of her husband,
seems unprotected among men. 139. So with Hari gone to
Vidyanagar, the whole of Pandhari seemed desolate. De-
jected, the saints and mahanta sat down by the eagle-
platform. 140. ' Whose praises can we now sing V they
said among themselves; the Life of the world has
'
the King of Pandhari T* And all learned the news that the
god had gone to Vidyanagar. 142. The saints, aadkuiVcA
other Vaiaknavca said to one another, 'Someone should go
to Vidyanagar and bring back the Husband of Bukmini. *
143. They discussed this proposal among themselves but
no one gave any assurance that he would go on such an
errand. Some indeed remarked, ' Pandurang has paid no
regard to his promise to Pundalik. He will not oome
back by any effort of ours. * 144. Another added, ' We
have no entry into the king's palace. If the king should
learn the purpose of our coming he would punish us well.
145. One brought forward an excuse from the point of view
of the attributelessness of God, ' God is within us, * he
argued; * if we have no experience of this the philosophers
(knowers of self ) will have misled us. * 146. Still another
added, ' Whatever and however anything takes place, it is
135
BHAKTAVUAYA Oh, XLIII lSl-168
(etorned again to its place on the door. Thus the god had
met His bhakta without anyone having the lea^ knowledge
of it.
BHAVUDAS OHARQED WITH THEFT
175. The king arose early, performed immedis^ely his
bath, and lovingly bowing to the god, waved before Him
the burning wick-lights. 176. Suddenly he missed the
string of jewels on the god's neck. The king enquired at
once of the ofBoiatiug priests. ' What thief has been here ?*
he demanded, and he flew into a raga 177. He gave them
a severe beating and cried out, Bring back at once the
'
of the Ganga river. He had had his bath and was repeat-
ing the names of Qod. The king's ofSoers looked attentive-
ly at bim and spied from afar the string of jewels on his
neck. 180. We have found the thief, * they shouted, 'let
'
DERBION OF BHANUDAS
183. Thus many kinds and classes of men derided
Bhanudas as they saw him being carried along. But
138
Qi. XLIII 183-195 BHAKUDAS IJf PALBD
theft, nothing of this kind would have taken place. ' 194.
With these words the officers dragged Bhanudas outside
the temple. They placed the impaling stake on his shoulder
and applied shendur to his forehead. 195. Numberlras men
1.39
BHAKTAVIJAYA Ch. XLTII 1^5-206
You leaving me, and going away ?' The god replied, You '
'
Go on at once and inform the saints and sadhua. They will
come to welcome me back with loud music of many instru-
ments. 224. And let them place me on My throne in an
auspicious hour this very day. In accordance with these
'
was as when the clouds rejoiced that they saw the ocean
issuing from the stomach of Rishi Agasti. 244. It was as
when the Spring comes and all vegetation appears beauti-
ful. So was it at the return of the Protector of the helpless
to Pandhari. All the inhabitants were happy. 245. It was
as when returns to the body and all the senses are
life
quickened and begin to perform their functions. So it
happened to all the people of Pandhari.
246. As one listens to the interesting story in the
next chapter he will gain faultless victory. Therefore,
O bJuxMas, peacefully gain it for yourselves. 247. As the
glorious Husband of Rukmini increases the glory of His
good saints, so His slave, Mahipati, sings of their noble
qualities.
144
CHAPTER XLIY
THE STORY OF BAHIRAMBHAT
Ob9isane0 to Shri Ganeih. Obeisance to the Slayer of
the Kaliya.
HE BECOMES A MUHAMMADAN
Bahirambhat then went to the houss of a Kazi
24.
( Muhammadan priest ) and he spoke very hunbly to him
BAHIBAMBHAT'S ARGUMENTS
51. Then all the Mubammadans assembled and
said to tbe Brahmans, '
You have turned a Muham-
madan into a Brahman. Come and tell the king how
you did it. ' 53. Bahirambhat said to them, ' How is
it you mads ma a Muhammadan ? See now the marks of
piercing still appear in my ears. I am doubtful about your
assertions. S3. If a man sees, how can anyone call him
blind? When a man has the strength to walk, no one should
call bim a cripple. 54. If one has pride, it is of no
use to describe him as having been delivered from earthly
bondage. When one can listen by his ears, he should
not be called a deaf man. 55. When sugar is mixed with
intoxicating liauor, its sweetness does not go, so though
you may have defiled me, still marks of piercing by ear-
rings rem&in. 56. I have these marks in ray ear and
14»
BHAKTAVUAYA Ch. XLIV 56-67
to remove his doubts ? ' 65. If he <jiet any wise man any-
where, he asked him to tell him who he was, and having
put to him that question he went on. 66. If people said he
was a Muhammadan he would become angry and would
say to them, * You do not know the facts, and in vain you
try to delude me. 67. If I were truly a Muhammadan then
why are my ears still pierced ? Without knowing any-
thing you try to delude me. You speak out of your foolish-
150
Oh. XLIV 67-79 BAHIBAMBHAT'S DOUBTS REMOVKD
words. Tell me
quickly who you are. 83. Hearing this
'
Shvi Krishna.
lS:i
CHAPTER XLV
EKNATH
Obeisance to the Son of Devaki.
Obeisance to Shri Oaneah.
SALVATION THROUGH LISTENING TO THESE STORIES
1. Listen now, O hearers, to the following delightful
«iory. As one listens all the sorrows of this earthly life
disappear, full reason is impressed on one's heart, and
peace and joy are within one's reach. 2. Without per-
forming any of the means of the Yogis, without having
to go wandering to bathing-places, if anyone gives
his mind to listening to the stories of the saints, he
ean obtain Vaikunlh (heaven). 3. Although one may not
have much knowlsdge of the SAa«/ra9, and though the condi-
tion of being indifferent to worldly things does not come
to his body, still in giving his love to the singing of
(he praises of Hari, he is purified immediately. 4. These
who cannot perform the regular religious duties, those
who cannot keep in restraint the tongue's desire, even
they, remembering and repeating the name of Rama, be-
come as God Himself. 5. Those who are naturally misers
and whose affection for their families has especially in-
creased, even those, if they listen to these stories of the
saints, turn to repentance. 6. Just as a bar of iron that
has become rusty changes the moment it touches the parts
( touchstone ), so the moment there is a taste for the stories
156
Oh. XLV 32-43 EKNATH AS A BOOK-KSXPSR
is that whom I see over there ? Invite him and bring him
*
here to sit and eat with us.
EKNATH'S HESITATION
112. Hearing these words Eknath felt hesitation. 'Why
he seems clearly to be a fakir. How shall
I do that which
is not lawful ?
'
113. Janardan made signs to him, Now '
dattatreya's blessing
117. Janardan then called Eknath and placed him at
His Swami's^ feet. He gave him His blessing and spoke
to him in words of promise. 118. This boy will
'
Janardan then took the pansupari out of his mouth and with
his own hand put it into Eknath's mouth. 124. Then taking
Eknath by the hand they came home quickly. They did not
forget each other, just as the mother does not forget her
child. 125. A mother does not forget her infant the hearts;
did not forget one another. Like dear and near relatives
they felt distressed at each other's absence.
JANARDAN SENDS EKNATH BACK HOME
131. It now happened on a certain day that Janardan
after thinking over the matter said to himself, It does not
'
got for him pen and paper. When he awoke he did not
see Shri Rama. 162. Repeating the names of Raghunath
( Rama ) he sat writing the Ramayana. Just then a seem-
167
BHAKTAVUAYA Ch. XLV 162-174
citizen questioned him, How did you come here and fall
'
190. Just then the citizen having bathed came into the
god-room. Here he saw Eknath sitting in contemplation,
repeating the names of Krishna with his lips. 191. Eknath
thought to himself, I must put him to a test. If he is really
*
and I do not see any time after that.' 200. Listening to what
Eknath had to say, the citizen returned to his home and
Eknath felt very satisfied in his heart. 201. He said to him-
self, Why do I want a disciple who is a hypocrite ?
*
It
is necessary to discard all hindrances and worship the King
of Fandhari. 202. What need has the infant son of
Janardan for a band of disciples ? I fear it will only
make me proud.' 203. Thus filled with the spirit of indiffer-
ence to earthly things Eknath continued to worship.
In the next chapter we shall hear of how the god Shri
Krishna came from Dwarka and entered into Eknath's
service personally. 204. The hearers who listen to that
story will find it sweeter and sweeter. Then all the
discomforts of the diseases of this earthly existence will at
once fiee away. 205. Mahipati again and again pleads
with his hearers to give their ears to the story with love,
and let their mind be attentive.
in
CHAPTER XLAl
SHRI KHANDYA THE BRAHMAN
Obeisance to Shri Oanesh. Obeisance to the Slayer of demon
Dhenuka.
THE STORY OF SHRI KHANDYA GIVES PEACE AKD
SALVATION
1. The sea of nectar has come with full tide today.
One might speak of a treasure of divine knowledge as
having been opened, or as the beaatiful light of the sun
having appeared in the heart of the hearers. 2. Or we
may speak of the secret things of pure knowledge suddenly
falling upon the ear, or of having obtained today through
good fortune the seed that produces the highest form of
salvation. 3. Or we might think of this as a chief mantra,
a storehouse of blessing, as having come today by means
of good fortune, or we may regard it as the thought of
indifference to earthly things received in listening to the
story of the bhalctas of God. 4. Or we may think of it as
the happiness from peace, or as if there has sprung up a
sprout of the vine of right thought, or as the joy of happi-
ness appearing upon this round earth. 5. Or we may view
this story of a saint as the desireless state of being
indifferent to earthly things, or as creating love for all
creatures, or as creating love and affection, 6, Or it may
be called the home of final deliverance, or again the love
of happiness from fcjr/aws, or we might think of it as the
appearance of a pure wish-tree, or it can be called an
accomplishment without a desire.
* SHRI KRISHNA COMES IN THE FORM OF A BRAHMAN
TO EKNATH
7. In the preceding chapter Eknath tested the citizen
• For a version of the same story from the Bhaktalilamrit see
2No.a of the Poet-Saints of the Maharashtra Series, page 156.
172
Oh. XL VI 7-17 KRISHNA AND BKNATH
the universe and the Life of the world, He asked where the
home of Eknath was, although in his own heart He knew
where it was. 15. He said to the people, Show me the '
Brahmans will eat it. 51. The out-caste then said to his
'
food we can tifuer have in all our lives. 52. There is the
worship of ancestors in his ( Eknath's ) house to-day and so
176
Oh. XLVI 52-54 EKNATH FEASTS OUT-CASTES
they will bury even that which is left on the plates. So not
recognizing this you have foolishly cherished such a useless
desire. 53. An ox goes to a wedding and even rich men giTe
it fodder to eat but, my wife,
; how can there be in our fate
that pleasure of dining upon such dainty food ?'
EKNATH FEASTS OUT-CASTES IIR8T
54. As they were thus talking to one aauifier their
conversation fell upon Eknath's ears. He then desoenuwu
from the roof and said to his wife, 55. Two out-castes '
food from this defiled person.' 72. All who were learned in
the Shastras went to Eknath's house and angrily belaboured
him with harsh words. 73, Some said, You evildoer, you
'
came and sat down. 89. After they had been honoured
and their feet washed, and after the pansupat-i, the
179
BHAKTAVUAYA Ch. XLVI 89-103
'
Act with reason and give honour to our request. Your
body will not be purified unless you receive a penance.'
107. Then having bathed him in the Godavari they gave
Eknath a penance. They placed ashes and cowdung on
him and repeated the tuantras given in the Vedas.
Eknath ? Tell me. ' 109. This man's whole body was
covered with leprosy sores and no part of his bpdy was
clean. Seeing such a form as this the Brahmans said
clearly to him, 110. ' That one over there, who is taking a
penance in the water, is called Eknath. Why do you ask
for him? Tell us quickly. 111. To this the Brahman
'
rei>eat for me the good deed you did for the umnention-
ablea.' 118. Eknath said, 'I will ^ive you what you desire',
and he poured water upon his hand. All the Brahmans
stood amazed at seeing the strange sight. 119. Suddenly
in the twinkling of an eye his skin had a lustre.
Seeing this very wonderful thing the Brahmans were
astonished in their minds. 120. They said to one another,
*
We have been proud of our clinging to our usual
duties and that is what has hindered us. To give a
penance to a Vishnu bhakta has only brought a stain upon
ourselves.' 121. The twice-born then said to Eknath,
'
You are indeed the avcUar of Vishnu. You are not an
ordinary man, we now truly understand this. 122. The
Himalaya mountains do not need a breeze from a fan; the
sky does not need a garment; fire does not need a
bath ; so you, a noble Vaiahnava, are pure. 123. Nectar
does not require cooking ; the ocean does not need to go to
sacred bathing places ; so you do not need a penance. We
now understand it. 124. You have shown us a seemingly
impossible thing. You have brought and feasted your
ancestors. No one
has ever seen or heard such a thing
before. Now we have seen it personally with our eyes.
125. Then taking Eknath by the hand they immediately
proceeded to his house. They said to him, The Husband '
and bowed his head to the water in which their feet were
washed. They then returned to their homes and their
minds were full of astonishment, 127, They exclaimed,
'
Blessed is this bfiakta of Vishnu. He is constantly
interested in the service of Brahmans, With loving
feelings he worships Qod according to prescribed rules,'
128. So it was in connection with all the people of
Paithan. Some reviled Eknath, souae praised him, but
Eknath was always full of joy. He did not allow himself
to fall into any excess either of joy or sorrow,
austerities,*
Blessed is your special fortune. You recog-
nized at sight the Pervader of the world and worshipped
His feet at leisure. have not recognized God and
150. I
I gave Him many things to
do.' Thus with repentance in
his heart Eknath now praised Keshava (Krishna). 151. He
said.'O Lover of Thy bhaklas. Helper of the lowly, You have
borne heavy burdens here. Your story not being known, a
great wrong has been done here to You. 152. You, the Holder
of the disk ( Krishna ), supremely tender One. used to carry
the load of water barefooted. Pebbles must have hurt Your
feet. You have done a most remarkable thing. 153. You
have been here twelve years and it did not come to my
understanding who You were. Seeing You in the guise of
a ( menial ) Brahman. I asked You to do many things for
me. 154. You are worthy of the worship of Brahmadev
and other gods; Your feet Shiva contemplates; with Your
own hands You prepared the sandalwood paste and gave it
to me for performing worship. 155. The performers of
austerities go through many different kinds of practices
and would look at You with extreme delight. Some are
constantly visiting sacred bathing-places, but You do not
become visible to them. 156. You, Lord of the heart,
are difl5cult to approach. No one understands Your miracu-
lous deeds. Having been born to Yashoda, she considered
You as her son, 157. butwhen You were leaving Gokul, You
went to Mathura and then she recognized You. In the same
way twelve years have passed and I did not recognize You,
the Infinite One.' 158. With this repentance in his heart
Eknath mourned in many ways. Now if I in love should
go into details, this book would increase overmuch.
186
Oh. XL VI 173-183 BKNATH AND JANARDAU
Let all of you perform the cooking and eat at your lodging.
175. I am acquainted with Eknath. But he does not recog-
nize Me. Hearing that he has come on a pilgrimage here, I
have brought all the materials needed for cooking.' 176.
The moment the Brahmans had turned their backs on
HrisfUkeshi (the Lord of the heart, Elrishna ) He became in-
visible. They all felt this very strange, and they reported
the matter to Eknath. 177. They said to him, The grocer '
187
BHAKTAVIJAYA Ch, XL VI 183-186
188
CHAPTER XLVII
RAMDAS*
Obeisance to Shri Ganesh. Obeisance to the Lord of Dioarka.
