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HISTORY  OF  INDIAN  PHILOSOPHY 

In  Eight  Volumes 
VoL  7 


A  History  of  Philosophy  :-Vol.  7  * 


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t&c  sjg»tr*tt»0*  of  tU*  *lni wwtty  of 

HISTORY  OF  INDIAN 
PHILOSOPHY 


Volume  Seven 


5.  K.  BELVALKAR,  M.A.,  Ph.  u.f 

Professor  of  Sanskrit, 

Deocan  College,  Poona 


R.  D.  RANADE,  M.  A.t 

Professor  of  Philosophy 
University  of  Allahabad 


.  iv.  8. 


POONA 

AttYABTTTTPHAN    PlIT^S    OFFICE,    pHANWAB    PjiTH 


Printed  at  the  Bangalore  Press,  Bangalore,  Preface  and  the  Main 

body     of    the  Volume    Pages  1-494,  and    the     remaining 

Pages  at  the  Aryabhushan  Truss,   J louse  No.  i)'30/2,   1'eth 

Bhaniburda,  Poona,  and    Published   by  Mr.  Anant 

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Office,    IJoiido    No.    02(5,   Shan  war    Peth, 

Poona  "2 


FIRST  EDITION,  1033  :  2500  Copies 


INDIAN  MYSTICISM: 
Mysticism    in    Maharashtra 


R.  D.  RANADE 


POONA 


PREFACE. 

I. 

1.    Mysticism  denotes  that  attitude  of  mind  which  involves 

a  direct,  immediate,  first-hand,  intuitive 

The     ineffable    and     apprehension  of  God.    When  Mysticism 

intuitive   character    of     is  understood  in  this  sense,  there  is  no 

Mystical  Experience.         reason  why  it  should  be  taken  to  signify 

any  occult  or  mysterious  phenomena 
as  is  occasionally  done.  It  is  an  irony  of  fate  that  a  word 
which  deserves  to  signify  the  highest  attitude  of  which  man 
is  capable,  namely,  a  restful  and  loving  contemplation  of 
God,  should  be  taken  to  signify  things  which  are  incom- 
parably low  in  the  scale  of  being.  Mysticism  implies  a 
silent  enjoyment  of  God.  It  is  in  this  sense  that  mystical 
experience  has  often  been  regarded  as  ineffable.  It  is  not 
without  reason  that  Plato  in  liis  7th  Epistle,  which  is  now 
regarded  as  his  own  genuine  composition,  says :  "  There 
is  no  writing  of  mine  on  this  subject,  nor  ever  shall  be.  It 

is  not  capable  of  expression  like  other  branches  of  study 

If  I  thought  these  things  could  be  adequately  written  down 
and  stated  to  the  world,  what  finer  occupation  could  I  have 
had  in  life  than  to  write  what  would  be  of  great  service  to 
mankind"  (341  c-e  ;  vide  But-net— Thales  to  Plato,  p.  221). 
The '  ineffable  character  of  mystical  experience  is  closely  link- 
ed with  its  intuitional  character.  It  has  been  very  often 
supposed  that  for  mystical  experience  no  separate  faculty  like 
Intuition  need  be  requisitioned,  but  that  Intellect,  Feeling, 
and  Will  might  suffice  to  enable  us  to  have  a  full  experience 
of  God.  Now  it  is  a  matter  of  common  knowledge  that  even 
for  heights  to  be  reached  in  artistic,  scientific,  or  poetic  acti- 
vity, a  certain  amount  of  direct,  immediate,  almost  cata- 
clysmic, contact  with  Reality  is  required.  Far  more  is  this  the 
case  in  the  matter  of  mystical  realisation.  It  is  thus  wonderful 
to  see  how  people  like  Dean  Inge  contradict  themselves  when 
puce  they  declare  that  "  the  process  of  divine  knowledge 


(2)  PREFACE 

consists  in  calling  into  activity  a  faculty  which  all  possess 
but  few  use,  what  we  may  call  the  seed  of  the  Deiform  nature 
in  the  human  soul  "  (vide  Selbie :  Psychology  of  Religion, 
p.  257) ;  and  yet  again  that  "  there  is  no  special  organ  for 
the  reception  of  Divine  or  Spiritual  Truth  "  (Philo&ophy  of 
Plotinus,  I.  5).  People,  who  would  otherwise  openly  side  with 
Intuition,  yet  declare  that  Intellect  alone  is  sufficient  for  the 
reception  of  Divine  knowledge  ;  but  their  real  heart-beat  tells 
us  that  they  believe  that  not  mere  Intellect  is  sufficient,  but 
that  a  higher  faculty  is  necessary.  Intuition,  so  far  from 
contradicting  Intelligence,  Feeling,  or  Will,  does  penetrate 
and  lie  at  the  back  of  them  all.  Intuition  would  not  deny 
to  Mysticism  a,  title  to  Philosophy  if  Intellect  requires  it.  As 
it  connotes  a  determinative  Effort  towards  the  acquisition  of 
Reality,  it  implies  a  definite,  prolonged,  arid  continuous  exer- 
cise of  the  Will.  Also,  Mysticism,  pace  Dr.  Inge,  necessarily 
makes  place  for  Emotions  in* a  truly  mystical  life.  It  is 
strange  that  Dean  Inge  should  fight  shy  of  emotions,  and  deny 
to  them  a  place  in  mystical  life,  when  he  says  that  Mysticism 
consists  only  in  "  seeing  God  face  to  face  ",  and  that  it  docs 
not  involve  "  an  intensive  cultivation  of  the  emotions  "  (Philo- 
sophy of  Plotinus,  I.  3).  We  may  venture  to  suggest  to  the 
Dean  that  unless  the  emotions  are  purified,  and  are  turned 
towards  the  service  of  God,  no  "  seeing  of  Him  face  to  face  ", 
of  which  he  speaks  so  enthusiastically,  is  ever  possible.  Thus 
it  seems  that  Intelligence,  Will,  and  Feeling  are  all  necessary 
in  the  case  of  the  Mystical  endeavour :  only  Intuition  must 
back  them  all.  It  is  this  combined  character  of  mystical 
experience,  namely,  its  ineffable  and  intuitive  character, 
which  has  served  to  make  all  God-aspiring  humanity  a  com- 
mon and  hidden  Society,  the  laws  of  which  are  known  to 
themselves  if  at  all.  We  may  even  say,  that  they  are  known 
only  to  God,  and  not  even  to  them ! 

II. 
2.     It   is  thus  that  the  Mystics  of  all  ages  and  countries 

form  an  eternal  Divine  Society.    There   are  no  racial,  no 


PREFACE  (3) 

communal,  no  national    prejudices  among  them.    Time  and 
space  have  nothing  to  do  with  the  eternal 

The      Mystics      of    an(j  infinite  character  of  their  mystical 
Maharashtra    and     the  .  T,    .      ,       ,.  .  ,,    , 

Mystics  of  the  West:  a     exPene*ce.     It  is  for  this  reason  that 
comparison.  the  mystics    treated  of  in  this  Volume, 

who  form  but  a  cross-section  of  that 
Divine  Society,  yet  represent  the  reality  of  the  Mystic 
Assembly  completely  and  to  the  fullest  extent.  We  shall 
make  an  endeavour  in  this  Preface  first  to  give  a  general 
outline  of  certain  points  of  comparison  between  the  Mystics 
treated  of  in  this  Volume  and  the  Mystics  especially  of  the 
Christian  world.  After  having  gone  into  these  comparisons, 
we  shall  treat  in  a  general  way  some  points  in  the 
Psychology  and  Philosophy  of  Mysticism,  affecting  both  the 
Mystics  of  the  East  and  the  West.  The  greatest  of  the 
Mystics  treated  of  in  this  Volume,  namely,  JfianeSvara,  has 
naturally  his  comparison  with  such  great  philosophico-mystical 
luminaries  of  the  West  as  Plotinus,  Augustine,  and  Eckhart. 
Baron  Von  Hiigel  has  said  that  there  is  "  a  radical  inconsis- 
tency between  the  metaphysician  and  the  saint  "  (Eternal  Life, 
p.  85).  But  we  think  that  the  Baron  is  wrong  when  we  see 
such  splendid  specimens  of  the  combination  of  Philosophy 
and  Mysticism  as  in  the  personalities  of  the  great  Mystics  we 
are  talking  about,  namely,  Jnanesvara,  Plotinus,  Eckhart,  and 
Augustine.  Who  will  not  say  that  the  JMneSvarl  of  the  one,  and 
the  "Enneads",  the  "Mystische  Schriften",and  the  "De  Civitate 
Dei"  of  the  other  are  not  embodiments  of  combined  philoso- 
phic and  mystical  wisdom  ?  Secondly,  JnaneSvara  may  yet 
again  be  fitly  compared  with  Dante,  whose  beatific  vision,  philo- 
sophic imagination,  and  poetic  melody  are  just  a  counterpart 
of  that  greatest  of  Indian  poet-mystics,  JiianeSvara.  Thirdly, 
Jnanesvara  may  again  be  fitly  compared  with  the  brilliant 
St.  John  of  the  Cross,  whose  fulness  and  variety  of  mystical 
experience  and  whose  manner  of  presenting  it  stand  almost 
unsurpassed  in  the  literature  of  Western  Mysticism.  Of  the 
Female  Mystics  of  Maharashtra,  the  three  that  stand  to  view 


(4)  PREFACK 

at  once,  namely,  Muktabai,  Janabai,  and  Kanhopatra  natur- 
ally have  their  comparison  with  such  celebrated  names  as 
Julian  of  Norwich.  Catherine  of  Siena,  and  St.  Teresa.  It 
is  true  that  the  Female  Mystics  of  Maharashtra  are  more  sub- 
jective in  their  temperament,  while  those  of  the  West  are  more 
or  less  activistic,  barring  of  course  such  mystics  as  Madame 
Guyon  ;  and  it  is  again  true  that  the  idea  of  sexual  symbolism 
in  religion  is  less  prominent  with  the  female  mystics  of  Maha- 
rashtra than  it  is  with  their  Western  compeers.  Of  the  Un- 
touchable Mystics,  Chokhamela,  the  pariah,  naturally  stands 
comparison  with  Bohme,  the  shoe-maker,  with  this  difference, 
that  while  Chokhamela  does  not  yield  to  Bohme  in  the  quality 
of  the  heart  which  makes  him  touch  Reality  nearmost,  Bohme 
is  certainly  superior  in'so  far  as  the  philosophic  setting  of  mysti- 
cism is  concerned.  His  doctrines  of  the  Microcosm,  Anti- 
thesis, and  Correspondence  have  left  a  deep  impression  upon 
Western  Thought,  and  it  is  not  without  reason  that  we  count 
among  his  disciples  such  great  names  as  Law,  Blake,  and 
Saint  Martin.  Tukarama,  another  type  of  Mystics  in  Maha- 
rashtra, has'  his  comparison,  firstly,  so  far  as  the  personalistic 
element  in  mysticism  is  concerned,  with  the  great  Suso,  whose 
joys  and  fetors,  griefs  and  tears,  waitings  and  railings,  as  well  as 
whose  final  consummation  are  exactly  like  those  of  his  Indian 
compeer.  Then,  again,  as  might  be  seen  by  reference  to  the 
two  chief  stages  of  Tukarama's  mystical  experience  as  de- 
scribed in  the  later  pages  of  this  volume,  the  dark  night  of  the 
soul  in  Tukarama  is  followed  by  a  period  of  fruitful  consum- 
mation, naturally  bringing  to  mind  the  two  stages  through 
which  the  great  English  mystic  Bunyan  passed  from  his 
"  Pilgrim's  Progress  "  to  the  "  Grace  Abounding  ",  from  his 
early  "  spiritual  agonies,  inward  deaths,  and  inward  hell,  to 
the  new  divine  births  that  surely  follow  after  these,  as  after 
winter  follows  spring  ",  at  which  stage,  Bunyan  saw  with  the 
eyes  of  his  soul  the  beatific  vision  of  Jesus  Christ  standing  at 
God's  right  hand.  Finally,  Tukarama  could  be  very  well 
paralleled  to  the  brilliant  European  mystic  Dionysius  the 


PREFACE  (5) 

Areopagite,  whose  venturesome  intimations  of  the  Absolute, 
description  of  God  as  the  Divine  Dark,  and  accurate  analysis 
of  the  mystical  and  ecstatic  consciousness  are  excellently 
paralleled  by  those  of  the  Maratha  Mystic.  Finally,  that  acti- 
vistic  type  of  Maharashtra  mystics,  namely,  Ramadasa,  has 
naturally  his  comparison  with  European  mystics  like  Pytha- 
goras, Ignatius  Loyola,  and  Ruysbroeck.  Ramadasa  founded 
an  Order  of  his  disciples  as  Pythagoras  founded  his.  Rama- 
dasa had  a  political  colouring  to  his  religious  teaching,  as 
Pythagoras  even  more  definitely  had  in  founding  his  political 
Order,  with  this  difference,  that  while  Ramadasa's  Order  was* 
backed  by  the  regal  power  of  Sivaji  and  succeeded,  Pythagoras' 
Order  succumbed  on  account  of  its  over-much  political  aspi- 
rations to  found  a  kingdom.  On  the  other  hand,  even  though 
mysticism  and  politics  were  combined  in  Ramadasa  and  Igna- 
tius Loyola,  with  the  one  the  two  ran  concurrently  without 
the  one  eclipsing  the  other,  while,  with  the  other,  political 
activity  became  so  absorbing  as  to  throw  mystical  experi- 
ence entirely  into  the  back-ground.  Finally,  Ramadasa's  teach- 
ing on  the  combination  of  the  active  and  the  spiritual  life, 
that  "  one  should  spend  one's  entire  life  in  strenuous  work, 
and  yet  again  in  steady  contemplation  in  a  moment "  (Dasa- 
bodha,  XIX.  8.  29),  is  beautifully  paralleled  in  the  teaching 
of  Ruysbroeck,  who  tells  us  that  "  the  most  inward  man  must 
live  his  life  in  these  two  ways,  namely,  in  work  and  in  rest ; 
in  each,  lie  must  be  whole  and  undivided,  and  is  perpetually 
called  by  God  to  renew  both  his  rest  and  his  work  ".  Indeed 
"he  is  a  living  and  willing  instrument  of  God,  with  which 
God  works  whatsoever  He  will,  and  howsoever  He  will.  He 
is  thus  strong  and  courageous  in  suffering  all  that  God  allows 
to  befall  him,  and  is  ready  alike  for  contemplation  and  action" 
(Adornment,  ii.  65). 

3.  So  far  we  have  discussed  in  a  general  way  how  the 
Mystics  of  Maharashtra  stand  as  compared  with  the  Mystics 
of  the  West.  Let  us  now  consider  by  reference  to  certain 
particular  passages  how  the  two  sets  of  Mystics  inculcate 


(6) 

the  same  mystical  teaching.    In  the  first  place,   so  far  as 
the    Vision    of    the    Self   is    concerned, 

C    "       °      *        *e*  us  see  k°w  Jfiane^vara  on  *h-e  one 


hand,  and  Tauler  and  Ruysbroeck  on 
the  other,  describe  it  in  almost"  identical  terms.  JfianeS- 
vara  tells  us  (Mysticism  in  Maharashtra,  p.  120)  that  "  when 
the  tree  of  unreality  has  been  cut  down,  one  is  able  to  see  one's 
Self,  one's  own  form.  This  is,  however,  not  to  be  compared  to 
the  seeing  of  the  reflection  in  a  mirror  ;  for  the  reflection  in  a 
mirror  is  simply  an  other  of  the  seeing  man.  The  vision  of  the 
individual  Self  is  as  a  Spring  which  may  exist  in  its  own  ful- 
ness even  when  it  does  not  come  up  into  a  Well.  When  water 
dries  up,  the  image  in  it  goes  back  to  its  prototype  ;  when 
the  pitcher  is  broken,  space  mixes  with  space  ;  when  fuel  is 
burnt,  fire  returns  into  itself  ;  in  a  similar  way,  is  the  vision  of 
the  Self  by  the  Self.  This  is  the  Ultimate  Being  which  exists 
in  itself,  after  reaching  which,  there  is  no  return  ".  Let  us 
hear  what  Tauler  says  :  "  When  through  all  manner  of  exer- 
cises, the  outer  man  has  been  converted  into  the  inward 
man,  then  the  Godhead  nakedly  descends  into  the  depths 
of  the  pure  soul,  so  that  the  spirit  becomes  one  with  Him. 
Could  such  a  man  behold  himself,  he  would  see  himself  so  noble 
that  he  would  fancy  himself  God,  and  see  hirnpelf  a  thousand 
times  nobler  than  he  is  in  himself  "  (Sermon  for  the  Fifteenth 
Sunday  after  Trinity).  Also  let  us  hear  what  Ruysbroeck 
says.  "  Thanks  to  that  innate  Light  ",  says  Ruysbroeck, 
"  these  interior  men,  these  contemplatives,  are  wholly  changed, 
and  they  are  united  to  that  very  Light,  by  which  they  see, 
and  which  they  see.  Thus  do  contemplatives  pursue  the 
eternal  Image  in  Whose  Likeness  they  were  fashioned  ; 
and  they  contemplate  God  and  all  things  in  one,  in 
an  open  Vision  bathed  in  Divine  Light  "  (L'Ornement 
des  Noces  Spirituelles,  iii.  5).  Similar  is  the  teaching 
of  the  Upanishads,  which  tell  us  that  when  a  man 
reaches  the  acme  of  his  spiritual  realisation,  "he  sees 
his  Self,  his  own  form,  suffused  in  a  halo  of  dazzling 


PREFACE  (7) 

light5'  (Maitri  Upanishad,  II.  1-3).  We  may  have  a 
glimpse  from  these  utterances  as  to  how  the  great  mystics 
of  various  ages  and  climes  have  an  identical  teaching  about 
the  vision  of  the  Self,  which  is  the  acme  of  their  .spiritual 
realisation. 
4.  As  regards  the  identity  of  Self  and  God,  let  us  see  how 

Jnanesvara,  St.  John  of  the  Cross,  and 

The  Identity   of  Self     TO   , .  .       .       ,     ,  .,  '         . 

and  God  Plotmus    again    inculcate    an    identical 

teaching.  "  Krishna  and  Arjuna," 
says  Jnanesvara,  that  is  to  say,  God  and  the  Self,  "  were 
like  two  clean  mirrors,  placed  one  against  the  other,  the 
one  reflecting  itself  infinitely  in  the  other.'  Arjuna  saw 
himself  along  with  God  in  God,  and  God  saw  Himself 
along  with  Arjuna  in  Arjuna,  and  Samjaya  saw  both  of 
them  together  !  When  one  mirror  is  placed  against  another, 
which,  may  we  suppose,  reflects  which?"  (M.  M.,  p.  137). 
St.  John  of  the  Cross  tells  us  in  his  Canticles  that  "  the  thread 
of  love  binds  so  closely  God  and  the  Soul,  and  so  unites  them, 
that  it  transforms  them  and  makes  them  one  by  love  ;  so  that, 
though  in  essence  different,  yet  in  glory  and  appearance  the 
soul  seems  God,  arid  God  the  soul"  (Cant.  xxxi).  And,  again, 
"  Let  me  be  so  transformed  in  Thy  beauty,  that,  being  alike 
in  beauty,  we  may  see  ourselves  both  in  Thy  beauty  ;  so  that 
one  beholding  the  other,  each  may  see  his  own  beauty  in  the 
other,  the  beauty  of  both  being  Thine  only,  and  mine  absorb- 
ed in  it.  And  thus  I  shall  see  Thee  in  Thy  beauty,  and  my- 
self in  Thy  beauty,  and  Thou  shalt  see  me  in  Thy  beauty ; 
for  Thy  beauty  will  be  my  beauty,  and  so  we  shall  see,  each 
the  other,  in  Thy  beauty  "  (Cant,  xxxvi.  3).  Also  the  great 
Plotmus  tells  us :  "  If  then  a  man  sees  himself  become  one 
with  the  One,— he  has  in  himself  a  likeness  of  the  One,— and  if 
he  passes  out  of  himself  as  an  image  to  its  archetype,  he  has 
reached  the  end  of  his  journey.  This  may  be  called  the  flight 
of  the  alone  to  the  Alone  "  (Enneads,  VI.  9.  9-11).  According 
to  these  mystics,  therefore,  the  relati>n  of  Self  and  God  may  be 
likened  to  the  relation  between  an  image  and  its  prototype, 


(8)  PREFACE 

but  is  never  fully  represented  by  it.  The  union  is  so  close 
as  to  defy  all  expression  ;  but  if  any  analogy  is  to  be  found, 
it  may  be  found  in  the  infinite  reflections  of  one  mirror  in 
another  when  placed  over  against  it,  and  of  this  again  into 
the  first,  as  Jiianesvara  tells  us,  anticipating  closely  a  famous 
phenomenon  in  Optics. 

5.    In  a  curious  passage,  again,  Plotimis,  Jnanesvara  and 

_,      n     .  ^  the  Upanishads  speak  the  same  language 

The    Royal   Proces-        ,       ,       ,    ^       .    '     ,          „    n   ^      -X       , 

8jon  about  what  might  be  called  the  Royal 

Procession.  God  is  here  considered  as 
King ;  and  Intelligence,  or  the  Virtues,  or  the  Elements,  are 
considered  as  his  vassals.  In  the  Upanishads  we  are  told 
how  "  On  the  approach  of  a  great  king  the  policemen, 
magistrates,  charioteers,  and  governors  of  towns  wait  upon 
him  with  food,  and  drink,  and  tents,  saying  he  comes,  he 
approaches,  similarly,  do  all  these  Elements  wait  on  the 
conscious  Self,  saying  this  Brahman  comes,  this  Brahman 
approaches ;  and  again,  as  at  the  time  of  the  king's  de- 
parture, the  policemen,  magistrates,  charioteers,  and  gover- 
nors of  towns  gather  round  him,  similarly,  do  all  vital  airs 
gather  round  the  Self  at  the  time  of  death  "  (Brihadaranyaka, 
TV.  3.  37-38).  Plotinus  with  his  favourite  theory  of  the  emana- 
tion of  the  Nous  from  God,  of  the  Soul  from  the  Nous,  of  Matter 
from  the  Soul,  tells  us  how  "  Intelligence  or  Nous  is  a  Second 
God,  who  shows  himself  before  we  can  behold  the  First.  The 
First  sits  above  on  Intelligence  as  on  a  glorious  throne.  For 
it  was  right  that  He  should  be  mounted,  and  that  there  should 
be  an  ineffable  beauty  to  go  before  Him  ;  as  when  some  great 
King  appears  in  state,  first  come  those  of  less  degree,  then 
those  who  are  greater  and  more  dignified,  then  his  body-guard 
who  have  somewhat  of  royalty  in  their  show,  then  those  who 
are  honoured  next  to  himself.  After  all  these,  the  great  King 
himself  appears  suddenly,  and  all  pray  and  do  obeisance  " 
(Enneads,  V.  5.  3).  Jfianesvara  tells  us  about  the  march  on- 
ward of  a  Mystic  who  is  Sntering  the  kingdom  of  God  :  "By 
putting  on  himself  the  armour  of  dispassion,  the  Mystic  mounts 


PREFACE  (S) 

the  steed  of  Rajayoga,  and  by  holding  the  weapon  of  concen- 
tration in  the  firm  grip  of  his  discrimination,  he  wards  off  small 
and  great  obstacles  before  him.  He  goes  into  the  battle- 
field of  life,  as  the  Sun  moves  into  darkness,  in  order  to  win 
the  damsel  of  Liberation.  He  cuts  to  pieces  the  enemies  that 
come  in  his  way,  such  as  egoism,  arrogance,  desire,  passion, 

and    others Then    all    the    Virtues    come    to 

welcome    him    as    vassals    before    a     king At 

every  step  as  he  is  marching  on  the  imperial  road  of 
spiritual  life,  the  damsels  of  the  psychological  States 
come  to  receive  and  worship  him.  Maidens  of  the  Yogic 
Stages  come  and  wave  lights  before  him.  Powers  and 
Prosperities  assemble  round  him  in  thousands  to  see  the 
spectacle,  and  rain  over  him  showers  of  flowers,  and  as  he  is 
approaching  the  true  Swarajya,  all  the  three  worlds  appear 
to  him  full  of  joy"  (M.M.,  pp.  127-128).  If  we  discount 
a  little  from  these  accounts  of  the  Royal  Procession  the 
distinction  between  Self  and  God,  which  from  the  point  of 
view  of  Mysticism  we  must,  it  is  curious  that  the  same 
idea  of  this  victorious  procession  should  have  been  present 
to  the  mind  of  the  Upanishadic  Seer,  the  great  Alexandrian 
mystic,  as  well  as  the  foremost  Saint  of  Maharashtra. 
6.  In  the  matter  of  the  determination  of  the  characteristics 
of  the  Ideal  Sage,  again,  there  is  a  very 
The  Ideal  Sage.  close  parallel  in  the  teachings  of  the 
Mystics  of  the  East  and  the  West.  One 
of  the  most  celebrated  descriptions  of  the  Ideal  Saint  that 
occurs  in  Western  literature  is  in  Plotinus,  where  he  describes 
the  Ideal  Sage  as  One  without  inward  difference  and  without 
difference  from  the  rest  of  Being  :  "  Nothing  stirred  within 
him  ;  no  choler,  no  concupiscence  of  the  alien  was  with  him 
when  he  had  gained  the  summit ;  not  even  reason  was  left, 
nor  any  intellection  ;  nay,  himself  was  not  present  to  him- 
self  Even  of  beauty  he  is  no  longer  aware,  for  now  he 

has  travelled  beyond  the  beautiful.  The  very  concert  of  the 
virtues  is  over-passed"  : 


(10)  PREFACE 


......................    ov 

ydprt  IKLVCLTO  Trap*  (uJry,  o£  0i;/x6s,  o&x  lifiQvfda  &\\ov  irapTjv  afrry 
u  AAV  oflW  \6yos  oflW  ns  y^cra  oAS9  dfXws  aMs.     •     • 
.    oi>8£  T&V  KaXuv,  dXX4  Kal  rb  Ka\bv  ijdij  birepOtuv,  vircp- 
xal  rdy  r&v  Aperw  x°P^y  ............ 


In  short,  Plotinus  tells  us  that  his  Ideal  Sage  has  passed  be- 
yond reason,  beyond  the  beautiful,  beyond  even  the  virtues. 
He  tells  us,  furthermore,  that  his  Sage  is  entirely  "  God-pos- 
sessed :  he  is  poised  in  the  void,  and  has  attained  to  quiet  ; 
in  his  Being  there  is  no  lightest  quiver  of  deviation,  no  return 
of  consciousness  upon  itself:  utterly  stable,  he  has  become 
as  it  were  the  principle  of  stability"  (Enneads,  Vt.  9.  9-11). 
If  we  refer  to  the  Upanishads,  we  will  see  that  the  Ideal  Sage 
is   described    in    identical    terms  :       "  For    a    man  to  whom 
all  these  beings  have  become  the  Atman,  what  grief,  what 
infatuation,  can  there  possibly  be,  when  he  has  seen  the  unity 
in  all  things  ?    All  his  desires  have  been  at  an  end,  because 
he  has  attained  to  the  fulfilment  of  the  highest  desire,  namely, 
the  realisation  of  the  Atman.     As  drops  of  water  may  not 
adhere  to  the  leaf  of  a  lotus,  even  so  may  sin  never  contami- 
nate him  ......  He  has  attained  to  eternal  tranquillity,  be- 

cause as  the  Upaiiishad  puts  it,  he  has  '  collected  '  the  God- 
head. All  his  senses  along  with  the  mind  and  intellect  have 
become  motionless  on  account  of  the  contemplation  of  the 
Absolute  in  the  process  of  Yoga  "  (Ranade  :  Constructive 
Survey  of  Upanishadic  Philosophy,  pp.  315-316).  We  need 
not  cite  many  illustrations  from  the  Maharashtra  Saints  to 
see  how  this  doctrine  of  the  Ideal  Sage  preached  by  Plotinus 
is  also  preached  by  them.  We  may  only  take  one  or  two 
illustrations  from  Jnanesvara  and  Ramadasa.  Jnanesvara 
tells  us  about  his  Ideal  Sage,  that  as  the  result  of  his  devoted 
concentration  on  God,  "  his  senses  lose  their  power.  His 
mind  remains  folded  in  the  heart  ;  the  body  holds  body  ; 
breath  breath  ;  and  activity  recoils  upon  itself  ;  ecstasy  is 
reached,  and  the  object  of  meditation  is  gained  as  soon  as  he 


PREFACE  (11) 

sits  for  meditation.  The  mind  feels  its  identity  with  the  Self, 
and  reaches  the  empire  of  Bliss  by  merging  its  identity  in  Him" 
(M.M.,  pp.  121-122).  Ramadasa  also  tells  us  that  "the 
Ideal  Saint  is  he  who  has  left  no  desires  in  him,  and  has  no 
passion  in  him  ;  his  desires  are  centred  in  the  Self.  He  has 
no  reason  for  logic-chopping,  nor  does  he  bear  hatred,  or 
jealousy,  towards  others.  When  he  has  seen  the  Self,  he  has  no 
reason  for  grief,  or  infatuation,  or  fear.  God  indeed  is  beyond 
these,  and  the  Self  becomes  assimilated  to  God "  (M.M., 
pp.  394-395). 

7.    In  the  matter  of  the  teaching  about  the  Ugly  Soul, 

again,    Plotinus   and   Jnanesvara   incul- 
Tkc  Ugly  Soul.  ca*e  an  identical  teaching.    Plotinus  tells 

us  that  "an  Ugly  soul  is  intemperate  and 
unjust,  full  of  lusts,  full  of  confusion,  fearful  through  cowar- 
dice, envious  through  meanness,  thinking  nothing  but  what 
is  mortal  and  base,  crooked  in  all  its  parts,  living  a  life  of 
fleshly  passion,  and  thinking  ugliness  delightful"  (Bigg: 
Neoplatonism,  p.  277).  JfianeSvara's  description  of  the  de- 
moniac man  is  only  a  perfected  commentary  on  the  points 
urged  by  Plotinus  :  "  An  evil  man  is  he  who  talks  about 
his  own  knowledge,  and  sounds  as  with  a  cymbal  his  own  good 
deeds.  As  fire  may  spread  through  a  forest  and  burn  both 
animate  and  inanimate  objects,  similarly,  by  his  actions  he  is 
the  cause  of  grief  to  the  whole  world.  In  mind  he  is  full  of 
doubts.  He  is  like  a  dirty  well  in  a  forest  on  the  surface  of 
which  there  are  thorns,  and  inside  there  are  bones.  By  his 
instability  he  is  brother  to  an  ape.  His  mind  roams  like  an 
ox  that  is  let  loose.  He  is  all  the  while  immersed  in  sensual 
pleasures.  He  knows  no  humility  like  an  unbending  wooden 
stick.  He  enters  where  he  ought  not  to  enter.  He  touches 
what  he  in  body  or  mind  must  not  touch.  He  sees  what  he 
ought  not  to  see.  He  has  lost  all  sense  of  shame.  He  is  deaf 

to  the  censure  of  others Harsh  as  he  is,  his  mind  is  like 

the  hole  of  a  serpent ;  his  vision  is  like  a  discharge  of  arrows  ; 
Ids  speech  is  like  a  shower  of  red-hot  coal.  He  makes  a 


(12)  PREFACE 

mixture  of  virtue  and  sin,  and  cannot  distinguish  between 
their  consequences.  He  opposes  the  will  of  God,  and  lolls  in 
the  dung-hill  of  misery,  the  very  sewage-pit  of  the  world  of 
existence "  (M.M.,  pp.  82-92). 