STORIES OF SAINTS BRINO PEACE AND LOVE
1. Listen, O hearers, to the following beautiful story*
By it there will be created a love for the supreme spiritual
riches. 2. And the moment one listens to it the snare of
desire and the wrong thoughts of doubt are thereby des-
troyed; the very idea of diversity entirely ceases; peace
and joy come without effort into one's hands. 3. Free from
action and non«action one should be impressed with the
love of worship. The good Being has proclaimed the incom-
parable glory of the stories of the saints. 4. Why need
explain this at length ? Fortunate ones understand this
secret by experience, namely, those whose hearts are
possessed by indifference to who have
earthly things,
turned to the path of bhakli, 5. who have also discarded
popular praise, and who dance enthusiastically in the
kirtans. Others than these do not know the sweetness of
these stoiriea 6. But you fortunate hearers are already
rich in good deeds, therefore with the earnest longing to
listen to these stories you are seated with love to listen.
PARENTAGE OF RAMDAS
7. In the previous chapter we listened to the extra-
ordinary story of the God-loving Vishnu bhakla Eknath
who was the embodiment of the avatar of Vishnu. 8. There
is upon the banks of the Godavari the town of Jamb.
There was here a noble Brahman who was a worshipper of
Kama. He was supremely pious, wise and clever, and
*For a detailed life of this saint, see the volume entitled Samdat,
the 8th Tolume of the Poet Saint* of Mahai ashtra.
189
BHAKTAVUAYA jOh. XL VII 8-20
MARRIAGE OF RAMDAS
24. The wife now said to her husband, We must '
its waves but they will not sink in the water becaiue they
and the water are one. 56. If space full of anger sudden-
ly wished to swallow the sky, would it be able to swallow
it ? This would be a vain attempt, like that of frightening
Ramdas. 57. So the Son of Anjani tried to make Ramdas
afraid, but he was without fear because be considered him-
self as one with him. 58. Seeing the determination of
Bamdas, Maruti felt cmnforted and assuming a very mild
form he lovingly manifested Himself to him. 59. Bamdas
embraced and wor^pped If aruti's feet. He exclaimed,
*
Now tell me some means by which I will have a vision
of Bama.' 60. As soon as Maruti had assured him that he
should not fear he became invisible. Bamdas then went
into the town to beg for food on his open palm. 61. Having
eaten a small amount of that food he then went into the
forest and there began to meditate on God. Because of his
feelings of repentance he felt no drowsiness or laziness.
62. There his own mind was his audience and his own
mind was the speaker. There is no giver of knowledge or
«adguru of more importance than the mind. 63. He instruct-
ed his own mind and he composed two hundred and five
verses. Those who with love sing those verses and read
them, indifference to earthly things becomes their slave.
64. Keeping the form of Bama in his mind, he danced in
the kirtan with love. His throat choked with emotion and
tears of joy flowed down from his eyes. 65. He had the
firm conviction that bushes, trees, stones, birds, animals,
and wild beasts were aU his dear friends. 66. At midday
he would go into the town and remain there long enough
to beg. With that he quieted his hanger and then conti>
nued sitting in the ftnrest. 67. Men who were engaged in
domestic life would come to him and he would run away
from them. He said to himself, 'They will get me entangl-
ed in the net of illusion.' 68. He who seeks the supreme
spiritual riches is indifferent to earthly things, knowing
194
Ch. XLVII 68-79 RAM DAS AT PANDHARI
and courageous; if such an one associates himself with
worldly-minded men they surely will lead Mm
to disa^r.
69. If a bag of musk is placed even for a moment with Hing
its value will be lessened, for even by a moment's contract
*
bluxkfi of Ramdas. His worship is worthy of that name.
93. The Life of the world then said to Rukmini, My '
200
CHAPTER XLVm
TUKARAM
Obeisance to Shri Oaneah. Obeisance to the Lord of Pandhari
GOD'S MOTHER-LOVE
TUKABAM'S DISTRESSES
22. ISfow may the loving people with reverence listen to
the following interesting narrative. At a distance of twelve
from Alakapuri ( Alandi ), there is on the earth the sacred
town of Dehu. 23. The god's bhakla of that place was
Tukaram, whose surname wsks Ambale, and who carried
on the business of a grocer, but in this business with the
people be never told a lie. 24. He had two wives and a
large fortune in his house. But he was always without
pride fur his body. All alone he was always thinking of
God. 25. After the death of his parents his family Ufa
was full of misery. There was a dreadful famine in the land
and whatever fortune he had was all spent. 26. Whatever
grain and money he had before, nothing remained;
just as the tidal flow of the ocean is dissolved in the ocean
itself, 27. or as the clouds in the rainy season are
dispersed in the cold season, or at the rise of the sun the
stars disappear ; 28. or just when old age comes, youth
passes away advent of sum'
or as grass is scorched at the
mer; 29. in the seune way, when there was famine in the
laud, all the grain and money had gone; adults and children
struggled for food, but th«y could not get it. 30. The
elder wife had two sons, and the younger one had no issue.
All of them boiled vegetables, and ate them; but thoy could
not obtain a kernel of grain. 31. But what is destined
cannot be avoided. The elder wife starved to death for
lack of food. On this account shame overcame ( Tukaram )•
and he could not have love for the family life. 32. Along
with bis fortune his honour passed away also. Tho
Tukaram laughed at him as they saw him and
relatives of
then he was overcome with shame. 33. Those who focmec
203
BHAKTAVIJAYA Ch. XLVIII 33-45
made this vow, O Nama. In this Kali Yuga one has only
a hundred years of life, and it is full of accidents. 58^
But you have made a vow and expressed it in words, but
H will not be fulfilled. Then Nama placed his head on tba
'
205
BHAKTAVUAYA Ch. XLVIII 58-71
satisfy us, t^ien we will tell you a secret. 107. Think only
of Vitthal's name and thereby only we shall be happy.
Any other fortune to us is like earth, O king. 108. Put a
rosary of fiil>i beads around your neck, and observe the
ekadashi ( every 11th day ). We shall be satisfied by that
only and not by heaps of money. 109. With love and joy
at heart, call yourself the slave of Vithoba. This is our
only desire fulfil it to our satisfaction. ' 110. Seeing
;
•uit of him, but the Lord of the world could not be csaght
by them. Sometimes He app«tred near them but as tlMy
tried tc oateh Him He escaped far away. 149. It was a
bright fortnight and so there was moonlight. With the
help of that light the Muhammadans began to run. In
the course of three hours they vrer« taken fwfey miles far
away into a dreadful jungle. 150. The Life of the world
took the army into amountainous, very frightful and
barren jungle full of prickly shrubs and then returned.
151. All the soldiers looked about them but they could no*
wtiere see King ShivajL They said, We were labouring
'
his hand. 174. Jast then the king quickly arrived and
threw down the saok of grain at the door and said, 'Swami,
I have acquired this grain by labour. 175. With devo-
tion I have brought a little to your feet. lam very humble
and lowly. Please store this up In 3rour house.' 176.Then
the king bowed to him and quickly went away. Tuka knew
in his heart the plan the king had adopted. 177. He thought,
'
king that I have made him out, his love will
If I tell the
want on repeating
receive a blow.' Therefore he silently
the names of God.
TUKARAM'S ADVICE TO HIS WIFE
Then he told his wife, If we keep the whole of
178. '
the grain which the king has brought, our good deeds will
suffer. 179. Therefore keep only one day's provisons for
ourselves and distribute the rest among the Brahmans.'
ISO. Hearing this, his wife flew into a rage and began to
beat her forehead with her hands and said, I am unfortu- '
nate. 181. A
sack of grain came to our house without any-
one's asking for it. But he won't let the children eat it,
If it is what am I to do ? How
distributed to the Brahmans,
shall I conduct the family affairs ? 182. To this he replied,
'
How can we have a bigger share than what is stored up
?'
for us in our fate
A DEAD CHILD COMBS TO UFB IN TUKABAM'8 KIBTAN
183. One day Tukoba was performing a kirlan with
joy in a temple when a very wonderful event took place.
Listen to it, O pious ones. 184. The loud sound coming
from the beating of the cymbals, the drums, etc., filled the
sky. Men and women sat listening to the lila ( life } of
Hari attentively and with respect. 185. A pious man who
was a coppersmith came there to listen to the feirton; his son
was dangerously sick and he was very uneasy. 186. His
wife mid to him, ' Don't go to the kirtan tonight.'
But h« did not listen to her and went. 187. After he had
815
BHAKTAVUAYA Oh, XLVIII lt7-l»8
gone the chfld died snd the mother wept bitterly. Then she
lifted up t!w dead
body of the child on her shoulders and
going to the place where Tukobs was performing a fttrton
«he left it there, 188, Then she addressed Tukaram, ' You
have been persecuting us. You have made my husband
crazy and made him discard affection and desire. 189.
Because he came to listen to your kirtan my child died.
In our house for a long time past the name of Hari ( God
has not been profitable. * 190. Saying this, she rudely
placed the child on the floor during the kirtan. Thereby the
minds of the audience were upset but all sat quiet;
191. just as if a beggar should
begin to eat dainty food
and some earth should fall upon it, so in the same
way when the dead body was brought there the pleasure
of the service was dissipated. 192. The people said,
'
Hear, O wife of the coppersmith, you have brought the
dead body here but Tukaram does not possess an elixir
;
all the people thus spoke, Tuka replied to them, ' Even
divine nectar nothing before the name of God.
is It is
not obtainable even to Indra and others. 194. If your
hearts waver in believing this statement, you will at this
very moment experience the truth of it.* Having said this,
the FaiaAnam 6Aa/icta worked a miracle. 195. He asked his
audience to repeat •
Vitthal, Vitthal* with their lips
and
told them that it was the would bring the
real elixir that
'dead to life and that they should entertain no doubt about
it, 196. As he thus spoke, loud acclamations of the name
of Vitthal were heard. It appeared as if the sound of JBrahma
came there and reverberated through the sky. 197. Even the
canopy, the pillows and the carpets shouted the name of
Vitthal and the pebbles and stones on the earth began to
utt<a- the name of Hari. 198. From the musical instni>
mentBsncb. as cymbals and baanera &«re emsiiaiid the
216
Ch. XLVin 198-205 DEAD CHILD BBSTORBD
212
CHAPTER XLIX
TUKARAM
( Continued
in the town for the last two months but all that time
he has never come home. O friends, I am • worn out
by anxiety day and night. 35. If you ever see him, teach
him the morals of religion. He has abandoned his wife,
and therefore his life has become disreputable among
the people.' 36. She repeatedly complained about him
to her neighbours and one day she took a pot and went
to fetch water. 37. She filled the pot with water and
was going back homo when she met Tukoba on his way
to the temple after bathing. 38. His wife at once went
to him and caught him by the end of his dhotar. Listen
to what she said to him without any sense of respect: 39.
'
You are without any sense of shame and scruple and you
dance day and night in the praise services of God, You
never come home and on that account I feel so uneasy.
40. On account of public shame I weep bitterly at home.
Tell me at once what you mean to do with us. '
41. On
this he replied to his wife, 'Your parents married you with-
out any thought of my circumstances; then why should I
provide you with food and clothing ? ' 42. Then his wife
said to Tuka, 'Whose circumstances, then, did they consi-
der ? ' He said, Of my parents, and they have given you
'
into their care.* 43. On this the wife replied, 'Your parents
are dead. Where can I go, to find them ? You yourself have
cremated them in the funeral ground.' 44. On this the
bhakta of God said,Pandurang is my father, and the
'
advicfij and if you give me your word for it, then I will
now come home at once.' 51. The wife gave her promise
and brought home the Vaishnava Tuka. The people won-
dered very much and began to talk between them-
selves: 52. 'He made an exhibition of his vairagya ( as-
ceticism ) for a few days, and let his reputation spread,
but again he has yielded himself to maya ( illusion ) and
has returned to his family affairs.' 53. Some said, ' It is as
itought tubs; for spiritual riohes are to be truly gained in
family life. That Tuka has accepted his wife is a matter
of satisfaction to us. 54. Many go ar.cl sit in the caves
of mountains, but which of them has attained VaikarUh
{
yishnu's heaven ).' In this way the people gossiped
withoUk .^^y consideration. 55. Some derided Tuka while
some praigea 2?^<°- Some called him the best while others
called him the wors*. But ha disregarded both praise and
blame and he was ever fui* pf Joy.
ing this, he seated her in front of him and took cymbals and
virta in his hands, and gave her a piece of advice in eleven
the help of a light. 59. Wh«K then is the need of. neotu,
some physicians give ordinuy herds; and in the same way,
dull as I am, I am endeaTCR|#&g to explain the meaning of
Tuka's <a)hangs. 60. When <|irty rivulets meet with
ihe waters of the Ganges they oan no more be described
<.
means. If you have a doubt about it, know that they are
the ten organs which have been at present worn out.
67. To my ears any sweet praise or bad words are alike; and
I look without any sense of difference at gold or earth. 68.
To my tongue, sugar or the bitter fruit of vrindivan aie just
the same; and I smell as equal the stinking pungal creeper
or the fragrant flower of bakul. 69. There in the heart
is the fickle mind, but it has been steadied at the feet
of Vitthal. In the same way are the organs of action
which have lost the power of action. 70. In this way the
ten have been shaken off as they have become incapable
of understanding their own functions. Now I shall give
you an account of the remaining seventy which I have.
323
BHAKTAYIJAYA Cb. XLIX 71-84
Thee to run away from here and come back when the crisis
is passed.' 164. On this the Life of the world replied, ' It
is not in My power to run away, for I am in the power of
replied, '
I do not know why Thou shouldst be so con-
cerned. Even Kali Kali age ) and Kail ( death ) tremble
(
the world said this than the wife of Tuka arrived there*
They could see the stone she had on her head as she came
to the main door.
for a single person. All our family life has been ruined.
199. There Is not a kernel of grain in the house. The
children weep and weep, and therefore my mind is in
«nger, and I have come' to break the feet. 200. Those feet
have ruined us, and therefore my mind is in a rage.' As
Rukmini heard her story she replied to her, 201. I will '
234
CHAPTER L
TUKARA.M
( Continutd
INVOCATION.
Victory, Victory to Thee,
1. O
Cti»krap»ni, Oo«an of
mercy, Destroyer of the earthly existence, and Giver of
the fourth stage of saWatioti. Look at me with eyes full c^
mercy, and f r^e me from the law of works. 2. O Shripati
( Viahnu ), sever the snares of my desires, make m«
desireless and indifferent to worldly things, and grant m«
love for Thy worship. 3. The six enemies of man, vis.,
anger, pride, msdloe and others, become irresistibly powers
ful in me. O Holder of the Sharang bow ( Krishna ), the
heart will be cleansed only through Thy mercy. 4. Before
me there are great hindrances arising from public
etiquette and the sense of honour and dishonour. My mind
clings to these and therefore I cannot contemplate Thee.
5. I am full of such bad qualities; still I describe myself
the wife of Tuka was satisfied. Sbe at once sent for the
Brahmans and gave them the honi. 24. Discard avarice
and affection and remember the Lord of Pandhari.
DEV OF CHINCHWAD AND TUKARAM
Now, O listeners, listen with attention to the extra-
ordinarily wonderful story which took place after the
above event. 25. Tuka's reputation spread very widely.