8.     In  a  famous  passage,  again,  the  two  great  Saints  of  the 

East  and  the  West,  Plotinus  and  JiianeS- 

The  Sanctuary  and  ,     ,     , ,  ,  .         ,       , 

the  Stat  vara,  inculcate  the  same  teaching  about 

the  characterisation  of  the  ecstatic  con- 
sciousness. Jiianesvara  tells  us  in  a  celebrated  passage,  which 
we  have  not  incorporated  in  this  volume,  but  which  occurs 
in  a  famous  Aratt  which  goes  after  him,  that  "  when  he  had 
entered  the  Sanctuary,  his  bodily  consciousness  was  lost.  His 
mind  was  changed  to  supermind.  All  sense  of  bound-ness 
was  then  over.  Reason  came  to  a  stand-still.  Words  were 
metamorphosed  into  no-words ;  and  he  saw  his  own  Self.  His 
eye-lashes  ceased  to  twinkle.  Distinction  between  night  arid 
day  was  gone.  The  whole  universe  was  a-light,  and  was  filled 
with  the  resonance  of  God.  He  was  merged  in  an  ocean  of 
bliss,  and  his  beatification  was  ineffable."  Let  us  compare 
with  this  account  what  Plotinus  tells  us  in  regard  to  the 
Sanctuary.  By  the  "  Sanctuary  "  like  Jnanesvara,  Plotinus 
means  a  state  of  ecstatic  consciousness,  and  by  the  "  statues  " 
he  means  the  phenomena  experienced  in  the  sensuous  state. 
The  true  mystic  is  he,  says  Plotinus,  who  presses  onward  to 
the  inmost  Sanctuary,  leaving  behind  him  the  statues  in  the 
outer  temple  :  "  These  are  the  lesser  spectacles  ;  that  other 
was  scarce  to  be  called  a  spectacle,  but  another  mode  of 
awareness,  an  ecstasy,  a  simplifying  or  enlarging  of  the  Self, 
an  aspiration  towards  contact,  a  poise  and  subtilising  of 
thought  to  perfect  Union  ;  this  is  the  seeing  reserved  to  the 
Sanctuary  "  (Enneads,  VI.  9.  9-11) : 

ft   Si)  ylvcrcti 

Setfrs/wx  0ed/Aara.  rb  St  fews  l\v  otJ  6tfa/xa,  d\\d  iXXos  rpfaos  rou 
Idew,  J-va"racris  /cat  a^rXwcrts  /cat  C7r£5o(ris  avrov  icat  ttyecri?  Trpis  d07jj> 
teal  <rrd<ris  Kal  ircpwdrjvis  wpds  e0a/0jbw>7?}j/,  efaep  rts  r&  &  rip 
fcacrercu. 


PREFACE  (13) 

We  may  see  by  consideration  of  the  passages  from  Jnanefi- 
vara  and  Plotinus  how  the  inmost  state  of  consciousness, 
namely,  Ecstasy,  is  characterised  by  them  as  the  Sanctuary, 
and  the  outer  state  of  consciousness  as  the  outer  temple. 
Many  are  those,  who,  according  to  these  Mystics,  enter 
the  outer  temple,  but  few  are  those  who  can  enter  the 
Sanctuary. 

9.    In  the  matter  o{  super-sensuous  experience  which  is  com- 

mon to  all  mystics  irrespective  of  time  or 
Analogies  of  Mystical       di         we  need  not  dwdl  here 


Experience. 

We  need  only  point  out  one  or  two  very 

striking  parallels  between  the  experiences  of  the  mystics 
of  the  East  and  the  West  in  this  regard.  Firstly,  in  regard 
to  the  super-sensuous  perception  of  smell,  the  saint  Nivritti- 
natha tells  us  that  the  "  Experience  of  God  is  sweeter  than 
sandal.  God  is  indeed  to  us  more  fragrant  than  jasmine  or 
its  manifold  varieties.  The  wish-yielding  tree  yields  whatever 
we  desire,  but  God  is  more  fragrant  than  that  tree.  The  light 
of  God  to  me  is  fragrance  itself,  says  Nivrittinatha  ;  life  in 
such  a  one  is  enough  for  me."  We  may  compare  this  utterance 
about  the  fragrance  of  God  in  Nivrittinatha  with  a  similar  one 
in  St.  John  of  the  Cross  :  "  The  Awakening  is  a  movement 
of  the  Word  in  the  depth  of  the  soul  of  such  grandeur,  autho- 
rity, and  glory,  and  of  such  profound  sweetness,  that  all  the 
balsams,  all  the  aromatic  herbs  and  flowers  of  the  world,  seern 
to  be  mingled  and  shaken  together  for  the  production  of  that 
sweetness  "  (Living  Flame,  iv.  3).  Then,  again,  in  the  matter 
of  the  Darkness  of  God,  we  have  the  extreme  parallel  between 
the  teachings  of  Jnanesvara  and  Angela  of  Foligno.  To  quote 
Jnanesvara  :  "  One  can  never  too  much  sing  His  praises 
when  the  dark-complexioned  God  is  seen.  It  is  this  same 
dark  Being  who  lives  in  the  heavens.  He  is  the  same  as  the 
Atman.  T  have  seen  Him  with  these  eyes.  He  plays  a  dark 
game  on  a  dark  night  ;  He  manifests  Himself  as  a  dark- 
blue  god.  The  dark-blue  colour  fills  the  whole  universe.  The 
heavens  are  merged  in  that  blue  light,  This  blue  God  lives 


(14)  PREFACE 

in  our  very  hearts,  says  Jnanesvara  "  (M.M.,  pp.  170-171). 
Compare  this  utterance  with  that  of  Angela  of  Foligno,  when 
she  tells  us  in  her  book  of  Divine  Consolations  :  "  Afterwards 
I  did  see  Him  darkly,  and  this  darkness  was  the  greatest  bless- 
ing that  could  be  imagined,  and  no  thought  could  conceive 
aught  that  would  equal  this.  By  that  blessing  which  came 

with   the    darkness, I   was  made  so  sure  of  God 

that    I    can    never    again    doubt    but    that    I    do    of    a 

certainty  possess  Him Unto  this  most  high   power 

of  beholding  God  ineffably  through  such  great  darkness 
was  my  spirit  uplifted  but  three  times  only  and  no  more  ; 
and  although  I  beheld  Him  countless  times,  and  always 
darkly,  yet  never  in  such  an  high  manner  and  through  such 
great  darkness  "  (The  New  Mediaeval  Library,  pp.  ]  82-1 83). 
It  is  not  a  mere  metaphorical  darkness  that  these 
mystics  are  speaking  of,  but  a  veritable,  mystical,  real 
darkness, 

10.    Finally,  in  regard  to  the  value  of  the  Name,  the  mys- 

_.    „  .       ,   .  tics  of  India  are  no  less  insistent  upon 

The  Value  of  the          .,       ~  ^        ^  .  ^. 

II  its  efficacy  than  their  compeer  mystics 

of  the  West.  Indeed,  if  there  is  any 
bond  of  unity  more  than  any  other  between  Hinduism 
and  Christianity  in  their  teaching  about  the  realisation 
of  God,  it  is  their  identical  insistence  on  the  efficacy  of 
meditation  by  means  of  the  Name.  It  is  not  only 
in  Christianity,  however,  that  the  Name  assumes  such 
gigantic  power.  Even  in  the  Egyptian  and  Hebrew  reli- 
gions, we  find  the  same  insistence  upon  the  efficacy  of  the 
Name.  Dr.  Farnell  tells  us  that  "  the  very  first  Egyptian 
God  Ra  effected  his  own  creation  by  the  utterance  of  his  own 
portentous  name,  and  then  created  all  the  things  of  the  uni- 
verse "  (Evolution  of  Religion,  p.  188).  Similar  again  is  the 
attitude  of  the  Hebrews  towards  the  name  Yahweh ;  while 
Christianity  insists  that  God's  name  is  above  everything 
else  :  "  Hallowed  be  Thy  Name  ",  "  the  Name  that  is  above 
every  name",  It  is?  however,  not  merely  on  the  name  of  God 


PREFACE  (15) 

that  Christianity  insists,  but  even  on  the  name  of  Jesus. 
Even  the  utterance  of  the  name  of  Jesus  would  be  as  good 
as  the  utterance  of  the  name  of  God.  In  his  "  Virtues  of  the 
Holy  Name  of  Jesus  ",  "Rolle  tells  us  :  "0  Jesus,  verily  Thou 
Whom  we  call  Saviour  dost  save  man,  and  therefore 
Jesus  is  Thy  Name.  Ah !  Ah !  that  wonderful  Name ! 
Ah  !  That  delectable  Name  !  This  is  the  Name  that  is 
above  all  names,  without  which  no  man  hopes  for  salva- 
tion. Verily,  the  Name  of  Jesus  is  in  rny  mind  a 
joyous  song,  and  heavenly  music  in  mine  ear,  and  in 
my  month  a  honeyed  sweetness.  Wherefore,  no  wonder,  T 
love  that  Name  which  gives  comfort  to  me  in  all  my 
anguish."  And  the  "  Cloud  of  Unknowing "  says  that 
one  might  utter  any  name  of  God  one  pleases.  Indeed,  the 
shorter  it  is,  the  better  :  "  And  if  thee  list  have  this  intent 
(of  union  with  God)  lapped  and  f olden  in  one  word,  for  thou 
sbouldest  have  better  hold  thereupon,  take  thee  but  a  little 
word  of  one  syllable  :  for  so  it  is  better  than  two,  for  ever  the 
shorter  it  is  the  better  it  accordeth  with  the  work  of  the  Spirit. 
And  such  a  word  is  this  word  God,  or  this  word  Love.  Choose 
thee  whether  thou  wilt,  or  another :  as  thee  list,  which  that 
thou  likest  best  of  one  syllable.  And  fasten  this  word  to  thy 
heart,  so  that  it  never  go  thence  for  thing  that  befalleth.  This 
word  shall  be  thy  shield  and  thy  spear  whether  thou  ridest 
on  peace  or  war.  With  this  word  thou  shalt  beat  on  this 
cloud  and  this  darkness  above  thee.  With  this  word  thou 
shalt  smite  down  all  manner  of  thought  under  the  cloud  of  for- 
getting." We  need  not  dwell  in  detail  in  this  Preface 
upon  the  efficacy  of  the  Name  among  the  mystics  of 
Maharashtra.  We  may  make  only  a  few  short  excerpts 
from  Jnanesvara,  Ramadasa,  and  Tukarama  in  order  to 
see  how  these  mystics  have  an  identical  teaching  with 
their  compeer  mystics  of  the  West  in  the  matter  of 
the  value  of  the  Name.  Tukarama  tells  us:  "The 
sweetness  of  the  Name  is  indeed  indescribable.  The 
tongue  soon  gets  aver.se  to  other  kinds  of  flavour  j 


(16)  PREFACE 

but  the  flavour  of  the  Name  increases  every  moment. 
In  fact,  the  sweetness  of  the  Name  cannot  be  known 
to  God  Himself.  A  lotus  plant  cannot  know  the  fragrance 
of  its  flowers,  nor  can  the  oyster-shell  enjoy  its  pearls  " 
(M.M.,  p.  321).  Ramadasa  says:  "We  should  never 
forget  God's  Name,  whether  in  happiness  or  in  sorrow. 
Whenever  difficulties  overcome  us,  whenever  we  are  down 
with  the  worries  of  life,  we  should  meditate  on  the 
Name  of  God.  By  the  Name  of  God  are  all  our 
difficulties  dispelled,  and  all  our  calamities  swept  away. 
By  meditation  on  God's  Name,  Prahlada  was  saved  from 
dangerous  situations.  There  are  a  thousand  and  one  Names 
of  God.  It  matters  not  which  Name  we  utter.  If  we  only 
utter  it  regularly  and  continuously,  Death  shall*  have  no  power 
over  us.  If  a  man  does  nothing  but  only  utter  the  Name 
of  God,  God  is  satisfied  and  protects  His  Devotee  "  (M.M., 
pp.  399-400).  And,  again,  J&anesvara  tells  us  that  "  by  the 
celebration  of  God's  Name,  the  Saints  have  destroyed  the 
raison  d'etre  of  repentance.  The  way  to  the  abode  of  Death 
has  been  destroyed.  What  can  restraint  restrain  now  ?  What 
can  self-control  control  ?  By  the  celebration  of  God's  Name 
they  have  put  an  end  to  the  misery  of  the  world.  The  whole 
world  has  become  full  of  bliss "  (M.M.,  p.  114).  By 
a  comparison  of  the  teachings  of  the  mystics  of  the 
East  and  the  West  about  the  different  topics  we  have 
hitherto  discussed,  we  may  say  that  they  are  in  no  way 
the  outcome  of  any  imaginable  inter-influence,  but  the 
consequence  of  a  personal,  common,  intimate,  mystical 
experience.  As  Herakleitos  says,  those  that  are  wakeful 
have  one  common  world  :  those  that  are  sleeping,  each  a 
different  world. 

III. 

11.  So  far  we  have  made  a  study  in  comparisons.  Let  us 
now  discuss  in  a  general  way  some  of  the  points  of  the 
Psychology  and  Philosophy  of  Mysticism  which  emerge  from 
a  consideration  of  the  study  of  the  mystics  whose  account 


PREFACE  (17) 

is  embodied  in  this  volume.    It  is  not  possible  in  this  short 

Preface  to  go  into  the  details  of  all  the 


logy  and  Philosophy  under  this  head  ;  but  we  may  take  the 
of  Mysticism:  The  liberty  of  discussing  a  few  of  the  more 
Dark  Ni$ht  of  the  important  points.  The  first  point  that  is 

worthy  of  consideration  is  as  to  whether 
what  St.  John  of  the  Cross  calls  the  Dark  Night  of  the 
Soul  is  a  necessary  ingredient  in  the  perfection  of  spiritual 
experience.  It  is  true  that  persons  like  Bunyan  passed 
through  the  Dark  Night.  It  is  also  true  that  Plotinus 
never  experienced  the  Dark  Night  at  all.  In  a  similar  way, 
among  the  Mystics  of  Maharashtra  we  may  note  Tukarama 
and  Namadeva  as  having  fully  experienced  the  Dark  Night. 
Ramadasa  experienced  it  just  next  to  them  ;  while  JiianeS- 
vara  seems  to  be  almost  free  from  the  experience  of  the 
Dark  Night.  In  the  chief  work  of  Jnanesvara,  the  JiianeS- 
vari,  there  is  not  the  slightest  touch  of  this  Dark  Night.  It 
is  only  when  we  come  to  his  Abhangas  that  we  find  some  of 
his  experience  embodied  in  terms  of  the  Dark  Night.  On  the 
whole,  the  question  arises,  is  the  Dark  Night  a  sine  qua  non  of 
the  completion  of  mystical  experience  ?  Dean  Inge  supposes 
that  one  may  even  distrust  a  mystic  who  has  not  passed 
through  the  Dark  Night  (Philosophy  of  Tlotinus,  II.  150). 
According  to  Delacroix,  it  seems  as  if  the  Dark  Night  is  as 
necessary  to  the  mystical  life  as  Ecstasy.  The  Dark  Night, 
he  says,  condenses  the  whole  vision  of  things  into  a  negative 
intuition,  as  Ecstasy  into  a  positive.  The  Author  of  the 
"  Cloud  of  Unknowing  "  tells  us  in  a  manner  which  has  been 
seldom  surpassed  in  beauty  of  emotion  that  there  always 
hangs  a  darkness  between  us  and  God  :  "  This  darkness  and 
this  cloud  is  betwixt  thee  and  thy  God,  and  telleth  thee  that 
thou  mayest  neither  see  Him  clearly  by  light  of  understanding 
nor  feel  Him  in  the  sweetness  of  love.  And  therefore  shape 
thee  to  bide  in  this  darkness  as  long  as  thou  mayest,  evermore 
crying  after  Him  that  thou  lovest.  Then  will  He  sometimes 


(18)  PREFACE 

peradventure  send  out  a  beam  of  ghostly  light,  piercing  this 
Cloud  of  Unknowing  that  is  betwixt  thee  and  Him  ;  and  shew 
thee  some  of  His  privity,  the  which  man  may  not,  nor  cannot 
speak."    It  seems  according  to  this  author  that  the  Dark 
Night  is  a  necessary  feature  of  spiritual  experience  ;  and  one 
of  the  most  helpful  suggestions  that  he  gives  is  when  he  says 
that  an  advancing  mystic  must  abide  in  darkness  as  long  as 
he  may,  ever  crying  after  Him  that  he  loves.      Tn  the  "  As- 
cent of  Mount  Carmel  ",  St.  John  of  the  Cross  tells  us  that  this 
experience  is  called  Dark  Night  for  three  reasons  :   first,  on 
account  of  the  dark  nature  of  the  starting  point,  namely,  the 
evanescent  life  of  the  world  ;  secondly,  on  account  of  the  dark 
nature  of  the  road  by  which  one  must  travel,  namely,  that  of 
faith ;  finally,  on  account  of  the  dark  nature  of  the  goal  to  be 
reached,  which  is  infinite  in  its  nature.     The  Dark  Night  ac- 
cording to  St.  John  of  the  Cross  is  thus  trebly  significant. 
Tillyard  makes  a  clever  suggestion  that  as,  in  physical  experi- 
ment, excess  of  light  becomes  darkness,  similarly,  the  Dark 
Night  in  mystical  experience  is  caused  not  by  God  withdraw- 
ing himself,  but  by  the    seeker   being   unable   to   sustain  the 
brilliance  of  His  vision  (Spiritual  Exercises,  p.   183).     If  we 
thus  take  into  account    the  experiences  of  the  mystics  of  the 
world  on  the  subject  of  the  Dark  Night,  we  shall  see  that  most 
of  them,  if  not  all,  have  passed  through  this  intermediate 
agonising  stage.     Rarely  a  mystic  here  or  a  mystic  there  might 
not  have  suffered  the  full  effects  of  the  buffets  of  misfortune, 
physical,  moral,  and  mental.     On  the  whole,  however,  it  re- 
mains true  that  the  Dark  Night  is  more  or  less  a  necessary 
ingredient,   and  it  seems  that  mystical   healthy-mindedness 
is  never  reached,  or  can  never  be  fully  appreciated,  unless  it 
is  preceded  by  a  mystical    sick-mindedness.      Carlyle     was 
eminently  right  when  he  saicl  that  before  we  pass  from  the 
Ever-lasting  No  to  the  Ever-lasting  Yea,  we  must  necessarily 
pass  through  the  Centre  of  Indifference. 

12.    A  second  point  that  emerges  from  the  consideration  of 
the  teachings  of  the  Mystics  treated  of  in  this  volume  iu 


PREFACE  (19) 

comparison  with  the  Mystics  of  the  West  is  the  nature  and 

value  of  the  Super- sensuous  Experience 

The  place  of  Super-     which  is  cnjoyed  by  them  all.  We  need 

sensuous  Experience  in          ,T  \          •*    -i  ,    -i    ,i_ 

M    ..    ,  ,.<  not  discuss  here  in  detail   the  various 

Mystical  Life. 

items    of     Super- sensuous     Experience 

which  have  been  treated  of  in  this  volume.  They  are  written 
in  such  text  and  capital  letters  that  he  who  runs  by  may  read. 
We  shall  therefore  only  take  account  of  certain  analogues  of 
Super-sensuous  Experience  which  we  find  among  the  mystics  of 
the  West,  and  to  assess  the  Eastern  and  Western  experiences 
together.  Eckhart's  doctrine  of  the  "  Das  Fiinkelein  "  which 
he  regarded  as  the  "  apex  "  of  spirit,  by  which  the  spirit  of 
man  was  gradually  informed  with  God  and  became  God-like, 
is  famous  in  the  history  of  Mysticism.  Fox's  doctrine  of  the 
"  Inner  Light ",  about  which  Dr.  Hodgkin  has  remarked  that 
even  though  that  constitutes  the  fundamental  platform  of 
Fox's  teaching,  yet  all  the  other  preachings  of  Fox  were  merely 
logical  consequences  of  that  doctrine,  such  as  the  disuse  of 
sacraments,  the  abandonment  of  liturgy,  silent  worship,  and 
unpaid  ministry,  thus  proving  how  mystical  experience  may 
lie  at  the  bottom  of  moral,  social,  as  well  as  ritualistic  teach- 
ing. Richard  Rolle's  famous  expression  that,  in  his  cases 
"  Calor  was  changed  into  Canor  ",  the  fire  of  love  into  a  song 
of  joy,  has  served  to  mark  him  out  as  one  of  the  greatest  of 
mystics,  in  whom  the  apprehension  of  the  divine  took  the  form 
of  Music.  Tennyson's  "  Spiritual  City  "  with  all  her  spire, 
and  gateways  in  a  glory  like  one  pearl — no  larger  which  he 
regarded  as  the  goal  of  all  the  Saints,  is  also  a  very  charac- 
teristic type  of  mystical  experience.  Francis  Thompson's 
"  Trumpet-sounds  from  the  hid  Battlements  of  Eternity  " 
is  yet  again  mystical  experience  in  another  form.  St.  John 
of  the  Cross's  apostrophe  to  Touch,  which  penetrates  sub- 
tilely  the  very  substance  of  the  soul  and  absorbs  it  wholly  in 
divine  sweetness,  is  also  another  very  characteristic  type  of 
mystical  experience,  upon  which  mystics  have  not  dwelt  at 
equal  length.  "  Proclaim  it  to  the  world,  0  my  Soul/'  says 


(20)  PREFACE 

St,  John  of  the  Cross,  "  No,  proclaim  it.  not,  for  the  world 
knowetlvnot  the  gentle  air,  neither  will  it  listen  to  it  "  (Living 
Flame,  ii.  18-21).  '  In  this  way  does  St.  John  of  the  Cross  throw 
doubt  on  the  possibility  and  utility  of  the  expression  of  this 
kind  of  mystical  experience  before  those  who  do  not  know. 
We  need  not  multiply  instances  to  illustrate  the  different  kinds 
of  mystical  experience  among  the  Western  mystics.  We  shall 
only  mention  here  one  most  characteristic  type  of  experience 
in  St.  Paul  when  he  regarded  God's  grace  as,  a  voice  speak- 
ing articulately  in  his  soul :  "I  knew  a  man  iii  Christ  above 
fourteen  years  ago,  (whether  in  the  body,.  I  cannot  tell ;  or 
whether  out  of  the  body,  I  cannot  tell :  God  knoweth ;)  such 
an  one  caught  up  to  the  third  heaven.  And  I  knew  such  a 
man,  (whether  in  the  body,  or  out  of  the  body,  I  cannot  tell : 
God  knoweth  ;).  How  that  he  was  caught  up  into  paradise, 
and  heard  unspeakable  words,  which  it  is  not  lawful  to  utter., 
Of  such  an  one  will  I  glory :  yet  of  myself  T  will  not  glory, 
but  in  mine  infirmities  "  (2  Cor.  xii.  2-5).  St.  Paul  is  too 
humble  to  say  that  it  was  he  who  had  heard  those  unspeak- 
able words,  of  which  he  is  speaking.  But  the  fact  remains 
that  mystics  like  him  have  heard  the  voice  and  the  words 
along  with  St.  Patil.  The  question  arises-  how  shall  we  ex- 
plain all  these,  mystical  phenomena  ?  Have  they  any  physio- 
logical correlations  or  not  ?  Or  are  they  acts  of  mere  self-hypno- 
tisation  ?  Or  have  they  any  objective  validity  in  the  sense  that, 
they  are  universal  among  mystics  of  all  lands  ?  This  again  is 
a  problem  of  such  great  philosophical  importance  that  we  can- 
not afford  to  discuss  it  in  a  rough-shod  manner  at  this  place.. 
For  that  another  time  and  another  place  will  have  to  be  found. 
But  the  admonition  which  St.  John  of  the  Cross  offers  in 
*  'Mount  Carmel"  remains  true  that  we  must  not  allow  our  minds 
to  be  obsessed  by  these  sensations  and  locutions.  The  most 
interior  way  to  God  is-  not  these  representations  or  sensations 
or  locutions,  but  a  direct  love  of  God.  For,  says  St.  John 
of  the  Cross,  thje  fly  that  touches  honey  cannot  fly  :  "  We 
Bmst  always  reject  and  disregard  theae  representations  and 


(21) 

sensations Let  such  persons  learn  to  disregard  these 

locutions,  and  to  ground  their  will  in  humble  love  ;  let  them 
practise  good  works  and  suffer  patiently,  imitating  the  Son 
of  God,  and  mortifying  themselves  in  all  things :  This,  and 
not  the  abundance  of  interior  discourses,  is  the  road  unto 

spiritual  good We  must  fly  from  all  mystical  phenomena, 

without  examining  whether  they  be  good  or  evil.  Visions 
are  at  best  childish  toys.  The  fly  that  touches  honey  cannot 
fly."  Mystical  phenomena  are  a  necessary  accompaniment 
of  mystical  life.  But  what  constitutes  the  essence  of  mystic 
realisation  is  not  these  mystical  phenomena  themselves,  but 
an  unfaltering,  unbending,  unending  love  of  God. 