The great honoured him and the people began to say
among themselves that the Husband of Bukmini dined
with him. 26. Dev of Chinchwad heard of this and it
became unbearable to him. He I am a Brahman,
said, '
So let me go that far and pay reverence to him. 30. With '
S33
Oh. L 45-57 GANBATI'8 WONDERFUL DSS08
and others. 72. Then Tuka took water to clean his hands
and ate pansupari. He stayed overnight there and per>
formed a kirtan. Then taking leave of Dev (the Brahman),
he started back to bis own town. 73. First he bowed to
Ganpati and then with his hands joined palm to palm he
requested Dev to grant him leave to return to Dahs. 74. On
this the Brahman requested bim saying, ' Pl^«e let us see
you here again. I will send you a message and then you
come here with love.' 75. 'By all means,' replied the
Vcdaknaxa bhakta who at once departed.
for lack of food. Then she beat him on his back wi&
' 96.
the sugarcane broke into three pieces. Two of them
and it
251
CHAPTER LI
TUKABAlM
( Continued
NIMBABAJA'S STORY
85. Hearing this appeal of Eukmini, the Life of the
World said, '
By all means. ' Just then saints came there
to visit Him. Listen to their names:— 86. Shaikh
Muhammad, Ganeshnath, Bodhia, and the well known
Nimbraja, Santoba Powar, these Vaishnava bhaktas came
there to visit Him. 87. Cymbals, vinas and drums were
sounded, and the Vaishnavus sang in love. Banners were
beautifully unfurled amongst which shone those with the
emblems of the eagle. 88. All the people prostrated them-
selves on the ground when the Life of the world said to
Rakmini Nimbaraja has coma rolling on the ground
:
'
* 8e* Appendix on *
Words With Numerical Significance' under
IS, The Ti^eWe Jyotirlingai'; and under ?, ' Saptapuris.'
260
Ch. LI 105-118 NIMBABUA'S BOON
to wash it with water, but oould not get rid of it; 119. just
as the ocean supplies the well with water and it does not
set dry even in a drought or as a person with divine know*
ledge satisfies a Yo^ and he is no raore troubled with the
hunger; 120. or as iron with the touch of the parts
(touchstone) becomes gold, and no more can rust remain; or
as when the Ganges accepts an insignificant rivulet, it
hecomes sacred to all; 121. or if Brahmadeva gives one a
long life, he is unhindered by fear and disease; or if a
prince supports a pauper, his fortune knows no decrease;
123. or when the sun gives one a physical lustre, how can
it be impaired by cold ? So the stain of the vida could not
be washed off. 123. From that day Nimbaraja began to
perform kirtans. The Vaishnavas who listened to him were
engrossed. 124. Having given up all idea of shame,
honour, and social etiquette, and having forsaken all ties
of hope, and discarded all differences, he enjoyed the
pleasure of the love of God.
with pity and he said, 'I will sit here, but return quickly.'
132. The female gardener gave the basket in his oustody
and going to the temple, did not return for three
long hours. 183. Then as Nimbaraja removed the cloth
from the basket and looked into it he saw lumps of
gold and not a simple carrot. 134. He was astonished
and said, The Primal Mother ( Lakshmi } wants to put
*
there in the fair, therefore keep with you the belt, the cap,
and the garland.' 150. Saying this, the Husband of
Rukmini handed over to him His ornaments and in the
twinkling of an eye disappeared. 151. As Nimbaraja
looked about he could nowhere see the Brahman. For
three hours he sat waiting for him. 152. Still he did not
return. Then he communicated the news to the saints t
'A Brahman came here and listen to what he said.
153. Said he, " I am going to bathe, so keep my ornaments
with you. " Then he took off his garland, cap and belt,
and handed them over to me. 154. Within the twinkling
of an eye he disappeared then and there and I have been
anxiously waiting for him. 153. He has not as yet
*
returned so please tell me what should be done now.
;
265
BHAKTAVUAYA Ch. LI 172-183
hand, and did a very won erful thing, which you listeners
should listen to with reverence. 173. Shri Hari stood on
the shoulders of Nimharaja and waved with His own hand
the wisp. Listen to this, O devout listeners. 174. He Who
dwells in the ocean of milk. Who reclines on the serpent
Shesha, Who is the very life of the Daughter of the ocean
( Lakshmi ), He, the Life of the world, waved the wisp
lovingly on His bhakta. 175. Although Yogia with per-
severance sit on the txyraaana (the bed of iron spikes ) still
He does not show Himself to them. He stands on the back
of Nimbaraja and waves the wisp of peacock feathers.
176. He is not attainable to those spiritual aspirants who
perform many sacrifices, religious rites and heaps of
austerities. He, the Merciful to the lowly, Hrishikeshi
( the Lord of the heart ), reveres His bhaktas. 177. He
whom the god Sbiva ( Virupaksha mind
), restraining His
contemplates in solitude. He the Ornament of His
bhaktas, the Husband of Rukmini, pays respect to His
servants. 178. In a Mrtan where the One who is like
a cloud is present, there the sixty-four arts and fourteen
sciences are favourable. This the wise can discern.
179. The audience looked on steadily; the Tartan lasted
for four watches, but no one felt sleepy or wearisome.
180. The Ocean milk knows no famine, and with nectar
of
there can be no disease. Wise listeners, how can dark-
ness visit the house of the sun ? 181. In the same way
in the Mrtan of the loving, sleep and sloth do not come.
All forget caste-differences and become one. 182. The
audience in supreme Brahman joy clapped hands in tune
with the sound of cymbals and mridang. They forgot all
differences and dualities and rocked themselves as they
repeated God's names.
KRISHNA ON NIMBARAJA'S SHOULDERS
183. AMien there still remained four ghatikas of the
night a wonderful event took place. The wife of a rich
266
Ch. LI 183-197 NIMBARAJA CARRIES KRISHNA
269
CHAPTER LU
TUKARAM
( Continued )
tip; in the same way it is through Thy power that the mind
*
Let ue call him here some day and ask him to explain
who he really is. 78. He is a loving worshipper of the
Brahmans. He will at once explain to us. ' Thus
the Brahmans of Chinchwad thought. 79. Then they
hired aman and told him to go to Dehu and bring Tuka to
Chinchwad at once. 80. They said, Tell him that Dev
'
did you get the news of the distant fire ? 96. There also
most be there a crowd of listeners. Gould they not notioe it f
How do you say that you put out the fire in the canopy t
277
BHAKTAVIJAYA Oh. LII 97-110
through the lore of worldly life has made men cracj for
earthly enjoyments, and this crazinesB in men increases
the love of the earthly life. 150. Tuka. who is Vidmu's
bhakta, is beyond this. We knew this from experience. He
cannot be oalled an ordinary man. He is really fiie guru
oi the world as an atxUar. 151. The water of the Ganges
should not be oalled ordinary. Parts ( the touchstone ) is
not an ordinary pebble. Gk>ld should not be ccxniMied
with ether metals. 152. The wish-tree is not a simple
tree; the ocean is not a tank and Mount Mem is not to be
compared with other mountains. 153. Garud, Vishnu's
hhakla, was born from a species of bird. So this Vaiahnava
was born in a Sudra caste. But this is a poor simile.
154. Qarud became Vishnu's vehicle, and thereby his body
became pure. Tuka performs Hari-Mrtan, and fully saves
the dull and ignorant. 155. In future by listening to his
X)oem8, Vairagya ( the ascetic spirit ) will arise in the mindi»
of evil men. He has shown a clear path to the ascetic
hkafdas.' 156. Saying this the noble Brahmans bowed
down to Tuka. He raised up their hands and fell at their
feet. 157. He said to the Brahmans, This is not proper
'
for you. Our Lord ( Vishnu ) still wears on his chest the
iminression of Bhrigu's kick. 158. You are fit to be wor-
shipped even by the God of gods, the life of the world. Out
of mercy you glorify me. In fact I am low-born and hum-
ble.' 159. On this the noble Brahmans replied, ' To call
one who lovingly devoted to Vishnu's worshiii as of a
is
low caste is not right. For in praising Him, even the
Vedaa became wearied. 160. Monkeys worflhii»ped Shri
Ram; and therefore Valmiki has described them in his
Bamayana. Shri Vyasa has written down in the Ehagwat
Purana the glorious deeds of the cowherd lads. 161. There-
f<»e we have a right to praise you. For the wonderful
fame of Yiahna-bfiaktas has more than 6Ued the j^e»
worlds,. 16%. For a long time we faave had a desir»
38fi
Ch. LII 162-176 A DESPAIRING HARIDAS HELPED
the Haridas back into the town where he was given good
lodging and also provisions of food. 186. After dinner at
night he perf romed a Hari'fdrtan. This went on for a
month, and all felt joyful.
*
the Haridaa yourself.
has begun his nonsensical talk, you have been mad. With-
out regard to public opinion you dance in his kirtans open-
ly. 214. You have bid adieu to your worldly affairs. But
'why do you come to bother me ? I have not in my house
«ven a plate or bowl, then what should I give you ?'
215. At these words of the fool his wife said to him, Out '
of regard for Tuka's words these great man have come and
stood in our yard. 216. You are a great reviler and a
villain, You never speak sweet words. At your house
the visitors do not get even a clean seat. 217. Now have
some consideration, and give them something.' Hearing
his wife, the fool flew into a rage. 218. Angrily he said,
There is a pot in our house. Give it them at once and
286
Ch. LII ai8-232 A WBAVEB AND HIS WIFE
Mmi th«Q away.' 219. Hearing her husband, the wife felt
camfotted. Then she broaght a water-pot and oleaninc
it handed it to him. 220. He gave it with his 1^ hand
( Indian symbol of an evil heart ) but in their Iwarts the
men considered it a gain. They at onee took the pot and
left the place. 221. All began to wonder and said, This '
the sher tree should bear fruit. 222. To-day a dry wood
has sprouted, a stone is wet with perspiration. Rahu ( dark-
ness ) has become white and thrown its light on the world.
223. It was jttst like this when the villain showed bo
much generosity. One of them said, It was because
'
'
a gold pot. You did not know it. Unless you test it you
will not know. *
227. The men said, This pot' is only of
pure brass. It was rubbed clean and therefore it looks
like gold. ' But as they heated it in fire they found
228.
it to be pure gold. At this wonderful sight all were
amazed. 229. They said, The doings of { this ) saint are
'
230. Then the HaHdas was sent for. His feet were
washed, garlands of flowers were put around his neck, and
clothes were given to him and his party. 2S1. Then the
citizens placed before him the money collected by them,
and requesting that it be accepted, all of them bowed to
him with respaot. 232. Then the Vcuahnam Tuka said,
'
Hie citizens are very generous. They have collected
287
BHAKTAVIJAYA Ch. LII 232-245
you this gold pot. 234. Please aecept this gift which, in fact,
is as small as a tulsi leaf. With this you can marry your
son.* Saying this he ( Tuka ) bowed reverently to his feet.
235. The men who were proud to think that they alone were
generous, were enraptured as they beheld this wonder.
236. The Haridas was greatly satisfied and left for Pand-
harpur at once; and the God-loving Tuka, indifferent
to all worldly things, returned to Dehu. 237. Without
regard to worldly honour, he contemplated Adhokhskaja
( Vishnu ) in his mind. In bis sight the indigent, the
helpless and the king were alike.
heard these words she fiew into a rage and said, Where '
the Life of the world takes them out dry, then only we
shall honour them. ' 266. Having said this they went to
their houses. But Tuka's heart was full of grief 267. just
;
before the door knows not how to stir. 274. Tokm crtod,
'O Lord of Pandhsri, Merciful to the lowly, why-
didst Thou cause me to labour for nothing ? At last Thmt
dfdst permit this distress, the sinking of my manuscripts
into the water. Thou
275. Vanamali (Krishna) diust
appear to me in a dream and didst order and jngpire mw,
ignorant as I was, to write the remainiiy; '«&ia«if>f iiltundiw
276. This being so, C Husband of Bukmini, why hast Thou
brought this calamity on me? Well, do whatever Thou
desirest, O Lord of Fandhari.' 277. Saying &is, he con-
templated Hari's form in his mind, and with his mouth
repeated the mystic mantra, Rama-Krishna-Hari, with a
heart full of love. 278. He ate no fruit, root, or any
other food, and talked to no one. He gave up all desire
and hope for his body and did not even drink water. 279.
When the Life of the World saw Tuka in such extreme
distress. He assumed the beautiful Sagun form of a child
and the Husband of Bukmini came to console him.
280. He placed His assuring hand onhia head and said,
*
Quiet your mind. I, the Holder of the Sharang bow
( Vishnu ), will rid you of any grievous calamity.
281. Saying this He whose complexion is as dark as the
Tamal leaf disappeared. Perhaps he found the pure lotus-
heart of Tuka a fit place to sit upon. 282. Lhak'apani
( Krishna ) disappeared just then and was happy. I think
it was in the evening.
of the temple, and said to Taka, ' Shri Hari is pleased with
you. 286. Your papers have come up dry. Now open your
eyes and Saying this, all the men bowed to him, 287.
see.'
and added, ' What can we do to a n>an whose helper is the
Husband of Rukmini ? In a bottle of nectar, diseases can-
not enter. 288. Into the abode of the sun, darkness will
hare no entrance. Into the lunar circle, heat cannot
find a way. 289. Likewise, calamity will have no effact
on a Yishnvi-b/iakfa, even with great efiforfe.' In this way,
talking between themsalves, they sang the namrs of God-
290. Tuka opened his eyes, and saw hi? manuscripts which
the Brahmans had brought to the temple dry. 291. At
this wonderful sight bis mind was cOnsolad as the mind;
this work. Let not the wise entertain a doubt about this.
322. Tukaram, who pervades the whole universe and is a
cloud of intelligence, is my Sadguru. I, Mahipati, am
his sole suppliant without regard to my body.
323. S«w«/«( Peace)! This book is the Shri Bhnkfa-
iXjaya. Hearing it the Lord of the world will be pleased.
Listen to it, O pious and loving bhaktas. This is the
fifty-second very delightful chapter, it is an offering to Shri
Krishna.
2Jt4
CHAPTER LUI
AIANKOJI BODHLA THE PATIL OF DHAMANGAOM
Obeisance to Shri Qaneah. Obeisance to tfte Lord of th*
three Worlds.
Thou dost obey Thy bhaklas. Thou dost first throw them in-
to various difficulties and then dost rush in person to their
help. 8. Thou dost recline on the serpent Shesha, and on
Ha said, '
The Lord of tha world pervades all being.
23. Bodhla took his wife aside and advised her, Qiva food
'
this moment, you have given. Pulse and salt are not
necessary,' said the One dark as a cloud. 77. Bodhla had
a great desire to seethe Brahman dine in his presence and
th« Lord of Pandhari knew this secret of his heart 78. So
the Husband of Rukmini snid, 'I liv« in the temple. There is
300
Oh. LIII 78-91 BODHLA'8 WONDERFUL OOOKS
92. '
Your patron has come for ihe pilgrimage; you left me
behind, and have come here to cook all alone. 93. Here
I am now to do the cooking. * Saying this Bukmlni b^hed
and 94. ' You like to dine alone
sat beside her husband.
but now your
wife has come to join you,' said the Mother
of the world. At this Bodhla's heart became greatly
satisfied.
ooaree food with lo7« in his heart.' 105, After the Brshmsn
and the suvamni ( a woman enjoying the happy state of
wifehood ) had dined, Bodhla was giren the food left on
their plates, and in the twinkling of an eye the Holder of
the Sharang bow ( Krishna ) vanished out of sight.
where the Brahmans are fed with dainties, but no one cares
to feed Me. 110. To Bodhla, Vithoba said in addition,
*
3oa
BHAKTAVUAyA Oh. LIII 116-t28
mans th« Life of the world and said, 'I am a hungry Brah-
man and wish for a dainty dish.' 117. They replied, 'Get
sway, you cannot be aooommodated here.' Hearing this the
Reoliner on the serpent Shesha said, 118. 'Here there are
a thousand Brahmans. Oannot one uninvited guest be oared
for?' As the Lord of Vaikunih (Vishnu's heaven) said
this, hear what the rich men said to Him in return
119. 'When the invited Biahmans are where is
present,
the necessity of anyone uninvited ? Many such as you
'
will come; how are we to supply them with food ?
IfO. The Lord of the world then obstinately sat before
s plate. Bodhla was watching this wonderful sight and
become astonished. 121. The rich man then ordered his
servants to throw the Brahman out. No one had any sort of
consideration, and they forced the Lord of Vaikunth to
leave His place. 122. Some held him by his hands and feet
and others pulled him by his hair, say lag. 'This Brahman
is a great bully; he comes and sits before a plate obstinately.