13.    There  is  one  important  respect  in  which  the  teaching 
of  some  of  the  Saints  of  Maharashtra  in 

Religious  Conscious-     connection  with  the  teachings  of  a  few 

ness  and  Sexual  Consci-        ,    ,  T  .        ,    ^  T     . .         -   , ,       ,TT    , 

or  the  prominent  Mystics  of  the  West 

must  be  considered  with  some  care.  It 
is  about  the  relation  of  religious  consciousness  to  sexual 
consciousness.  On  the  whole,  the  Saints  of  Maharashtra 
seem  to  be  free  from  sexual  imagery  in  religion,  barring 
of  course,  a  few  passages  in  Jnanesvara  or  Changadeva 
or  Tukarama  where  we  find  the  relation  of  Soul  to  God 
treated  as  on  a  par  with  the  relation  of  the  Bride  to 
the  Bridegroom.  It  is  also  true  that  KanhopatrS,  like 
her  Hindi  compeer  Mirabai,  tried  to  wed  God,  in  that 
matter  comparing  with  Catherine  of  Siena,  who  wore  a  pearl- 
ring  on  her  finger  as  a  symbol  of  her  marriage  with  God.  The 
European  mystics  are,  however,  in  general,  far  more  insistent 
upon  sexual  imagery  in  religion  than  the  mystics  of  Maha- 
rashtra. In  JMnesvara,  there  is  only  one  small  reference 
in  the  Jnanesvari  (M.M.,  p.  130),  where  Jnane&vara  speaks 
about  the  relation  between  God  and  His  Devotee  as  being  the 
relation  between  husband  and  wife.  In  one  or  two  of  his 
Abhangas,  however,  Jnanesvara  brings  out  this  sexual  element 
in  fuller  detail.  In  one  place,  he  tells  us  that  he  has  been 
thrown  away  from  God  in  a  distant  country.  The  night  appears 


(22) 

as  day,  and  JnaneSvara  pines  that  God  should  not  yet  visit 
him.  "  The  cloud  is  singing  and  the  wind  is  ringing.  The 
Moon  and  the  Champaka  tree  have  lost  their  soothing  effects. 
The  sandal  paste  serves  only  to  torment  my  body.  The  bed 
of  flowers  is  regarded  as  very  cool,  but  it  burns  me  like  cin- 
ders of  fire.  The  Kokila  is  proverbially  supposed  to  sing 
sweet  tunes ;  but  in  my  case,  says  Jnanadeva,  they  are  in- 
creasing my  love-pangs.  As  I  look  in  a  mirror,  I  am  unable 
to  see  my  face.  To  such  a  plight  lias  God  reduced  me  "  (M.M., 
p.  109).  Arid  again,  Changadeva  tells  us  that  the  body  is  the 
bride,  while  the  Atman  is  the  bride-groom  ;  and  he  describes 
himself  as  having  been  free  from  care,  his  body  having  been 
delivered  over  into  the  hands  of  the  Self.  "After  the  marriage 
takes  place,  the  Bride-groom  will  go  to  his  house,  arid  the  Bride 
will  be  sent  with  him.  I  shall  remain  content,  now  that  I  have 
delivered  over  the  Bride  into  the  hands  of  the  Bride -groom'5 
(M.M.,  p.  77).  In  Tukarama  and  other  saints,  the  devotee 
is  likewise  occasionally  depicted  as  a  wistful,  sorrowful, 
longing  bride,  who  pines  on  account  of  her  separation 
from  her  lord.  This  relation  of  the  bride  and  the  bride-groom 
is,  however,  more  insistently  and  more  incessantly  brought 
out  in  the  history  of  European  Mysticism.  We  have  authori- 
ty in  some  parables  and  certain  expressions  of  Jesus  Christ 
in  regard  to  such  a  relationship  ;  Paul  in  the  Rom.  vii.  1-4, 
and  more  definitely  in  the  Eph.  v.  23-33,  speaks  of  the  "  great 
mystery"  of  Christ  and  the  Church  as  being  husband  and  wife, 
and  tells  us  that  as  the  husband  is  the  head  of  the  wife, 
even  so  is  Christ  the  head  of  the  Church,  the  husband  giving 
love  to  his  wife  and  the  wife  giving  reverence  in  return ; 
one  or  two  passages  of  the  Apocalypse  speak  also  in  a  like 
strain  about  the  said  relationship  ;  Ruysbroeck  regards  reli- 
gious love  under  the  figure  of  spiritual  espousal  with  the  Divine 
Bride-groom ;  while  the  most  insistent  and  the  most  glaring 
utterances  in  regard  to  such  a  sexual  relationship  occur  in  St. 
John  of  the  Cross.  St.  John  speaks  of  "  the  Touch  of  the 
Beloved  as  setting  the  heart  on  fire  with  love,  as  if  a  spark 


PREPACK  (23) 

had  fallen  upon  it.  Then  the  will,  in  an  instant,  like  one 
roused  from  sleep  burns  with  the  fire  of  love,  longs  for  God, 
praises  Him  and  gives  Him  thanks  "  (Cant.  xxv.  5).  The 
delicious  wound  which  the  Bride-groom  confers  is  all  the  more 
delicious,  as  it  penetrates  the  inmost  substance  of  the  soul. 
This  burning  and  this  wound  are,  in  St.  John's  opinion,  the 
highest  condition  attainable  in  this  life  (Living  Flame,  ii.  9). 
"  In  that  burn  the  flame  rushes  forth  and  surges  vehemently, 
as  in  a  glowing  furnace  or  forge.  The  soul  feels  that  the 
wound  it  has  thus  received  is  sovereignly  delicious.  Tt  feels 
its  love  to  grow,  strengthen,  and  refine  itself  to  such  a  degree 
as  to  seem  to  itself  as  if  seas  of  fire  were  in  it,  filling  it  with 

love The  soul  beholds  itself  as  one  immense  sea  of  fire  " 

(Living  Flame,  10,  11).    St.  John  of  the  Cross  likewise  talks 
of  the  deliberate  assaults  of  God  upon  the  soul.    "  And  to 
make  the  soul  perfect  and  to  raise  it  above  the  flesh  more  a,nd 
more,  he  assails  it  divinely  and  gloriously,  and  these  assaults 
are  really  encounters  wherein  God  penetrates  the  soul,  deifies 
the  very  substance  of  it,  and  renders  it  godlike,  divine  "  (Liv- 
ing Flame,  i.  34).    While  the  gifts  of  love  which  the  bride- 
groom confers  upon  the  soul  in  the  spiritual  marriage  are  ines- 
timable :     "  The  endearing  expressions  of  Divine  love  which 
pass  so  frequently  between  them  are  beyond  all  utterance. 
The  soul  is  occupied  in  praising  Him  and  in  giving  Him  thanks, 
and  He  in  exalting,  praising,  and  thanking  the  soul"  (Canfc. 
xxxiv).       We  do  not  suppose  that  the  sexual  relationship 
between  the  Soul  and  God  has  been  more  abundantly  or  more 
passionately  brought  out  anywhere  else  in  the  literature  of 
the  world.    The  question  arises  how  it  is  that  these  mystics 
come  to  regard  the  relationship  between  the  Self  and  God 
as  on  a  par  with  the  relationsldp  between  the  Bride  and  the 
Bride-groom.    Is  it  a  morbid  pathological  condition  where 
the  mystics  portray  their  otherwise  inexpressible  love  of  the 
sex  ?  Is  it  due  to  what  Freud  and  Jung  call  the  libido,  which  is  at 
the  root  of  every  conative  and  creative  activity  ?    Is  Schroe- 
der  right  in  supposing  that  the  differential  essence  of  religion 


(24)  PREFACE 

is  reducible  only  to  a  sex  ecstasy  ?  We  think  that  none 
of  these  explanations  would  meet  the  mystic's  sexual  por- 
trayal of  his  religious  realisation.  We  have  to  understand 
it  merely  in  a  sense  of  an  analogy.  The  only  earthly  analogy 
that  could  be  given  according  to  these  mystics  for  the  rela- 
tionship between  the  soul  and  God  is  the  relationship  between 
wife  and  husband:  "Tadyatha  priyaya  striya  samparishvakto 
na  bahyam  kimchana  veda  nantaram,  evamevayam  purushah 
prajnenatmana  samparishvakto  na  bahyam  kimchana  veda 
nantaram"  (Brihadaranyaka,  IV.  3.  21).  This  is  the  only 
possible  explanation,  if  any  could  be  found.  Otherwise, 
there  does  not  seem  to  be  any  justification  for  the  mystic's 
portrayal  of  the  sexual  element  in  mystical  life.  The  clever 
psychologist  James  was  absolutely  right  when  he  said  in  his 
"  Varieties  of  Religious  Experience  "  that  religious  conscious- 
ness and  sexual  consciousness  are  as  poles  apart :  "  Every- 
thing about  the  two  things  differs  :  objects,  moods,  faculties, 
and  acts;  and  any  general  assimilation  is  simply  impossible. 
In  this  sense,  we  may  say  that  the  religious  life  depends  just 
as  much  upon  the  spleen,  the  pancreas,  and  the  kidneys,  as 
on  the  sexual  apparatus."  It  is  impossible  to  add  a  hue  to 
the  description  given  by  James  of  the  relationship  between 
religious  consciousness  and  sexual  consciousness. 

14.  We  cannot  close  this  Preface,  however,  without  touch- 
ing upon  a  point  of  vital  importance, 

The  Criterion  of  the     namely,   that   of  the    criterion    of    the 

Reality  of  Mystical  reality  of  mystical  experience.  Even 
Experience:  ,,  ',  .  ,  „  ,, 

*      ...      .  .    though   we   cannot   enter   into   all   the 

(*)     The   element   of  °        .       .  . 

Universality  philosophic    implications    of    this    crite- 

rion, we  can  at  least  see  in  certain  res- 
pects how  this  criterion  would  work.  In  the  first  place,  as  the 
cumulative  experience  of  the  mystics  of  the  East  and  the  West 
would  prove,  there  is  a  certain  amount  of  universality  in  their 
mystical  experience.  They  have  the  same  teaching  about  the 
Name  of  Rod,  the  fire  of  Devotion,  the  nature  of  Self-realisa- 
tion and  so  forth,  and  it  is  due  only  to  an  over-weening 


(25) 

superciliousness  that  certain  people  would  regard  the  mystics 
of  one  country  or  religion  as  different  from,  or  superior  to, 
the  mystics  of  other  lands  or  faiths.  Tf  all  men  are  equal 
before  God,  and  if  men  have  got  the  same  "deiform  faculty" 
which  enables  them  to  "  see  God  face  to  face  ",  then  there 
is  no  meaning  in  saying  that  there  is  a  difference  between 
the  quality  of  the  God-realisation  of  some,  as  apart  from 
the  quality  of  the  God-realisation  of  others.  It  is  true  that 
there  may  be  physical,  mental,  and  temperamental  differences, 
but  there  is  no  difference  in  the  quality  of  their  mystical  or 
intuitive  realisation.  It  is  this  element  of  universality,  which, 
as  Kant  contends,  would  confer  upon  mystical  experience 
objectivity,  necessity,  or  validity.  Sir  Henry  Jones  contends 
in  "  A  Faith  that  Enquires  "  that  if  religion  claims  final 
worth  and  ultimate  truth,  then  its  criterion  also  must  be 
equally  powerful  (p.  90).  We  suppose  that  the  objectivity 
and  necessity  conferred  by  mystical  experience  is  of  a  higher 
order  than  that  of  any  other  kind  of  human  experience  just 
because  it  is  "  deiform  ".  It  is  this  element  of  divinity  in 
it  that  makes  it  so  supremely  compelling  and  valid. 

There  is  another  way  of  approach  to  the  problem  of  the 

criterion    of    mystical    experience.    We 
(")   The  Intellectual       ,  .    ,    ,       \  .     ,,  .  ,. 

.  nave  pointed  out  in  the  opening  section 

of  this  Preface  that  mystical  life  involves 
a  full  exercise  of  the  intellect,  feeling,  and  will,  and  that,  in 
addition,  it  brings  into  operation  that  faculty  called  Intuition 
by  which  one  gets  directly  to  the  apprehension  of  Reality. 
We  may  say  that  that  kind  of  mystical  experience  must  be 
invalid  which  does  not  tend  to  an  intellectual  clarification  of 
thought.  A  mon  whose  brain  is  confused,  a  man  who  is  labour- 
ing under  delusions,  a  man  who  is  likely  to  suffer  from 
hallucinations,  a  man  who  is  neurally  pathological,  can  never 
hope  to  attain  to  real  mystical  experience.  The  imagination 
of  the  mystic  must  be  powerful.  He  must  have  a  penetrat- 
ing, accurate,  and  unfaltering  intellect.  It  is  not  without 
reason  that  great  mystics  like  SankaracMrya,  or  Yajnavalkya, 


(26) 

or   Spinoza,    or   Plotinus,    or   Augustine,    or    St.    Paul,    or 
Jfianesvara  produced  the  great  intellectual  works  that  have 
lived  after  them.    We  must  say  about  these  works  that  they 
enjoy  a  certain  amount  of  immortality,  and  they  can  never 
perish  so  long  as  the  world  prizes  their  inner  mystic  fibre. 
Accurate    intellectual    thought,   among  other  things,    which 
will    compel    philosophical    admiration    is    surely   a  mark  of 
real  mystical  experience.      It  is  true,  as  pointed  out  above, 
that  there  are   temperamental   differences   between   mystics, 
as  there  are  temperamental  differences  between  ordinary  men. 
Not  all  mystics  need  be  philosophers  ;  not  all  mystics  need  lead 
a  life  of  emotion  ;  not  all  mystics  need  be  activists  ;  but  where- 
ever  true  Mysticism  is,  one  of  these  faculties  must  predomi- 
nate ;  and  unless  we  see  in  a  mystic  a  full-fledged  exercise  of 
at  least  one  of  these  faculties,  we  may  not  say  that  he  is  en- 
titled to  the  name  of  a  Mystic  at  all.     Hence  intellectual  power 
and  absolute  clarity  of  thought  seem  to  be  the  first  criterion 
of  mystical  experience. 

It  is  occasionally  contended  by  certain  writers,  as  has 

been    pointed    out    above,    that   Mysti- 

(iii)  The  Emotional          •          i  ,          ,-.  .         '       -,          .*, 

v    '  A  cism    has    got    nothing    to   do    with  a 

life  of  emotions.  If  by  a  life  of  emo- 
tions these  people  mean  a  sombre  and  melancholy,  or  on 
the  other  hand,  a  buoyant  and  boisterous  sentimentalism, 
we  entirely  agree  with  what  these  people  say.  But  if  they 
deny  to  a  mystic  the  possession  or  use  of  emotions  in  their 
refined,  pure,  and  "deiform"  state,  we  entirely  disagree  with 
these  writers.  Tn  fact,  if  we  take  the  trouble  of  reading 
the  account  of  emotions  given  by  Tukarama,  and  Ekanatha 
in  the  pages  that  follow,  we  may  be  sure  that  the  life  of  emo- 
tions is  a  sine  qua  non  of  mystical  experience.  In  fact,  no 
mystical  experience  is  possible  unless  we  have  a  plenitude  of 
finer  emotions,  all  turned  to  the  experience  of  God.  A  mys- 
tical life  so  far  from  being  unemotional,  is,  we  must  say, 
supremely  emotional ;  only  the  emotions  ought  to  be  exercised 
and  kept  under  control  by  intellect.  Otherwise,  as  we  have 


iPREt'ACE  (27) 

pointed  out  above,  a  mystic  would  tend  either  to  be  an  extreme 
L' Allegro,   or  ou  the  other  hand,  an  extreme  Tl  Penseroso. 
The  very  fine  contribution  which  Ekanatha  has  made  to  the 
psychology  of  emotions  is  worthy  of  consideration  at  the  hands 
of  every  student  of  Mysticism.     When  Spinoza  said  that  emo- 
tions must  be  transcended  in  an  intellectual  love  of  God,  he 
said  most  accurately  what  is  needed  in  a  true  life,  of  Mysticism. 
Another  criterion  of  the  reality  of  mystical  experience 
is   its   capacity   for   the   definite    moral 
"1         development  of  the  individual  and   the 
society.     It  has  been  urged  by  critics 
of  Mysticism  that  it  tends  on   the    one  hand   to   a  life   of 
a-moralism,   and  on  the  other,  to  a  life  of  passivism.     Dean 
Inge  has  said  that  those   schools    of    Philosophy   which  are 
most  in  sympathy  with  Mysticism  have  been,   on  the  whole, 
ethically  weak ;  and  he  instances  as  a  case  in  point  wrhat  he 
calls   Oriental  Pantheism,— as  if    it    stands    in    a    category 
apart, — which  regards  all  things  as  equally  divine,  and  obli- 
terates the  distinction  between  right  and  wroug  (Studies  of 
English  Mystics,  p.  31).     It  is  to  be  remembered  that  he  also 
points  out  that  there  are  two  dangers  to  which  such  a  mysti- 
cism   is    liable— Antinomiamsm    and    Quietism.     Antinomia- 
nism  teaches  that  he  who  is  led  by  the  spirit  can  do  no  wrong, 
and   that   the   sins   of   the    body   cannot    stain    the    soul ; 
while  Quietism  teaclies  a  life  of  contentment  with  anything 
whatsoever  by  sitting  with  folded  arms  (Ibid.,  pp.  30-31 ).   Now, 
it  is  to  be  remembered  that  this  criticism  of  Mysticism  comes 
from  Dean  Inge  who  is  more  of  a  mystic  than  anything  else ; 
and  a  Mystic  saying  that  Mysticism  starves  the  moral  sense  is 
only  attempting  to  throw  stones  at  a  glass-house  in  which  he  is 
himself  living.     On  the  other  hand,  we  find  that  a  true  life  of 
Mysticism  teaches  a  full-fledged  morality  in  the  individual,  and 
a  life  of  absolute  good  to  the  society.   If  we  just  see  the  very 
clever  and  accurate  analysis  of  the  different  virtues  which 
JnaneSvara  makes  in  his  JnaueSvari  (M.M.,  pp.  71-107),  we 
can  scarcely  find  in  the  world's  ethical  literature  anything 


(28)  ffeEPACE 

which  would  come  up  to  it  in  point  of  excellence  of  analysis, 
boldness  of  thought,  or  accuracy  of  portrayal.  A  Mystic 
like  Jnanesvara  who  insists  on  these  virtues  can  scarcely  be 
regarded  as  teaching  the  "  effacement  of  all  distinctions 
between  right  and  wrong  ".  If  we  go  to  Plotinus,  we  find 
the  same  perfection  of  moral  virtues  in  mystical  life  insisted 
on.  "  The  vision,"  he  tells  us,  "  is  not  to  be  regarded  as  un- 
fruitful. In  this  state  the  perfect  soul  begets— like  God 
Himself — beautiful  thoughts  and  beautiful  virtues  "  (Enneads, 
6.  9.  9).  St.  Teresa  also  speaks  of  the  peace,  calm,  and  good 
fruits  in  the  soul  by  contemplation  on  God,  and  particularly 
of  three  graces  :  "  The  first  is  a  perception  of  the  greatness 
of  God,  which  becomes  clearer  to  us  as  we  witness  more  of 
it.  Secondly,  we  gain  self-knowledge  and  humility  as  we  see 
how  creatures  so  base  as  ourselves  in  comparison  with  the 
Creator  of  such  wonders,  have  dared  to  offend  Him  in  the 
past,  or  venture  to  gaze  on  Him  now.  The  third  grace  is  a 
contempt  of  all  earthly  things  unless  they  are  consecrated  to 
the  service  of  so  great  a  God  "  (The  Interior  Castle,  6.  5.  12). 
St.  John  of  the  Cross  teaches  that  "in  a  truly  mystical  life, 
a  knowledge  of  God  and  His  attributes  overflows  into  the 
understanding  from  the  contact  with  Him  and  the  soul  is 
admitted  to  a  knowledge  of  the  wisdom,  graces,  gifts  and 
powers  of  God,  whereby  it  is  made  so  beautiful  and  rich  " 
(Cant.  14.  16.  24.  2).  Ramadasa  also  tells  us  the  same  story 
when  he  speaks  of  the  moral  results  produced  in  a  mystic 
by  contemplation  on  God  (M.  M.,  pp.  394-395).  Then,  again, 
so  far  as  the  utility  of  the  mystic  to  the  Society  is  con- 
cerned, we  may  almost  regard  it  as  a  truism  of  Mysticism  that 
a  Mystic  who  is  not  of  supreme  service  to  the  Society  is 
not  a  Mystic  at  all.  It  is  true,  that  here  again  there  are  tem- 
peramental differences  among  mystics.  One  mystic  may  choose 
more  or  less  to  be  of  a  quietistic,  and  another  more  or  less 
of  an  activistic  type.  But  the  fact  remains  that  in  either 
case  he  is  of  supreme  value  to  mankind  by  calling  their  atten- 
tion from  moment  to  moment  to  the  perception  and  greatness 


PREFACE  (29) 

of  God.    Thus  Dean  Inge's  denial  of  the  title  of  a  Mystic  to 
Thomas  a  Kempis,  because  the  latter  teaches  Quietism,  can 
hardly  be  justified.    There  have  been  mystics  who,  like  Aris- 
totle's God,  have  moved  the  world  by  their  divine  contempla- 
tion.    They  might  be  called  what  a  psychologist  calls  them 
men  of  a  world-shaking  type.    St.  Ignatius  is  a  case  in  point, 
and  James  speaks  of  him  assuredly  as  "  one  of    the  most 
powerfully  practical  human  engines  that  ever  lived.    Where, 
in  literature,"  he  asks,  "is  there  a  more  evidently  veracious 
account,  than  in  St.  Teresa,  of  the  formation  of  a  new  cen- 
tre of  spiritual  energy  ?"   (Varieties  of  Religious  Experience, 
pp.  413,  414).   Plotinus  also  tells  us  that  "  Those  who  are  in- 
spired, those  who  are  possessed,  know  this  much,  that  within 
them  they  have  something  greater  than  themselves,  even  if 
they  do  not  know  what.  From  what  they  feel,  from  what  they 
speak,  they  have  some  conception  of  that  which  moves  them 
as  of  something  higher  than  themselves  "  (Enneads,  5.  3.  14). 
Rufus  Jones  narrates  how  mystics  have  their  consciousness 
invaded  by  the  inrush  of  a  larger    life :     "  Sometimes  they 
have  seemed  to  push  a  door  into  a  larger  range  of  being  with 
vastly  heightened  energy.     Their  experience  has  been  always 
one   of  joy  and  rapture.     In  fact,  it  is  probably  the  highest 
joy  a  mortal  ever  feels.  Energy  to  live  by  actually  does  come 
to  them  from  somewhere.    The  Universe  backs  the  experi- 
ence "  (Studies  in  Mystical  Religion,  p.  xxx).    Of  the  mystics 
treated  of   in  this  volume,  as  we  may  have  ample  opportu- 
nities to  see  later  on,  Ramadasaisthetype  of  an  activistic  saint, 
illustrating  the  great  power  for  the  good  of  the  world  which 
comes  in  a  mystic  by  a  continuous  contemplation  on  God. 
Filially,  the  surest  criterion  of  Mysticism  is  the  validity 

of  the    experience    as    enjoyed   by    the 
(f>)    The   Intuitional  ,.    ,  .  r   K      ^  .          ' J  ;    ,,     J  . 

*       .  mystic  himself.     Before  that,  there  is  no 

appeal ;  for  it,  there  is  no  criterion.  If 
he  appears  to  be  true  to  himself,  if  his  whole  life  is  an 
embodiment  of  absolute  right  and  truth,  if  he  does  not 
deviate  an  inch  from  the  path  of  goodness  and  virtue, 


(30)  PREFACE 

if  his  whole  life  is  dedicated  to  the  contemplation  of  God  and 
the  service  of  Humanity,  if  he  regards  his  own  mystical  ad- 
vancement as  a  step  towards  the  realisation  of  either  of  these 
ends,  then  we  do  not  think  that  a  mystic's  search  after  God 
and  its  validity  need  be  much  called  into  question.  It  is 
this  personal  aspect  of  a  mystic's  spiritual  realisation  which 
stamps  it  with  a  peculiar  halo  and  worth.  The  universality, 
the  intellectualism,  the  emotionalism,  arid  the  moral  fervour 
which  we  have  hitherto  talked  of  are  but  subservient  to  this 
greatest  criterion,  namely,  a  first-hand,  intimate,  intuitive 
apprehension  of  God.  We  need  not  collect  many  utterances 
of  the  mystics  to  justify  this  supreme  duty  of  a  mystic  to 
himself.  Here  in  the  sensuous  state,  he  sees  but  dimly  ; 
yonder,  in  ecstatic  contemplation,  the  vision  is  clear.  The 
criterion  which  Plotinus  affords  to  us  in  this  connection  is  of 
supreme  importance  : 


.  .  xulrot  &fW$pQ*  oparai  free  8t  tcc.9apw$  oparai. 

T$  &p£im  jpcurcy     fftti  SWCL/LUP  *fr  ri  .UaXXov  fty  teal  Ma 


"And  yet,"  says  Plotinus.  "  we  here  see  but  dimly,  yonder 
the  vision  is  clear.  For  it  gives  to  the  seer  the  faculty  of 
seeing,  and  the  power  for  the  higher  life,  the  power  by 
living  more  intensely  to  see  better,  and  to  become  what  he 
sees  "  (Enrieads,  6.  6.  18).  A  mystic's  final  judge  is  thus  ulti- 
mately his  own  Self  ! 


TV. 

15.    How  the  present  scheme  of  the  History  of   Indian 
Philosophy  by  the  Joint  Authors  origin- 

ated'   and    h°W    'li   Came   to    be  issued 
"  Under  the  Patronage  of  University  of 

Bombay ",  hag  been  fully  set  forth  in  our  Preface  to  the 


PREFACE  (31) 

Second  Volume  of  this  History  (the  first  to  see  the  light  of 
the  day),  which  was  issued  in  December,  1927.  With  the 
approval  of  the  Syndicate  of  the  University  of  Bombay, 
to  whom  the  typed  press  copy  of  this  volume  was  sub- 
mitted nearly  eight  years  ago,  the  seventh  volume  in  the 
original  scheme  entitled  Indian  Mysticism  was  divided  into 
two  Parts :  the  one  dealing  with  Mysticism  in  Maharashtra, 
and  the  other  with  Mysticism  outside  Maharashtra,  as  it 
was  found  impossible  to  compress  the  really  vast  material 
available  in  one  volume  of  about  500  pages.  The  press 
copy  as  originally  submitted  to  the  University  has  been 
touched  here  and  there,  but  in  substance  it  remains  un- 
changed. The  Preface  of  course  has  been  added  since,  as 
also  the  Bibliographical  Note,  and  the  Index.  As  in  the  case 
of  the  Creative  Period  (History  of  Indian  Philosophy, 
Vol.  II),  so  in  the  case  of  the  present  volume,  although  the 
authors  hold  themselves  jointly  responsible  for  the  whole 
volume,  it  is  due  to  both  of  them  to  state  that  practically 
in  this  volume  all  the  chapters  have  been  contributed  by  Prof. 
Ranade,  as  the  next  volume  on  the  Mahabharata  or  the 
Vedanta  (Vol.  Ill  or  Vol.  VI  of  the  present  History),  which- 
ever is  prepared  first,  will  be  the  work  entirely  of  Dr.  Bel- 
valkar.  After  the  publication  of  that  volume,  our  engagement 
with  the  University  of  Bombay  for  three  volumes  in  the  present 
History  will  have  been  fulfilled,  and  then  it  would  rest 
entirely  with  the  University  to  see  if  they  could  continue  their 
patronage  to  the  succeeding  volumes  of  this  History,  but  on 
conditions  conceived  in  quite  a  different  fashion  than  at 
present.  As  events  have,  proved,  in  fulfilling  their  engagement 
with  the  University  of  Bombay,  the  Authors  have  had  to 
submit  not  only  to  great  physical  and  mental  exertions,  but 
to  extraordinary  pecuniary  difficulties,  but  thank  God,  by  His 
grace  they  have  been  able  to  publish  two  volumes  hitherto, 
and  it  is  hoped  that  the  third  volume  also  would  be  brought 
out  at  a  no  very  distant  date. 


(32)  PREFACE 

16.    We  have  jiow  to  express  our  heartfelt  obligations  to 

all  those  who  have  helped    us   in    the 

Thanks.  present  concern.    We  have  first  to  thank 

very  heartily  Prof .  K.  V.  Gajendragadkar, 

M.A.,  of  the  Arts  College,  Nasik,  who,  as  a  Research  Assistant 
some  years  ago  under  Prof.  Ranade,  gave  continuous  and 
invaluable  assistance  in  the  present  work.  The  contribution 
on  the  Amritanubhava  of  Jnanesvara  which  appears  in  the 
present  volume  (Chapter  IV)  is  due  mainly  to  him.  Prof. 
Gajendragadkar  also  helped  very  much  in  preparing  the  Index 
for  the  press,  in  collaboration  with  his  colleagiie  Prof.  Jog 
of  the  Arts  College,  Nasik,  and  we  are  much  obliged  to 
these  gentlemen  for  the  help  they  have  so  readily  given.  We 
are  also  much  indebted  to  Prof.  S.  V.  Dandekar  of  the  Sir 
Parashurambhau  College,  Poona,  for  help  in  a  contribution  on 
the  Bhagawata  of  Ekanatha  which  appears  in  the  present  volume 
(Chapter  XII).  Prof.  Ranade  had  certainly  a  claim  on  him, 
as  he  was  once  his  student  at  the  Fergusson  College,  but  it 
is  as  a  friend  that  in  the  present  case  he  has  worked  on  a 
Chapter  for  which  the  authors  are  much  obliged  to  him. 
Mr.  S.  K.  Dharmadhikari  gave  great  help  as  a  Shorthand  Typist 
throughout  the  progress  of  the  volume,  but  the  completion 
of  the  work  was  reserved  for  another  stenographer  who 
succeeded  him,  namely,  Mr.  H.  K.  Dharmadhikari  of  the  Com- 
merce Department  of  the  Allahabad  University.  We  thank 
both  these  gentlemen  for  their  labours.  Mr.  Jagannath 
Raghunath  Lele  of  Nimbal  was  of  continuous  and  immense 
assistance  in  reading  out  the  Sources,  on  which  is  based  the 
present  volume  of  Maharashtra  Mysticism.  These  Sources 
were  independently  published  by  Rao  Saheb  V.  S.  Damle, 
Retired  Mamlatdar,  Thalakvadi,  Belgaum,  in  four  volumes, 
entitled  Jnanesvara  Vachanamrita,  Santa  Vachanamrita, 
Tukarama  Vachanamrita,  and  Ramadasa  Vachanamrita  for 
the  Academy  of  Philosophy  and  Religion,  Poona,  a  few 
years  ago.  The  "  Index  of  Sources  "  in  the  present  volume 
ou  Maharashtra  Mysticism  refers  to  these  Source-Books 


PREFACE  £38) 

which  have  been  published  by  Rao  Saheb  V.  S;  Damle. 
Jt  will  be  found  by  reference  to  the  present  work  that  it  is 
almost  impossible  to  understand  its  full  tenor  without  refer- 
ence to  these  Source-Books  at  every  stage.  Hence  the  great 
value  of  these  Source -Books  tot  all  those  who  wish  to  under- 
stand the  mystical  argument  of  this  book,  enabling  them  at 
the  same  time  to  check  the  presentation  by  ready  reference 
to  the  original  Sources.  As  regards  publication  arrange- 
ments for  this  work,  we  have  first  to  thank  very  heartily  our 
friend  Mr,  B.  R.  Patwardhan,  M.A.,  LL.B.,  Pleader,  Dharwar, 
who  offered  a  few  years  ago  to  advance  sufficient  money  to 
the  Press  to  enable  them  to  take  up  the  work  in  hand  at  once. 
Even  here,  the  completion  of  the  scheme  was  reserved  for 
another  friend  of  ours,  Mr.  S.  A.  Apte,  B.A.,  LL.B.,  Govern- 
ment Pleader,  Jamkhandi,  without  whose  spiritual  solicitude 
to  volunteer  enough  money  to  meet  the  burden  of  the  Volume 
in  every  way,  the  present  work  would  scarcely  have  seen  the 
light  of  the  day  in  its  present  form.  Mr.  A. V.  Patwardhan,  B. A., 
Manager,  Aryabhushan  Press,  Poona,  who  has  had  ties  of  various 
relationship  with  all  of  us,  and  who  is  publishing  the  present 
volume  on  behalf  of  Mr.  S.  A.  Apte,  is  extending  to  it  his  foster- 
ing care,  which  concerns  not  merely  its  formal  publication, 
but  also  the  administration  of  its  sales  with  a  view  to  defray 
out  of  the  sale  proceeds  the  liabilities  involved.  We  have  also 
particularly  to  mention  the  help  we  have  received  from  Prof. 
N.  G.  Damle,  M.A.,  of  the  Pergusson  College,  Poona,  Mr.  P,  K. 
Gode,  M.A.,  Secretary,  Academy  of  Philosophy  and  Religion, 
Poona,  Mr.  R.  D,  Wadekar,  M.A.,  Lecturer  in  the  Bhandarkar 
Institute,  Poona,  as  well  as  Mr.  S.  V.  Mhaskar,  B.A.,  formerly 
State  Librarian,  Jamkhandi,  who  have  much  obliged  us  by 
their  constant  solicitude  and  unremitting  exertions  to  enable 
the  Volume  to  see  the  light  of  the  day  as  early  as  was  possible. 
Mr.  G.  G.  Karkhanis,  B.A.,  has  also  helped  in  the 
matter  of  procuring  some  hitherto  unpublished  material  on 
Ramadasa,  as  well  as  by  his  constant  care  concerning  the 
Sources  of  the  JnaneSvari,  We  are  also  much  obliged  to 


(34)  PREFACE 

the  Rev.  John  MacKenzie,  M.A.,  Vice-Chancellor  of  the  Uni- 
versity of  Bombay,  for  having  looked  at  the  Preface,  and  made 
some  useful  suggestions.  We  have  to  thank  Shrimant  Chief- 
Saheb  of  Miraj  for  having  supplied  to  us  the  Abhangas  of 
Samvata  Mali,  who  lived  some  centuries  ago  at  Aranagaon, 
which  is  under  his  jurisdiction.  As  regards  the  Bibliographical 
Note,  we  must  express  our  obligations  heartily  to  the  Rev. 
Dean  Inge,  Miss  Underbill,  and  Mr.  Fleming,  to  whose 
works  on  Mysticism  we  are  much  indebted.  It  is  to  be 
hoped  that  the  present  volume  would  supply  the  world 
with  a  new  material  for  a  Philosophy  of  Mysticism  and  from 
a  hitherto  untrodden  territory,  namely,  that  of  the  religious 
experience  of  certain  typical  representatives  of  Indian  Mysti- 
cism. We  have  also  to  thank  very  heartily  the  University 
of  Bombay  for  having  patiently  waited  for  such  a  long  time 
for  the  present  volume  to  see  the  light  of  the  day.  As  we 
have  to  thank  the  Bombay  University,  so  we  have  also  to 
thank  the  Allahabad  University  for  facilities  provided  to  at 
least  one  of  the  Joint  Authors  for  work  connected  with  this 
volume.  We  have  to  express  our  gratefulness  to  Dr.  Ganga- 
nath  Jha,  LL.D.,  Vice-Chancellor  of  the  University  of  Allahabad, 
for  having  done  us  the  honour  of  extracting  a  few  passages 
of  this  book  in  illustration  of  his  argument  in  his  Kamala 
Lectures  delivered  before  the  University  of  Calcutta  in  1929. 
We  are  much  beholden  to  our  friend  Mr.  V.  Subrahmaiiya  Iyer, 
B. A., 'Formerly  Registrar,  University  of  Mysore,  for  the  very 
great  care  which  he  bestowed  in  going  through  the  Chapter 
on  the  Jnanesvari  some  years  ago,  and  for  having  seen  the 
possibility  of  its  teachings  being  compared  with  those  of  a  great 
Vedantic  teacher  like  Sharilairacharya.  Finally,  we  have  to 
express  our  deepest  obligations  to  the  Bangalore  Press  for 
having  waited  patiently  for  such  a  long  period,  and  for  having 
carried  on  the  work  through  thick  and  thin,  and  enabled  the 
Authors  and  Publishers  to  see  that  as  few  imperfections 
as  possible  remain  in  the  printed  work.  It  is  scarcely  neces- 
sary for  the  authors  to  say  in  conclusion  that  a  work  like  this 


PREFACE  (35) 

represents  a  great  Sacrifice  in  which  each  man  brings  to  the 
consummation  of  the  Ideal  what  his  individual  powers  enable 
him  to  oiler  ;  or  else,  where  each  man  sings,  like  the  Leibnitzian 
monad,  his  own  tune,  and  yet  the  whole  becomes  a  harmony 
wonderful,  contributing  to  the  glory  of  God  and  the  relief 
of  roan's  estate. 


CONTENTS. 
Indian  Mysticism :   Mysticism  in  Maharashtra. 

CHAPTER  I.     Introduction  :     The  Development  of  Indian  Mysticism  up 

to  the  Age  of  Jnanesvara. 

1.  The  Mysticism  of  the  Upanishads  and  the  Mysticism  of 
the  Middle  Age  (p.  1)  ;  2.  The  Mysticism  of  the  Bhagavadgita  and 
the  Mysticism  of  the  Middle  Age  (p.  2) ;  3.  The  Personality  of 
Krishna  (p.  3) ;  4.  Vishnu  Occultism :  the  Pancharatra  (p.  4) ; 
5.  Siva  Occultism  :  Tantrism  (p.  5) ;  6.  The  Bhagavata  as  a 
Storehouse  of  Ancient  Mysticism  (p.  7)  ;  7.  The  True  Nature  of 
the  Eolation  of  the  Gopis  to  Krishna  (p.  10) ;  8.  The  Sanclilya 
Sutra  and  the  Narada  Sutra  (p.  12)  ;  9.  The  Teachings  of  the 
Narada  Bhakti-Sutra  (p.  12)  ;  10.  The  Philosophic  Schools  and 
their  Influence  on  Hindi,  Bengali,  and  Gujerathi  Mysticism  (p.  15) ; 
11.  Christian  Influence  on  the  Bhakti  Doctrine  (p.  16) ;  12.  Tamil 
Mysticism  (p.  17) ;  13.  Canarese  Mysticism  (p.  18) ;  14.  Maratha 
Mysticism  (p.  19). 

PART   I. 

THE  AGE  OF  JNANAPEVA  :     INTELLECTUAL  MYSTICISM. 

CHAFIER  II.    Jnanadeva  :    Biographical  Introduction. 

1.  The  Condition  of  Maharashtra  in  Jnanadeva's  time  (p.  25) ; 
2.  Mukundaraja  (p.  25) ;  3,  The  Paramamrita  of  Mukundaraja 
(p.  26);  4.  King  Ramadevarao  of  Devagiri  (p.  27);  5.  The 
Mahanubhavas  (p.  27)  ;  6.  The  Nathas  (p.  29) ;  7.  The  Ances- 
tors of  Jnanadeva  (p.  30)  ;  8.  The  Story  of  Vitthalpant  (p.  30)  ; 
9.  Jnanesvara  Chronology  (p.  31) ;  10.  The  Life-Story  of  Jnana- 
deva (p.  33)  ;  11.  The  Works  of  Jnanadeva  (p.  35) ;  12.  The 
Style  of  the  Jnanesvari  (p.  36)  ;  13.  The  History  of  the  Text  of  the 
Jnanesvarl  (p.  37) ;  14.  The  Problem  of  two  Jnanadevas  (p.  38) ; 
15.  The  Linguistic  and  Ideological  Similarity  of  the  Jnanesvarl 
and  the  Abharigas  (p.  39);  16.  Vitthala-Bhakti  in  the  Jnanes- 
varl (p.  40) ;  17.  The  Samadhi  at  Apegaon  and  the  Samadhi  at 
Ajandl  (p.  43) ;  18.  The  Passing  away  of  the  Brothers  and  Sister 
of  Jnanadeva  (p.  44)  ;  19.  The  Personality  of  Changadeva 
(p.  45). 

CHAPTER  III.    The  Jnanesvarl. 

1.  Place  and  Time  of  the  Composition  of  the  Jnanesvarl  (p.  47). 
2.  The  Spiritual  Lineage  of  JfianeSvara  (p.  47)  ;  3.  JfianeSvara's 
Respect  for  his  Guru  (p.  48) ;  4.  The  Grace  of  the  Guru  is  com- 
petent to  all  things  (p.  49)  ;  5.  The  Power  of  the  Guru  is  inde- 
scribable (p.  49)  ;  6.  Invocations  to  the  Guru  (p.  49)  ;  7.  Ni- 
vrittinatha,  identified  with  the  Sun  of  Reality  (p.  SO) ;  8.  The 
Humility  of  Jriane^vara  (p.  51). 


CONTENTS 

(I)  Metaphysics.— 9.  The  Prakrit!  and  the  Purusha  (p.   52) ; 

10.  The  Mutable,  the  Immutable,  and  the  Transcendent  (p.  54) ; 

11.  Body  and  Soul  (p.  55)  ;  12.  Doctrine  of  Transmigration  (p.  56)  ; 
13.   Personal    and    Impersonal    Immortality :    Re-incarnation  an 
Illusion  (p.  57) ;     14.  Description  of  the  Asvattha  Tree   (p.   59)  ; 
15.  How  the  Root  germinates  (p.  59) ;    16.  The  ASvattha,  the 
Type  of  Unreality  (p.  60) ;    17.  The  Knowledge  of  Unreality  is 
the  Cause  of  its  Destruction  (p.  60) ;     18.  The  Origin,  the  Being, 
and  the  End  of  the  Tree  of  Existence  (p.  61) ;     19.    A  Devout 
Meditation  on  God  enables  one  to  cross  the  Flood  of  Maya  (p.  61) ; 
20.  God,  the  Central  Reality  (p.  62)  ;    21.  Uselessness  of  Images 
and    Anthropomorphism  (p.  63)  ;    22.  The  Infinite  Awe  in  Crea- 
tion   for  God  (p.  64)  ;     23.  Vision  of  Identity  (p.  64)  ;     24.  God 
cannot  be  known  (p.  65) ;    25.  Arjuna's  Longing  after  the  Vision 
of  the  Universal  Atman  (p.  66)  ;     26.  Vi&variipa  not  seen  by  Phy- 
sical Vision,  but  by  Intuitive  Vision  (p.  67) ;     27.  Condemnation 
of  the  Fear  of  Arjuna  (p.  68) ;  28.  Those  who  follow  the  Impersonal, 
themselves  reach  the  Person  (p.  69)  ;     29.  Characterization  of  the 
Absolute  (p.  69) ;    30.  The  Sun  of  Absolute  Reality  (p.  70). 

(II)  Ethics.—3I.    The  Seductive  Power  of  the  Senses  (p.  71) ; 
32.  Catalogue  of  Virtues :  Humility  (p.  71)  ;     33.  Unpretentious- 
ness    (p.   72)  ;     34.    Harmlcssness    (p.   73)  ;     35.    Sufferance    and 
Straightforwardness     (p.    74)  ;      36.     Devotion   to    Guru    (p.    75)  ; 
37.  Purity  (p.   77) ;    38.  Steadfastness  (p.   78) ;    39.  Self-Control 
(p.  78) ;      40.   Dispassion  (p.  79) ;      41.    Un-Egoism  (p.  79)  ;    42. 
Pessimism  (p.  80) ;      43.    Unattachment,    and    Love    of  Solitude 
(p.  81) ;   44.  God-Devotion  (p.  81) ;  45.  Catalogue  of  Vices  (p.  82) ; 
46.  Divine  Heritage  I.  (p.  86)  ;    47.  Divine  Heritage  II.     (p.  88)  ; 
48.     Divine   Heritage    III.     (p.    90) ;      49.     Demoniac   Heritage 
(p.  91) ;   50.  Other  Miscellaneous  Virtues  (p.  93) ;   51.  The  Nature 
of  Sacrifice  (p.  94) ;     52.  Penance  in  which  Sattva  predominates 
(p.  95) ;     53.  Penance  in  which  Rajas  predominates   (p.  96) ;     54. 
Penance    in    which    Tamas    predominates    (p.  97)  ;     55.  Resigna- 
tion to  God  (p.  97) ;    56.  The  Ideal  of  the  Karma- Yogin  (p.  98) ; 
57.    From    Action    to    Actionlessness     (p.  99)  ;     58.  Works  and 
Realization  (p.  100) ;  59.  Performance  of  Duty,  a  Divine  Ordinance 
(p.  101) ;  60.  Actions  should  be  done  without  Attachment  (p.  101) ; 
61.    Renunciation   of    the   Fruits   of   Action    (p.    102);   62.  The 
Offering  of  Actions  to  God  (p.  102) ;    63.  The  Three-fold  Division 
of    the    Psychological    Temperaments    (p.    103) ;     64.  Overthrow 
of  the  Thraldom  of  the  Qualities  (p.  105) ;    65.  Uprooting  of  the 
Tree  of  Unreality  (p.  106) ;     66.  Destruction  of  the  Moral  Vices 
(p.  106). 

(HI)  Mysticism.-  67.  The  Pathway  to  God  (p.  107) ;  68.  The 
Four  Avenues  to  the  Pathway  (p.  108)  ;  69.  The  Search  of  God 
through  all  Miseries  (p.  108) ;  70.  The  Attainment  of  God  through 
any  Intense  Emotion  (p.  109) ;  71.  Hope  for  the  Sinner  (p.  110) ; 
72.  The  Non-Recognition  of  Castes  in  Devotion  to  God  (p.  ]  10) ; 


CONTENTS  (39) 

73.  Bhakti,  ^s  the  only  Means  for  the  Attainment  of  God  (p.  Ill) ; 

74.  The  Sensual  Life*  and  the  Spiritual  Life  (p.   112);    75.  The 
Descent  of  Grace  (p.  113)  ;     76.  One  meets  the  Guru  in  the  Ful- 
ness of  Time  (p.  113) ;  77.  The  Celebration  of  God's  Name  (p.  114) ; 

78.  The    Importance    of    Practice    in    Spiritual    Life    (p.  115)  ; 

79.  Description   of   Place   for   Contemplation   (p.    116) ;    80.  The 
Serpent  and  the  Sound  (p.  116) ;    81.  The  Difficulties  of  the  Life 
of  Yoga  (p.  117) ;    82.  Meditation  on  God  as  everywhere  (p.  117) ; 
83.  The  Atman  as  Light  (p.  118) ;    84.  The  Atman  seen  withiri 
and  without  (p.  119)  ;     85.  The  llealization  of  the  Self  (p.  119)  ; 
86.  The  Acme  of  Happiness  (p.  120) ;    87.  The  Bodily  Effects  of 
God-realization  (p.  121) ;    88.  The  Mental  Effects  of  God-realiza- 
tion (p.  122)  ;     89.  The  Moral  Effects  of  God-realization  (p.  122)  ; 
90.    Metaphorical    description    of    a  man  who  has  realized  God 
(p.  123) ;  91.  The  crest-jewel  of  those  who  know  (p.  124)  ;  92.  De- 
scription of  Mystic  Emotions  (p.  125) ;  93.  Competition  of  the  Emo- 
tions of  Fear  and  Joy  (p.  126) ;    94.  Rare  is  the  man  who  reaches 
the  End  (p.  126) ;     95.  Perfection  can  be  attained  only  gradually 
(p.  127) ;    96.  Asymptotic  approximation  to  God  (p.  127) ;    97. 
God,   the   sole   engrossing   object   of   the  Saint  (p.  128)  ;     98.  The 
Communion  of  Saints  (p.  129) ;    99.  The  Devotee  is  the  Beloved : 
God  is  the  Lover  (p.  129)  ;     100.  The  office  of  God  for  the  welfare 
of  the  Saint  (p.  130)  ;      101.  God  accepts  from  his  Devotee  any 
offering,   howsoever   humble   (p.    131) ;    102.  The   Devotee,   the 
object  of  God's  adoration  (p.  132)  ;     103.  God  leads  the  Devotee 
onwards  in  the  Spiritual  Path  (p.  132) ;    104.  The  Devotee,  the 
recipient    of    particular    Grace   from    God   at   the  time  of  Death 
(p.  133) ;  105.  How  one  should  die  in  God  (p.  133) ;  106.  The  Union 
of  Saint  and  God  (p.  134) ;     107.  Liberation  before  Death  (p.  134) ; 

108.  The  Practical  Way  for  the  attainment  of  Unitive  Life  (p.  135)  ; 

109.  Description  of  a  Unitive  Devotee  (p.  136)  ;   110.  The  ecstatic 
and  post-ecstatic  states  (p.  136)  ;     111.  A  tale  of  unison  brings  on 
unison  (p.  137) ;     112.  The  Epilogue  of  the  Jnanesvari  (p.  138). 

CHAPTER  IV.    The  Amritanubhava. 

1.  Jiianadeva's  esteem  of  his  work  (p.  140)  ;  2.  The  Principal 
Aim  of  the  Work  (p.  141)  ;  3.  The  Argument  of  the  Work  (p.  141)  ; 
4.  Influence  of  Samkhya  and  Vedanta  on  the  thought  of  Jfianadeva 
(p.  142) ;  5.  The  Prakriti  and  the  Purusha  (p.  143) ;  6.  The 
essential  unity  of  Prakriti  and  Purusha  in  Brahman  (p.  144) ; 
7.  Description  of  Brahman  or  Atman  (p.  145)  ;  8.  Brahman  is 
beyond  the  three  attributes — Existence,  Knowledge  and  Bliss — 
(p.  147) ;  9.  The  existence  of  Brahman  proved  against  the  Nihi- 
lists (p.  148)  ;  10.  Brahman  is  indescribable  (p.  148)  ;  11.  Effi- 
cacy of  the  Word  (p.  149) ;  12.  The  inefficacy  of  the  Word  to  re- 
veal the  Absolute  nature  of  the  Atman  (p.  150) ;  13.  Inability 
of  the  Word  to  destroy  Ignorance,  which  does  not  exist  (p.  151) ; 
14.  Nature  and  Relation  of  Avidya  and  Vidya  (p.  152) ;  15.  Know- 
ledge that  is  relative  to  Ignorance  is  itself  destroyed  in  Brahman 


(40)  CONTENTS 

(p.  153) ;  16.  Jnanadeva's  arguments  against  the  Ajnanavadins 
(p.  154) ;  17.  A  logical  discussion  of  the  nature  of  Ignorance 
(p.  156) ;  18.  The  Sphurtivada  (p.  158) ;  19.  Significance  of  the 
Spiritual  Teacher  in  the  mystic  life  (p.  161) ;  20.  Description  of 
One  who  has  realized  the  Self  (p.  163) ;  21.  Nature  of  Supreme 
Devotion  (p.  163) ;  22.  Personal  Experience  of  JMnadeva 
(p.  164). 

CHAPTER  V.    The    Abhangas    of    Nivfitti,  Jnanadeva,  Sopana,  Muk- 
tabai,  and  Changadeva. 

1.  The  Abhanga  and  the  Religious  Lyric  (p.  166);  2.  The 
teaching  of  Nivrittinatha  (p.  166) ;  3.  The  teaching  of  Jnana- 
deva (p.  167) ;  4.  The  Pain  of  God  (p.  168) ;  5.  Mystic  Progress 
by  the  grace  of  Nivritti  (p.  169)  ;  6.  Colour  experience  (p.  170) ; 
7.  Form  experience  (p.  171) ;  8.  Light  experience  (p.  172) ;  9. 
Sound  experience  (p.  172) ;  10.  God  can  be  attained  in  all 
states  of  consciousness  (p.  173) ;  11.  Experience  of  Bliss  (p.  173)  ; 
12.  The  final  experience  of  the  Self  (p.  174) ;  13.  The  teachings 
of  Sopana,  Muktabai,  and  Changadeva  (p.  176). 

CHAPTER  VI.    General  Review  of  the  Period. 


PART  II. 

THE  AGE  OP  NAMADEVA  :    DEMOCRATIC  MYSTICISM. 

CHAPTER  VII.     Biographical  Introduction. 

1.  A  short  History  of  Vitthala  Sampradaya  (p.  183) ;  2.  Jna- 
nadeva and  Namadeva  as  Contemporaries  (p.  184)  ;  3.  A  sketch 
of  Namadeva's  life  (p.  185)  ;  4.  Namadeva  and  Vishnudasanama 
(p.  187) ;  5.  Gora,  the  Potter  (p.  188) ;  6.  Visoba'  Khechara 
(p.  189)  ;  7.  Samvata,  the  Gardener  (p.  189) ;  8.  Narahari,  the 
Goldsmith  (p.  189)  ;  9.  Chokha,  the  Untouchable  (p.  189)  *,  10. 
Janabai,  the  Maid  (p.  190) ;  11.  Sena,  the  Barber  (p.  190) ; 

12.  Kanhopatra,  the  Dancing  Girl  (p.  190). 

CHAPTER  VIII.    The  Abhangas  of  Namadeva  and  Contemporary  Saints. 

1.  The  Heart-rendings  of  Namadeva  (p.  192) ;  2.  Nama- 
deva's  Insistence  on  the  Name  of  God  (p.  194) ;  3.  Reflections  on 
Social  Matters  (p.  195)  ;  4.  The  Characteristics  of  Saints  (p.  197) ; 
5.  The  Spiritual  Experience  of  Namadeva  (p.  199)  ;  6.  The  Teach- 
ings of  Gora  (p.  201)  ;  7.  The  Teachings  of  Visoba  (p.  202)  ;  8.  The 
Teachings  of  Samvata  (p.  202) ;  9.  The  Teachings  of  Narahari 
(p.  203);  10.  The  Teachings  of  Chokha  (p.  204);  11.  The 
Teachings  of  Janabai  (p.  205) ;  12.  The  Teachings  of  Sena  (p.  207) ; 

13.  The  'Teachings  of  Kanhopatra  (p.  208). 

CHAPTER  IX.    General  Review. 


CONTENTS  (41) 

PART  III. 
THE  AGE  OF  EKANATHA  :    SYNTHETIC  MYSTICISM. 

CHAPTER  X.    Biographical     Introduction :      Bhanudasa,     Janardana 

Swami,  and  Ekanatha. 

1.  Bhanudasa  (p.  £13) ;  2.  Janardana  Swami  (p.  214)  ;  3. 
Date  of  Ekariatha  (p.  214) ;  4.  Ekanatha's  Life  (p.  215) ;  f>. 
Ekanatha's  Works  (p.  217). 

CHAPTER  XI.    The  Abhaugas  of  Bhanudasa,  Janardana  Swami,  and 
Ekanatha. 

1.  The  Abhangas  of  Bhanudiisa  (p.  218)  ;  2.  The  Abhangas 
of  Janardana  Swami  (p.  218) ;  3.  Ekanatha  on  his  Spiritual  Teacher 
(p.  220)  ;  4.  Ekanatha's  moral  and  spiritual  instruction  (p.  220) ; 
5.  Bhakti  and  the  Name  of  God  (p.  222)  ;  6.  The  Power  of  the 
Saints  (p.  224)  ;  7.  The  Mystical  Experience  of  Ekanatha  (p.  225). 

CHAPTER   XII.    Introduction :    The   Bhagavata   of   Ekanatha. 

1.  The  Place  and  Date  of  Composition  (p.  228)  ;  2.  Family 
History  (p.  228)  ;  3.  Spiritual  Lineage  (p.  229)  ;  4.  Ekanatha's 
Humility  before  Janardana  (p.  230)  ;  5.  Ekanatha,  an  Enigma 
to  his  Neighbours  (p.  231)  ;  6.  Bhagavata,  a  Great  Field  (p.  231). 

(I)  Metaphysics. — 7.    Introductory    (p.   232)  ;    8.    Brahman 
alone  is  Real :  the  World  is  Unreal  (p.  233) ;    9.  Four  Proofs  of  the 
Unreality  of  the  World  (p.  233)  ;     10.  Avidya,  Vidya,  and  Maya 
(p.   234)  ;     11.  As   Maya  is   not,   any  question  about  it  is  useless 
(p.  235) ;    12.  There  is  no  room  for  the  World  (p.  235) ;   13.  The 
Individual  Self  and  the  Universal  Self  (p.  236) ;     14.  The  Figure 
of  two  Birds  (p.  237)  ;     15.  The  essential  unity  of  Jiva  and  Siva 
(p.  237)  ;     16.  The  Atman  is  present  in  all    states    of    body    and 
mind  (p.  238) ;     17.    The   Atman  remains  unmodified  (p/  238) ; 
18.  Freedom  is  an  illusion,  because  bondage  is  so  (p.  238). 

(II)  Ethics.— 19.    Introductory  (p.  239)  ;   20.  Purity  (p.  239)  ; 
21.  Penance    (p.    239) ;    22.  Retirement    (p.    240)  ;    23.  Bearing 
with  the  defects  of  others  (p.  240)  ;    24.  Bearing  with  the  slander 
of  others  (p.  240) ;    25.  One  who  is  attached  to  woman  and  wealth 
is  neglected  by  God  (p.  241) ;    26.  An  aspirant  must  not  touch 
even  a  wooden  doll  by  his  foot  (p.  241) ;    27.  A  Sadhaka  should 
keep  himself  away  from  the  society  of  even  Sattvic  women  (p.  242) ; 
28.  Worse  still  is  the  company  of  the  Uxorious  (p.  242) ;    29.  Re- 
pentance is  the  greatest  atonement  (p.  242) ;    30.    Mind   can   be 
conquered  by  mind  (p,  243) ;    31.  For  different  virtues,  different 
models  (p.  243)  ;     32.  Vedic  injunctions  are  calculated  to  wean  a 
man  from  sense-objects  :  the  cases  of  (1)  marriage,  and  (2)  sacrifice 
(p.  243) ;     33.  Limitations  of  Vedic  commands  (p.  244) ;  34.  Per 
sons  qualified  for  knowledge,  action,  and  devotion  (p.  244) ;  35.  The 
value  of  duly  discharging  one's  duty  (p.  245) ;    36.  The  meaning 
of  Bhakti  (p.  246) ;    37.    The  four  kinds  of    Bhaktas    (p.  246) ; 


(42)  CONTENTS 

38.  Saguna  easier  of  approach  than  Nirguna  (p.  247) ;  39.  The  Path 
of  Knowledge  (p.  247). 

(Ill)  Mysticism. — 40.  Four  means  of  God-realisation  (p.  248)  ; 
41.  One  must  make  haste  to  realise  God  (p.  248)  ;  42.  Esoteric 
Bhakti  (p.  249)  ;  43.  The  True  Bhagavata  Dharma  (p.  250) ; 
44.  Three  grades  of  the  Bhagavatas  (p.  250)  ;  45.  The  Bliss  of  the 
repetition  of  God's  Name  (p.  251)  ;  46.  Bhakti,  a  Royal  Road 
(p.  251) ;  47.  Intellect  vs.  Love  (p.  251)  ;  48.  The  help  of  the 
Guru  is  invaluable  (p.  252)  ;  49.  If  Divine  Knowledge  is  communi- 
cated by  the  Guru,  why  worship  God  ?  (p.  253)  ;  50.  God's 
meditation  is  a  Panacea  for  all  evils  (p.  253)  ;  51.  Pitfalls  in  the 
path  of  meditation  (p.  253^  ;  52.  Experience  of  God-realisation 
(p.  254)  ;  53.  A  True  Samadhi  (p.  254)  ;  54.  Description  of  a 
Soul  that  has  realised  God  (p.  255) ;  55.  Who  can  frighten  a  God's 
Servant  ?  (p.  255)  ;  5(5.  Such  men  are  rare  (p.  255). 

CHAPTER  XIII.     General  Review. 

1.  The  Chief  Characteristics  of  the  Age  of  Ekanatha  (p.  256). 

PART  IV. 

THE  AGE  OF  TUKARAMA  :    PERSONALISTIC  MYSTICISM. 

CHAPTER  XIV.     Biographical  Introduction  :     Tukarama. 

1.  The  date  of  Tukarama's  passing  away  (p.  261) ;  2.  Theories 
about  the  date  of  Tukarama's  birth  (p.  261)  ;  3.  Incidents  in  the 
life  of  Tukarama  (p.  263)  ;  4.  The  making  of  Tukarama's  Mind 
(p.  264) ;  5.  Tukarama,  Sivaji,  and  Ramadasa  (p.  266)  ;  6.  The 
disciples  of  Tukarama  (p.  268)  ;  7.  Editions  of  the  Gathas  of 
Tukarama  (p.  268). 

CHAPTER  XV.    Tukarama's  Mystical  Career. 

(I)  Historical  Events  iti  his  Life. — 1.  Introductory  (p.  270)  ; 
2.  The  occasion  of  Tukarama's  Initiation  (p.  270) ;  3.  Tuka- 
rama's family  lineage  (p.  271) ;  4.  Tukarama's  family  difficulties 
(p.  271)  ;  5.  Namadeva's  command  to  Tukarama  to  compose 
poetry  (p.  272)  ;  6.  Tukarama's  great  sorrow  at  his  poems  being 
thrown  into  the  river  (p.  273) ;  7.  God's  appearance  and  Tuka- 
rama's thanksgiving  (p.  274) ;  8.  Tukarama  and  RameSvar- 
bhatta  (p.  275)  ;  9.  Ramesvarbhatta's  description  of  his  own 
conversion  (p.  276)  ;  10.  A  piece  of  Tukarama's  autobiography 
(p.  276) ;  11.  Some  Miracles  of  Tukarama  (p.  278)  ;  12.  Tukarama 
and  JfianeSvara  (p.  279) ;  13.  The  final  scene  of  Tukarama's  life 
(p.  280).  (II)  Tukarama  as  a  Spiritual  Aspirant. — 14.  Introductory 
(p.  281) ;  15.  Tukarama  bids  good-bye  to  the  manners  of  the  world 
(p.  281) ;  16.  Tukarama  invites  deliberate  suffering  (p.  282)  ; 
17.  The  evanescence  of  the  human  body  (p.  282) ;  18.  Nobody 
can  rescue  one  from  the  Clutches  of  Death  except  God  Himself 
(p.  283) ;  19.  The  spiritual  value  of  mortal  existence  (p.  284) ;  20. 


CONTENTS  (43) 

Tukarama  binds  God  with  Love  (p.  284) ;  21.  Tukarama 
pants  for  the  company  of  the  Saints  (p.  285).  (Ill)  The  Dark 
Night  of  Tukarama's  Soul. — 22.  "  I  have  not  seen  Thee  even 
in  my  dreams  "  (p.  286)  ;  23.  Tukarama's  desire  to  see  the 
four-handed  vision  (p.  287);  24.  Extreme  restlessness  of 
Tukarama's  mind  (p.  288) ;  25.  Tukarama's  constant  warfare 
with  the  world  and  the  mind  (p.  289)  ;  26.  Tukarama's  conscious- 
ness of  his  faults  (p.  289)  ;  27.  Tukarama's  description  of  his  own 
vices  (p.  290)  ;  28.  Tukarama's  sin  stands  between  himself  and 
God  (p.  291)  ;  29.  The  reasons  why  probably  God  does  not  show 
Himself  to  Tukarama  (p.  292) ;  30.  The  Humility  of  Tukarama 
(p.  292)  ;  31.  A  request  to  the  Saints  to  intercede  (p.  293)  ;  32. 
The  asking  of  grace  from  God  (p.  295)  ;  33.  The  Centre  of 
Indifference  (p.  296) ;  34.  The  Everlasting  Nay  (p.  297).  (IV) 
The  Ecstatic  and  Post-ecstatic  Experiences  of  Tukarama.—  35. 
Tukarama's  sudden  vision  of  God  (p.  299)  ;  36.  Reasons, 
according  to  Tuka,  for  his  Realisation  of  God  (p.  300)  ;  37.  A 
Confession  of  Blessedness  (p.  301)  ;  38.  Tukarama  is  a  photic 
as  well  as  an  audile  mystic  (p.  302)  ;  39.  Tukarama's  other  mys- 
tical experiences  (p.  302)  ;  40.  Tukarama's  Self- vision  (p.  303)  ; 
41.  The  effects  of  God-vision  (p.  304)  ;  42.  The  whole  Universe 
becomes  God  (p.  305)  ;  43.  The  signs  of  God's  Presence  in  the 
Soul  (p.  306)  ;  44.  Tukarama  sees  his  death  with  his  own  eyes 
(p.  307)  ;  45.  Tukarama's  great  Spiritual  Power  (p.  308) ;  46. 
The  words  of  Tukarama  are  the  words  of  God  (p.  309)  ;  47. 
The  mission  of  Tukarama  (p.  310). 

CHAPTER  XVI.     Tukarama's  Mystical  Teaching. 