123. In this way they talked between themselves and
pulled the Brahman away but the Life of the world manag-
«d to remain. 124. In the meantime ghee was served on the
plates, the priest offered the opening prayer and the
Brahmans sipped water and began to dine. 125. The
Sporter in (or Enjoyer of) Vaikunth (Vishnu's heaven) as
He saw it started to uleturn, just as the Enemy of the
Damon Tripur ( Shiva ) gets angry with an ascetic and is off.
DINKEft PARTY IN DISASTER AFTER KRISHNA LEFT
God's name not to give the green pods to anyone and has
gone home. 160. However, you can go into the farm and
take as many pods as you like.' The Brahman was
glad at heart as be heard this 161. and while he vf&i*
plucking the pods, the other pilgrims saw them in
his hands. IG'Z. Loudly shouting the names of Vitthal
they requested Bodhia, If you give us some pods
'
with saints.' 165, Then he said to the pilgrims, You caa '
.",07
BHAKTAVIJAYA Oh. LIII 165-177
once.' 185. But there were only three hons in his bouse and
despite very great effort he could not obtain a fourth.
'
tb-morrow morning I will lend you the hona.' Bodhla
then left and returned to his house. 188. A big pot full of
309
BHAKTAVUAYA Ch. LIII 188-301
I lend him the hons, they may never come back. If I lend,
being tempted by the interest, the principal itself may be
lost. may eat the
191. If I care for the chaff, the bullocks
take care of the pot of sour milk, the good milk
i;rain. If I
A
may be spoiled. 193. maund is thus lost for half amaund.
""
Penny wise, and pound foolish " is a popular saying."
193. Well, the next day Bodhla went to Nagau and ask-
ed for the hot.s. She replied, I depended for them on
'
310
C!h. LIII 201-213 KRISHNA AS A MAHAR
So I must do something to free him from it. 202. Had he
not had his field plundered, this calamity would not have
happened*. * Then assuming the form of an out-oaste the
Husband of Bukmini came. 203. The Holder of the Sharang
bow took the form of Vithya Mahar who lived in the town.
He took seven hons and went to the chawdi (village office).
204. Johar, my mother and father, Mankojl Patil sends
*
didst Thou tak<i the poor woman's hons ? Now I will give
her these whic. I have brought as a loan. 319. The Life
'
of the world thpu said, If you give her back the hona I
'
right.
312
CHAPTER LIV
MANKOJI BODHLA THE PATH.
( Continued
Obeisance to Shri Ganeah. Obeisance to the Husband of Radhc
INVOCATION
GOD'S GRACE WORKS WONDERS
1.Victory, victory to Thee, Pervader of the Universe
and Husband of Pukmini, Thou surely art my fortune,
my mother, father and brother. Without Thee there is
no rest. 2. art my object of listening and thinking.
Thou
Thou art my
Sanskrit andMarathi languages also. 3. Thou
art my skill, the speaker, and the One who causes me to
speak. O beautiful as a cloud. Thou art the object of my
love, O Merciful to the lowly, Shripati. 4. Thou art the
unerring writer. Thine is vast ability, O Lord of Vaihmth
( Vishnu's heaven ). Thou art my eternal happiness, my
Sadguru and Saviour. 5. Thou art my loving listener,
the Giver of timely memory, O Infinite One. Avarice
and attachment do not trouble one where there is Thy
mercy. 6. O Husband of Laxmi, Thy grace makes the fool
wise, just as at the sudden rise of the sun the darkness of
night disappears. 7. Then darkness turns to light, with-
out doubt. In the same way ignorance is ?iprooted by
Thy grace. 8. When the parts ( touchstone ) comes in
contact with iron, how can iron rust exist? When a stream-
let flows into the Ganges it becomes sacred. 9. In the
same way, on whom Thou dost look of Thy own free will
with an eye of grace, his fame will spread in the three
worlds and will have no comparison. 10 Thy bhalttas
who are God-loving and indifferent to worldly things do
not forget Thee even for a moment. Cause me to write
the marvellous lines of those saints.
813
BHAKTAVIJAYA Ch. LIV 11-21
Dhamangaon.'
SAIKTS' ADVICE ADAPTED TO NEEDS
36. Saints advize means of salvation according to
one's worth. A good physician first thinks of the disease
and then administers medicine. 37. A king sits on his
ttirone and commands each minister his duties. The mis-
tress of a house with wisdom controls her daughters-in-law..
38. A wise lender of money lends in accordance to one's
business. A clever speaker first looks at bis audience
and then performs his kirtan to suit their ability. 39. The
sculptor first examines the softness or the hardness of a
stone and then uses bis chisel. In the same way, the
saints first see the worth of their disciple and then advise
as to the means of salvation. 40. Well, Hansi bore in
in ber mind the advice of Bodhla and as she did her
household work with love, she repeated the names of God.
41. On the day of Hari. ( Ekadashi ) she got up early and
after performing quickly all ber work with the permission
of her master she went to Dhamangaon to attend the
kirtan there.
A MAN BITTEN BY A SERPENT RESTORED TO LIFE
42. Bodhla's kirtan was very interesting. Even the
ignorant could understand it thoroughly. The inhabitants
of Bhovargaon came to listen to it with great love. 43. So
many men and women came to listen that bis house could
not contain them. Therefore he stood in the public road and
performed his kirtan there with love. 44. Hansi filled two
large earthen vessels with water for the use of the people
and herself swept the place of the kirtan clean. 45.
The sky was the canopy, the earth served as a large
carpet, and at hearing the loud sound of Bodhla's
3ir>
Ch. LIV 45-58 POISONED MAN RESTORED
door. We shall say, " This man's life left him just in
the kirtan. If you bring him to life again, then only will
we consider as true the power of the name of God." 51. '
utter Hari's names.' 55. Bodhia did not know that he had
died of a serpent-bite. Then listen to what the God>loving
bhakta said to the corpse: 56. ' Bapa, you have obtained
a human body, so do not neglect singing the praises of
Hari. Now clap your hands and repeat loudly the naioMs
of Qod. ' 57. The Lord of Pandhari who acts as one ta s
play, as He beard what His bhakta said to the dead body,
thought to Himself, 58. Bodhia does not know that he
'
317
BHAKT-WIJAYA Ch. LIV 58-70
HANSI TO BE SOLD
67. The inhabitants of Dhamangaon said that
Bodhla was a divine avc^ar and that he had come to
tiie world of mortals to save mankind. 68. Hansi's
love increased day by day after she saw with her
own eyes the bringing to life of a dead body. 69.
Every fortnight she went to Dhamangaon to listen
io the kirtan. This went on for three years but sud-
dsnly an impediment occurred. 70. As a candidate in
jq^iritual life ( sadhaka ) is performing the praise-service of
God, and a great disaster comes upon hioi ; or as a
318
Oh. LIV 70-84 HANSI OFFERED FOB SALE
*
to your master's bouse and I will follow you quickly.
93. Tbis promise gave her a great comfort, just as the
sprinkling of nectar on a dead body would give it;
94. or as when clouds pour their water on a forest fire,
the fire is put out and the trees gain coolness and
sprout newly; 95. in the same way the slave was
3omforted at the assurance of Bodhla. Then she at
mcerrturned to Raleras. 96. Then dear Bodhla followed
ler these and said to her brothers-in-law,
'
I indirectly
lear that you intend to sell your slave. 97. If that is true,
ben send her to my house. I will pay you whatever you
sk for bar.' 98. As tbey beard Bodhla, evil-minded as they
320
Ca^ LIV 98-112 VTTHOBA RESCUES HAKSI
were, they flew into s rage and said, We won't let our
*
town came there that very day and bought Hansi and her
daughter. 108. They paid twenty-five hons ( silver coins
and took in writing the sale-deed. The slave Hansi
cried bitterly and said, O Lord of Paudhari, why
'
Him. 113. Haitsi had a small daughter and ahe also was
tsken to VaikunA ( Vishnu's heaven ). The relatives of
Bodhla as thejr saw the wondeiful sight were very nmeh
astonished. 114. They exclaimed, ' It is a great wonder.
Where ooald she have gone to along with her body ? * The
customer replied, ' I clearly see that luck is not favourable
to me. lis. I did not take the slave to my town, for she
disappeared just here. Therefore return my money.* 116.
The evil-minded said, 'We have given you the deed of sale,
»nd now we are not at all responsible. 117. The Brahman
who had come to invite ( the slave ) gave the name of
*
Bodhla, so you go to Dhamangaon and complain to him.
118. On this the customer said, ' We have heard indirectly
that Bodhla asked you to sell the slave to him. 119. But
you did not give her to him; then at the time of departing
he said that Vithoba ^would certainly take her away.
,
the king asks us about it we will pay the fine.' 155. Say-
ing this the wicked people came and stood near Bodhla
with sticks in their hands. 156. He had closed his eyes,
was meditating at heart on the image of Shri Vitthal, and
was all alone repeating Qod's name with love. 157. Tlie
people said, Open your eyes; we have come to kill yon
'
What a rascal you are that you have openly polluted all
*
of us.
turning to the Mahar they said, ' Bring your evidence and
show us.* 'Surely,' he said and-then went to look for it in the
heap. 161. Now in the heap of corn there was the head
of the bull, but the Lord of Pandhari had turned it into
that of a goat. In the same way the skin was changed and
all saw it as he drew it out. 162. As the Mahar took it
in his hand, he bent his neck in shame. Said he, 'I killed a
buIL This is indeed very strange. 163. Then the vil-
'
lagers asked Bodhla, Where is your bull? ' And the Lord
'
325
BHAKTAVUAYA Ch. LIV 163-176
'
allegation against Bodhla and made us persecute him.
166. As the Mahar heard the angry talk of all he began to
tremble all over and fell flat at the feet of Vishnu's bhakla.
167. He said, ' I am most gnilty. I am a low caste, very
wicked and evilHninded. Now forgive me ray fault and
save my life. ' 168. Ab be ( Bodhla ) heard the evil-minded
thus speak, pity arose in his mind and he requested the
villagers not to kill him. 169. Then the Mahar abandoned
all itride and prostrated himself before Bodhla, for he was
overcome with shame at heart that he had wronged all of
them. 170. In the meantime the Husband of Rukmini
said in a whisper to Bodhla, ' I had told you the secret and
you have experienced the truth of it.' 171. Bodhla then,
said, ' O Life of the world, no one understands Thy utmost
reach. ' Saying this he clasped His feet and the Lord of
Vmkunth ( Vishnu's heaven ) smiled.
A GOOD CROP IN A FAMINE
172. You pious bhaktan, listen to another story about
Bodhla with reverence. The inhabitants of Dhamangaon
witnessed Bodhla's life in various waya 173. They said,
*Bodhla is not a common man, he is really an avaiar of
God. He carries all safely through their earthly life.'
,
hear that in famine time you give grain to the poor and
therefore we have come here. 180. Hearing what the
'
wheat come into the pumpkin ?' Bodhla said, ' I do not
know. It is the doing of the Dweller at Pandhari. * 196.
The king heard yrhat God's bhakta said but he could not
believeitt just as when hearing the life of Shri Bamchan-
H30
CHAPTER LV
GANESHNATH
Obeisance lo Shri Ganeafi, Obmsance to (he Lord ofthts wnrkL
INVOCATION
1. Victory, victory to Thee, the Imperishablo, the
Indestructible, the One without name and form, the 8U«
preme Being, the Lord of the Universe, the Pervader of the
world, the Lord of his joy, O Shri Hari 2. Thy bhakla»
!
'
To count the names (of Qod)'. 20. The king then seated him
in a palanquin and took him to his camp. He prepared
a bed of flowers and requested Ganeshnath to sleep on
it. 21. Vidaa ( rolled betel nut leaves ) with the thirteen
ingredients were arranged on s plate. Lamps were ligU»>
ed and hangings were let down on all sides. 22. The
king left there many fragrant things and various means
of enjoyment and fortune and then came out.
332
Cb. LY 23-34 GAMBSHNATH'S ASCETK^M
'
What is in one's Fate is sure to happen; 4S. or Let us ' '
see him and give him a piece of advice; he has spoiled the
lives of many and has spread destruction in many famiti<><t.'
334
Cb. LV 47-59 A MANGO TREE'S JUA.WTRA
336
Gh. LV 72-83 KB»HAV SWAMI ASD A SLEEPY GBOOEB
A GRATEFUL GROCEE
99. To return to our story. The bhakla Kesihav was
dancing with loving delight in his kirfan and clapping
his hands while singing of the deeds of Hari. 100. The
kirtan went on through the four watches of the night,
lights were waved over the Husband of Bukmini, and
the sweetmeats of bachanag were distributed to alL
101. Some tied it as Hari's favour in the end of their
cloth, but several ate it on the spot and then went home.
102. At sunrise the grocer got up in his shop, and suddenly
he saw before him the sack of bachanag. 103. He said
*
A great disaster has occurred. What shall I do ? I B(Ai
bachanag for ginger. 104. Many loving saints, Ood'a
bhaktas, must have come to listen to the kirtan and
must have died, and I am the cause of it. 105. If the
thing is known in the town who will save me ( froin
death ) ? And even after death I shall be thrown into a
bwrible hell. 106. Badas-Z am, I am shut out from
this world and the next. No sinner like myself wilt be
found in all three wmlds. 107. Among animals tiie
donkey and the pig are the two kinds thrt are considered
the lowest, but I am worse tb»n these.' In this w»y the
339
BHAKTAVUAYA Ch. LV 107-121
340
Gh. LV 121-132 KRISHNA BLACK FROM POISON
«nd we will take you to the other side. 145. Gomai said
'
I take the wretched to the other side. 153. Just for this
reason, I have been staying a long time in Pandbarpur.
As he said this, Gk>mai was very pleased at heart. 154.
She said, 'O boatman, hear what I say. The night has
'
advanced three hoars. I have no other clothes to wear.
155. On this the Lord of Pandhari said, ' I will not let
anything of yours get wet, not even your hands and feet.
I will take you on my shoulders, and take you to the
other side. ' 156. Saying this, the Merciful to the lowly
lifted up Gomai and in a moment's time took her (o the
other side of the river. 157. Gomai asked the boatman,
'
How is it that your body has not got wet ? It is indeed
very wonderful that you brought me to the other bank of
158. On this
!
343
BHAKTAVUAYA Oh. LV 158-171
king asked him, 194. The Vishnu-bAaA^a told him that Badha
was offering a Vida to Krishna. At this answer the
Muhammadan was greatly enraged at heart. 195. Said he,
*
If Badhika is offering a Vida to him. why does not your
Krishne eat it ? At this question the loving bhakta got
'
up. 196. He joined both his hands palm to palm and began
S46
Ch. LV 196-204 LATIBSHAH'S PRAYER ANSWERED
34T
CHAPTER LVI
SANTOBA POWAR NILOBA UDDHAVA : :
CHIDGHAN
Obeisance to Shri Ganeah. Obeiaance to the
GOD'S LOVE
1. Victory to Thee, the Inhabitant of Vaikunth, th«
Attracter of the mind, the Husband of the Daughter of the
Ocean ( Lakshnii ), the Imperishable, the Wish-tree, the
best being, Pandurang. 2. O Krishna, Vishnu, and
the Supporter of all beings, the Mine of mercy, O God of
gods, Thou art the only Treasure of one's happiness.
3. Thou art the Help of the helpless and generous to the
suffer and the evil-minded will laugh at ue.' 19. She then
put ornaments on her daughter-in-law and seating her in
a palanquin said, ' When he sees bis young wife he will
return to his domestic life. 20. In the temple of Shiva on
the island, Santaji sat alone in meditation when his wife
suddenly appeared there in a palanquin. 21.He opened
349
BHAKTAVUAYA Ch. LVI 21-34
•nawered, I cannot
'
be separated far from you. If the
water animals leave the ocean they have no other course.