(V)  Preparation  for  Mystic  Life. — 48.  Introductory  (p.  313)  ; 
49.  Rules  for  the  life  of  the  novice  in  Yoga  (p.  313)  ;  50.  The 
worldly  life  of  the  spiritual  aspirant  (p.  314)  ;  51.  Moral  precepts 
for  the  spiritual  aspirant  (p.  315).  (VI)  The  Teacher  and  the 
Disciple.— 52.  The  Teacher  and  the  Disciple  (p.  318).  (VII)  The 
Name. — 53.  The  celebration  of  God's  Name  as  the  way  to  real- 
isation (p.  318)  ;  54.  Bodily  and  mental  effects  of  meditation 
on  the  Name  (p.  320)  ;  55.  The  moral  effects  of  meditation  on  the 
Name  (p.  320).  (VI11)  The  Kirtana. --5G.  Kirtaria,  as  a  way  of  re- 
alising God  (p.  322) ;  57.  Kirtana  is  a  river  which  flows  upwards 
towaids  God  (p.  322)  ;  58.  Requirements  of  a  man  who  performs 
Kirtana  (p  323)  ;  59.  Great  is  the  power  of  Song  (p.  323). 
(IX)  Bhakti.—fiQ.  God  cannot  be  reached  except  through  Love 
(p.  324)  ;  61.  Images  to  describe  the  relation  of  Devotee  to  God 
(p.  325).  (X)  Castes.-  -62.  Caste  not  recognised  in  God-devotion 
(p.  326).  (XI)  The  God  of  Pandharapiir.—W.  Description  of  the 
God  of  Pamjharapur  (p.  327).  (XII)  Tukarama's  Theism.— 6*. 
The  Personal  superior  to  the  Impersonal  (p.  329)  ;  65.  He  who 
Fays  he  has  become  God  is  a,  fool  (p.  330)  ;  66.  Service  of  God's 
feet  superior  tb  an  Advaitic  identification  with  God  (p.  330) ; 
67.  Rebirth  superior  to  Absolution  (p.  331) ;  68.  The  Omnipotence 


(44)  CONTENTS 

of  God  (p.  331) ;  69.  God  favours  people  according  to  their  deserts 
(p.  332).  (XIII)  God's  Office  for  the  Saints—  70.  God's  Office  for 
the  Saints  (p.  333).  (XIV)  Saints  and  their  Character  islics.— 11. 
Real  Saints  are  difficult  to  find  (p.  336) ;  72.  Characteristics  of 
Saints  (p.  337) ;  73.  The  Spiritual  Power  of  the  Saints  (p.  340)  ; 
74.  The  Saints'  Influence  upon  others  (p.  340).  (XV)  The 
Identity  of  Saints  with  God. — 75.  Establishment  of  Identity 
between  God  and  the  Saints  (p.  341)  ;  76.  The  Saint  is  even 
superior  to  God  (p.  342).  (XVI)  Tukardma's  Pantheistic 
Teaching. —  77.  A  Pantheistic  unification  of  the  Personal  and 
the  Impersonal  (p.  343).  (XVII)  The  Doctrine  of  Mystical 
Experience. — 78.  Knowledge  as  an  obstacle  in  the  way  of  reach- 
ing God  (p.  344)  ;  70.  The  importance  of  Realisation  (p.  345)  ; 
80.  The  Grace  of  God  (p.  346)  ;  81.  Psychology  of  Mysti- 
cism (p.  346);  82.  The  manifold  vision* of  God  (p.  348); 
83.  The  life  after  God-attainment  (p.  349).  (XVIII)  Spiritual 
Allegories.—  84.  The  allegory  of  the  Crop  (p.  350)  ;  85.  The 
allegory  of  the  Dish  (p.  350)  ;  86.  The  Fortune-teller  (p.  351)  ; 
87.  The  Supreme  Power  as  Goddess  (p.  351).  (XIX)  The  Worldly 
Wisdom  of  Tukdrama. — 88.  Tukarama's  worldly  wisdom  (p.  351). 

CHAPTER  XVII.    General  Review. 

89.    Three  points  about  Tukarama's  Mysticism  (p.  355). 

PART  V. 

THE  AGE  OF  RAMADASA  :  ACTIVISTIC  MYSTICISM. 

CHAPTER  XVIIT.    Biographical  Introduction. 

1.  The  Vakenisi  Prakarana  (p.  361)  ;  2.  A  brief  sketch  of 
Ramadasa's  life  (p.  361) ;  3.  the  connection  of  Sivaji  and  Rama- 
dasa (p.  363) ;  4.  The  recent  view  about  the  connection  (p.  364)  ; 
5.  The  traditional  view  and  its  defence  (p.  365) ;  6.  The  works 
of  Ramadasa  (p.  369) ;  7.  The  Contemporaries  and  Disciples  of 
Ramadasa  (p.  372). 

CHAPTER  XIX.    The  Dasabodha. 

(I)  Introductory. — 1.    Internal    evidence  for  the  date  of  the 
Dasabodha  (p.  374) ;    2.  Ramadasa's  advice   to   Sivaji  (p.  374) ; 
3.  The  miserable  condition  of  the  Brahmins  in  Ramadasa's  time 
(p.  375)  ;    4.    The  way  to  get  rid  of  difficulties  is  to  meditate  on 
God  (p.  376) ;  5.  Ramadasa's  description  of  his  own  faith  (p.  376). 

(II)  Metaphysics. — 6.    What   knowledge  is  not  (p.    376)  ;    7. 
What    knowledge    is    (p.  377)  ;     8.    Self-knowledge  puts  an  end 
to  all  evil  (p.  379)  ;  9.  Images,  not  God  (p.  379) ;  ]0.  Four  ascend- 
ing orders  of  the  Godhead  (p.  380) ;   11.  The  true  God  is  the  pure 
Self  who  persists  even  when  the  body  falls  (p.  381)  ;     12.  Knowledge 
of  the  true  God  can  be  communicated  to  us  only  by  the  Spiritual 
Teacher  (p.  381) ;    13.  God,  identified  with  the  Inner  Self  (p.  382) ; 


CONTENTS  (45) 

14.  The  superstitious  and  the  rationalistic  in  Ramadasa  (p.  382) ; 

15.  The  power  of  Untruth  (p.  384);     16.  Creation  is  unreality: 
God   is  the  only  reality  (p.  384)  ;     17.  From  the  Cosmos  to  the 
Atman  (p.  384) ;    18.  The  cosmological  argument  for  the  existence 
of  God   (p.  385) ;     19.   The  relation  of   Body  and  Soul  and  God 
(p.  385) ;      20.    The  Four  Atmans   as  ultimately  one  (p.  386) ; 
21.  The  Highest  Principle  must  be  reached  in  actual  experience 
(p.  386). 

(III)  Mysticism.—  22.  Exhortation    to  Spiritual  Life,    based 
upon  the  evanescence  of  the  world  (p.  387) ;     23.  In  this  mortal 
fair,  the  only  profit  is  God  (p.  387)  ;    24.  Spiritual  value  of  the 
body  (p.  388)  ;     25.  The  extreme  misery  at   the    time    of   death 
(p.    389)  ;    26.    The    Power  of   Death   (p.    389)  ;     27.  Leave  away 
everything,  and  follow  God  (p.  390) ;    28.  God  can  be  realised  even 
in  this  life  (p.   390)  ;    29.  The  bound  man  (p.   391)  ;     30.   The 
necessity  of  a  Guru  (p.  391)  ;     31.  The  Guru  gives  the  key  of  the 
spiritual  treasure  (p.  392) ;    32.  The  Gum  is  greater  than   God 
(p.  392)  ;    33.  The  ineffability  of  the  greatness  of  the  Guru  (p.  393) ; 
34.  The  characteristics  of  a  Guru  (p.  393)  ;    35.  The  characteris- 
tics of  a  Saint  (p.  394)  ;     36.  The  Saints  confer  the  vision  of  God 
upon  their  disciples  (p.   395)  ;     37.  Description  of  an  Assembly 
of  Saints  (p.  396)  ;     38.  The  Saint  does  not  perform  miracles ;  God 
performs   them    for    him    (p.  396)  ;     39.    Power    and    Knowledge 
(p.  397) ;    40.  Characteristics  of  a  disciple  (p.  397) ;  41.  The  causes 
that  contribute  to  Liberation  (p.   398) ;    42.  When  Sattva  pre- 
dominates (p.  398) ;    43.  The  power  of  the  Name  (p.  399) ;    44. 
We  should  meditate  on  God,  for  God  holds  the  keys   of  success 
in  His  hands  (p.  400)  ;    45.  The  power  of  Disinterested  Love  of 
God  (p.  400)  ;    46.  Sravai.a  as  a  means  of  spiritual  development 
(p.  401)  ;     47.  Requirements  of  a  true  Klrtaiia  (p.  401)  ;     48.   A 
devotional  song  is  the  only  inspired  song  (p.  402) ;    49.  The  use  of 
Imagination  in  Spiritual  Life  (p.  402)  ;     50.  False  meditation  and 
True  meditation   (p.  403);     51.  The  Aspirant  (p.  404);     52.  The 
Friend    of    God    (p.  405) ;    53.    Atmanivedana :    Self-surrender 
(p.  406) ;    54.  Four  different  kinds  of  Liberation  (p.  407) ;  55.  The 
Saint  is  already  liberated  during  life  (p.  407) ;    56.  Sadhana  ne- 
cessary at  all  stages  (p.   408) ;    57.  Sadhana  unnecessary  after 
God-realisation    (p.    409) ;    58.  The    criterion   of  God-realisation 
(p.    409)  ;     59.  The    Spiritual    Wealth    (p.    410) ;    60.  Contradic- 
tions of  Spiritual  Experience   (p.   410)  ;     61.    God    rewards    His 
devotee  according  to  his  deserts  (p.  411)  ;     62.  Mystic  reality  as  a 
solace  of  life  (p.  411) ;     63.  Reality  beyond  the  influence  of  the 
Elements  (p.  411) ;    64.    Mystic  description  of  Brahman  (p.  412)  ; 
65.  Final  characterisation  of  Brahman  (p.  413). 

(IV)  Activism. — 66.     The    Ideal    Man    is   a   practical  man 
(p.  413)  ;     67.  The  spiritual  man  demands  only  the  service  of  God 
from    his    disciples    (p.  415) ;      68.    The  Ideal  Man  moves  all, 
being  himself  hidden  (p.  415) ;   69,  The  Ideal  Man  does  not  displease 


(46)  CONTENTS 

anybody  (p.  415) ;  70.  The  Ideal  Man  pleases  all  (p.  416) ;  71.  The 
Active  Saint  should  retire,  should  set  an  example,  should  be 
courageous  (p.  416) ;  72.  The  Master  is  found  nowhere  (p.  417) ; 
73.  Activity  should  alternate  with  Meditation  (p.  418) ;  74.  Fur- 
ther characterisation  of  the  Active  Saint  (p.  418) ;  75.  The  Active 
Saint  must  fill  the  world  with  God  (p.  419) ;  76.  Autobiography 
of  the  Active  Saint  (p.  419) ;  77.  God,  the  Author  of  the  Dasa- 
bodha  (p.  421). 

CHAPTER  XX.    General  Review  and  Conclusion. 

1.  God-realisation  and  Activism  (p.  422) ;  2.  Ramadasa  and 
Christianity  (p.  422) ;  3.  Bhakti  and  Rationalism  (p.  424) ;  4.  The 
Philosophy  of  Mysticism  (p.  425), 


SOURCE-BOOKS  OF  INDIAN  MYSTICISM. 

The  account  of  the  Mystics  of  India,  which  is  given  in  the 
following  pages,  will  be  found  to  have  been  based  on  a  study 
of  their  original  Sources.  These  Sources  have  been  already 
published  in  four  independent  Parts,  as  may  be  seen  by  refer- 
ence to  pp.  32-33  of  the  Preface,  and  may  be  purchased  from 
any  of  the  Agencies  mentioned  on  the  back  of  the  inner  title 
page  of  this  volume.  The  First  of  these  Parts  corresponds  to 
the  section  on  Intellectual  Mysticism  in  the  present  volume. 
The  Second  Part  corresponds  to  the  sections  on  Democratic 
Mysticism,  and  Synthetic  Mysticism.  The  Third  Part 
corresponds  to  Personalistic  Mysticism,  and  the  Fourth  to 
Activistic  Mysticism  in  the  present  work.  For  those  who  can 
read  the  original,  the  Sources  as  published  in  the  original,  with 
headings  and  notes  where  necessary,  may  be  found  to  be 
helpful.  For  those  who  cannot  read  the  original,  English 
headings  corresponding  to  excerpts  from  the  original  are 
given  at  the  end  of  these  Source-Books,  so  as  to  facilitate 
reference  and  understanding.  The  Parts  are  priced  at 
Rs.  1-8-0  each,  but  all  the  Parts  together  could  be  purchased 
at  Rs.  5  in  the  lump.  It  were  much  to  be  desired  that  the 
presentation  in  the  following  pages  is  checked  by  reference  to 
the  originals  wherever  necessary. 


Indian  Mysticism:  Mysticism  in  Maharashtra. 


CHAPTER  I. 

Introduction :  The  Development  of  Indian  Mysticism 
up  to  the  Age  of  Jnanesvara. 

1.     In    the    previous    volumes    of    our    History  of  Indian 
Philosophy,  we  have  traced  the   develop- 

The  Mysticism  of  the  ment  of  Indian  thought  from  its 
Upanishads  and  the  very  dimmest  beginnings  in  tl\e  times 
Mysticism  of  the  Middle  of  the,  Rig-wda  downwards  through 
Age.  t*ho  great  philosophical  conflicts  of 

Theism,  Pantheism,  and  Qualified  Pan- 
theism to  the  twilight  of  the  Mysticism  of  the  Middle  Age, 
which  being  the  practical  side  of  philosophy  can  alone  give 
satisfaction  to  those  who  care  for  philosophy  as  a  way  of  life. 
A  mystical  vein  of  thought  lias  been  present  throughout 
the  development  of  Indian  philosophy  from  the  age  of  the 
Upanishads  downwards  ;  but  it  assumes  an  extraordinary  im- 
portance wh^n  we  come  to  the  second  millennium  of  the 
Christian  era  which  sees  the  birth  of  the  practical  spiritual 
philosophy  taught  by  the  Mystics  of  the  various  Provinces 
of  India,  ^^e  have  indeed  seen  that  the  culmination  of  Upa- 
nisliadic  philosophy  was  mystical.  But  the  mysticism  of  the 
Upanishads  was  different  from  the  mysticism  of  the  Middle 
Age,  inasmuch  as  it  was  merely  the  tidal  wave  of  the  philoso- 
phic reflections  of  the  ancient  seers,  while  the  other  was  the 
natural  outcome  of  a  heart  full  of  piety  and  devotion,  a  con- 
sciousness of  sin  and  misery,  ami  finally,  a  desire  to  assimilate 
oneself  practically  to  the  Divine.  The  Upanishadic  mysticism 
was  a  naive  philosophical  mysticism  :  the  mysticism  of  the 
Middle  Age  was  a  practical  devotional  mysticism.  The  Upa- 
nishadic mysticism  was  not  incompatible  with  queer  fancies, 
strange  imaginings,  and  daring  theories  about  the  nature  of 
Reality :  the  mysticism  of  the  Middle  Age  was  a  mysticism 
which  hated  all  philosophical  explanations  or  philosophical 
imaginings  as  useless,  wrhen  contrasted  with  the  practical 
appropriation  of  the  Real.  The  Upanishadic  mysticism  was 
the  mysticism  of  men  who  lived  in  cloisters  far  away 
from  the  bustle  of  humanity,  and  who,  if  they  permitted  any 
company  at  all,  permitted  only  the  company  of  their  disciples. 
The  mysticism  of  the  Middle  Age  was  a  mysticism  which 


2  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

engrossed  itself  in  the  practical  upliftment  of  the  human 
kind,  based  upon  the  sure  foundation  of  one's  own  perfect 
spiritual  development.  The  Upanishadic  mystic  did  not 
come  forward  with  the  deliberate  purpose  of  mixing  with 
men  in  order  to  ameliorate  their  spiritual  condition.  The 
business  of  the  mystic  of  the  Middle  Age  consisted  in  mixing 
with  the  ordinary  run  of  mankind,  with  sinners,  with  pariahs, 
with  women,  with  people  who  cared  not  for  the  spiritual  life, 
with  people  who  had  even  mistaken  notions  about  it,  with, 
in  fact,  everybody  who  wanted,  be  it  ever  so  little,  to  appro- 
priate the  Real.  In  a  word,  we  may  say  that  as  we  pass  from 
the  Upanishadic  mysticism  to  the  mysticism  of  the  Middle 
Age,  we  see  the  spiritual  life  brought  from  the  hidden  cloister 
to  the  market-place. 

2.    Before,   however,   mysticism    could    be    brought   from 
being  the  private  possession  of  the  few 
The  Mysticism  of  the     to  be  the  property  of  all,  it  must  pass 
Bhagvadgita    and     the     through  the  intermediate   stage    of  the 
Mysticism  of  the  Middle     moral   awakening   of   the    people    to   a 
Age.  sense  of  duty,  which  would  not   be  in- 

compatible with  philosophical  imagi- 
nation on  the  one  hand  and  democratisation  of  mystical  ex- 
perience on  the  other,-  -which  task  indeed  was  accomplished 
by  the  Bhagavadgita.  As  is  well  known,  the  Bhagavadgita 
laid  stress  on  the  doing  of  duty  for  duty's  sake  almost  in  the 
spirit  of  the  Kantian  Categorical  Imperative.  This  is  the 
central  thread  which  strings  together  all  the  variegated  teach- 
ings of  the  Bhagavadgita.  The  doctrine  of  Immortality 
which  it  teaches  in  the  second  Chapter,  the  way  of  equanimous 
Yogic  endeavour  which  it  inculcates  in  the  fifth,  the  hope 
which  it  holds  out  for  sinners  as  well  as  saints,  for  women  as 
well  as  men,  in  the  ninth,  the  superiority  which  it  declares  of 
the  way  of  devotion  to  the  way  of  mere  knowledge  in  the 
twelfth,  and  finally,  the  universal  immanence  and  omnipotence 
of  God  which  it  proclaims  in  the  last  Chapter,  supply  merely 
side-issues  for  the  true  principle  of  Moral  Conduct  which 
finds  its  justification  in  Mystic  .Realization.  The  Bhagavad- 
gita, however,  had  not  yet  bade  good-bye  to  philosophical 
questionings  ;  it  had  not  yet  ceased  to  take  into  account  the 
philosophical  issues  raised  by  the  previous  systems  of  philo- 
sophy ;  it  had  not  yet  lost  hope  for  reconciling  all  these 
philosophical  issues  in  a  supreme  mystic*1,!  endeavour.  In 
these  respects,  the  mysticism  of  the  Middle  Age  offers  a  contrast 
to  the  mysticism  of  the  Bhagavadgita.  Barring  a  few  ex- 
ceptions here  and  there,  the  entifp  tfiMT  °f  ^he  mysticism  _of 


I]  DEVELOPMENT  OF  INDIAN  MYSTICISM 


the  Middle  Age  is  for  the  practical  ^pljiftment  .  oLTii^ftpJity. 
irrespective  01  any  philosophical  questionings;  and  with  pro- 
Bably  a  strong,  if  not  even  a  slightly  .perverted,  bias  against 
philosophical  endeavour  to  reach  the  Absolute.  We  may  say, 
in  Tact,  that  as  the  mysticism  of  the  Bhagavadglta  rests  upon 
a  philosophical  foundaSbir,  the  mysticism  of  the  Middle  .Age 
rests  jipon  itself,"  invoking  no.  aid  from  .any  .philosophical  con- 
struction whatscteyer^ 

~~  3*    The  personality  of  Krishna,  which  looms  largely  behind 

'the   teachings  of   the   Bhagavadglta,  is 

The    Personality    of       indeed  a  personality  which  antiquarians 

Krishna.  and  critics  have  sought  in  vain  to  con- 

struct from  all  the    available  evidence 

from  the  times  of  the  Vodas  to  the  times  of  the  Puranas. 
While  one  view  would  hold  that  Krishna  was  merely  a  solar 
deity,  another  would  regard  him  merely  as  a  vegetation  deity  ; 
a  third  would  identify  tho  Krishna  of  the  Bhagavadglta  with 
the  Krishna  of  the  Chhandogya  Upanishad  on  the  slender 
evidence  of  both  being  the  nous  of  Devaki,  unmindful  of  any 
difference  between  their  teachings  ;  a  fourth  would  father 
upon  Krishnaism  the  influence  of  Christian  belief  and  practice. 
To  add  to  these  things,  we  have  to  note  that  these  critics  have 
been  entirely  blind  to  the  fact,  as  a  modern  scholar  has 
cleverly  pointed  out,  that  the  Krishna,  the  famous  prince  of 
tlie  Vrishni  family  of  Mathura,  was  the  same  as  Vasudeva, 
tho  founder  of  "Bhagavatisni  ",  which  is  also  called  the  Satvata 
or  the  Aikantika  doctrine  in  the  Santiparvan.  Vasudevism 
was  indeed  no  new  religion,  pace  Dr.  Bhandarkar,  as  has  been 
contended  sometimes.  Tt  was  merely  a  new  stress  on  certain 
old  beliefs  which  had  come  down  from  the  days  of  the  Vedas. 
The  spring  of  devotional  endeavour  which  we  see  issuing 
out  of  the  mountainous  regions  of  the  Veda,  being  then  directed 
primarily  to  the  personality  of  Varuna,  hides  itself  in  the 
philosophical  woodlands  of  the  Upanishads,  until,  in  the  days 
of  the  Bhagavadglta,  it  issues  out  again,  and  appears  to  vision 
in  a  clear  fashion,  with  only  a  new  stress  on  the  old  way  of 
beliefs.  The*  mystical  strain,  which  is  to  be  found  in  the 
Upanishads,  is  to  be  found  even  here  in  Vasudevism 
with  a  greater  emphasis  on  devotion.  That  the  Vasudeva 
doctrine  and  order  existed  in  the  times  of  Panini  is  now  patent 
to  everybody.  The  epigraphic  evidence  afforded  by  the 
Besnagar  and  Ghasundi  inscriptions  with  even  the  mention 
of  "Dama,  Tyaga  and  Apramada"-  virtues  mentioned  by 
the  Bhagavat  in  the  Bhagavadglta  lends  a  strong  support 
to,  and  gives  historical  justification  for,  the  existence  of  the 


4  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

Vasudeva  religion  some  centuries  previous  to  the  Christian 
era;  and  the  philosophic  student  would  note  that  as  in  essence 
the  religion  of  the  Bhagavadgita  does  .not  differ  from  the 
religion  of  the  Santiparvan,  mysticism  being  the  culmination 
of  the  teachings  of  both,  it  is  the  same  personality  of  Krishna 
which  appears  likewise  as  the  promulgator  of  the  Bhagavata 
doctrine,  even  though  in  later  times  that  doctrine  fell  into 
the  hands  of  the  mythologists,  who,  not  having  been  able  to 
understand  its  philosophical  and  mystical  import,  tried  merely 
to  give  it  an  occult  and  ritualistic  colouring. 

4.     This  indeed  did   happen  as  the  Pancharatra  doctrine 
came  to  be  formulated  and  developed. 

Vishnu  Occultism:  the       The  doctrine  has  its  roots  so  far  bark 

Pancharatra.  as    at  the    times   of   the    Mahabharata, 

though  later  on  it  came  to  b?   taught 

as  a  separate  occult  doctrine.  We  are  concerned  here,  however, 
only  with  its  later  theological  development,  and  not  with 
its  origin.  We  have  to  see  how  the  Pancharatra  was  a  system 
of  occult  Vishnu  worship.  The  system  derived  its  name  from 
having  contained  five  different  disciplines,  namely,  Ontology, 
Liberation,  Devotion,  Yoga,  and  Science.  Its  central  occult 
doctrine  was  that  Divinity  was  to  be  looked  upon  as  being 
fourfold,  that  Vishnu  manifests  himself  in  the  four  different 
forms  of  Vasudeva,  Sankarshana,  Pradyumna,  and  Aniruddha. 
These  are  called  the  four  Vyuhas,  that  is  to  say,  "disinte- 
grations" of  the  one  Divinity  into  four  different  aspects. 
Now,  the  supreme  Godhead  was  regarded  as  possessing  six 
different  powers,  namely,  Jnana,  AiSvarya,  Sakti,  Bala,  Virya 
and  Tejas.  These  six  qualities  are  to  be  "shoved  off"  into 
three  different  groups.  The  first  and  the  fourth  constitute 
the  first  group  and  belong  to  Sankarshana.  The  second  and 
the  fifth  constitute  the  second  group  and  belong  to  Pradyumna. 
The  third  and  the  sixth  constitute  the  third  group  and  belong 
to  Aniruddha.  In  fact,  it  seems  that  the  whole  Pancharatra 
scheme  was  based  upon  the  worship  of  the  Vasudeva  family : 
Sankarshana  was  Vasudeva's  brother,  Pradyumna  his  son, 
Aniruddha  his  grand-son.  Each  of  these  three  Vyiihas,  with 
its  set  of  two  qualities  each,  was  identical  with  Vasudeva  in 
possession  of  all  the  six  qualities.  When,  however,  we  re- 
member that  the  last  three  qualities,  namely,  Bala,  Virya 
and  Tejas,  are  merely  a  reduplication  of  the  third  quality, 
namely  Sakti,  the  sixfold  scheme  of  qualities  falls  to  the  ground, 
and  what  remains  is  only  the  three  primary  qualities,  namely, 
Jnana,  Ai6varya,  and  Sakti.  These  three  belong  severally  to 
Sankarshana,  Aniruddha,  and  Pradyumna,  and  collectively  to 


l]  DEVELOPMENT  OF  INDIAN   MYSTICISM  5 

Vasudeva  himself.  There  is  also  a  cosmological  sense  in  which 
the  three  last  Vyuhas  are  to  be  regarded  as  being  related  to 
the  first,  namely,  Vasudeva.  They  are  a  series  of  emanations, 
one  from  another,  like  one  lamp  lit  from  another.  From 
Vasudeva  was  born  Sankarsharia,  from  Sankarshana,  Pra- 
dyumna,  and  from  Pradyumna,  Aniruddha.  This  is  as  much 
as  to  say,  that  from  the  Self  was  born  the  Prakriti,  from  the 
Prakriti,  the  Mind,  and  from  Mind,  Consciousness.  Dr. 
Grierson  has  put  the  whole  cosmological  case  of  the  Pancha- 
ratras  in  a  lucid  fashion:  "Vasudeva  first  creates  Prakriti, 
and  passes  at  the  same  time  into  the  phase  of  conditioned 
spirit,  Sankarshana.  From  the  association  of  Sankarshana 
with  the  Prakriti,  Manas  is  produced  ;  at  the  same  time 
Sankarshana  passes  into  the  phase  of  conditioned  spirit,"  known 
as  Pradyumna.  From  the  association  of  Pradyumna  with 
the  Mana,s  springs  the  Samkhya  Ahamkara,  and  Pradyumna 
passes  into  a  tertiary  phase  known  as  Aniruddha.  From 
Ahamkara  and  Aniruddha  spring  forth  the  Mahabhutas." 
This  was  how  the  four  Vyuhas  came  to  be  endowed  with  a 
cosmological  significance.  Vishnu,  however,  whose  mani- 
festations all  the  four  Vyuhas  are  supposed  to  be,  is  endowed 
by  the  Pancharatra  doctrine  with  two  more  qualities,  namely, 
Nigraha  and  Anugraha,  which,  when  paraphrased  freely, 
might  mean  destruction  and  construction,  disappearance  and 
appearance,  frown  and  favour,  determinism  and  grace.  The 
theistic  importance  of  the  Pancharatra  comes  in  just  here 
that  it  recognizes  the  principle  of  "  grace  ".  The  grace  of  the 
Divinity  is  compared  to  a  shower  of  compassion  which  comes 
down  from  heaven  :  it  droppeth  as  the  gentle  rain  upon  the 
place  beneath.  The  Pancharatra  rarely  uses  Advaitic  langu- 
age, and  had  it  not  been  for  the  doctrine  of  the  Antaryamin, 
which,  as  Dr.  Schrador  has  pointed  out,  is  its  point  of  contact 
with  Pantheism,  it  would  not  have  much  in  common  with  the 
Advaitic  scheme.  It  does  not  support  the  illusionistic  doctrine 
of  the  Advaita,  and  its  Occultism  is  writ  large  upon  its 
face  in  its  disintegration  of  the  one  Divinity  into  four  aspects, 
which  acquire  forthwith  an  equal  claim  upon  the  devotion  of 
the  worshipper. 

5.    Correlative  to  the  Vishnu  Occultism  of  the  Pancharatra, 

we  have  the  Siva  Occultism  of  Tantrism, 

Siva  Occultism :  the  sources  of  which  likewise  are  to  be 

Tantrism.  traced  as  far  back  as  the  days  of  the 

Mahabharata.  The  Siva  Occultism  even 
surpasses  Vishnu  Occultism  in  point  of  irregularities  of  belief 
and  practice,  which  must  be  regarded  evidently  as  aberrations 


6  MYSTICISM   IN   MAHARASHTRA  [CHAP. 

of  mysticism.  When  we  remember  the  distinction  between 
Mysticism  and  Occultism,  the  one  given  entirely  to  God- 
devotion  and  God-realization,  and  the  other  to  mere  incrusta- 
tions on  these,  which  inevitably  gather  round  any  good 
thing  as  time  goes  on,  we  shall  not  wonder  at  the  great  aber- 
rations of  practice  which  are  illustrated  in  the  development 
of  Tantrism.  Possessing  an  immense  literature  as  it  does, 
Tantrism  abounds  in  discussions  of  Mantra,  Yantra  and  Nyasa, 
which  are  only  fortuitous,  and  therefore  unnecessary,  elements 
in  the  true  worship  by  means  of  the  heart,  which  alone  mysti- 
cism commends.  Its  worship  of  Linga  and  Yom,  if  literally 
understood,  is  almost  a  shame  on  the  system,  whatever  it& 
redeeming  points  may  be.  No  doubt,  when  Tantrism  re- 
cognizes Siva  as  the  embodiment  of  supreme  consciousness, 
and  Sakti  as  the  embodiment  of  supreme  power,  both  being 
merely  the  aspects  of  that  eternal  Verity,  the  Brahman,  it 
preaches  a  truth  which  is  worth  while  commending  in  philoso- 
phy. Tantrism  recognizes  itself  to  be  the  practical  counter- 
part of  Advaitism.  In  that  respect,  even  the  great  Samkara- 
charya  may  be  regarded  as  a  great  Tantrist ;  and  Tantrism 
was  supposed  to  be  merely  the  Sadhana  counterpart  of  the 
doctrine  of  Monism.  It  is  not  its  philosophic  standpoint 
which  is  worth  while  commenting  on  in  Tantrism.  It  is  rather 
its  practical  part,  the  part  of  Sadhana,  which,  if  literally 
understood,  was  sure  to  engender  grievous  practic.es,  bordering 
upon  immorality  and  vice.  Its  fivefold  Sadhana,  namely, 
the  drinking  of  wine,  the  eating  of  fish,  the  partaking  of  flesh, 
the  use  of  parched  cereals,  and  the  act  of  sexual  conjugation, 
which  are  regarded  by  the  Tantra  as  its  five  chief  Makaras, 
if  literally  understood,  have  as  muoh  in  common  with  true 
Mysticism  as  the  South  Pole  with  the  North  Pole.  An  attempt 
is  therefore  made  to  justify  the  Sadhana  of  the  Tantrists  in 
an  allegorical  fashion,  as  has  been  done,  for  example,  by  inter- 
preters like  Justice  Woodrofie,  who  say  that  the  five  kinds  of 
Sadhana  may  be  represented  by  the  intoxication  of  knowledge, 
the  surrender  of  actions  to  the  self,  sympathy  from  a  sense 
of  'mineness'  (Mam)  with  the  sins  and  pleasures  of  all,  the 
parching  of  evil  actions,  and  finally,  the  conjugation  of  the 
Kundalini  in  the  Muladhara  Chakra,  which  is  the  embodiment 
of  power,  with  Siva  in  the  Sahasrara,  which  is  the  embodiment 
of  consciousness.  Any  belief  and  practice  could  thus  be  made 
to  wear  an  attractive  garb ;  and  wherever,  in  fact,  the  five- 
fold Sadhana  was  understood  in  a  higher  sense,  it  did  certainly 
not  degenerate  into  corrupt  practices.  But  the  generality  of 
mankind  are  not  philosophers,  and  they  could  not  be  expected 


Ij  DEVELOPMENT  OF  INDIAN  MYSTICISM  7 

to  understand  the  philosophic  import  of  the  Panchatattva- 
sadhana.  One  could  easily  understand  why  an  ordinary  man 
would  busy  himself  in  the  worship  of  the  female  as  female, 
and  not  as  the  embodiment  of  the  supreme  Sakti,  and  in  case 
one's  own  wife  could  not  be  had  for  worship,  a  provision  could 
be  made  for  the  worship  of  the  female  either  in  the  person  of 
another  man's  wife,  or  in  that  of  any  virgin  whatsoever.  When 
a  daughter  or  a  mother  could  be  substituted  for  one's  own 
wife,  the  worship  would  not  certainly  degenerate  into  mis- 
sexual  relations  ;  but  wherever  a  woman  as  woman  was  to 
be  the  object  of  worship,  the  generality  of  mankind  could  not 
be  supposed  to  have  had  that  calm  vision  of  things,  which 
would  prevent  them  from  mis-using  the  Tantric  practice. 
The  philosopher  indeed  could  suppose  that  the  worship  of  the 
female  was  intended  as  a  method  for  checking  and  controlling 
one's  own  evil  passions,  for  the  subjugation  of  the  Self  in  the 
midst  of  temptations.  But  with  ordinary  men,  nature  would 
certainly  get  the  better  of  belief  ;  hence,  the  possibility,  nay, 
even  the  probability  of  the  degeneration  of  Tantric  practices, 
as  we  see  illustrated  in  the  Chuclachakra  and  the  Snehachakra 
practices.  In  Psychology,  however,  Tantrism  did  one  good 
service  in  the  development  of  Indian  thought.  It  supposed 
that  a  man's  mind  was  a  vast  magazine  of  powers,  and  as  the 
universal  Consciousness  was  supposed  to  be  vehicled  by  the 
universal  Power,  so  man's  consciousness  was  supposed  to  be 
vehicled  by  the  power  in  the  form  of  mind  and  body.  The 
unfoldment  of  such  power  was  the  work  of  Sadhana.  A  man, 
in  whom  Sakti  was  awakened,  dift'ered  immensely  from  the 
man  in  whom  it  was  sleeping,  and  the  whole  psychological 
process  of  the  Tantric.  Sadhana  lay  in  the  awakening  of  the 
Kundalinl.  Tantrism  did  great  service  to  the  development 
of  physiological  knowledge  when  it  recognized  certain  plexuses 
in  the  human  body  such  as  the  Adharachakra,  the  Svadhish- 
thanachakra,  the  Anuhatachakra,  and  so  on,  until  one  reached 
the  Sahasrarachakra  in  the  brain.  But  on  the  whole,  it  may 
not  be  far  away  from  the  truth  to  say  that  Tantrism  would  drive 
true  mysticism  into  occult  channels,  from  which  it*  would 
not  be  easy  to  extricate  it,  and  set  it  on  a  right  foundation. 

6«  We  have  hitherto  considered  the  occult  movements, 
both  Vaishnavite  and  Saivite,  which 

The  Bhagavata  as  a  spring  from  the  days  of  the  Mahabharata 
Storehouse  of  Ancient  to  end  in  utterly  sectarian  systems,  each 
Mysticism.  of  which  tries  to  develop  its  dogma  in 

its  particular  way.  We  shall  now 
consider  the  mystic  movement  proper,  for  which  our  texts 


8  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

are  the  Bhagavata,  the  Narada  Bhakti -Sutra  and  the  Sandilya 
Bhakti-Sutra.  These  three  works  represent  the  Mystic  develop- 
ment of  thought  which  probably  runs  side  by  side  with  the 
Occult  movement  on  the  one  hand,  which  we  have  already  con- 
sidered, and  the  Philosophic  movement  on  the  other,  which  we 
shall  consider  a  little  further.  That  the  Bhagavata  influenced 
systems  of  philosophical  thought  like  those  of  Ramanuja  and 
Madhva,  that  it  had  by  that  time  earned  sufficient  confidence 
from  the  people  to  be  used  as  a  text-book,  that  it  is  the  re- 
pository of  the  accounts  of  the  greatest  mystics  from  very 
ancient  times,  that,  though  some  of  its  language  may  be 
modern,  it  contains  archaisms  of  expression  and  diction  which 
may  take  it  back  to  the  early  centuries  of  the  Christian  era — 
all  these  facts  make  it  impossible  that  the  Bhagavata  should 
have  been  written,  as  is  sometimes  contended,  about  the  12th 
century  A.D.,  thus  implying  unmistakably  that  it  must  have 
been  written  earlier,  pari  passu  with  the  development  of  early 
philosophical  systems,  so  as  ultimately,  in  course  of  time,  to 
be  able  to  influence  later  formulations  of  thought.  The 
Bhagavata,  as  we  have  pointed  out,  is  a  repository  of  the 
accounts  of  the  Ancient  Mystics  of  India,  and  if  we  may  seek 
for  some  Types  of  Mystics  in  the  Bhagavata,  we  may  find  a 
number  of  such  Types,  which  later  on  influenced  the  whole 
course  of  the  Mystic  movement.  Dhruva,  in  the  first  place, 
is  a  child-prince  who  leaves  his  kingdom  and  the  world  when 
he  is  insulted  by  his  step-mother,  and  who,  in  the  agonies  of 
his  insult,  seeks  the  forest  where  he  meets  the  spiritual  teacher 
who  imparts  to  him  the  knowledge  of  the  way  to  God,  and  who 
ultimately  succeeds  in  realizing  His  vision  (IV.  8).  Prahlacla, 
the  son  of  the  Demon-King,  whose  love  to  God  stands  un- 
vaiiquished  in  the  midst  of  difficulties,  whose  very  alphabets 
are  the  alphabets  of  devotion,  who  escapes  the  dangers  of  the 
fire  and  the  mountain  when  his  earnestness  about  God  is  put 
to  the  test,  supplies  another  example  of  a  pure  and  disinterested 
love  to  God,  so  that  he  is  able  to  say  to  God  when  he  sees 
Him-  "I  am  Thy  disinterested  Devotee.  Thou  art  my  dis: 
interested  Master.  But  if  Thou  wishest  to  give  me  any  boon 
at  all,  bestow  upon  me  this,  that  no'  desire  should  ever 
spring  up  within  me"  (VII.  10).  Uddhava  is  the  friend  of 
God,  wliose  love  to  Him  stands  the  test  of  time,  and  of  philo- 
sophical reasoning  (X.  46).  Kubja,  the  crooked  concubine, 
who  conceived  apparently  a  sexual  love  towards  Krishna, 
had  her  own  sexuality  transformed  into  pure  love,  which  made 
her  ultimately  the  Beloved  of  the  Divine  (X.  42).  Even  the 
Elephant  who  lifted  up  his  trunk  to  God  when  his  foot 


I]  DEVELOPMENT  OF  INDIAN  MYSTICISk  § 

was  caught  hold  of  by  the  great  Alligator  in  the  sea,  supplies 
us  with  another  illustration  as  to  how  even  animals  might  be 
saved  by  devotion,  and  as  to  how  God  might  come  to 
their  succour  in  the  midst  of  their  afflictions  (VII.  2-3). 
Sudaman,  the  poor  devotee,  who  has  no  other  present  to  offer 
to  God  except  a  handful  of  parched  rice,  is  ultimately  rewarded 
by  God  who  makes  him  the  lord  of  the  City  of  Gold  (X,  80-81). 
Ajamila,  the  perfect  sinner,  who  is  merged  in  sexuality  towards 
a  pariah  woman,  gets  liberation  merely  by  uttering  the  Name 
of  God  at  the  time  of  his  death  (VI.  1-2).  The  sage  Ajagara, 
who  lives  a  life  of  idle  contentment  and  of  unconscious  service 
to  others,  has  derived  his  virtues  from  a  Serpent  and  a  Bee, 
whom  he  regards  as  his  spiritual  teachers  (VII.  13).  Rishabha- 
deva,  whose  interesting  account  we  meet  with  in  the  Bhagavata, 
is  yet  a  mystic  of  a  different  kind,  whose  utter  carelessness  of 
his  body  is  the  supreme  mark  of  his  God-realization.  We 
read  how,  having  entrusted  to  his  son  Bharata  the  kingdom 
of  the  Earth,  he  determined  to  lead  a  life  of  holy  isolation  from 
the  world ;  how  he  began  to  live  like  a  blind  or  a  deaf  or  a 
dumb  man  ;  how  he  inhabited  alike  towns  and  villages, 
mines  and  gardens,  mountains  and  forests  ;  how  he  never 
minded  however  much  he  might  be  insulted  by  people,  who 
threw  stones  and  dung  at  him,  or  micturited  on  his  body,  or 
subjected  him  to  all  sorts  of  humiliation  ;  how  in  spite  of  all 
these  things  his  shining  face  and  his  strong-built  body,  his 
powerful  hands  and  the  smile  on  his  lips,  attracted  even  the 
women  in  the  royal  harems  ;  how,  careless  of  his  body  as  he 
was,  he  discharged  his  excreta  at  the  very  place  at  which  he 
took  his  food  ;  how,  nevertheless,  his  excreta  smelt  so  fragrant 
that  the  air  within  ten  miles  around  became  fragrant  by  its 
smell ;  how  he  was  in  sure  possession  of  all  the  grades  of  happi- 
ness mentioned  in  the  Upanishad  ;  how  ultimately  he  decided 
to  throw  over  his  body ;  how,  when  he  had  first  let  his 
subtle  body  go  out  of  his  physical  body,  he  went  travelling 
through  the  Karnataka  and  other  provinces,  where,  while  he 
was  wandering  like  a  lunatic  naked  and  lone,  he  was  caught 
in  the  midst  of  a  great  fire  kindled  by  the  friction  of  bamboo 
trees  ;  and  how  finally  he  offered  his  body  in  that  fire  as  a 
holocaust  to  God  (V.  5-6).  Avadhuta  is  yet  a  mystic  of  a 
different  type,  who  learns  from  his  twenty-four  Gurus 
different  lands  of  virtues,  such  as  Forbearance  from  the 
Earth,  Luminosity  from  the  Fire,  Unfathomableness  from  the 
Ocean,  Seclusion  from  a  Forest,  and  so  on,  until  he  ultimately 
synthesizes  all  these  different  virtues  in  his  own  unique  life 
(XL  7).  Suka,  in  whose  mouth  the  philosophico-mystical 


10  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

doctrines  of  the  Bhagavata  are  put,  is  the  type  of  a  great 
mystic  who  practises  the  philosophy  that  he  teaches,  whose 
mystical  utterances  go  to  constitute  the  whole  of  the  Bhaga- 
vata,  and  who  sums  up  his  teaching  briefly  in  the  87th  chapter 
of  the  Xth  Skandha  of  the  Bhagavata,  where  he  points  out 
the  necessity  of  a  Spiritual  Teacher,  of  Devotion,  and  of  the 
Company  of  the  Good  for  a  truly  mystical  life.  Finally, 
Krishna  himself,  who  is  the  hero  of  the  Xth  and  the  Xlth 
Skandhas  of  the  Bhagavata,  who,  on  account  of  his  great 
spiritual  powers,  might  be  regarded  as  verily  an  incarnation 
of  God,  whose  relation  to  the  Gopis  has  been  entirely  mis- 
represented and  misunderstood,  whose  teachings  in  essence 
do  not  differ  from  those  advanced  in  the  Bhagavadgita,  who 
did  not  spare  his  own  family  when  arrogance  had  seized  it, 
who  lived  a  life  of  action  based  upon  the  highest  philosophical 
teaching,  and  who,  when  the  time  of  his  departure  from  earthly 
existence  came,  offered  himself  to  be  shot  by  a  hunter 
with  an  arrowr,  thus  making  a  pretext  for  passing  out  of  mortal 
existence,  supplies  us  with  the  greatest  illustration  of  a' Mystic 
who  is  at  the  top  of  all  the  other  mystics  mentioned  in  the 
Bhagavata  Purana. 

1.  There  has  been  no  greater  misunderstanding  than  that 
about  the  spiritual  nature  of  Krishna, 

The  True  Nature  of  and  his  relation  to  the  Gopis.  Tt  has 
the  Relation  of  the  Gopis  been  supposed  that  the  Gopis  were  filled 
to  Krishna.  with  sexual  passion  for  Krishna  ;  that 

he  primarily  satisfied  only  the  sexual 
instincts  of  these  Gopis  ;  that  this  satisfaction  was  later 
given  a  spiritual  turn  ;  and  that,  therefore,  the  true  nature  of 
Krishna's  spirituality  and  his  relation  to  the  Gopis  is  at  bottom 
sexual.  There  ran  be  no  greater  absurdity,  or  no  greater 
calumny,  than  is  implied  in  such  a  view.  That  eroticism  has 
got  anything  to  do  with  spiritualism,  we  utterly  deny.  Tt 
is  impossible  to  see  in  the  sexual  relation  of  man  to  woman, 
or  of  woman  to  man,  any  iota  of  the  true  nature  of  spiritual 
life.  When  Catherine  of  Siena  and  mystics  of  her  type  want- 
ed to  marry  God,  when  Mirabai  and  Kanhopatra  in  later 
times  wedded  themselves  to  God,  when  Andal,  the  female 
Tamil  mystic,  tried  to  espouse  God,  it  has  been  supposed,  the 
erotic  instinct  implied  in  such  attempts  was  a  partial  mani- 
festation of  the  spiritual  love  to  God.  This  is  an  entire 
calumny  on,  and  a  shame  to,  the  true  nature  of  spiritual  life. 
Spirituality  is  gained  not  by  making  common  cause  with 
sexuality,  but  by  rising  superior  to  it.  That  Krishna  ever 
had  any  sexual  relation  with  the  Gopis  is  hard  to  imagine. 


ll  DEVELOPMENT  OF  INDIAN  MYSTICISM  11 

It  is  a  lie  invented  by  later  mythologists,  who  did  not  under- 
stand the  true  nature  of  spiritual  life.  Hence  Parikshit's 
query,  as  well  as  Suka's  justification,  about  the  true  nature 
of  Krishna,  are  alike  illustrations  of  the  ignoratio  elenchi. 
Parikshit  truly  objects  to  the  holiness  of  Krishna,  if  the  latter's 
sexuality  were  to  be  a  fact ;  but  the  answers  which  Suka  gives, 
or  is  made  to  give,  fall  entirely  wide  of  the  mark.  To  Parikshit's 
question  why  Krishna  committed  adultery,  Suka  gives  futile 
answers.  He  tells  us,  in  the  first  place,  that  all  the  great 
gods  have  committed  adultery,  thus  trying  to  exonerate 
Krishna  from  the  supposed  sin.  Secondly,  he  tells  us  that 
fire  burns  all  impurities,  and  that  Krishna's  true  nature  burnt 
away  all  sins  if  he  had  committed  any.  Thirdly,  he  tells  us 
that  God  must  be  regarded  as  being  beyond  both  sin  and  merit, 
and  that,  therefore,  the  motive  of  Krishna  was  beyond  the 
suspicion  of  being  either  meritorious  or  sinful.  Fourthly,  he 
tries  to  tell  us  that  the  conduct  of  great  men  need  not  tally 
with  their  words,  and  thus  Krishna's  superior  teaching  was 
left  unaffected  by  his  practice.  Fifthly,  he  tells  us  that  the 
actions  of  a  man  are  all  of  them  results  of  his  Karman,  and 
that  probably  the  sexual  dalliances  of  Krishna  were  the  result 
of  his  previous  Karman.  Sixthly,  he  tries  to  exculpate  Krishna 
by  saying  that  by  his  divine  nature  he  was  immanent  both  in 
the  Gopis  as  wall  as  their  husbands,  and  that  therefore  there 
was  no  taint  of  adultery  in  his  actions.  His  seventh  argument 
is  still  more  interesting.  He  tells  us  that  Krishna  by  his  Maya 
produced  doubles  of  these  Gopis  before  their  husbands,  and 
that  therefore  there  was  no  objection  to  his  enjoying  the  origi- 
nal Gopis  ! — an  argument  which  is  foolish  on  its  face,  telling  us 
as  it  does,  that  God  tries  to  exonerate  Himself  from  His  sins 
by  a  magical  sleight-of-hand.  All  those  arguments  are  either 
childish  or  irrelevant.  The  only  argument  of  any  value  that 
has  been  advanced  to  describe  the  real  nature  of  the  relation 
of  the  Gopis  to  Krishna  is  the  psychological  argument, — that  the 
relation  is  to  be  only  an  allegorical  representation  of  the  relation 
of  the  senses  to  the  Self,-  thus  making  it  evident  that  any  cult 
of  devotion  that  may  be  raised  upon  the  sexual  nature  of  the 
relation  of  Krishna  to  tte  Gopis  may  be  raised  only  on  stub- 
ble. Finally,  we  may  advance  also  a  mystical  explanation  of 
the  way  in  which  the  Gopis  may  be  supposed  to  have  enjoyed 
Krishna.  May  it  not  be  possible,  that,  in  their  mystical  reali- 
sation, each  of  the  Gopis  had  the  vision  of  the  Godhead  before 
her,  and  that  God  so  clivided  Himself  before  all  of  them,  that 
He  seemed  to  be  enjoyed  by  each  and  all  at  the  same  time  ? 
It  is  granted  to  women  as  to  men  to  have  a  mystical  enjoyment 


IS  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

of  God,  and  it  is  as  meaningless  to  speak  of  God  as  the  bride- 
groom of  a  female  devotee,  as  to  speak  of  Him  as  the  bride  of 
a  male  devotee.  There  are  no  sexual  relations  possible  with 
God,  and  Eroticism  has  no  place  in  Mysticism. 

8.  The  Sandilya  and  the   Narada  Bhakti-Sutras  are,    as 

TheSandil  a  Sutra       we  ^ave  ^served,  like  the  Bhagavata, 
A  »L   M     A    c  **        fundamental    works    of    Indian   mysti- 
and  the  Narada  outra.         •  T .  •          .  ,      n   .     ^  • 

cism.    It  is  not  very  easy  to  determine 

the  exact  dates  of  composition  of  these  Sutras.  The  Sandilya 
Bhakti-Sutra  seems  to  be  older  on  account  of  its  archaic  tone, 
and  is  evidently  modelled  after  the  pattern  of  the  great  phi- 
losophical Sutras.  If  any  internal  evidence  is  of  any  avail, 
we  may  say  that  even  this  points  to  the  anteriority  of  the 
Sandilya-Sutra.  The  Narada  Bhakti-Sutra  quotes  Sandilya,  but 
the  Sanclilya  does  not  quote  Narada.  In  point  of  content,  how- 
ever, the  Narada  Bhakti-Sutra  surpasses  not  merely  the  Sandilya 
by  its  easy  eloquence  and  fervid  devotion,  but  it  may 
even  be  regarded  as  one  of  the  best  specimens  of  Bhakti  liter- 
ature that  have  ever  been  written.  The  Sandilya-Sutra  is  more 
philosophic  than  the  Narada-Sutra.  It  goes  into  the  question 
of  the  nature  of  Brahman  and  Jiva,  their  inter-relation,  tie 
question  of  Creation,  and  so  on.  The  Narada  Bhakti-Sutra 
takes  a  leap  immediately  into  the  doctrine  of  devotion,  analyzes 
its  various  aspects,  and  sets  a  ban  against  mere  philosophical 
constructions.  Both  the  Sandilya  and  the  Narada  quote  the 
Bhagavadgita  freely,  and  in  that  respect  supply  us  with  the 
connecting  link  between  the  Bhagavadgita  on  the  one  hand, 
and  the  later  Bhakti  literature  on  the  other.  So  far  as  the 
teaching  of  devotion  is  concerned,  we  cannot  say  that  there  is 
much  distinction  between  the  Sandilya  Bhakti-Sutra  and  the 
Narada  Bhakti-Sutra.  The  two  are  on  a  par,  so  far  as  that 
doctrine  is  inculcated.  Over  and  above  the  general  contents 
of  the  doctrine  of  devotion  as  inculcated  in  the  Narada,  the 
Sarujilya,  however,  teaches  that  Bhakti  may  be  of  two  kinds- 
primary  and  secondary.  Secondary  Bhakti  concerns  itself 
with  Ritualism,  with  Kirtana,  with  DhySna,  with  Puja,  and 
even  with  Namasmarana.  Primary.  Bhakti,  on  the  other 
hand,  means  the  up-springing  of  the  pure  fount  of  love  in  man 
towards  God.  When  we  once  taste  of  this,  nothing  else 
matters  ;  but  if  we  have  only  secondary  devotion,  we  cannot  be 
supposed  to  have  known  the  nature  of  Supreme  Devotion. 

9.  The   Nftrada   Bhakti-Sutra   begins    by    defining   what 
Tbc  Teachings  of  the      ^zkii  is.    (1)  It  places  on  record  vari- 
N  rada  Bhakti-Sutra        ous  Definitions  of    Bhakti  advanced  by 

its  predecessors,  and  then  gives  us  what 


I]  DEVELOPMENT  OF  INDIAN  MYSTICISM  13 

its  own  definition  of  Bhakti  is.  According  to  Para6ara,  we  are 
told,  Bhakti  consists  in  the  worship  of  God.  According  to  Garga, 
it  consists  of  the  narration  of  God's  exploits.  According  to 
San<Jilya,  so  Narada  tells  us,  Bhakti  means  meditation  on  the 
Self.  While,  Narada  himself  holds  that  Bhakti  is  the  highest  love 
for  God,  a  whole-hearted  attachment  to  God  and  indifference 
to  other  things,  a  surrender  of  all  actions  to  God  and  agony 
in  His  forgetfulness.  As  a  matter  of  fact,  however,  love's 
nature,  says  Narada,  is  indescribable.  As  a  dumb  man  who 
eats  sugar  cannot  tell  of  its  sweetness,  so  a  man  who  enjoys 
the  highest  fruits  of  Bhakti  cannot  describe  in  words  their 
real  nature.  (2)  Then,  secondly,  Narada  goes  on  to  discuss 
the  relation  of  Bhakti  to  other  Ways  to  God.  Between  Jnana 
and  Bhakti,  three  sorts  of  opinions  are  possible.  In  the  first 
place,  it  may  be  maintained  that  Bhakti  is  a  means'to  Jnana, 
as  the  Advaitists  maintain.  Others  may  maintain  that  Jnana 
and  Bhakti  are  independent  and  equally  useful  ways  to  reach 
God.  And  thirdly,  it  may  be  maintained  that  Jnana  is  a 
means  to  Bhakti,  an  opinion  which  Narada  himself  endorses. 
To  him  Bhakti  is  not  merely  the  end  of  all  Jnana,  but  the  end 
of  all  Karman,  and  the  end  of  all  Yoga.  In  fact,  Bhakti 
should  be  regarded  as  an  end  in  itself.  It  concerns  itself  with 
a  personal  God  who  likes  the  humble  and  hates  the  boastful. 
There  are  no  distinctions  of  caste,  or  learning,  or  family,  or 
wealth,  or  action,  possible  in  Bhakti.  (3)  Then  Narada  goes 
on  to  discuss  the  means  to  the  attainment  of  Bhakti.  What, 
according  to  Narada,  are  the  moral  requirements  of  a  man  who 
wishes  to  be  a  Bhakta  ?  He  should,  in  the  first  place,  leave 
all  enjoyments,  leave  all  contact  with  objects  of  sense,  inces- 
santly meditate  on  God  without  wasting  a  single  minute,  and 
always  hear  of  God's  qualities.  He  should  give  himself  up 
to  the  study  of  the  Bhakti Sastras,  and  should  not  waste  words 
in  vain.  He  should  pray  for  the  grace  of  the  Saints  and  the 
grace  of  God  ;  and  God  will  appear  and  bestow  upon  him 
spiritual  experience  in  course  of  time,  which,  Narada  thinks, 
can  be  attained  only  by  God's  grace.  He  should  spend  his 
life  in  serving  the  good.  He  should  live  in  solitude,  should 
not  care  for  livelihood,  should  not  hear  of  women,  should 
not  think  about  wealth,  should  not  associate  with  thieves. 
Hypocrisy  and  arrogance,  he  should  shun  as  foul  dirt.  He 
should  cultivate  the  virtues  of  non-injury,  truth,  purity,  com- 
passion, and  belief  in  God.  He  should  deliberately  set  himself 
to  transform  his  natural  emotions,  and  make  them  divine. 
Passion  and  anger  and  egoism,  he  should  transform  and  utilize 
for  the  service  of  God.  In  fact,  a  divine  transformation  of  all 


14  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

the  natural  emotions  must  take  place  in  him.    He  should  not 
give  himself  up  to  argumentation  ;  for  there  is  no  end  to  argu- 
mentation.   It   is    manifold,  and    cannot    be    bridled.     The 
devotee  should  be  careless  of  the  censure  of  others,  and  should 
have  no  anxiety  whatsoever  \vhile  he  meditates.     (4)  Then, 
Narada  goes  on  to  tell  us  the  various  kinds  of  Bhakti.    Firstly, 
he  divides  Bhakti  into    Sattvika,  Rajasa  and  Tamasa.     He 
draws  upon  the  three  categories  of  the    Bhaktas  as  given  in 
the  Bhagavadgita,  namely,     the  Arta,  the  Jijnasu  and  the 
Artharthin,  and  tells  us  that  the  Arta  possesses   the  Sattvika 
Bhakti,  the  Jijnasu  the  Rajasa  Bhakti,    and  the  Artharthin 
the  TSmasa  Bhakti,  and  tells  us  that  the   first  is  superior  to 
the  second,  and  the  second  superior  to  the  third.     One    does 
not  know  why  the  Bhakti  of  the  Arta  should  be  regarded  as 
superior  to  the  Bhakti   of  the  Jijnasu.    Why  should  we  not 
regard  the  Bhakti  of  the  Jijnasu  as  Sattvika,  and  the  Bhakti 
of  the  Arta  as  Rajasa  ?  Narada  has  no  answer  to  give.     There 
is  yet  again  another  classification  of  the  kinds  of  Bhakti  which 
Narada  makes.    He  tells  us  that  it  is  of  eleven  kinds.  It  consists 
of  singing  the  qualities  of  God,   a  desire  to  see  His  form,  wor- 
shipping the  image  of  God,  meditation  on  Him,  the  service  of 
God,  friendship  with  God,  affection  towards  God,  loye  to  God 
as  to  a  husband,  surrender  of  one's  own  Self  to  God,  atonement 
with  God,  and  the  agony  of  separation  from    God.     (5)    As 
regards  the  criterion  of  Bhakti,  Narada    teaches  that  it  is 
"Svayampramana" :    the   criterion   of   Bhakti    is   in   itself. 
Complete  peace  and  complete  happiness  are  its  characteristics. 
"Anubhava"   which  is  the  practical  index  of  Bhakti  should 
increase  from  moment  to  moment.     It  ought  to  be  permanent. 
It  ought  to  be  subtle.  While  the  psycho-physical  characteristics 
of  Bhakti  are,  that  it  should  make  the  throat  choked  with 
love,  should  make  the  hair  stand  on   end,  and  should  compel 
divine  tears  from  meditating  eyes.     When,  therefore,  complete 
happiness  and  peace  are  enjoyed,  whe'n  "Anubhava"  is  attain- 
ed, when  all  the  psycho-physical  effects  are  experienced,  then 
alone   is   true    Bhakti    generated.     They  are    the    criteria   of 
Bhakti.     (6)  Finally,   Narada  tells   us   what  the   effects   of 
Bhakti  are.    It  is  Bhakti  alone  which  leads  to  true  immortality. 
It  is   Bhakti   which  endows   us   with   complete   satisfaction. 
Bhakti  drives  away  all  desires  from  us.    A  Bhakta  uplifts 
not  merely  himself,  but  others  also.     He  ceases  to  grieve  ; 
he  ceases  to  hate  ;    he  feels  no  enjoyment  in  other  things  ; 
he  feels  no  enthusiasm  for  other  things  ;   he  becomes  intoxi- 
cated with  love  ;    he  remains  silent.     Spiritual  "Epokhe"  is 
the  mark  of  the  saint. 