23. It is useless to try and separate the bark from the
tree, or the splendour from gold. 24. In the same way
if one leaves his faithful wife what course on earth
36. On
one occasion she went to the house of her
sister-in-law and shouted the words 'Hari Vitthal '
at the door. 37. Santaji's sister lived there and she came
running out.' Putting her hands around her neok sh©
said affectionately, 38. Sister, you are very refined
'
leached the Bhivra river, the sun had set and darkness bad
filled the sky.
to the other side of the river. ' 56. As she said this, Shri
Hari seated her on His shoulders and in tlie twinkling of
an eye took her across. 57. From a distance the Lord of
Pandhari pointed out Santoba to her and the Husband of
Bukmini disappeared just there. 58. When she went to
her husband she related everything to him and He said,
'
You met with the Lord of Vaikunth ( Vishnu's heaven ).
Why is He then trying me to the uttermost ? 59. If I do
not see Shri Hari I bave resolved not to eat food, O my
wife. * 60. Now in Pargaon there was a grocer who was
a pious bhokia of God and the Lord of Pandhari gave
him an order the next day in his dream as follows. 61. 'Cook
dainty foods in your house and feed Santoba. Because
'
you possess good deeds I have shown Myself to you.
62. As the grocer saw this wonderful dream he at once
got up and had dainty dishes prepared in his house, and he
352
Ch, LVI 62-76 A VEXATIOUS HDBBAHD
'
1 am fortunate tohave
your company without any effort.
not see any a<»cetio so indifferent to worldly thing*
I do
Bs you are in the three
worlds. 87. Now take this gourd
and fetch Leave your turban and other clothea
me water.
here, for there are thieves on the watch.' 88. 'Very
well
'
said the Brahman who at once went to the bank <rf
and why have you come here ?' 99. he Brahman replied,
'1
'
My fortune has taken an evil turn. I quarrelled with
my wife for nothing. Thereby I felt sad at heart and
came to you. 100. But your company is very hard. Yon
tore away my clothes. Now if I intend to go home, shame
overcomes me. 101. If I go at night, my wife will not
let me in. She will say, " Who is this goscwi (a mendicant)
in a clout?"' 102, The Vishnu-6AaA/a answered, ' Yon
always said to your wife, " I will become indiffdrent to
worldly things like Santoba and go into a forest." 103. Now
vow by God that from to-day you will not say so agsla
Then I will take you to your house without anyoneV
355
BHAKTAVUAYA Ch. LVI 103-llS
you again quarrel with your wife, you will not find so
harsh a person as myself to deal with. ' The man placed
his head at Santoba's feet and started homeward at once.
110. For fear of being seen be entered the town at night in
the dark. Said be, ' If the Brahmans see me, they will
excommunicate me. ' 111. Therefore he entered his house
quickly and tremblingly, and from that time he never
again quarrelled with bis wife.
like bfeQ. They will not float like wood but will sink like
stonev. 132. If I do not rash to their help My bhakia'a
promiw will be fskifled. And the pilgrims are drowned
if
who will come to visit Me? 133 The wise will then
oonsider the words of past saints as false. * Hear what the
Life of the world did after saying tbis !
said Niloba who fell at His feet. 167. The next morn-
ing Vanamali ( Krishna ) got up quickly and without the
knowledge of anyone performed the sweeping, also
sprinkling the ground with water. 168. In the meantime
the father of the bridegroom arrived with five hundred
men as his wedding party. The bridagroom was honoured
at the boundary o' the town and then all bis party went
to lodge in a house assigned to them.
360
CSl. LVI 169-180 WHEN aOD PEOVIDKS
WHEN GOD PROVIDES NOTHING 18 LACKING
cordially give him a oloth at the time of his going. ' 181.
Well, Shri Hari lived ia bis house for five days as a Brah-
oian and personally laboured in the hoiisa of His bhakta.
182. On the sixth day after seeing the wedding party off,
Niloba returned home and Hrishikeski ( the Lord of the
heart ) accompanied him.
183. In the presence of all, the Brahman went into the
god-room ( I e. the room containing the idol-shrine) and in
a moment's time disappaared. Niloba said, I will call
'
Vithoba now. *
184. With a new gold-bordered scarf in
his band be called to Yithoba in order to put it on him (as
a marriage gift and thanksgiving ), but the lotus-eyed One
oould nowhere be seen. 185. At once he understood in
his mind what it was and said, I put to trouble the Lord
'
of Rama (
Maruti ) flew into a rage and in the twinkling
of an eye he brought down the mosque. 220. An uproar
of sorrow arose and they said, A very astonishing '
ev«nt has taken place. ' Then some reported the matter
in the Muhammadan square. 221. The report said, ' The
mosque suddenly fell down. Many of the misobief-
moRflBrs died. Those who survived had a severe internal
pain-^nd they rolled on the earth restlessly. 222. The fah'r
who monkey hastened to tell the Muharamadans
si%w the
that Uddhava Cbidghan was a great bhakta of God, and
that they had persecuted biin. 223. The mischievous
fellows had thrown on them dung and dirt. Therefore
it was that the monkey Maruti resolved in his mind to
365
BEAKTAVUATA Ch. LVI t£$-282
366
CEIAPTER LVn
VISOBA SABAF
Obeiaance to ,Skri Chmesh. Obeiaance to Vie Inhabitcalt qf tkt
Ocean of MUk.
OOD THX REAL ACTOR
1. Victory, victory to Thee, Whose abode is tbo
ocean of milk, dark as a cloud, of various forms and
names, and assuming aoalars without end, O Good Being.
Thy glory is not known even to the Vedaa. 2. Victory,
Victory to Thee, the Enjoyer of Vaikunlh ( Vishnu's
heaven ), Ocean of virtues, and Home of mercy. Knowing
Thy glory, the Daughter of the ocean has become a sup-
pliant at Thy feet. 3. Victory to Thee, Dweller at Ookul,
Whose complexion is as blue as a cloud, the Stealer
of milk and curds, Attracter of the Heart, Inhabitant of
Matfaura, the Killer of Kansa, and the Founder of religion,
O Shri Hari! 4. Victory to Thee, the Inhabitant of
Dwarka, Whose banner is with an emblem of the
eagle, and who dost act as in a play O Adhokshaja {QoA),
Thy glory is without comparison, and Only the daughter
of King Bhimaka ( Laxmi ) knows it. '5. Victory, victory
to Thee, Whose abode is on the bank of the Bbima river,
O Giver of the blessing to Pundalik, and granting
assurance to Thy bhaktaa Thou lettest the shadow of
Thy mercy rest on them. 6. O Husband of Rukmini,
Thou hast done a wonderful thing in helping me
to write this book, dull as f am. Thou hast as it
were granted an assurance to a moth, and enabled
it to lift ( Mount ) Meru. 7. Thou didst collect beais'
and monkeys, and through them didst effect the captare
of ( the ancient } Lanka city ( in Ceylon ); as Dnysndev
granted a blessing to a buffalo and caused it to recite the
367
BHAKTAVUAYA Ch. LVII 7-18
ashram.
VISOBA'S lANKRUPTCY
54. Then an evil-minded parson went to the Pathan of
Kasegacn and told him th» news of Visoba's insolvency.
5f. He said, Go and ««9k for your money now.
' Theu *
371
bhakTaVUAYa Ch. LVII 55-69
persons and told them of the agreement. 60. The men as-
sured the Pathan that Visoba never told a lie and that on
that day he was sure to send the money to him. 61. At
this assurance the creditor got up and said as he went
that he should think well and pay off the money. 62.
Saying this the Pathan went back to Kasegaon and he
determined to recover the money as soon as the period was
over. 63. The went by and Visoba was very
six days
anxious in his mind. He said, The creditor will be
'
373
BHAKTAVIJAYA Ch. LVII 85-96
ibis he clasped the feet of God and was overcome with love.
87. The Husband of Rukraini said to Visoba, This is '
known all over the sacred town. Men and women have
seen the evidence and wonder at it.
374
Ch. LVII 96-100 QOD HEhFS mS BNAKTAS
a charitable dining house and day and night just wishes
that a hungry person would come to him and then he
could feed him to satisfaction. 97. A good physician
thinks, * The king should have some disease and then
I will treat him for my own benefit and cure him of his
disease. ' 98. A wise speaker thinks in bis mind, Sonae-
'
one should come with his difficulties and then with many
illustrations I will solve all his doubts. ' 99. In the
same manner, with both His hands on His hips, the
Husband of Eukmini thinks in His mind, The bhaklas'
375
(JHAFTEU LYII
( Continued)
SUMMARY OF THE BHAKTA VISA YA
Thus far the good people have listened quietly to
101.
the interesting stories of hhaktas who had severed the
snares of desires and had cast away all love for their
perishable persons.
Shri Shankar met with him and showed him the Rasmandal;
135. his son was married and the Life of the world cashed
his cheque; in the maturity ceremony of his daughter He
provided clothes and ornaments.
379
BHAKTAVUAYA Ch. LVII 136-'146
•
he made dogs vomit emblems of Shiva. In the fcrty-seccnd
is described howShripati sat holding the horse of Bhanudas,
and their meeting. 146. God had gone to Vldyanagar,
and- Bhanudas brought Him back to Pandhari; the im-
paling stake sprouted into leaves; good people have heard
all this related [ in the forty-third chapter ]. 147. In the
fcrty-fmirth chapter Naganath gave Bahirambhat a second
birth, and dispelling his doubts taught him the knowledge
of the soul.
of the Kali Yuga. For if one concentrates his mind for only
three ghaliluis and a half he will meet with the Lord of
Vaikunh. 307. Then the Muni Narad did a very wonder-
ful thiag. He held his tongue and his sexual organ with
his hands, at which all the gods were astonished and they
asked him the explanation of it; 208. on this the son of
Bi-almia( Narad ) ropliad, 'These two will not be restrained
in the Kali Yuga.' As the gods heard it they were full of
concern. 209 Then Narad told them that those who will
listen tothelivesof the Vaishnavahhaktas oi thaKali Yuga,
the Lord of Vrvk cnlh (Vishnu) will meet with them. 210.
AJAMIL
A Brahman of the country of Kanyakubj&. He had
abandoned his parents and wife, and spent his life in the
company of a Shudra woman. He dearly loved the
youngest child of the Shudra woman by name Narayan.
In this state he happened to hear a discussion about him
between the nvjssengers of Yama ( the god of death ) and
Vishnu. On this he repented and, discarding his
Shudra wife and children, spent hi^ remaining dayn at
Gangadwar in the service of God, and thereby obtained
moksha after death.
389
BHAKTAVUAYA APPENDIX I
ABJUMA
The third of the Pandavas, the son of King Pandu, and
born to Eunti as the boon of the god Indra. A favourite
disciple of Dronacharya; expert in archery whereby
at the sivayamvar of Draupadi ( choice of a husband
ceremony ) he won her. At the time of the royal sacrifice
of his brother Yudhishthira he conquered the Northern
country. He pleased the god Shiva in the form of a hunter
and obtained divine missiles from Him. He acted as
a female dancer while living in disguise at the house
of Virata. At the time of the great Indian Civil War
Krishna explained to him his duty now embodied in
the Giia.
ANASUYA
The wife of the Riahi Atari and mother of the
Etshis Datta and Durvasa, known also as a very faithful
wife and a great female ascetic. Once upon a time the
gods Brahma, Vishnu and Mabesha ( Shiva ), in accord-
ance with the hints of their wives came to test her wifely
fidelity but by the force of her purity she turned them into
children and then at the request of their wives she again
gave them their previous forms; by her desire, portions of
these three gods led to the avatar of Dattatreya being
born. During Rama's wanderings she gave to Sita an
ointment which kept her beauty ever fresh and protected
ber from wild animals and demons.
AMBABISH
A king of the solar race, very powerful and a great
devotee of Vishnu. He observed a strict fast on Ekadaahi
( the eleventh day of every fortnight ). Once on a time
the Siaki Durvas suddenly came to him on the twelfth day
just as the king was to break his fast. He therefore in-
vited the RisM to dine with him. The Rishi, however, went
to the river to batbe ceremonially and as he was late in
390
APPENDIX I AU Bi^ RiSH-AHZLYA
coming back, the time for the king breaking the fast was
passing away. So the king, in order that his obssrTaTiee
might not suffer, offered the food to God and broke his
fast by drinking the holy water in wliich the gods were
washed. When on his return from the river the RiMiii learnt
of it he fell into a great rage, and from a lock of his hair
created a demoness and made her follow the king to
persecute him. But meanwhile the disk of the god Vishnu,
ever ready to protect him, destroyed the demoness and
pursued the Rishi Durvas, who went to all the great gods for
protection but none would vouchsafe it to him. Finally he
went to Visbnu who asked him to go as a suppliant to the
king who had fasted a whole year for him, and then only
would he be free from the pursuit of the disk. He went
to the king who on seeing him was pleased and prayed
the disk to stop the pursuit. The king freed DurvSs and
dined in his company.
ABHIMAMYU
The son of Arjuna and Subhadra, and the nephew
of Krishnaand Balaram; a great warrior like his father.
He valorously broke his way through the army of the
enemy arranged in a circle but was unable to come back
and was treacherously killed. He was the father of King
Farikshiti.
AEUNA
The son of VinatS wife of Eashyapa; also the chariot-
eer of the Sun; the elder brother of Qarud ( the divine
eagle, Vishnu's vehicle ) and the father of SampSti and
Jatayu. V inatS broke the egg which contained him be
fore maturity and therefore he was born without legs.
AHALYA
The wife of the Riahi Gautama, the mother of Shai8>
nand, and the adopted daughter of the god Brahora
391
BHAKTAVUAYA APPENDIX I
INDRJL
The chief of In one day of Brahtnadeva there
gods.
are fourteen Indras. The present one
is called Purandar.
The name of the wife of Indra is Indrani. Vide Appendix
Zip. 4SS.
INDRAJIT
Son of Ravana. By the performance of many sacri-
fices he obtained from Shankar ( God Shiva ) a divine
chariot, weapons and missiles. He captured Indra in
battle and made him captive and therefore is named as
Indr*jit. His former name was Meghanad. By the
missilas of Brahma he fastened Maruti the monkey-god
who had gone in search of Sita, and brought him into the
royal court of Ravana. In three hours he killed sixty-seven
crores of monkeys and had thrown Rama and Lakshman
into a swoon, but ultimately he was killed by Lakshman.
UGRASEN
King of Mathura.Kansa's father. Kansa had imprisoned
him, but Krishna killed Kansa and reinstalled Ugrasen.
TJTTANAPAD
A king of the solar race. He had two wives, Suniti and
Suruchi by name. Dhruva was his son born from Suniti.
UDDHAVA
Tne nephew of Vasudev, a great devotee of Krishna and
always accompanied him. They loved each other very much.
When Krishna departed from Gokul to Mathura he sent
Uddhava to console the Oopis and Nanda and Yashoda.
Krishna explained to him the knowledge of the soul as he
392
APPENDIX I UDDHAVA-KARNA
EKALAVYA
A fisherman by caste who made an earthly image of
Dronacharya, regarded it as his guru and by dint of his
great devotion learned from it the art of archery, becoming
mightier than Arjuna. On one occasion Dronacharya wit-
nessed his valour and made him promise as an honorarium
to his guru, not to use his right thumb in archery. Even to
this day the people of the hunter-caste stick to this
promise.
KARNA
Born toKunti before her marriage, through the mantra
of the sun. For fear of public shame she put him into
a box and threw him into a river. A charioteer
393
BHAKTAVUAYA APPENDIX I
you,* and thus freed her, and staying with her on the bank,
of the Bhagirathi. gave her soul-knowledge. This
knowledge Pralhad heard while in her womb and thereby
became ahhakfa of God Vishnu. After this the Rishi Narad
gave her back to her husband.