Il  DEVELOPMENT  OF  INDIAN  MYSTICISM  15 

10.    We  have  hitherto  considered  two  movements,  one  the 
Occult,  the  other  the  Mystic,  which  run 

The  Philosophic  side  by  side  with  each  other  from  the 
Schools  and  their  Infhi-  early  centuries  of  the  Christian  era  to 
ence  on  Hindi,  Bengali  almost  the  end  of  the  first  Millennium. 
and  Gujerathi  Mysti-  Pwi  passu  with  these,  there  was  yet  a 
cism.  third  movement,  a  movement  which  we 

may  call  the  Philosophic  movement. 
There  are  four  great  representatives  of  this  movement  as  we 
have  had  the  occasion  to  notice  in  the  previous  Volumes  of 
this  History,  namely,  Samkara,  Ramanuja,  Madhva  and 
Vallabha.  Samkaracharya's  system  is  supposed  to  be  antagon- 
istic to  the  Bhakti  movement,  and,  to  that  extent,  unmystical. 
But  it  must  be  remembered  that  Samkara  did  not  neglect 
Bhakti,  but  absorbed  it  into  his  absolutistic  scheme.  If 
Samkara's  movement  is  not  mystical  in  its  aim,  we  do  not 
understand  what  it  is.  Ramanuja,  Madhva,  and  Vallabha, 
who  founded  three  great  schools  of  philosophic  thought,  wielded 
a  great  influence  even  up  to  the  end  of  the  fifteenth  century, 
and  may  all  be  said  to  have  gone  against  the  Maya  doctrine  of 
Samkara.  They  made  Bhakti  the  essential  element  in  the 
Vedantic  scheme,  and  although  Vallabha  preached  a  philo- 
sophical monism,  Ramanuja  and  Madhva  could  not  under- 
stand how  theism  and  pantheism  could  be  reconciled  in  mysti- 
cism. It  is  just  this  reconciling  tendency  of  mysticism  which 
has  been  lost  sight  of  by  all  dogmatic  theorisers  about  theism 
and  pantheism.  From  the  schools  of  Ramanuja,  Madhva, 
and  Vallabha,  sprang  forth  great  Bhakti  movements  from 
the  13th  century  onwards  in  the  various  parts  of  India. 
It  is  interesting  to  note  how  Ramanuja's  influence  dwindled 
in  his  birth-land  to  reappear  with  greater  force  in  Upper  India. 
Ramananda,  who  was  a  philosophical  descendant  of  Ramanuja, 
quarrelled  with  his  spiritual  teacher,  and  came  and  settled  at 
Benares.  From  him,  three  great  mystical  schools  started  up  : 
the  first,  tfie  school  of  Tulsidas  ;  the  second,  the  school  of 
Kabir ;  and  the  third,  the  school  of  Nabhaji.  Kabir  was 
also  influenced  by  Sufism.  Tulsidas  was  greatly  influenced  by 
the  historico-mythical  story  of  .Rama.  Nabhaji  made  it 
liis  business  to  chronicle  the  doings  of  the  great  Saints  in  the 
Hindi  language.  From  the  school  of  Madhva,  arose  the  great 
Bengali  saint  Chaitanya,  who  was  also  influenced  by  his 
predecessor  saints  in  Bengal,  Chandidasa  and  Vidyapati. 
Vallabha  exercised  a  great  influence  in  Gujerath,  and  Mirabai 
and  Narasi  Mehta  sprang  up  under  the  influence  of  his  teach- 
ings. We  thus  see  how  from  the  Philosophical  Schools,  there 


16  MYSTICISM  IN  MAHARASHTRA  [CHAP. 


arose  a  DanMiCJ&tijcal  Mysticism  which  laid  stress  upon  the 
vernaculars  as  the  media  of  mystical  teaching,  as  opposed  to 
the  Classical  Mysticism  of  ancient  times,  which  had  Sanskrit 
as  its  language  of  communication.  It  was  also  a  democrati- 
sation  not  merely  in  language,  but  also  in  the  spirit  of  teach- 
ing, and  we  see  how  mysticism  became  the  property  of  all. 
It  is  thus  evident  how  the  mystical  literature  in  Hindi,  Bengali, 
and  Gujerathi  was  influenced  *by  the  three  great  schools  of 
Ramanuja,  Madhva,  and  Vallabha  respectively.  All  these 
saints  we  shall  have  the  occasion  to  notice  in  great  detail  in 
our  next  Volume. 

11.     We  must  pause  here  for  a  while  to  consider  the  question 

of  Christian  influence    on  the  develop- 

.  ment  of  the  Bhakti    doctrine  in  India. 

Christian  Influence  on       Opinions  have  greatly  differed  on  this 

the  Bhakti   Doctrine.       ^ubject.     According  to  one  opinion,  the 

Indian   doctrine   of   Bhakti    is   entirely 

foreign  in  its  origin  ;  the  Indians,  according  to  this  opinion,  are 
incapable  of  Bhakti,  and  what  devotion  they  came  to  possess 
was  from  the  start  due  to  the  influence  from  other  lands.  A 
second  theory  would  hold  that  even  though  the  doctrine  of 
Bhakti  in  its  origins  may  not  be  supposed  to  be  un-Indian, 
its  later  development  was  influenced  among  other  things  by 
the  worship  of  the  Child-God  and  the  Sucking  Mother,  and 
thus,  it  must  be  supposed  to  have  been  mainly  influenced  by 
Christianity;  Ramanuja  and  Madhva,  according  to  this 
theory,  are  supposed  to  have  been  influenced  by  Christian 
doctrine  and  practice,  especially  because,  in  their  native  places, 
it  is  presumed,  there  was  a  great  deal  of  Christian  influence. 
According  to  a  third  view,  the  Indian  doctrine  of  Bhakti  is 
entirely  Indian,  and  it  does  not  allow  that  either  Ramanuja 
or  Madhva  were  influenced  by  Christian  doctrine,  far  less  that 
the  Bhakti  doctrine  was  Christian  in  its  origin  ;  but  this  view 
would  not  deny  the  possibility,  as  in  the  20th  century  to-day, 
of  both  Hinduism  and  Christianity  influencing  each  other 
under  certain  conditions,  both  in  doctrine  and  practice.  It 
would  suppose  that  their  identical  teachings  on  such  important 
subjects  as  the  value  of  the  Spiritual  Teacher,  the  significance 
of  God's  Name,  the  conflict  of  Faith  and  Works,  or  of  Predesti- 
nation and  Grace,  are  due  entirely  to  their  development  from 
within,  and  to  -no  influence  from  without.  It  does  not  allow 
that  because  S.laditya,  the  king  of  Kanauj,  received  a  party 
of  Syrian  Christians  in  639  A.D.,  or  even  because  Akbar  re- 
ceived Jesuit  missions  during  frs  reign,  that  Christianity  influ- 
enced the  course  of  thought  either  of  Kabir  or  of 


J]  DEVELOPMENT  OF  INDIAN  MYSTICISM  17 

This  would  be  quite  as  impossible  as  to  suppose  that  Jfiane- 
svara  himself  was  influenced  by  Christianity,  simply  on  the 
ground,  as  was  once  asserted,  that  the  expression  "  Vai- 
kunthlche  Ranive  "  (the  Kingdom  of  God)  occurs  in  his  writings, 
or  that  Tukaram  was  likewise  influenced  by  Christianity  by 
his  insistence  on  the  power  of  sin  in  man.  The  feeling  of 
demotion  is  present  in  a  more  or  less  pronounced  fashion 
throughout  all  the  stages  of  thg  progress  of  humanity  from 
its  cradle  downwards,  and  it  shall  so  exist  as  long  as  humanity 
lasts.  On  this  view,  we  can  argue  for  the  early  up-springing 
of  the  devotional  sentiment  in  all  races  from  within  themselves, 
even  though  some  influence  of  a  kind  may  not  be  denied  when 
religious  communities  mingle  together,  especially  when  they 
have  a  long  contact  with  each  other,  a  sympathetic  imagination, 
and  a  genuine  desire  to  learn  and  to  assimilate. 

12.     That  the  Christian  influence  has- nothing  to  do  with 

Tamil     Mysticism     in    its    origin,   one 
Tamil  Mysticism.          has  merely  to  open   his  eyes  to    discern. 

Both  the  Tamil  Saivites  and  Vaishna- 

vites  who  lived  centuries  before  the  age  of  Ramanuja,  show 
an  utterly  innate  tendency  to  Devotion,  uninfluenced  by  any 
foreign  thought  or  practice.  The  Tamil  Saivites  seem  to  have 
been  established  in  the  country  in  the  6th  century  A.D.,  and 
through  a  long  line  of  mystics  illustrate  the  inward  impulse 
,which  rises  from  man  to  God.  The  great  lights  of  Tamil 
Saivite  literature  are  '^ujflaaasambandhar  who  flourished 
in  the  7th  century  A.D.,  Apjpar  who  flourished  in  the 
same  century,  Tirumular  who  flourished  in  the  8th  century, 
and  finally  Manilctavachagar,  the  man  of  golden  utterances, 
who  flourished  in  the  9th,  and  who,  in  fact,  may  be  said  to 
top  the  list  of  the  Saivite  mystics.  In  him  we  see  the  up- 
springing  of  a  natural  devotion  to  God,  which  through  a  con- 
sciousness of  his  faults,  rises  by  gradations  to  the  apprehension 
of  the  Godhead.  In  his  great  poem,  he  makes  us  aware,  as 
Dr.  Carpenter  puts  it,  of  his  first  joy  and  exaltation,  his  subse- 
quent waverings,  his  later  despondencies,  his  consciousness 
of  faiilts,  his  intensive  shame,  and  his  final  recovery  and 
triumph.  The  Tamil  Vaishnavites,  who  are  headed  and  herald- 
ed by  the  great  Alvars,  open  yet  'another  line  of  mystical 
thought,  namely,  "ot  "mysticism  through  devotion  to  Vishnu. 
If  we  set  aside  the  impossible  chronologies  which  are  generally 
assigned  to  these  Alvars,  we  cannot  doubt  that  they  also  seem 
equally  established  in  their  country  along  with  the  Tamil 
Saivites  in  the  6th  century.  Nammalvar,  whose  date  varies 
from  the  8th  to  the  10th  century  in  the  estimate  of  critics, 


18  MYSTICISM  IN  MAHARASHTRA  [CHAP, 

has  produced  works  which  are  reverenced  like  the  Vedas  in  the 
whole  Tamil-speaking  country.  His  disciple  was  NathainunL 
who  lived  about  1000  AD.,  and  who  was  the  collector  of  Idle 
famous  four-thousand  hymns  of  the  Alvars.  The  grandson 
of  Nathamuni  was  the  famous  Yamunacharya  who  lived  about 
1050  A.D.,  and  whose  lineal  philosophical  descendant  was  the 
great  Ramanuja,  who  lived  from  1050  to  1135  A.D.  Here 
we  have  in  a  brief  outline  the  two  great  lines  of  Saivite  and 
Vaishnavite  mystics  in  the  Tamil  country  down  to  the  age  of 
Ramanuja.  Ramanuja  took  up  his  cue  from  the  Vaishnavite 
philosophy,  and  built  a  system  which  was  intended  to  cut  at 
the  root  of  both  the  monistic  as  well  as  the  dualistic  schemes 
of  thought.  The  predecessors  of  Ramanuja,  however,  were 
given  to  devotion  more  than  to  philosophy,  and  they  showed 
the  pure  love  of  the  aspirant  for  God-realization,  uncontami- 
nated  by,  or  uninfluenced  by,  philosophical  thought. 

13.     Our  praise  of  these  saints,  however,  cannot  be  entirely 

unmitigated,    for    we    know    how    the 

c  MT"  Radhakrishna  cult   had  influenced  the 

anarese     ysticism.       songs  even  of  these    great  Vaishnavite 

saints.  The  conception  of  the  relation 
between  the  bride  and  bridegroom  as  the  type  of  the  relation 
between  the  saint  and  God  runs  through  a  great  deal  of  this 
literature,  and  to  that  extent  vitiates  it.  Not  so  the  bold  and 
sturdy  Vira&aiva  mysticism,  which  makes  an  alliance  with 
Advaitic  Monism  on  the  one  hand,  and  Moralistic  Purism  on 
the  other,  and  which,  even  though  a  large  part  of  it  is  given 
to  an  imaginary  discussion  of  the  nature  of  the  various  Lingas, 
which  are,  so  to  say,  merely  symbolical  illustrations  of  certain 
psychological  conceptions,  is  yet  a  philosophy  which  is  well 
worth  a  careful  study.  Basava  was  only  a  great  reformer 
who  lived  at  the  beginning  of  the  13th  century,  and 
who  was  the  devotee  of  the  image  of  SamgameSvara  at  the 
place  where  the  Malaprabha  and  the  Krishna  meet.  He 
was  preceded  by  a  great  number  of  Siddhas,  who  are  as  old 
as  the  Tamil  Alvars  on  the  one  hand,  and  the  Hindi  Nathas 
on  the  other.  Nijagunasivayogi  who  was  more  of  a  philoso- 
pher than  a  mystic,  Akharujesvara  who  was  more  of  a  mora- 
list than  a  mystic,  and  Sarpabhushana  who  was  more  of  a 
mystic  than  either  a  philosopher  or  a  moralist,  are  all  of  them 
great  names  in  the  development  of  Lingayat  thought.  Kanaka- 
dasa,  who  stands  apart  somewhat,  having  sprung  from  a  lowly 
order  of  the  Hindus,  and  Purandaradasa,  JagannathadSsa,  and 
Vijayadasa  who  were  full-fledged  Vaishnavite  Hindus,  must  be 
regarded  as  supplying  us  with  the  development  of  Vaishnavisjfl 


I]       .  DEVELOPMENT  OF  INDIAN  MYSTICISM  19 

in  the  Karnataka,  which  went  pari  passu  with  the  develop- 
ment of  Vira&aiva  mysticism.    All    these    are    great    names, 
and  we  must  reserve  a  full  treatment  of  them  for  our  next 
Volume. 

14.     Our;  immediate  concern  in  this  volume,    however,  is 

the  consideration  of  the  teachings  of  the 

M      .    ..    ..  .  great  Maratha  saints  from  the  age  of 

Maratha  Mysticism.        Jfifaadeva  'downwards    to   the    age    of 

Ramadasa,  beginning  in  fact  from  the 
13th  __  century    and   ending     with    the     17th,    leaving    the 
consideration  of  the  development  of  Indian  thought  in  the 
18th  and  19th  centuries  for  the  last  Volume  of  this  History. 
For  fear  of  increasing  the  bulk  of  our  present  volume  to  an 
unpardonable  extent,  we  must  restrict  our  attention  only  to 
a  section  of  the  great  mystical  community  in  Indi#,  namely, 
the  section  of  the    Maratha    Saints.    The   beginning   of   the 
mystical  line  was  effectively  made  in  Maharashtra  by  Jnana- 
deva,  whose  father  is  supposed  to  have  been  a  disciple  of 
Sripada  Ramananda  of  Benares,  or  yet  again,  of  Ramananda 
himself.     In  that  case,  it  would  be  very  interesting  to  see  how 
not  merely  the  two  streams  of  Kabir  and  Tulsidas  issued  from 
the  fountain-head  of  Ramananda,  but  even  how  Maratha  mysti- 
cism in  a  way  could  be  traced  to  the  same  fountain.     But  in 
any  case,  it  is  certain  that  Nivrittinatha  and  Jnanadeva  came 
from  the  spiritual  line  of  the  great  Gahininatha,  as  is  more  than 
once  authentically  evidenced  by  the  writings  of  both  Nivritti 
and  Jnanadeva  themselves.     That  Nivrittinatha  was  instruc- 
ted by  Gahininatha  in  spiritual  knowledge,  that  Gahininatha 
derived  his  spiritual  knowledge  from  Goraksha,  and  Goraksha 
from  Matsyendra,  it  is  needless  to  reiterate.     The  Sampradaya 
was  a  Sampradaya  of  Nathas.    When  and  how  Matsyendra- 
natha  and  Gorakshanatha  actually  lived  and  flourished,  it  is 
impossible    to-  determine.    But  it   remains  clear   that  they 
cannot  be  unhistorical  names.    Behind  Matsyendranatha,  we 
have  mythology,   but  after  Matsyendra,  we   have   history; 
and  it  is  evident  that  Jnanesvara  belonged  to  that  great  line 
of  the  Nathas,  who  like  the  Alvars  in  the  Tamil  country  and 
the  Siddhas  in  the  Lingayat  community,  successfully  laid  the 
foundation  of  mysticism  in  Maharashtra  through  their  great 
representative,  Jnanesvara.     It  is  not    without    reason  that 
many  a  later  mystic  acknowledges  that  the  foundation  of 
that  mystical  edifice  was  laid  by  Jnanesvara,  above  which 
Namadeva  and  other  saints  later  erected  the  divine  sanctuary, 
of  which  Tuka  became  the  pinnacle.    And  while  a  continuous 
tradition  goes  on  from  Jnanesvara,  to  Namadeva,  and  from 


20  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

NSmadeva  to  EkanStha,  and  from  Ekanfitha  to  TukSrSma, 
Ramadasa  like  Heracleitus  stands  somewhat  apart  in  his  spiri- 
tual isolation.    His  is  a  new  Sampradaya  altogether :  it  is  not 
the  Sampradaya  of  the  Varkaris.  It  is  for  that  reason  that  the 
Varkaris  have  looked  askance  at  the  great  spiritual  work  of 
Ramadasa.  But  we  who  stand  for  no  Sampradaya  whatsoever, 
and  who,  like  bees,  want  to  collect  spiritual  honey  wherever  it 
may  be  found,  recognize,  from  the  mystical  point  of  view,  no 
distinction  of  any  kind  between  the  Sampradaya  of  the  Varka- 
ris, and  the  Sampradaya  of  the  Dharkaris,  the  Sampradaya  of 
the  Cymbal,  or  the  Sampradaya  of  the  Sword.    A  little  after 
JnaneSvara,    but   contemporaneously  with    him,   Namadeva, 
after  being  tested  and  found  wanting  by  the  potter  Gora,  en- 
tered the   spiritual  line  at  the  hands    of   Visoba  Khechara, 
who  was  a  disciple  of  Sopana,  who  was  himself  the  disciple  of 
Nivritti.  Ekan&tha  was  indeed  initiated  by  Janardana  Swami, 
who,  as  rumour  would  have  it,  was  initiated     by  Nrisimha 
Sarasvati,  an  "avatara"  of  Dattatreya  himself.     But  it  is  to 
be  remembered  that  Ekanatha,  who  was  the  great-grandson  of 
Bhanudasa,  was  a  great  Varkari  of  Pandhari,  and  moreover, 
Ekanatha  himself  tells  us  that  he  derived  his  spiritual  illumi- 
nation from  the  line  of  Jnanesvara.    When  all  these  things 
are  taken  into  account,  we  cannot  say  that  Ekanatha  stands 
apart  from  the  great  spiritual  line  of  Jnanesvara.     Tukarama, 
who  is  perhaps  the  most  well-known  among    the  Maratha 
saints,    derives  his  spiritual  lineage  from  a  Chaitanya  line. 
What  connection  this  line  had  with  the  Chaitanya  school  in 
Bengal  has  not  yet  been  discovered.    But  it  is  at  any  rate  clear 
that  Tukarama  developed  the  Varkari  Sampradaya  through 
a  repeated  study  of  the  works  of  Jnanesvara,  Namadeva  and 
Ekanatha.    Ramadasa  probably  did  not  come  into  contact 
with  any  of  these  people  for  his  initiation,  and  though,  as  a 
tradition  would  have  it,  while  he  was  yet  a  boy,  he  and  his 
brother  were  taken  to  Ekanatha  who  foresaw  in  them  great 
spiritual  giants,  he  might  yet  on  the  whole  be  said  to  have 
struck  off  a  new  path  altogether.     If  we  re-classify  these 
great  mystics  of  Maharashtra  according  to  the  different  types 
of  mysticism  illustrated  in  them,  they  fall  into  the  following 
groups.     Jnanesvara  is  the  type  of  an    intellectual  mystic  ; 
Namadeva  heralds  the  democratic  age  ;    Ekanatha    synthe- 
sizes the  claims  of  worldly  and  spiritual    life  ;  Tukarama's 
mysticism  is  most  personal ;   while  Ramadasa  is  the  type  of 
an  active  saint.    A  man  may  become  a  saint,  and  yet,  as 
Monsieur  Joly  has  pointed  out,  he  may  retain  his  native  tem- 
perament,   The  different  types  of  mystics  that  we  find  among 


I]  DEVELOPMENT  OF  INDIAN  MYSTICISM  21 

the  Marftthft  saints  are  not  a  little  due  to  original  tempera- 
mental differences.  Between  themselves,  these  great  mystics 
of  Maharashtra  have  produced  a  literature,  which  shall  continue 
to  be  the  wonder  of  all  humanity,  which  cares  at  all  for  an 
expression  of  mystical  thought  in  any  country  without  distinc- 
tion of  creed,  caste,  or  race. 


PART  I. 
The  Age  of  Jnanadeva:  Intellectual  Mysticism. 


CHAPTER  n. 

Jnanadeva :  Biographical  Introduction. 

1.  The    Maharashtra    of    Jnanadeva's   time  was    a    free 

Maharashtra,  yet  unmolested  by  Maho- 

Thc     Condition     of      medan  invaders.     The  kings  of  Devagiri 

Maharashtra  in  Jnana-      were    all     supreme,    and    among    them 

deva's  time.  particularly  Jaitrapala,  who  ruled  from 

1191  A.D.  to  1210  A.D.  (Sake  1113-1132). 

Of  the  first  of  these,  Mukundaraja  has  been  reported  to  be 
probably  the  spiritual  teacher  -Mukundaraj a,  the  author  of 
the  Paramamrita  and  the  Vivekasindhu,  and  probably  the  first 
great  writer  of  note  in  Marathi  literature.  In  Jnanadeva 's 
time  the  ruler  at  Devagiri  was  the  Yadava  king  Ramadevarao, 
who  is  actually  mentioned  by  name  towards  the  close  of 
the  Jnanesvari.  He  was  a  great  patron  of  learning,  as  also, 
it  seems,  a  devotee  of  the  god  of  Pandharpur,  whose  shrine  he 
visited  and  endowed  with  a  munificent  sum  of  money.  On 
the  whole,  the  Maharashtra  preceding  the  days  of  Jnanadeva 
was  a  free,  unmolested,  and  prosperous  Maharashtra,  where 
no  internecine  strife  reigned,  and  where  all  was  unity. 

2.  We  must  say  a  few  words    about  Mukundaraja,  the 

teacher  of  Jaitrapala,  especially  because 
Mukundaraja.  his  Paramamrita  seems  to  have  suggested 

the  title  of  Anubhavamrita  (or  as  it  is 
also  otherwise  called  Amritanubhava)  to  Jnanadeva  ;  and  yet 
again  because  Mukundaraja  was  not  merely  a  Vedaiitic  philo- 
sopher, but,  as  may  be  gathered  from  his  writings,  a  mystic 
also.  In  his  Vivekasindhu  II.  ii.  34,  Mukundaraja  traces  his 
spiritual  lineage  from  Adinatha,  his  direct  spiritual  teacher 
having  been  Harinatha  byname.  Mukundaraja  tells  us  in  his 
Vivekasindhu  how  Harinatha  tried  to  propitiate  God  Sankara 
by  all  sorts  of  spiritual  practices,  by  utter  resignation,  by 
fasting,  by  concentration,  and  by  every  other  conceivable 
remedy  to  attain  to  God,  and  how  ultimately,  all  of  a  sudden, 
God  Sankara  appeared  to  him  in  a  vision,  and  endowed  him 
with  spiritual  illumination.  It  is  true  that  the  language  of 
Mukundaraja's  works  appears  modern,  and  it  is  for  this  reason 
that  doubt  has  been  thrown  upon  such  a  great  anteriority 
being  assigned  to  Mukundaraja ;  but  when  we  remember  that 
ancient  works  may  in  course  of  time  be  recast  into  modern 
form,  it  need  not  seem  impossible  that  Mukundaraja's  works 
themselves  may  also  have  been  recast,  and  that  therefore 


26  MYSTICISM  JN  MAHARASHTRA  [ 

what  modernity  there  appears  in  his  works  is  due  to  the  suc- 
cessive shape  that  the   works  took  after  him.    As  there  is, 
however,  an  early   reference  in  Mukundaraja's  works  to  the 
date  of  composition  of  the  Vivekasindhu,  namely,  1188  A.D. 
(Sake  1110),  and  as  there  is  a  reference  also  to  the  king  Jaitra- 
pala  whose   date  has  been  fixed  between    1191  to  1210  A.D. 
(Sake  1113  to  1132),  it  does  not  seem  impossible  that  Mukunda- 
raja lived  at  that  early  date  assigned  to  him  by  tradition. 
3.     The    Paramamrita   of    Mukundaraja    is    a    work  in 
which  was   made   the   first  systematic 
The  Paramamrita  of       attempt  in  Marathi   for  the  exposition 
Mukundaraja.  of  the    Vedantic   principles.     Mukunda- 

raja discusses  the  nature  of  the  physical 
body,  the  subtle  body,  the  causal  body,  and  other  such  topics. 
He  adds  to  this  intellectual  exposition  some  mystic  hints 
which  show  that  Mukundaraja  was  not  merely  a  philosopher, 
but  a  saint  likewise.  In  the  9th  chapter  of  the  work,  he  tells 
us  in  Yogic  fashion  the  practical  way  to  God -attainment,  and 
in  the  12th  he  speaks  of  the  great  bliss  that  arises  from 
spiritual  experience.  In  this  latter  chapter,  he  tells  us  how 
perspiration,  shivering,  and  other  bodily  marks  characterize  the 
ecstatic  state  (XII.  1),  how  bodily  egoism  vanishes  in  the  con- 
templation of  the  Divine,  how  all  sensual  desire  dwindles  to 
a  nullity,  how  all  the  senses  are  filled  with  joy  even  when  there 
is  no  physical  enjoyment  (XII.  6),  how  in  the  palace  of  Great 
Bliss  one  enjoys  the  woman  that  makes  her  appearance  in  the 
state  of  ecstatic  realisation  (XII.  7),  how  when  both  knowledge 
and  not-knowledge  are  at  an  end,  there  is  the  realisation  of  the 
empire  of  unitive  life  for  the  mystic  (XII.  8),  how  by  the  force 
of  the  Great  Bliss,  no  mental  state  ever  dares  to  intrude  upon  a 
mystic's  consciousness  (XII.  10),  and  how  this  Great  Bliss  can 
be  experienced  only  by  the  mystic,  while  others  stare  in  wonder 
and  sit  silent  (XII.  13).  Mukundaraja  tells  us  furthermore 
that  a  mystic  never  allows  others  to  know  his  real  state  (XIII. 
11),  detailing  how  he  loves  all  beings,  because  they  are  all  of 
them  the  embodiments  of  God  (XIII.  16),  how  though  a  Saint 
knows  the  inner  hearts  of  all,  he  is  yet  regarded  as  a  lunatic 
(XIII.  23),  and  how  in  the  Great  Bliss  of  the  ecstatic  state 
he  never  remembers  that  he  has  a  world  to  relieve  from  the 
bonds  of  mortal  existence  (XIII.  27).  With  a  shrewdness  that 
comes  out  of  spiritual  experience,  Mukundaraja  tells  us  finally 
that  a  mystic  should  never  reveal  his  inner  secret  (XIV.  18), 
for  fear  that  if  mystic  knowledge  were  to  be  cheap  among 
men,  people  would  have  an  easy  chance  of  deriding  the  mystic 
wisdom,  assuring  us,  finally,  that  he  who  contemplates  the 


ill          JNANADEVA  :  BIOGRAPHICAL  INTRODUCTION  £1 

inner  meaning  of  the  Paramamrita  shall  turn  back  from  the 
world  and  see  the  vision  of  his  Self  (XIV.  25). 

4.  As  Mukundaraja  lived  in  the  time    of   Jaitrapala  so 

Jnanadeva  lived  in  the  time  of  Rama- 
King  Ramadevarao  of  devarao  of  Devagiri.  That  this  Rama- 
Devagiri.  devarao  was  a  worshipper  of  Vithoba  of 

Pandharpur,  is  known  from  an  inscription 
in  the  temple  of  Pandharpur  which  tells  us  that  he  visited  that 
temple  in  1276  A.D.  (Sake  1198)  on  the  f ull-inoon  day  of  Marga- 
slrsha,  and  the  inscription  goes  on  to  tell  us  that  Ramadevarao 
was  the  head  of  the  religious  community  of  Pandharpur. 
It  was  during  his  reign  that  Jnanadeva  composed  his  Jnanes- 
vari  in  1290  A.D.(Sake  1212).  Two  years  before  Jnanadeva 
took  Samadhi,  that  is  to  say,  in  1294  A.D.  (Sake  1216),  Alla- 
uddin  Khilji  had  already  come  over  to  EUichpur.  with  the 
intention  of  falling  upon  Devagiri.  His  forces  were  immense 
and  powerful,  and  he  was  backed  up  by  the  Emperor  of  Delhi, 
for  which  reasons  Ramadevarao  gave  him  a  large  ransom,  and 
saved  his  kingdom.  But,  in  1306  A.D.  (Sake  1228),  Allauddin 
Khilji  sent  again  against  Devagad  a  large  force  imder  Malik 
Kaphar,  and  with  the  help  of  his  thirty-thousand  horse  Malik 
Kaphar  was  able  to  ransack  the  whole  country  of  Ramadevarao 
and  carry  him  to  Delhi,  where  the  latter  remained  a  prisoner 
for  six  months,  and,  returning  to  his  kingdom,  died  in  1309 
A.D.  (Sake  1231).  The  kingdom  of  Devagiri  did  not  last  long 
thereafter.  It  was  confiscated  by  the  Emperor  of  Delhi  in 
the  year  1318  A.D.  (Sake  1240).  This  tragic  end  of  the  dynasty 
of  Ramadevarao,  Jnanadeva  did  not  live  to  see.  80  long  as 
Jnanadeva  lived,  the  kingdom  of  Ramadevarao  enjoyed  all 
prosperity. 