KANSA
The son of Ugrasen of the race of the Yadavas, a cousin
of Devaki and the king of Mathura. In the ceremony of
Devaki's marriage he heard a divine voice that he would
be killed by her scm, and therefore he killed her six
sons. When Krishna was born and was sent to Gokul
(surreptitiously), Kansa tried to kill him by sending many
of his hirelings there, but failed in his attempt. Then
finally Krishna and Balaram were brought Mathura. to
under the pretext of wrestling with his wrestlers, but they
killed these wrestlers and Kansa as well.
KALAYAVAN
Born to a Yavan king's wife from the sageOarga for
the purpose of defeating the Yadavas. He was a great
warrior and invincible against the Yadavas. Krishnahad
him killed at the hands of the sage Muchakund.
KALINDI
The seventh wife of Krishna. She performed
austerities on the banks of the Jumna river and married
Krishna.
KUBJA
A
maidservant of Kansa. She was personally crippled
in three places. While at Mathura with his brother
Balaram at the invitation of Kansa, Krishna healed her.
395
BHAKTAVIJAYA APPENDIX I
KAIKEYI
The youngest wife of King Dashrath{ Rama's father ),
mother of Bharat, and the daughter of the king of the
country of Kaikeya. Incited by her maid Mantbara at the
time of the installation of Rama as Yuvaraja, she demanded
the exile of Rama and the coronation of Bharat in fulfil-
ment of the two boons which her husband Dashrath had
promised her long before. Rama therefore went into exile
and grieYe<l by his separation his father King Dashrath
died.
KAUSALYA
The first wife of king Dashrath, and mother of
Ramachandra.
GAJENDRA
At first king of the country of Pandya. His name was
Indradyumna.
597
BHAKTAVIJAYA APPENDIX I
OANIEA
A prostitute. She had a parrot which she taught
continually to repeat '
Rama, Rama. Thereby she
' also
had to repeat this name of God and so attained final
beatitude.
GARUD
Thesonof tbesage Kashyapa and Vinata; the younger
brother of Aruna ( the king of
the charioteer of the sun );
JlMBUVATI
The daughter of Jambav&n, one of the eight oiiief
wives of Krishna. She had six sons, Samba and others.
JAIMINI
A chief disciple of VySsa. He was the writer of tha
Purvamimansa. He was an expert in debates. He was
the author of the Jaimini Aahvamedha.
TABAMATI
The wife of Harishchandra of the solar race. Thsir
son was Bohidas. She was a very dutiful wif *.
TUMBAKU
One of the Gandharvas bora from Pradhi. RamBlil
was his wife.
TRIPUR
The three sons of Tarakasur obtained from Brali>
madeva the boon of three invulnerable cities. They were
made of gold, silver and iron and rotated in the space on
the sky and on the earth. The collection of these three is
called Tripur. Shankar burned thorn and therefore he Is
called TripurarL
DATTA OB DATTATBIYA
The son of Atri and Anasuya. ( See under AncmuyU ).
DAMAYANTI
The daughter of King Bhima of the country of Yidu^
bha and as the wife of King Nala very dutiful.
DASHBATH
The son of King Aja of the Ikshvidcu solar race, and
the father ofBama. He had three wives, Kausalya, Samitr&
and Kaikeyi, but was without any issue. With the advice
of his family guru Vasbishths he performed a aoii>giviiic
399
BHAKTAVIJAYA APPENDIX I
DABUKA
The charioteer of Shri Krishna.
DUBYODHAN
The eldest son of Dhritarashtra and Gandhari, and
an enemy of the Pandavas. He was very skilful in mace-
fighting. devised many plans to destroy the Pandavas.
He
He burn them in a lacquer house. He poisoned
tried to
Bhima, and threw him into a river. But all his efforts
proved fruitless. Finally defeating Dharma at dice he
won his kingdom. He tried in an open assembly to strip
Draupadi of her garment. He sent the Pandavas into
exile for twelve years, at the end of which they had
to pass one year incognito. During this time he sent the
sage Durvas to persecute them, and by carrying away
the cows of King Virata he tried to force tbem out
of their disguise but he did not succeed.
After the
period of thirteen years Shri Krishna on behalf of the
Pandavas went to Duryodhan to bring about a recon-
ciliation between him and the Pandavas, but Duryadhan
insulted Shri Krishna by telling him that he would not give
to the Pandavas even as much earth as would cover the
point of a needle. He hid himself in the deep water of a pond
after the death of his commanders Bhishma, Drona, Kama,
Shalya and others during the great Indian Civil War.
Bhima went to the pond, and challenged him to fight. He
struck him on the thigh with his mace which made him
400
APPENDIX I DUBYODHAN-DBAUPADI
DRAUPADI
The daughter of King Drupad, and wife of the
PSndavas. She was born from a sacrificial fire. In her
svayamvar (choosing of husband ceremony Arjun killed
),
DHKDVA
The son of king Uttinapad and Suniti. His stepmodier
hiaultedhim in his childhood and through angesf he left
his father, went into the jungle and perforoMd sevwr»
austerities. Vishnu was pleased with thwe and so Ha
gave bim an eternal place^
NAKJJLA
The son of King Pandu and Madri, and fourth (rf tb«
Fandavas. He was a portion of the Ashvinikumars, the
heavenly physicians, and was extremely handsome. He
conquered the west. In his retiiement he lived with King
Virita under the name cf Granthik and was in charge o£
bis bonsM.
NANDA
The He was a gieat friend of
chief of Gokul.
Vasudev. His wife was Yasbod*. He bnoujpit up the
brothers Balarama and Krishna from their infancy.
NANDI , , , „^
The bull of Shiva. His vehicle.
The son of tba
wish-cow His form is that of a human
being except the
head which is that of a monkey.
He bas dvoi* ^—-
403
BHAKTAVIJAYA APPENDIX I
KALA
The king of the country of Nishadhs the son of Virasen,
and the husband of Damayanti. He was very handsome,
truthful and an expert in the knowledge of horses. His
brothffl' Pushkar won from him in gambling all his
loyal fortune and drove him into the forest. One night
Nala abandoned his wife in the forest in the hope that
she would go and live with her parents and not suffer
with him. She first went to King Chedi, then to her father
when he came to know of her whereabouts. Nala then
took refuge with King Bituparna of Ayodhya. When
Damayanti knew it she invited Bituparna to Kundinpur
to the choosing of her husband a second time and Nala
accompanied him as bis charioteer. Kala and Damayanti
recognized each other and again lived together. From
Bituparna Nala learnt the art of gambling and then
won back his kingdom from Pushkar.
KAEBA
Adivine chorister Huhu by name. Through the
curse of ttrishi he had become a crocodile; but along with
Ghkjendra was saved by Vishnu.
NARAD
A famous celestial rishi ( sage ). He was one of the
seven sons produced by the will of Brahmadev. He per-
formed the song-service of Hari ( God ) and his favourite
musical instrument was the Vina. He was very fond of
picking quarrels. He had access to the three worlds, viz.,
the heaven, the mortal world and the nether regions.
NBISI»HA
The fourth principal avatar of Vishnu, In form he was
half man and half lion, hence his name Nrisinha (lion-man.)
He killed Hiranyakashipu, and protected PralhSd.
404
APPENDIX I PARASHURAM-PUTANA
PARASHURAM
The son and the sixth principal
of the Rishi Jaiusdagni
avalar of Vishnu. King Kartavirya took away the cow of
Jamadagni, and so ParashurSm killed him. Eartavirya's
sons killed Jamadagni in vengeance for the death of
their father. On this Parashuram vowed to annihilate the
Kshatriyas; and on twenty-one occasions he rid the earth
of all the Kshatriyas, doing this as a gift to Kashyap; and
creating a new country near the sea-ooast he lived there.
This country is the modern Konkan. He was deprived of
his divine power by Bama (son of Dasharath) as he acted
disrespectfully towards him. By the command of his father
he beheaded his mother. Bhishma, his disciple, had onoe
defeated him in battle.
PANDAVAS
The sons of Pandu born from his two wives Kunti
and Madri. They were Yudhisthira ( or Dharma ), Bbima,
Arjun, Nakul and Sahadev. Each is called a Pandava.
PARVATI
Sati the wife of Shiva,who having abandoned her
body in the performed by Daksha was reborn aa
sacrifice
the daughter of the Himalaya mountains and so received
the name Parvati; other names Haimawati, Girija, ^c have
the same sense.
PULASTYA
The will-born son of Brahmadev. His wife was
Havirbhuva, He had two sons by name of Agastya and
"Vishrava.
PUTANA
A demoness sent by Kansa to nurse Krishna with
her poisoned breasts and thus kill him. But Krishna
sucked up the poison and killed her.
405
BHA.KTAVUAYA APPENDIX I
PRALHAD
The eldest of the four sons of Hiranyakashipu born
ftaaxKaySdhu. While he was in his mother's womb he
beeame a devotee of Qod by hearing the disootusM of
KSrad. As he was a born bhafda of Vishnu his father perse*
anted him very muoh. At last Vishnu assumed the avatar
«f Narasinha and killed his father, and thus protected him.
BALI
The grandson of Pralhad, and son of Viroobana, and
the father of BSnasur. He performed a sacrifice on the
nocrth bank of the Nurbada river in Bhrigukaohoha. There
Vishnu went in the form of a dwarf Brahman Vaman and
begged of Bali a gift of three paces; with two paces he occupi-
ed the heaven and the mortal world and with the third sent
Bali to the lower regions. Vishnu became his doorkeeper
to make amends to him. He ( Bali ) is deoAless.
BiBmsHAir
The brother of Havana. He remonstrated with his
brother for kidnapping Sita and advised him to return
hat to her hnsband. Bavatta did not like the advice, so
Bibhlshan went over to the side of Bama. On the death
of B&vana, Rama seated him on the throne of Lftnka
( Ceylon ). He is deathless.
BUDDHA
Founder of Buddhism. His original niune was
Sfa&kyasinha. He was born at Eapilvastu. Heisi«garded
9a the ninth avatOr of Vishnu.
BHAGIRATH AKD BHAGIBATHI
Bhagirath, the great-great-grandson of King Sagar.
He pesformed severe austerities and brought the ikeavenly
Ganges to the mortal world to sav* his sixty thousand
•noertors, the sons of Sagar who lay in the f<»m of ashes
408
AFFEKDIX 1 BHAGIRATH-BHfMAK
BHI8HUA
ThosonofZingShantanuof the lunar race born to
him from the river Ganges. At the desire of his father he
vowed not to claim the throne and remained a bachelor
till death. His father was pleased with his vow, and gave
him the boon that he would die at will. He was a disciple
of ParashurSm but had defeated him once. When Arjun
hit him in battle from behind Shikhandi he lay on a bed
of arrows till the sun entered the summer solastioes and
then died. After the war (the Indian Civil War) he preached
Dharmaraj (the duties of a king) and about religion.
BHBIQU
A Brahman riahi (sage), the will-bom son of Brahmadev
of the line Once there was a dispute
of Jamadagni.
among the rishia as to who was the highest amongst the
three gods, Brahma. Shankar (Shiva) and Vishnu. Bhrigu,
who was sent to decide, treated Brahma and Shiva dis-
reBpeotfuUy for which they were angry with him. Lastly
he went to Vishnu, but finding him asleep he kicked him
on His chest. This did not anger Vishnu, and this test
made Vishnu the highest of the three. The mark of this
kick is called the Shrivataa. Vide Appendix Up. 4SX.
MARX7TI
The son of Anjani, a female monkey and the wind.
As a loyal servant of the ocean and in
Rama he crossed
-108
APPENDIX I MARUTI-BAMA
MUCHUKUND
He was much fatigued on account of his assisting the
gods in their battlas and the gods insisted on his taking
rest. He asked for a boon of the gods for a secluded place
to sleep in and that the man who tried to awaken him
should meet with death as soon as his eyes fell on him,
while he himself should have a darshan (vision) of Vishnu.
Krishna cleverly caused Kalyavan to disturb bis sleep
and by him he was burned to ashes.
MENAEA
A heavenly damsel. She interrupted the austerities of
Viahv^mitra who was attracted towards her and from her
Shakuntala was born.
YA8H0DA
The wife of Nand the chief of Gokul. She brought
up Krishna.
YADNYAJITI
One of the chief eight wives of Krishna.
RAMA
The son of King Dasharath and Kausalya, and the
seventh avo^Sr of Vishnu. He was an expert archer and
when Vishv&mitra took him from Dasharath to protect his
409
BHAKTAVUAYA APPBKIHX I
J. F. E.
HAVANA
The King of LankS ( Oeyloh ), Mandodari the
daughter of MSySsur was his wife. He obtained various
boons from Brahmadev with his severe penance. He had
imprisoned all the gods and made them his slaves. From
Kuber the treasurer of the gods he had obtained the
Pusbpak vimaai { aeroplane ). Bibhishana was his brother
He had kidnapped Sita, Rama's wife. So Rama besieged
his city defeated and killed all the Rakshasaa including
RSvana and rescued Sita. Havana had ten heads and was
therefore called Dashsmakha. He was a great d&votee
of Shiva, divided the Vedas in parts, and explained thd
syllables of the Vedas. He initiated the three methods of the
study of the Vedas, viz. Krajna, Ghana and JcUa.
EAMBHA, UBVASHI, TILOTTAMA
Heavenly damsels.
411
BHAKTAVUAYA APPENDIX I
RUKMANOAD
A great deyotee of Vishnu, and- a strict obseryer of
EkSdashi ( the eleventb day of every fortnight ).
ET7KMINI
The daughter of King Bhishaiak of Vidarbha and
Krishna's chief wife. It bad at first been decided that she
be given to Shishupal, but on account of her love fat
Krishna, she wrote him a secret letter asking him to take
her away. So Krishna deceived everybody, defeated Rukmi
and the other kings and carried her away. She hod
a son by name Pradyurona. When the Yadavas were all
destroyed she burnt herself. Vide Appendix II pp. 426-428.
RUKMI
The son of Bhishmak of Vidarbha and the elder brother
of Rukmini. He hated Krishna and wanted to marry
Rukmini to Shishupal. A battle was fought between him
and Krishna but he was defeated. Later Balaram,
Krishna's brother, killed him.
RBNUKA
The mother of Farashur&m ( wielder of an axe ) and
wife of Jam'adagni. Because on one occasion when she
saw Chitraratha Gtendharva sporting with his wives, her
passions were roused, her son Parashuram, at the desire of
his father, killed her.
LAVA
The younger son of Rama and the younger brother of
Eusha. ( See under Kuaha ).
LAK8HMAN
The son of King Dasharath and his wife SomitrS. He
loved Rama very maoh and accompanied bim into his
•zila He killed Indrajit, the son of Rftyana.
412
APPENDIX I LAKSHMANA-VALMlKI
LAKSHMANA
One of the eight farourite wires of Krishna.
LAESHMI
The wife of Vishnu. The story goes that she was
oburned out of the ooean.
VARAHA ( BOAR )
The third avalSr of Vishnu. He oame out of thft
nostrils ofBrahmadev, killed the demon HiranySksha and
saved the earth by holding it on his tusk.
VASHISHTHA
A great Brahman rishi (sage), the son of Mitr&yaruna.
He had a wish-oow which Vishyftmitra demanded but the
cow was unwilling to go. When he used force, from
her body she produced various kinds of soldiers and ex«
tirpated the army of Vishvamitra. So they became enemies.
To gain such spiritual power as that of Vashisbtha,
Vishv&mitra practised severe austerities. Because ViahvS*
mitra was a Kshatriya, Vashishtha would not acknowledge
him as a Brahman sage though everyone else did. So
Vishvamitra killed his hundred sons. But when he really
acquired that worth he was accepted by Vashishtha as a
Brahman sage. Vide Appendix IT p. 481.
VAMAN DWARF )
(
VISHVAMITBA
The son of King Qsdhi of the lunar race. Ahhouj^ a
born Kshatriya, by his severe austerities he became »
Brahman rithi (sage). He had many sons including
Yadnyavalkya. He hated Vashishtha. In order to inter-
rupt him in his austerities Indra sent Mdnakft a heavenly
414
APPWroiX I VlBHVAMITE4-Sffl8HUPAl.
SHAKUm
ThB son King Subal of the country of Qandhar, the
of
brother of G£ndhSri, the wife of DbritarSshtra, and
Duryodhan's maternal uncle. He induced Duryodhan to
gamble with Dhaima. He was an eicpeit deceitful gambler.
He was killed by Si^adey.
SHABABI
A female Bhil, and the maid of the sage of Matang
who lived near the Fampa lake. Stte was a great
devotee of Rama.
SHATBUOHNA
The son of King Dasharath of his second wife
SumitrS. He killed Lavanasur. While Rama led the life
of an exile he reigned in his name like Bharat. He founded
the country of Shurasen and made Mathura its capital.
SHISHUPAI.
The son of Damaghoeiha, and Yasndev's sister's son.
and the king of the country of Chedi. Rokmini was his
betrothed wife, but Krishna todc her away and after that
41*
BHAKTAVUAYA APPENDIX I
SAHASRARJUN
The son of Kritavirya of the Yadu line, and therefore
was called Kaitavirya. He had a thousand arms. He had
obtained them as a boon of the god Dattatreya. His capi-
tal was Mahisbmati. He took away the wish-cow of the
father of FarashurSm who therefore killed him. He
ruled justly.
SANJAYA
The son by name of Qavalgana. He was
of a charioteer
the charioteer and adviser of King Dhritarashtra. Through
t he favoiir of Vyas he was able to understand all that
416
APFXNDIX I SHKHUPAL-SAVITBl
SATYAVAN
The son of Dyumatsen of the country of Shalva; He
was also known as ChitrSshva. He was the husband of
Savitri, the daughter of King Ashyapati and through her
power he became long-lived although destined to die early.
8ATKAJIT
The grandson of King Anamitra of the Satvat
eldest
race of the Yadu family
line. He gave hii daughter
Satyabhama to Krishna. Hs was killed by Shatadhanva.
SAVITRI
Daughter of King Ashvapati of the Madra country.
Wife of Satyavan and famous as a dutiful wife. Born as
the fruit of eighteen years' worship of the goddess of the
same name. Savitri was a child of wondrous beauty and
lustre and hence no prince dared to wed her but at last
after wandering in various countries at her father's snggee-
tion she herself chose Satyavan in marriage. Though Narad
the Rishi told her that Satyavan would be short-lived,
she nevertheless remained loyal to her choice. Aftt;r her
B.V.II27 417
BHAKTAVUAYA APPENDIX I
420
APPENDIX I
HIRANYAKASHIPU
The father of Pralhad, a great aevotee of Vishnu. He
pleased Brahmsidev and got from Him the boon that he
would noi; suffer death at the hands of a man or a
beast at night or in daytime or on earth or in water. So
Vishnu took the form of Nrisinha, half man, half beast,
and killed him in the evening, a time between day and
night, and under the door, that is, neither in the house nor
outside.
HIRANYAKSHA
The younger brother of Hiranyakashipu. Vishnu
became Varaha ( a boar ) and killed bim.
421
APPENDIX II
only if you will melt the slab by your singing. Just try.'
At this Narad was overcome with shame, and confessed
that his singing was deficient and that his pride had been
humbled. Then he praised Shri Krishna and requested
Him to give him back his vina. Krishna then ordered
another bear to sing, and as it began to sing the slab melt-
ed and NSrad got his vtna back.
GIVINQ UP OF KBISHNA AS A GIFT
SatyabhSma was very proud of her beauty, and
thought that it had the power to keep Krishna under her
thumb. Once when Krishna was in her mansion she
said to Him, '
Rukmini does not possess so much beauty
nor love nor devotion for you as I do, nevertheless
you stay with her longer and love her more, which is not
good. You should always stay with me.' Krishna
replied,' I love a person as much as he loves me. ' Then
they had a talk on other subjects and Krishna under the
pretext of sleeping lay quietly with his face covered.
down
Just then Narad the muni came there. Bhama offer-
ed him a seat and pleased him with her worship. In the
coarse of conversation she said to Narad, BZrishna loves
'
put their ornaments into the scale but with the same
result. Finally all the gold in Dw&raks was put Into the
soale and eren then the scale would not go down. At
last Bukmini said, How can the Supreme and complete
'
consider me
as your humbie handmaid and prraerve my
shame. Just as she finished her prayer, the scale in which
'
Krishna had been placed fiew up, and the people made joyful
acclamations in the name of Shri Krishna and Bukmini.
God hungers after devotion, and it was made evident
that Rukmini's devotion was unexcelled. In this way
Satyabh&mS's pride was humbled.
•DBAUPADl RECEIVES FOUR ARMS AND ASSUMES
INNUMERABLE FORMS
In the royal sacrifice of the Fs,ndavas many Brahmans
dined daily. After them dined the kings and then the
others. Draupadi used to serve all these and when
she felt wearied she looked at Shri Krishna and His
glance relieved her of her weariness. Many days passed
in this way. On one occasion as Draupadi was serving
the kings, Krishna praised her for her hard work and she
became choked with emotion at realizing that she was so
much loved by Krishna. Just then the knot of her jacket
became and her upper garment also slipped. At this
loose
critical moment Duryodhan and others asked her ^o serve
them many things at once, and began to treat her
without modesty. In her dificulty she invoked Krishna
and through his favour received two more arras. With
these she knotted her jacket and straightened her
ganrent and began to serve. Just then the evil-mind-
428
APPENDIX II DRAUPADI-PANDAVA8
sleeping and thus could not welcome you.' This was held
to prove Vishnu's superiority. The mark of Bhrigu'a Mek
is called Shrivatsalanchhan and god Visanu -iaws It an a
ornament to show what respect he has for Brahmins.
VIBHVAMITBA'S NEW CREATION
Trishanku, a king of the Ikshvaku family line, wanted
toperform a sacrifice with the help-of VishvSmitra, dwilring
to go to heaven with his mortal body. As VishvSmitra
was of the Kshatriya race, and the host Trishanku had
become a chandala ( untouchable ) by Vashishtha's curse,
no Brahman would go to take part in the sacri&ce. But
with great difficulty some Brahmans did come, though Che
gods would not take their oblations. At length VishvS-
mitra said, ' By the power of my own good actions, you
goto heaven, O king*. As VishvSmitra said this, the
king began to fly up like a bird heavenward, but Indra
{ the chief of gods ; would not allow him into heaven.
431
BHAKTAVUAYA APPENDIX II
B. V- II iS 433
APPENDIX III
WORDS WITH NUMERICAL SIQNIFIOAHOK
USED IN THE BHAKTA VIJA YA
Words Under Numeral 3
Tritap or trividhata/j-.—ihe three classes of affliction,
indi-
cating their origin, seat or nature, viz ,Adhymmk:
psychical ( as sorrows, sickness ), (2) Adbihhautik
physical or material ( as earthquake, conflagra-
tion, inundation ); (3) Adbidaivih from tiie gocis or
agoclari.
Char yuge —
Four eras (1) Krita, (2) Trela,
: ( 3 ) Dvapara
and ( 4 ) Kali.
Char vama —
^The four castes or orders ( ; 1 ) Brahmans,
the priestly class; ( 2 ) Kshalriyas, the warrior
race; ( 3 ) ) Shadraa, servants.
Vaishyas, traders; (4
Char vani i —four kinds of speech:-( 1 ) Para ( ear )
( 2 ) Pashyanli ( eyes ), ( 3 ) Madhyama ( nostrils )
( 4 ) Vaikhari (tl:e tongue ).
Char Veda :— the four Vedaa. — ( 1 ) the Rig Veda, ( 2 )
th«J Yajur Veda, (3) the Sama Veda, (4) the Alharva
Veda.
Char purusharth tr-The four principal objects of human
life: ( 1 ) tbe acquisition of merit by pious and
virtuous acts; ( 2 ) the pursuit of fame, riches, or
power; { 3 ) the enjoyment of the pleasures of
sense; ( 4 ) the seeking and working out for final
emancipation.
Words Under Numeral 5
Frana —a vital
: air. Five are enumerated: ( 1 ) PrSna, this
has its seat in the lungs preeminently, and is ex-
pressed as life or vitality; (2) ApQna, this has ita
435
BHAKTAVUAYA APPEITDTX IH
seat in the anus; (3 ) Vyma, the vital air diffosed
throughout the body; (4) Udana, the vital air
that rises up the throat and pitsses into the 'head;
1 5 ) SamSnOj that vital air which is considered
essential to digration.
Pttocbakannya :
—
the five most chaste wives, ( 1 ) AbOyt
the wife of Riahi (Sage)Oautama, (Z) Oraupadi the
wife of the five Pandav brothers, ( S ) Sita thtt
wife of Rama the seventh avcUar of Vishnu, ( 4 )
Tara the wife of Vali (monkey king ), or of
Brihaspati, the preceptor of the gods, 5 ) Mando- (
Pancha PSndava —
^The five Pandav brothers, the sons of
King PanduK 1> Dharma, (2) Bhima, ( S ) Arjuna,
( 4 ) Nakul and < 5 ) Sahadev.
( 7 ) Dwarawati ( Dwarka ).
438
JlWBHDXX III WOEDS UNDER 7-8
Ashtavidha yoga —
the eight modes of yoga or self-rea-
traint in profound contemplation: (1) Yama, res-
traint or government of the senses; (2) Niyama, a
religious observance; (3) Asana. posture or atti-
tude; <4) PranSyam, breathing; (5) Fratydhar,
withdrawing or restraining the organs from the
objects of sense; (6) Dharana, suspending the
breath, abstracting th« mind and restraining all
459
BHAi:TAVrJAY4 AWSWDIX III
Jktaha aiatar —
the ten principal avalars of Vishnu: (1)
Matsiia fish; (2) Kurma tortoise; (3) Varnlha
boar; ( 4 ) Ndrasinha half man, half lion; ( 5 )
Vaman dwarf; ( 6 ) Parashuram the axe wielder;
(7) Rama; (8) Krishna; (9) Bftddha; (10)
Kaltthki.
Ten characteristics of a Brahman :
— ( 1 ) Shama a restrains,
of passions; Dama curbing the passions; ( 3 )
( 2 }
441
BHAKTAVIJAYA APPENDIX III
442
AFPKNDIX III WORDS UNDKB 14-16
or sorcery;Kratichamaranayoga, art of
( 51 )
good 59
Dyutaviaheaha art of playing with
); ( )
B.T. n 29 449
APPEHDIX lY
EPITHETS OF VISHNU FOUND IN THE
BHAKTAVIJAYA
THESE BPITHBT8 ARE AMO APPLICABLE TO VlBHinJ'S
AVATAB8 SOOH AS RAMA, KRISHNA AND VITHOBA
( Alphabetioslly arranged )
a
Aduda :—One whose form is unobanged.
AcMntya —Oi^e who
beyond thought and meditation.
is
Achytda ?—One whose form is unvarying.
Aja — One without birth.
Ajiia— Unoonquered one, invincible.
Antaka ^—The destroyer of beings.
Atindriya i^-One who
not an object of sound, touch, etc.;
is
AakvaUha f—Unsteady.
Akahara :—One without waste; One whose form suffers no
change.
AcUdeva —^The primal cause of the universe and the home
of resplendent qualities.
Anandi — Giver of joy to beings ; One of delightful fonn.
B
BijcHxvyaya —Unchanged cause of the universe.
Brahm ^—The greatest of the great; inoreaser of the world;
the all-pervading element.
Brahmanapriya —
One loved by the Brahmans and who
loves the Brahmans.
Bhaktavataala .—One who is kind to His bhcMaa.
Bhagavana .—-One possessed of the sixfold fortune
( 1 } All-sovereignty, ( 2 ) All-excellence; (3)
J
Janardana : —Punjsher of the wicked; Giver of benevolence
to beings.
Jaya —Restrainer of anger, and subduer of all beings.
K
Karta —Creator of the world.
:
Parameshvara :
—^Lord God, the highest of all, and who re-
sides alike in all beings.
Pundarikaksha —
One who lives in the lotus-heart of beings
:
453
BHAKTAVUAYA APFBNDIX IV
Bathangapam —
^Holder of a wheel-disk.
—
Ramlochana: ^The witnesser of the whole universe, or
whose eye is the sun.
—
Soma: ^In the oontemplation of whose form the yogis are
delighted.
S
Batga r--One who is tenth, intelligence, infinite and the all-
pervftding element brahm.
Sanadnya :—The All-knowing.
Sarvaaknara :—The Lord of alL
Sudanhana —
^Whose foxm is beautiful to look ai ; whose
sight ghres joy to ilie eyes.
Swreaha, Sureakvara ^-Lord of all gods.
Sveyambku :—Spontaneous, free.
Snuhta ^—The creator of everything in the world.
Sharmgdhara —
^Holder of the Sharang bow.
Shioa ;—Giver of h«iq;>inees.
T
3ViZab*Aa ^-The Lord of the three worlds.
V
V^dKia r—Kind to alL
Vomamali r—The wearer of garlands of wfld flowers.
FaKKia^--Giv«r of a boon; fulfiller of a wish.
VSmtdam .—The son of VasudeTa; who lives in all beings
and in whom all beinpi live.
Ft/(wa ^—Who is victory inform.
454
APBBNDIX rV DIVINB EPITHEXB
455
APPENDIX Y
POETIC FANCIES USED IN THE BHAKTAVIJAYA
1. Chakor (a particular bird) is fond of the rays
of the moon.
2. Chatak ( another kind of bird ) drinks only rain
water.
3. There is a jewel in the hood of a cobra.
4. Barely are pearls found in- the temple of an
elephant.
.5. A female tortoise feeds her young ones simply by
steadily looking at them.
6. Pearls are produced in the ocean if it rains while
the svdii nakahatra (cluster of stars) is in the ascendant in
the sky.
7. If a diamond is stuck in an anvil it comes out
only at the sight of diamond dust. Diamond ( a masculine
noun ), diamond dust ( feminine noun ). The idea is that a
male is attracted by a female.
456
INDEX OF TECHNICAL WORDS, NAMES OF
PLACES AND PERSONS
A Adideva 451
Abhidhan-paridnyan 449
Admita Vedanta xxix, xxsii
AbhimanTU 391 Advaitic, Advnitisty Advaitism
457
Akaragopan 448 Anamitra 417
Akarinjftm 447 Ananda 451
AkartHh-krida 448 Anaudstaaay 384
AJcatn 436 Antmta 253, 321, 460
Akbar 41 Ananiatma 450
Akrnr 14, 15, 889 Anatttshayi 450
Akskaramuslaikakathan 448 AnanimrtUakeAha xi
Ala 441 Anasaya 401
Aland! 186, 203, 274 AnavU^han Saoiifica 443
Ahkhya 446 Ancestor of all beings 453
Alkapnri 203 Ancestors 122, 176, 436
Alkavati 274-6 Ancient days, of 11, 97, 268
AU-dispasaionateneas 437 Andaja 434
All-excellence 437, 451 Anekmurti 450
All-gloiy 437, 451 Anga 394
AII-goodues8 437 Anger 165, 236,
All in all 8 Angolu ( ten ) 113
All-knowledge 437, 451 Anima Siddhi 440
All-opulence 437, 451-2 Anjadchumayojfa 449
AU-powerfnl 293, 487 Anjani 190, 257, 364, 408
All-Sovereignty 437, 451 Ankasthiti 449
Allegory xxviii, xxix Ankle-jewel
Altar, Tidd 131 Anttaprashan 444
Amazed 423 AnniMlate 405
Ambale 203 Antaka 453
Ambarish 12, 81, 290, 390 Antoba 384
Ambika 124,403, 414-5 Antyaksharik 449
Ambuttanbha 448 Anasnya, son of 161, 294, 890,
Amril 450 399
Amritdmibhava zxs Anvil 456
Amritray 385 Anxiety 116
Amulets 447 ^436
Amurti 460 Apaaa 435
Amurtiman 450 Apama, the Irasbtnd of 268
Anagha 450
Aparadha mvedatu »totr» xi
Analogy zzvi
AppreoiatioB xxvi
Ammik (nnmentioaaUe) t23 Aptttnu44,S
458
Araman^n 448 Association 62
Aran 441 Assuner of si^iw loim 296
Arohery 390, 898, 44S, 447 Assnrance 425
Arohitectore 447 Astki 438
Arghya 444 Astringent 487
Aristoxenes xxxiii Astrologer 416
^java 441 Astrology, Astronomy 442-3
Arjana 95, 390-1, 393, 396, Asuras 389
401, 405, 408, 436 Atharvtt Veda 435
Arms 403 Atheist 241
Arrogant 321 Atxndriya 450
Amna, 391, 398 Atmanivtdan 440
Anmavati 62 Atmaram ( Diyine Spirit) 1, 16,
Aravindaktha 450 200, 265
AtatM 439, 444 Atmarvpa 252
AsceUc 114, 119, 218, 334, 403 Atom 25, 142, 295
AtKadk ( July ) 102, 120, 195, Atri 162, 390, 399, 401
208,342,356,434 Attracter of the mind 348
Athoka Attribates 120, 437, 440
Ashes 150, 406 Auspicious 38, 115, 214
Athram, char 434 Austere 437, 439
Ashram 354, 371 Austerities 20, 94, 117, 193, 432
Fatdgne246
PaToar of Hari 67 „. watches 214, 228
Fe«der ol ttte tmiverse 295 Fourteen gems 228
Festival, Full Moon 66 „ precious things 442
writers xxix
Hunter 422
„
Hindusthan xxxiv, 66 Husband of Janaki 41, 167, 193,
Ming 195 208
Hingan 80 „EBmala85,201,318
eiranyakashspn £80, 394, 404 „ Laxmi 5, 13, 97
40«, 421 „ „ Ma 453
BiranyakslM 413, 481 „ „ Mhalsa(Khandoba)
History oflniian PMlctophy xxxj 198
Hittory af Jniia xxviU „ „ Parvatv (Shiva) 108
Histo ly, religionB xxvU .. BadhOca 1
472
Husband of Bam& 5, 19,453 Indian Myitici»m: Mifttieitm ta
„ „ Bohini (moon) 227 3fakara*htra
„ „ Bakmini 4, 6, 11, Indian systems of doctrine z3ct
118^ 453 Indian thinkers xxv
,, Uma ( SluTa ) 181 Indian Historical Besearch ix
Husbandry 443 Indescribable 122
Hasen^ Shaikh 384 Indestructible 252, 270
Hypocrisy 155, 168, 306 Indifference to worldly things
Hypocritical way 49, 114 120
Indra 8, 20, 87, 125, 175, 390,
1
392,396, 413^416,419,
Ideas, fnndamental xxvi
422, 435, 445
Illusion 36, 85^ 120, 194, 445
Indrajit 12, 392, 412
Illusory 86, 152, 806
Indrani 392
„ lita 97
Indrayani river 186, 228, 288
IllnstratioBS xx7i
Indrsdyumna 397
Image 123, 446 ^
Indriyat, Nava 440
„ of joy 201
Indulgence 250
Imagery xxviii, tsix
Infant death rate xxxii
Immovable 221, 252 Infanticide zx
Imperishable 221, 270
infinite xxv
Imperishable good xxv
Infinite love zzix
Impersonal, The xxx
Infinite minuteness 440
Impersonal Absolute xxvi
,, number of avatar$ 86
„ Giod zxxii
„ one 12, 52, 83, 173
„ Deity zzz
„ Soul 450
Impulses xxvi
„ universe 6, 11
Impunity 425
„ wonders 130
Inosrnation 25
llnhaUtant of the ocean of milk
Ineogn%U» 400, 402 367
India 410
Inheritance 260
India, Beligion of zxt
Inner chamber 92
India's Battle against Panthe>j
Innumerable forms 423
ism XXV
India's heritage xxziii Insight xxvii
JMi«?* Eeligion ofGrtM xziv, Installation rites 134
zzv Inspiration 206, 252, 270
India's straggle forQodzzvi Inttrnotions 61, 146, 444
478
Instrument 85, 167, 202 Jmudoka 439
Intellect 252, 445 Jan ardan pant 155,
Internal Witnesser 173 Janardan{QcoA) 166, 167, 177,
Intelligence 173, 454 381, 452
Interpretation 443 Jangka 440
Intrigues 411 Jangam 105
Intoning 447 Jani 378
Intuition 114 Jup<i 214
J Jayadev 376
Jagamitra Naga xii
Jayanti, 416
474
Juh( 441 Kanfaaya 383-4
JyotMinga 260, 442 Kanhopatra 78, 380
Jyotisha 442 Kanka 402
Kankol 436
K Kana, Kansa 12, 17, 58, 231,
Kabir xxx, 152, 376
389, 392, 395, 396, 398, 405
Kadaryu 394
Krinta 452
Kaikeya ( country ) S97
Kcinsya 439
Kaikeyi 397, 399, 407
Kaniiya^ Punch 436
Kailas 346
KapLl 407, 432
„ , Lord of 54 Kapila 138
Kaitabha, Madhu 408
Kapilvastu 406
Kal ( God of death ) 59,
Kapur 436, 441
272, 342
Karma ( fate) 88, 101, 118.
Kalanki 441
Karmabai 29, 33, 380
Kalayavan 395, 397, 409
Karma Marga 289
Kali Yugu 14, 15, 32, 12^, 193
Kama 393, 396, 400
205, 232, 272, 374, 435 ' '
Karua-laghav 449
Kalika 368
Kalindi 395 Karnapatrabhanga 446
Kaliya 75, 145, 341 KuHu 452
Kaikeya Amras 389, 422 Kartavirya 405, 416
Kaloji (Death) 22? Kartik 104, 120, 208, 326, 434
Kalpa 408, 442 Karun 441
Kala 452 Kasegaon 370
Kalyan 7, 380 Kashi 438
Kalyan ( totirn ) 104 Kashipati 106
Kalyani 71
Kashivishveshwar 442
Kama 4l52
Koshttha 441
Kama! xii, 377
Kashya 418
Kamala 85, 100, 201, 318
Kamaviskkaran 449 Kashyap, Kashyapa 391, 398,
Kampa 439 405
Kanad 438 Kasturi ( muak) 30
Kanaksiddhi 449 Kathakathan 449
Kauarese 91,97 Kasthaaramrita xi
Kanchi 438 Kathi ( twenty) 113
Kanyakubja 389 Eathiawar 442
475
EMiravas 208, S94, S97, 402, Krama 411
414 Kraaneh birds 414
Kanravas attempt to bnm KraMnchamaranayoga 448
thePandavas 429 Kripacharya 438
Kaasalya 397, 399, 409 Krishna zzviii,!, 3, 15,67, 172,
Kauttiah 18, 8S, 218, 449 389, 390, 395-6, 401, 403, 406,
Kavadi ( sUng ) 360 423, 441, 450, 452
Kavai^aamattfa Puran 447 Krishna and the wives of the
Kavishtrar, €kvga 883 Kishis 424
Kavishttnrs xviii Krishna as a gift, Giving np of
Kavyaihakti 448 426
Kayadhu 394, 406 Krishna humbled the pride of
JTayik 4S4 Narad 425
I^azt 147 Krishna's manifestation to
Kedareshwar '42 Sardas 50
Kernel 173, 278 Krishna takes the form of
Keshamarjanimnthalya "447 cows and calves 423
Keshav, Keshiha 31, 185, 452 Krishnadas Mndgal383
Keshavswami 337, 382 Krishnadvaipayana 415
JTevala ( ore )113 Krishnambhat 383
Khandit =160 Lbs. ) 95
( Kritayuga 374, 436
Khandoba 198 Kritavirya 416
Khandya, Shri 172, 175, 381 Kriyakalpa 448
Kham, Char 434 Kriyavikalpa 448
Khpehari 435 Kshama 441
Kiohak 407 Kshatriyas 90, 230, 252, 894,
Killer of Eans 58 405, 413, 419, 431, 436
King of birdg 257 K»h»trasxy\i
King of Kings'70, 125 Kthwdhtt 438
King of muttM 426 Knber 341, 411
King of Tandhari 135, 171 KubjaaOS
King of the Yadavaa86, »6,13« Knchail 418
Kingdom of God xxv Kulkami (the town scribe) 190
Kiratas 413 Knmhhabhram 449
Kirtans 16, 18, 99. 187, 440 Kambhakarna 12, 396
Knowledge 157, 166, 178, 409 Knmbhakonam zvi
Knower of the heart 252 Kunhis ( farmers ) 324
476
Kundinpar 404
Kunti 380, 393-4, 396, 401,
403, 405
Kuntibhoja 396
Kurma-ntator '6ii6, 441
Kurmapwan 443
Kurmadas 398
Kurus 62
Kush and Lava 396, 410, 414,
419
Jkuswmagrathan 449
Lac 429
liord of Speech 256 Madhu, destroyer of 453
„ the heart 12,81, 452 Madhu and Kaitablia 408
„ the millions of Mndhusudfin 453
universe 85 Mndhifnmavnni 435
„ the organs of sense 11? Madras Presidency 442
„ the senses 452 Madri 396, 403, 405, 416
„ the world 14
Magadha 419
„ VaiHunth 5, 11, 12
Magh 289, 377
Lord's Song xxix
Magic 338, 448
Lotus-eyed one 201-2, 450
Lotns feet 1
Magnet 281
flower 54 Mf/kribhmjft 453
»
heart 219 MnhabAnrata 415
>)
Obeisance 1,7, 29, 118, etc. Otto, Dr. xxiv, xxv, xxvi, xsvii
Oberlin, Ohio (U. S. A.) xxv Oudh 410
Oblation 436, 444 Out-caste 90
Obscuration xxvi Ovi 227
Obsequies 444
Obstinate 40
Ocean 413 Pack-horse 116
Ocean of compassion 17 Pa4a XXX
„ goodness 85 Padtts 153
Fadafc 268
„ „ mercy 52, 85, 201
482
Padaimuli 440 Fandarang 14, 80, 116, 198, 204
PacUutvan 440 Fandarang stotra zi
Fadmalaya 142 Pandja 397
Fadmanabha 379 Fansupari 87
JPadma Puran 420, 445 Fantheism zxv, xdz
Fadmavati 376 Pantheists xxix
Padya 444 Pantheistic Philosophy xrrii
Pagar 94 Farali 442
Futhan zxxi Para^naftna 36, 463
Falestine xxvii Parameshxaar 453
Falm 194 Paramartha Sadhanalaya
Falmist 361 Sanathsxn.
Fampa lake 415 Paraniraliuran 449
Panakarataragasavayojan 446 Farashar 415
Punch Gavya 436 Para Vani 435
„ Ganiha 436 Paramahansa 329
„ Koi 13 Farashuram 252, 394, 398,
„ Kannya 436 404-5,408,410,413
„ il/aAaiAu(« or Tatvt 436 Pargaon of Salomalo 360
„ Mahayadaya 436 Parijatak 443
484
Frahelikahitaeanidnyana 446 Prostrate namaskar 2, 17, 248
Prahlad 68, 74, 317, 341, 394, Prostration 248
404, 406 Protector of cows 452
Prahlad Badve 384 ,, „ the helpless 128
Praise-seivice 228 Protestants xxvi
Prajapati 445 Provider 361 *
488
Sandals 407 Satvika ( truthful ) 29
Sandalwood oil 124 Salyn 441, 464
„ „ paste 101, 444 Satyagraha (sonl-force) xxviii
Sandipani 418 Satyabhama 6, 16, 21, 93 397,
Sankita 441 417, 426
Banjaya 27, 208, 328, 416 Satyaloka 433, 439
Sankalpa (Re&olve)222, 228 Satyavan 417
Sankkya (Shastra) 438 Satyavati ( Matsyagandha ) 398,
Sansargik (contagions) 439 416, 417
Sanskrit 166, 276, 411 Sotyavati (daughter of Qadhi)398
Sanshritajalpan 448 Savadhan 191
Santalilamrit zi Savant D. A. x
Santavijatfa xi Savants, Eastern xxix
Sontoba ( Sambaji) Fowar xii, Savantwadi x
259, 348-63, 382 Savata 153, 378
Santosha 441 Saviour of the lowly 6, 85, 90
489
Selu ( six > 113 Shall vahan era 387
Sena 22-4, 380 Shalva 417
Sensuality 130 Shalya 400
Sentiments xxvi, 441 Shama ( restraint of passions )
Serpent (Caliya) 424 441
Seven chapters of Eamayan 16' Shankar 182, 392
Seven elementary Substances Shankaracharya xxxi, 60, 383
of the body 438 Shankarjibava 384
Seven ever-living persons 438 Shankhasur 230
Seven lokta ( worlds ) 439 ShatUa (tranquility) 441
Seven metalic substances 438 Shanta Brahamani 100
Seven salvation-giving sacredShantanu 402, 408, 417
Shape 156
cities 260, 438
Seventh avatar of Yishnu 409 Sharakand ( wood ) 151
436 Sharang bow 6, 25, 220
Sexual passion 437 Sharangdhar 212, 454
Shabari 415 Sharkara (sugar) 437
Sharayu Ganga 196
Shadguna 437 Sharxrashrama 449
Shadaksharx matUra 438 Shashthi 437
Shadras 437 Shashthi pujan 437
Shadripu 437-38 Sha^rat xviii, 22, 323,
Shadurmi 438 Shattras, that 438
Shadurminadi 438 Shatadarshanas 438
Shadvarga 437 Shatadhanva 17
Shaik Farid 384 Shatanand 391
„ Hnsein 384 Shat Shastraa 438
Shaikh Muhamad 259,277,381 Shatrughna 400, 415, 419
Shaivite 107 Skattch (purity) 441
491
Six Schools of Hindu philo- Son of Anjaui 257, 408
sophy, Shot drtrsArtno 438j „ „ Annsaya 162-3, 294
Six Shaqras 106, 438, 443 „ „ Atri 162
Six sweet juice3 161 „ „ Brahma ( Narad ) 386
Six systems of philosophy 145 Sons of Brahma 439
Sis vices 437 Son of Dasbrath 193
Six waves 438 „ „ Devaki 154
Sixteen materials or rites of „ ,, Kausalya 193
worship 66, 52, 124, 173, 186 „ ,, Pnrvati 239
Sixteen points of worship 444j „ „ Raghu 41
Sixteen purificatory rites 443 „ „ Vasudev 15, 122
Sixth principal avatar of „ „ Yeshoda 14
Vishnn 405 Song service 404
Slxtyfour arts or aocomplish- Songs spiritual xxv
ments 445 Soi>an 377
Skandk ( part ) 153 Sorcerer 334
Skanda Puran 445 Sorcery 448
439 ,, mahatmya xi
Tikthnaka ( iron )
496
Vaman Puran 445 Veda ( God ) 455
Vaouunawami 384 Vcdci; char 435
Vanamali 8, 214, 265,454 Vedna 24, 282, 419, 443
Vanaprasthat xviii, 435 Vadiinta xxv, xxx, 108, 438
Vandan 440 Vehicle of Vishnn (the Eagle)
Vanga 439 256, 394
Vani, char 435 Velocity 268
Vanijyi 449 Vc-ugeance 405
Vanish 118,297 Vt^nomous 424
Vura 453 Vepathu 439
Varada 454 Vichitravirya 403, 414-5,417
Voraha (Boar) 413,421,441 Victory ( jaya ) 131
Varaha Puran 445 VidTi 261, 332, 442
497
Vithaya, Panch 436 VjSghrapad 393
Vitketh 441 Vt/aiarrtH 442, 449
Vish»»hakaehk»d, 446 Vyitm 436
Vishnn 8, 22, 38, 389, 390, 396, Vyas 27, 156, 206, 208, 282,
499