5.  So  far  about  the  historical  back-ground  at  the  time  of 

Jnanadeva.     Let   us   now   turn   to   the 
Th    M  h      bh  religious    back-ground.     Here    we   must 

e     a  anu    avas.        ^^  -^  account  two  strong  forces  pre- 
valent before  the  days  of  Jnanadeva: 

the  first  was  the  literature  and  the  influence  of  the  Mahanu- 
bhavas,  and  the  other  the  great  Yogic  tradition  of  the 
Nathas.  As  regards  the  former,  it  must  be  remembered  that 
it  is  a  literature  which  certainly  claims  our  attention,  and 
in  brilliance  of  style  certainly  paves  the  way  for  a  later  pro- 
duction like  the  Jn&nefivaii.  The  Mahanubhavic  conceits 
are  like  the  conceits  of  the  early  Elizabethan  writers,  and  we 
may  say  that  Jnanadeva  stands  to  the  Mahanubhavas  just 
in  the  same  relation  in  which  Shakespeare  stood  to  the  early 
Elizabethans.  Indeed  the  whole  range  of  Mahanubhava 


28  MYSTICISM  IN  MAHAfeASHTRA  [CHAP. 

literature  has  not  yet  been  brought  to  light ;  and  what  with 
the  discovery  of  the  key  to  the  literature  of  the  MahanubhSvas 
which  we  owe  to  the  late  Mr.  Rajavade,  what  with  the  great 
trouble  which  the  late  Mr.  Bhave  took  in  bringing  the  Mahanu- 
bhava  literature  to  light,  and  what  with  the  aspirations  of  the 
modern  Mahanubhavas  themselves  to  bring  their  literature 
into  line  with  the  literature  of  the  early  great  Marathi  writers, 
we  may  hope  that  very  soon  the  leading  literary  works  of  the . 
Mahanubhavas  will  become  the  property  of  all.  When  this 
happens,  we  shall  be  able  to  see  how  far  Jnanadeva  in  his  great 
conceits,  in  his  imaginations,  in  his  flights  of  poetical  fancy,  in 
his  vocabulary,  as  well  as  in  his  diction,  stands  related  to  the 
Mahanubhavas  ;  but  it  may  be  said  at  once  that  the  Mahanu- 
bhavic  contribution  to  religion  was  of  a  peculiar  kind,  and 
•that  Jnanadeva  owed  practically  little  to  that  tradition. 
It  is  true  that  the  Mahanubhavas  made  current  certain 
Yogic  practices  which  might  have  influenced  some  of  the  writ- 
ings of  Jnanadeva  ;  but  so  far  as  the  philosophy  of  religion 
is  concerned,  Jnanadeva  goes  back  to  the  Upanishads,  the 
Bhagavadgita.  the  Bhagavata  (which,  by  the  bye,  he  also 
mentions  in  his  great  work)  and  such  other  early  classics.  The 
Mahanubhavas  were  hitherto  regarded  as  having  disbelieved 
in  the  caste  system,  as  having  disregarded  the  teachings  of 
the  Vedas,  as  having  felt  110  necessity  for  the  system  of  the 
ASramas,  and  as  not  having  recognized  any  deities  except 
Krishna.  But  modern  apologists  of  that  sect  are  announcing 
that  they  have  ever  believed  in  the  caste  system  ;  that  though 
they  have  not  recognized  the  principle  of  slaughter  in  Yajna, 
still  they  have  believed,  on  the  whole,  in  the  Vedas  ;  that  they 
have  sanctioned  the  system  of  the  Afiramas  ;  and  that  even 
though  they  worship  Chakradhara  as  Krishna,  by  Chakradhara 
is  not  to  be  understood  certainly  the  man  who  founded  that 
sect  at  the  beginning  of  the  llth  century.  Hence  even 
though  they  believe  in  Krishna,  they  do  not  believe  in  Vitthala. 
They  would  recognize  no  other  deities  except  Krishna  him- 
self. It  is  probably  due  to  the  recognition  of  this  deity  that 
they  wear  dark-blue  clothes.  The  insinuation,  which  some 
critics  of  Jnanesvara  have  made  to  the  effect  that  the  references 
to  the  blue  colour  in  his  Abhangas  are  influenced  by  the 
Majianubhavas,  absolutely  loses  all  weight,  when  we  take  into 
consideration  the  fact  that  the  blue  colour  referred  to  by 
Jnanadeva  in  his  Abhangas  is  the  blue  colour  of  mystic  ex- 
perience, and  not  the  blue  colour  which  is  the  characteristic  of 
Mahanubkava  costume.  And  as  for  the  non-worship  of  any 
deity  except  Krishna,  the  worship  of  Krishna  or  Vitthala  in  the 


Ill         JNANADEVA  :  BIOGRAPHICAL  INTRODUCTION  29 

JnJlneSvara  school  marks  that  school  away  from  the  MahSnu- 
bhSva  sect.  But  it  cannot  be  gainsaid  that  the  Mahanu- 
bhSvas  exercised  a  great  deal  of  influence  in  their  day,  and 
that  Jnanadeva,  so  far  from  being  merely  a  partisan  or  an 
opponent  of  them,  took  a  more  broad-minded  and  liberal 
view,  going  back  to  the  fountain-head  of  the  Hindu  religion. 
6.  Another  influence  this  time  of  the  Yogic  kind — was 

afloat  in  the  country  before  the  days  of 
The  Nathas.  Jnanadeva.     We    know    how    Trimbak- 

pant,  the  great-grandfather  of  Jnana- 
deva, was  initiated  at  Apegaon  by  Gorakshanatha  ;  we  know 
how  later  Gahininatha,  the  disciple  of  Gorakshanatha,  initiated 
Nivrittinatha.  Gorakshanatha  himself  was  a  lineal  spiritual 
descendant  of  Matsyendranatha,  but  we  do  not  know  whether 
this  latter  may  be  regarded  as  a  historical  person.  TL'hen  again, 
we  do  not  know  anything  about  the  place  in  which  the  Nathas 
lived.  They  are  claimed  by  the  people  in  Bengal  as  having 
lived  in  their  part  of  the  country ;  by  the  Hindi  people  as 
having  lived  in  theirs  ;  by  the  Marathi  people  as  having  lived 
in  theirs.  Thus,  for  example,  the  story  of  Jalandhara  and 
Mainavati  is  probably  a  Bengali  story,  while  in  Maharashtra 
in  the  District  of  Satara.  there  is  yet  shown  a  hill  sacred  to 
Matsyendranatha,  which  is  called  Matsyendragada,  and  a  huge 
tamarind  tree  called  the  Gorakshachiiicha  sacred  to  Goraksha. 
When  Gahininatha  instructed  Nivrittinatha,  we  are  told  that 
the  instruction  took  place  at  Brahmagiri  near  Nasik.  It  thus 
seems  that  Maharashtra  disputes  with  Bengal  the  honour  of 
being  the  habitat  of  the  Nathas.  It  seems  very  probable 
that  Gorakshanatha  and  Gahininatha  actually  existed  :  that 
Gahininatha  was  a  historical  person  is  proved  by  his  having 
imparted  instruction  to  Nivrittinatha  and  Jnanadeva  ;  that 
Gorakshanatha  also  did  likewise  exist  is  proved  by  some  works 
like  Goraksha-Samhita  which  go  after  him  and  are  still  extant, 
All  religions  thus  lose  themselves  in  mystery  at  their  start, 
and  it  is  only  later  that  they  come  to  the  vision  of  men. 
Thus  was  it  with  the  Natha-sampradaya.  The  full-fledged 
fruit  of  their  Sampradaya  appeared  to  view  in  the  great  im- 
mortal work  of  Jnanadeva,  and  it  shows  what  that  wisdom 
was,  which  Jnanadeva  imbibed  from  his  spiritual  ancestors. 
It  is  also  likely  that  the  Nathas  may  have  been  itinerant  reli- 
gious devotees.  Thus  their  appearance  in  Bengal,  in  the  Hindi- 
speaking  country,  as  well  as  in  Maharashtra,  could  be  very 
well  explained.  What  disciples  they  made  is  not  known.  But  if 
they  produced  one  such  disciple  as  Jnanadeva,  the  whole  raison 
of  their  spiritual  life  may  be  said  to  have  been  fulfilled, 


30  MYSTICISM  IN   MAHARASHTRA  [CHAP. 

7.  Trimbakpant  is  the  first  well-known  ancestor  of  Jnana- 

deva.     He  was,  in  fact,  his  great-grand- 

The  Ancestors  of          father.     We   have   referred   to  the   fact 

Jnanadeva.  that  he  obtained  spiritual  initiation  at 

the  hands  of  Gorakshanatha.  Bhingar- 

kar  produces  a  document  in  which  Trimbakpant  was  made  the 
provincial  Governor  of  Bida  in  1207  A.D.  (Sake  1129)  by  the 
king  of  Devagiri.  Bhingarkar  also  produces  another  document 
in  which  Haripant,  the  son  of  Trimbakpant,  was  made  the  cap- 
tain of  an  army  in  121 3  A.D.  (Sake  1 135).  The  physical  lineage 
of  Jnanadeva  comes  not  from  Haripant,  but  from  another 
son  of  Trimbakpant,  namely,  Govindpant.  Jnanadeva's 
father,  Vitthalpant,  was  the  son  of  this  Govindpant,  and  it 
is  the  story  of  Vitthalpant  which  we  now  proceed  to  trace. 

8.  Vitthalpant  inherited  from  his  ancestors  the  Kulkarni- 

ship  of  Apegaon,  a  village  situated  on 
The  Story  of  the  northern  bank  of  the  Godavari,  a 

Vitthalpant.  few  miles  away  from  Paithana.    He  was 

married  to  Eakhumabai,  the  daughter 
of  Sidhopant,  Kulkarni  of  Aland!.  Tt  seems  Vitthalpant 
took  very  much  to  heart  the  death  of  his  father  Govindpant, 
and  that  thereafter  he  became  disgusted  with  life.  From 
a  document  produced  by  Bhingarkar  which  bears  the  date 
1266  A.D.  (Sake  1188),  it  seems  that  Vitthalpant  with  his  wife 
was  invited  by  Sidhopant  to  live  with  him,  and  that  he  was 
advised  to  give  up  attachment  to  worldly  life  only  after  the 
obtainment  of  progeny.  Vitthalpant  had  no  children  from 
his  wife  for  a  long  time,  which  was  another  cause  of  his  in- 
creasing disgust  with  the  world.  One  day,  with  the  consent 
of  his  wife,  he  left  home  and  family  to  live  in  Benares.  He 
there  took  orders,  and  was  initiated  as  a  Samnyasin  either  by 
Ramananda  himself,  or  by  one  belonging  to  his  school.  There 
is  here  a  little  difference  of  opinion  as  to  whether  Vitthalpant 
as  a  Samnyasin  belonged  to  the  Ananda  school  or  to  the 
Asrama  school.  Nabhaji,  and  therefore  Mahlpati,  say  that  he 
belonged  to  the  Ananda  school.  Namadeva  and  Niloba  relegate 
Vitthalpant  to  the  Asrama  school.  Namadeva  tells  us  how 
Vitthalpant,  whom  he  calls  Chaitanyasrama,  later  became  a 
house-holder :  IrcT^rTsnr^Fft  \  ^m^  ^PTRTT.  In  any  case,  it  is 
certain  that  while  Vitthalpant's  spiritual  teacher  was  once 
travelling  from  place  to  place  on  a  spiritual  pilgrimage,  he 
got  down  at  Aland!,  where  meeting  with  Siddhesvarapant  and 
Rakhumabai,  who  were  pining  after  the  loss  of  Vitthalpant, 
he  was  moved  with  their  heart-felt  supplications,  and  coming 
t*>  know  that  Vitthalpant,  whom  he  had  made  a 


II]         JNANADEVA :  BIOGRAPHICAL  INTRODUCTION  31 

had  left  behind  him  a  wife  to  support,  promised  to  send  Vitthal- 
pant  back  as  soon  as  he  returned  to  Benares.  Accordingly, 
when  he  came  to  Benares,  he  sent  Vitthalpant  to  Alandl  with 
remonstrations  and  expostulations  to  first  have  progeny  from 
his  wife  Rakhumabai  by  becoming  a  Grihastha  again.  On 
his  return  back  to  the  order  of  a  Grihastha,  Vitthalpant  had 
from  Rakhumabai  four  children  in  succession,  all  of  them,  it 
seems,  born  at  Apegaon.  The  names  of  these  were  Nivritti- 
natha, Jnanadeva,  Sopana  and  Muktabai.  It  is  occasionally 
supposed  that  these  names  are  merely  allegorical  representa- 
tions of  the  stages  of  an  advancing  mystic.  But  this  is  a  delu- 
sion. The  whole  history  of  the  four  children,  their  actual 
doings  on  earth  and  the  Samadhis  they  have  left  behind  them, 
give  the  lie  direct  to  the  alleged  allegory.  The  only  question 
is  about  the  dates  of  birth  of  these  four  children,  and  this  we 
proceed  to  investigate. 

9.     The  determination  of  these  dates  is  a  matter  of  some 
difficulty,   inasmuch  as    there   are   two 

.  r,       ,          different  traditions    about  their  dates. 

Jnanesvara  Chronology.     According  to  one>  and  the  more  usuaily 

*  ai  I    *  ft  accepted  tradition, 

Nivrittinatha  was  born  in  1273  A.D.  (Sake   1195),  and  passed 

away  in  1297  A.D.  (Sake  1219)  ; 

Jnanadeva  was  J),orn.  in  1275  A.D.   (Sake  1197),  and   passed 
~~away  in  1296  A.D.  (Sake  1218)  ; 
Sopana  was  born  in  1277  A.D.  (Sake  1199),  and  passed  away 

in  1296  A.D.  (Sake  1218) ; 
Muktabai  was  born  in  1279  A.D.  (Sake  1201),  and  passed  away 

in  1297  A.D.  (Sake  1219). 
According    to     another    tradition,    the    tradition    given    by 

Janabai, 

Nivrittinatha  was  born  in  1268  A.D.  (Sake  11 90); 
Jnanadeva  was  born  in  1271  AJ).  (Sake  1193) ; 
Sopana  was  born  in  1274  A.D.  (Sake  1196) ; 
Muktabai  was  born  in  1277  A.D.  (Sake  1199). 
The  matter  of  immediate  interest  to  us  is  the  determination 
of  the  two  dates  in  the  case  of  Jnanadeva.     The  one  histori- 
cally accredited  fact  in  his  life  is  that  he  wrote  the  JnaneSvari 
in  1290  A.D.  (Sake  1212).     Even  here  there  is  another  reading 
which  tells  us  that  Jnanadeva  wrote   the  Jnanesvari  in  1284 
A.D.  (Sake  1206).    But,  on  the  whole,  we  may  say  that  theife 
is  a  consensus  of  agreement  in  taking  the  date  of  the  composi- 
tion of  the  J^njesvarl  to .  be  J39JLA.D.  (Sake    1212).     This 
date,  then,  may  be  said  to  be  a  settled  fact.     As  to  how  long 
lived  prior  to  this  date  and  how  long  after  it,  we 


32  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

can  settle  only  approximately.  To  say  that  Jfianadeva  was 
born  in  1275  A.D.  (Sake  1197)  makes  him  only  fifteen  years 
old  at  the  time  of  the  composition  of  the  JfianeSvari  ;  while 
to  say  that  he  was  born  in  1271  A.D.  (Sake  1193)  makes  him 
nineteen  years  old  at  the  time  of  the  composition  of  the  work. 
Now  it  does  not  seem  humanly  possible  that  Jfianadeva  could 
have  written  his  great  work  only  when  he  was  fifteen  ;  for  a 
boy  of  nineteen  years  of  age  also  to  produce  such  an  immortal 
work  is  a  matter  of  no  small  difficulty.  But  if  we  were  to  choose 
between  these  two  dates  only,  we  had  rather  say  that  Jfiana- 
deva was  nineteen  years  old,  than  that  he  was  only  fifteen,  at 
the  time  of  the  composition  of  the  work.  If,  then.  Jfianadeva  is 
to  be  taken  as  nineteen  years  of  age  at  the  time  of  the  composi- 
tion of  the  Jfianesvarl,  his  birth-date  must  be  fixed  at  1271 
A.D.  (Sake  1193).  This  is  what  Janabai  actually  tells  us.  She 
tells  us  that  Jfianadeva  was  born  in  1271  A.D.  (Sake  1193), 
and  that  his  brothers  and  sister  were  born  correspondingly. 
The  Abhanga  runs  as  follows  :  - 


It  must  be  remembered  that  even  this  Abhanga  has  got  its 
variant  readings,  which  suit  the  later  chronology  of  the  brothers 
and  sister,  but  this  does  not  end  our  difficulties.  When  did 
Jfianadeva  pass  away  ?  According  to  the  tradition  which  re- 
gards Jfianadeva  as  born  in  1275  A.D.  (Sake  1197),  he  is  made 
also  to  pass  away  in  the  year  1296  A.D.  (Sake  1218).  That 
Jfianadeva  did  actually  pass  away  in  the  year  1296  A.I).  (Sake 
1218)  is  attested  to  by  the  Abhangas  of  Namadeva,  Visoba  Khe- 
chara,  Chokhamela  and  Janabai  herself.  If  then,  according  to 
Janabai's  Abhanga,  Jfianadeva  must  be  regarded  as  having 
passed  away  in  the  year  1296  A.D.  (Sake  1218),  we  must  adopt 
one  of  the  three  alternatives  :  either  that  Jfianadeva  lived 
for  twenty-five  years  from  1271  A.D.  to  1296  A.D.  (Sake  1193 
to  1218)  —  a  fact  which  contradicts  the  statement  that  is  made 
by  many  men,  and  particularly  by  Jfianadeva  himself,  that  he 
lived  only  for  twenty-two  years  and  that  he  passed  away  at 
twenty-  two  4\<A&%\  aricfte  ^r  i  ^rf%3t  vrensqM  ^  n,  or  else 
we  must  bring  back  the  date  of  his  passing  away  from  1296 
A.D.  to  1293  A.D.  (from  Sake  1218  to  1215),  if  his  life-span  of 
twenty-two  years  is  to  be  taken  as  an  accredited  fact.  Hence 
we  see  that  the  determination  of  the  dates  of  Jnanadeva's 
birth  and  passing  away  offers  no  small  difficulty.  This  fact, 
however,  remains  certain  that  the  JnaneSvari  was  written  ill 


II]          JNANADEVA  :  BIOGRAPHICAL  INTRODUCTION  33 

1290  A.D.  (Sake  121 2)  and  that  that  was  the  central  fact  of 
his  life. 

10.     The  other  facts    of  Jnanadeva's   life  may  briefly   be 

told.     Jiiaiiadeva  along  with  his  brothers 

The  Life-Story  of      ar*d  sister,    Nivritti,  Sopana   and   Mukta- 

Jnanadeva.  bai,  was  the  ofl'spring    of    a  saint  turned 

house-holder.  That  brought  no  small 
calumny  from  the  orthodox  society  on  these  children.  The 
orthodox  Brahmins  refused  to  perform  the  thread  ceremony 
of  Jnanadeva  and  his  brothers.  Their  father  Vitthalpant 
took  them  to  Nasik,  where,  in  order  to  spend  his  life  in  hoty 
activity,  he  used  every  day  to  circumambulate  the  Brahmagiri 
near  Tryambakesvara.  Once,  while  he  was  taking  all  his 
children  with  him  on  a  circular  route,  a  tiger  jumped  upon 
them,  and  in  great  fear  Vitthalpant  and  his  children  began 
to  run  away.  Vitthalpant  along  with  Jnanadeva,  Sopana 
and  Muktabai  was  able  to  return  home,  but  Nivrittinatha 
was  missing.  As  Nivrittinatha  was  separated  from  his  father 
and  brothers,  he  went  to  a  cave  in  Brahmagiri,  where  it  is 
reported  that  he  met  Gaininatha,  (who  initiated  him  in  the 
mystic  line),  and  after  a  few  days  returned  home.  When  Vi- 
tthalpant actually  died  we  do  not  know.  But  it  is  evident,  that 
after  his  death,  Nivrittinatha  initiated  Jnanadeva.  The  social 
persecution  was  yet  unabated.  The  four  children,  therefore, 
determined  to  go  to  Faithana  to  obtain  a  certificate  of  Suddhi 
from  the  Brahmins  of  Faithana,  which  was  then  regarded  as  a 
very  orthodox  centre.  We  do  not  know  how  much  authenti- 
city to  attach  to  the  letter  of  Suddhi  which  Uemadapant 
and  Bopadeva,  the  wise  men  of  the  day,  were  instrumental 
in  giving  to  the  four  children.  It  seems  that  the  Brahmins  of 
Faithana  must  have  been  struck  at  the  great  spiritual  learning 
and  intelligence  of  these  boys,  and  that,  therefore,  they  gave 
them  the  required  certificate  of  purification.  This  incident 
is  supposed  to  have  happened  in  1287  A.D.  (Sake  1£09).  After 
obtaining  the  certificate  of  purification,  Jnanadeva  returned 
along  with  his  brothers  and  sister  and  went  to  Nevase,  where 
by  his  spiritual  power  he  saved  Sacchidananda  Bajba  from  a 
dangerous  illness.  rlhis  rescue  filled  Sacchidananda  jc^ba  with 
a  sense  of  deep  gratitude,  and  he  became  a  very  willhvj  e'  mnu- 
ensis  for  the  writing  of  Jnanadeva's  great  work,  the  Jfi^ei7varl, 
which  was  completed  by  Jnanadeva  at  Nevase.  A  pillan?u^  till 
shown  at  Nevase  where  this  writing  took  place.  In  the  ?,J  «.*\s- 
vari,  Jnanadeva  imagines  that  Nivrittinatha  is  sitting  t£ar1^. 
the  discourse,  and  that  he  is  expounding  the  discourse  JP^n 
assembly  of  learned  men  and  saints.  Tradition  also  has  it 


34  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

that  Nivrittinatha,  not  being  satisfied  with  the  Jnane^vari 
which  is  merely  a  commentary  on  the  Bhagavadgita,  ordered 
Jnanadeva  to  write  an  independent  treatise  (later  known  as 
the  Amritanubhava),  which  Jnanadeva  accordingly  wrote.  It 
seems  that  Nivrittinatha  and  Jnanadeva,  along  with  Sopana 
and  Muktabai,  later  visited  Pandharapur.  It  was  this  visit 
to  Pandharapur  about  1293  A.U.  (Sake  1215),  which  made 
Jnanadeva  and  Namadeva  spiritual  friends,  which  filled 
Jnanadeva  with  an  enthusiasm  for  the  Pandhari  Sarnpradaya, 
of  which  he  later  became  the  first  apostle.  Jnanadeva  and 
Namadeva  thereupon  have  been  reported  to  have  wandered 
throughout  the  length  and  breadth  of  Tipper  India.  They 
went  from  Pandharapur  by  the  Karhada  road,  which  is  yet 
to  be  seen  at  Pandharapur,  and  then  it  is  said  that  they  went 
to  Delhi  and  Benares  and  other  places.  After  having  finished 
the  holy  places,  where  they  must  have  met  and  initiated  a 
number  of  men  into  the  line  of  tJie  Saints,  they  returned  to 
Pandharapur,  probably  about  129r>  A.D.  (Sake  1218)  on  the 
eleventh  day  of  the  bright  half  of  the  month  of  Karttika,  at 
the  time  of  the  great  festival.  After  having  finished  the 
ceremony  at  Pandharapur  on  the  full-moon  day,  Jnanadeva 
manifested  a  desire  to  Namadeva  to  go  to  Aland!,  for  he  said 
he  wanted  to  pass  away  from  this  world.  Namadeva,  along 
with  a  number  of  other  great  spiritual  men,  accompanied 
Jnanadeva  and  his  brothers  and  sister  from  Pandharapur  to 
Aland!,  whereon  the  eleventh  day  of  the  dark  half  of  Karttika, 
they  kept  awake  the  whole  of  the  night,  performing  devotions 
to  God.  They  filled  the  whole  air  with  spiritual  Kirtanas. 
Having  spent  the  twelfth  day  of  the  month  in  that  manner, 
Jnanadeva  told  Nivrittinatha  on  the  thirteenth  day  that  he 
would  pass  away  that  day.  We  are  told  in  an  Abhanga 
which  is  attributed  to  Jnanadeva  himself  that  Jnanadeva 
sat  performing  Kirtana  and  meditating  on  God,  and  that  he 
passed  away  in  that  state  :— 


n 

Nivritt^cttha  placed  a  slab  on  the  Samaclhi  of  Jnanesvara. 
ylent  happened  before  the  temple  of  Siddhesvara  in 
pi/hich  is  to  be  seen  even  to-day.  The  temple  contains 
of  Siva,  and  it  seems  Jnanadeva  took  Samadhi 
J^see  f  that  temple.  The  temple  of  Siddhesvara  cannot  itself 
Hh  an|am^hi  erected  over  the  bones  of  another  saint-  a  saint 
named  Siddhesvara.  It  seems  probable  that  it  is  a  temple 
dedicated  to  God  Siva  and  called  the  Siddhesvara  temple. 


Ill  JNANADF.VA  :   BIOGRAPHICAL  INTRODUCTION  &5 

The  face  of  Jnanadeva's  Samadhi  must  have  been  in  the  direc- 
tion of  the  temple  of  Siddhesvara,  that  is  to  say,  to  the  west. 
This  is  a  contrast  with  the  description  which  Jnanadeva  has 
given  in  the  Jnanesvari  that  a  mystic  must  pass  off  with  his 
face  turned  towards  the  north.  In  any  case,  if  (!od  is  both 
to  the  north  and  to  the  west,  it  matters  not  in  what  direction 
a  mystic  turns  his  face  at  the  time  of  his  death.  Tt  was  even 
so  with  Jnanadeva.  That  he  took  Samadhi  before  the  temple 
of  Siddhesvara,  is  an  undoubted  fact.  That  this  temple  of 
Siddhesvara  had  been  a  place  of  pilgrimage  long  before  Jnana- 
deva, is  also  established.  That  there  was  even  the  worship 
of  Vitthala  in  Aland!  long  before  Jnanadeva  was  born  a  fact 
which  we  shall  allude  to  somewhat  later — is  also  established. 
Thus  did  happen  that  great  incident :  Jiianadeva  passed  off 
at  Aland!,  making  Alandl  one  of  the  greatest  places  of 
pilgrimage  on  earth. 

11.     The  four  great  works  of  Jnanadeva  are  the  Jnanesvari, 

the  Amritanubhava,   the  Abhangas,  and 

The  Works  of         the  Changadeva  Pasashti.     Now    nobody 

Jnanadeva.  has  doubted  that  the  Jnanesvari  and  the 

Amutanubhava  are  from  the  same  pen. 
The  language,  the  ideas,  and  the  vocabulary  are  so  similar 
that  they  may  be  easily  recognized  as  having  come  from  the 
same  pen.  Tf;  for  example,  in  the  Jnanesvari  XVII.  3,  J.lilna- 
deva  praises  Nivrittiuatha  as  being  superior  to  Clod  Siva  srmr% 
T%Wi  ^feioSf  i  g^c^  ?tfe  arrirar,  in  the  Amritanubhava  likewise, 
he  tells  us  that  even  Siva  asks  an  omen  from  Nivrittinatha 
T%^  3^  g%  i  *RT  3)  feu  ft.  But  some  doubt  has  been  thrown 
upon  whether  the  Abhangas  and  the  Ohangadeva  Pasashti 
should  be  attributed  to  the  same  writer.  As  we  shall  see  later, 
we  have  justification  enough  to  say  that  they  come  from  the 
same  pen.  As  to  whether,  however,  the  Amritanubhava 
was  written  after  the  Jiiane&vari  or  before  it,  opinions  difl'er. 
According  to  one  opinion,  the  Amritanubhava,  even  though 
an  independent  work,  does  not  possess  that  high-flown 
philosophical  and  mystical  sentiment  which  is  the  characteristic 
of  the  Jnanesvari,  which,  for  that  reason,  is  to  be  regarded 
as  a  later  production.  Prof.  Patwardhan,  for  example,  says 
that  "  the  language,  the  vocabulary,  and  the  imagery  in 
the  Amritanubhava  are  so  scanty,  poor,  and  monotonous  as 
compared  with  that  in  the  Jnanadev!  that  it  may  safely  be 
concluded  that  the  Amritanubhava  preceded  the  Jnanesvari." 
On  the  other  hand,  there  is  a  direct  referonce  in  the  Amri- 
tanubhava to  the  treatment  of  a  certain  problem  in  the 
Jnanesvari,  which  makes  the  Amritanubhava  appear  to  come 


36  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

later  than  the  Jnanesvari.  For  example,  when  in  the  Arnrita- 
nubhava,  Jnanadeva  says  ^fSf^ffr^t  ^i«i  i  ^TRqrT^fi  ^TY^ST  ,* 
srrft%  |  ft^w  i  srf  ^  \\  that  omniscient  Being  of  Vaikuntha 
has  described  at  length  how  a  man  is  tied  by  the  Sattva 
quality  with  the  rope  of  knowledge — which,  as  readers  of  the 
Jnanesvari  are  aware,  is  a  direct  reference  to  the  treatment 
of  the  problem  in  that  work  on  the  verse  in  the  Bhagavadgita 
g^raFR  T^nfir  jFnafar  'sirra  (XIV.  6),  we  have  to  suppose  that 
the  Amritanubhava  must  have  been  written  later  than  the 
Jnanesvari. 

12.     As  regards  the  style  of  the  Jiianesvari,  there  rarely 

has  been  even  in  other  languages  another 

The  Style  of          work    which    shows    the    same   flights    of 

Jnanesvari.  imagination    that     Jnanadeva    shows    in 

his  Jnanesvari.  The  employment  of  ana- 
logy at  every  step  in  the  exposition  of  any  philosophical 
problem  was  the  most  characteristic  method  in  Jnanadeva's 
time.  Wide  world-experience  is  evinced  by  Jnanadeva  at  every 
step  :  it  is  really  wonderful  how  at  the  young  age  of  fifteen  or 
nineteen,  such  a  work  should  have  been  composed.  Whence 
could  the  author  have  acquired  such  a  vast  experience  of  the 
world  ?  The  treatment  of  any  problem  in  the  Jnanesvari  is 
so  lucid,  so  penetrating,  and  so  full  of  the  fervour  of  spiritual 
experience  that  every  reader  of  it  is  forced  to  admit  its  claim 
to  be  regarded  as  the  greatest  work  in  the  Marathi  language 
ever  written.  The  Ovi  which  Jnanadeva  employs  is  a  form  of 
the  Abhanga  itself.  In  fact,  it  is  from  Jnanadeva's  Ovi  that 
the  Abhanga  metre  later  sprang  up.  The  Ovi  of  Jiianadeva, 
however,  differs  from  the  Ovi  of  Ekanatha,  inasmuch  as  the 
one  contains  three  lines  and  a  half,  and  the  other  contains  four 
lines  and  a  half.  But  Jnanadeva's  Ovi  is  incomparable.  As 
Prof.  Patwardhan  says :  "  With  Jfianadeva  the  Ovi  trips,  it 
gallops,  it  dances,  it  whirls,  it  ambles,  it  trots,  it  runs,  it  takes 
long  leaps  or  short  jumps,  it  halts  or  sweeps  along,  evolves  a 
hundred  and  one  graces  of  movement  at  the  master's  command. 
In  the  music  of  sound  too  it  reveals  a,  mysterious  capacity 
of  manifold  evolution.  The  thrill,  the  quiver,  the  thunder, 
the  bellow,  the  murmur,  the  grumble — in  fact,  every  shade 
of  sound  it  wields  when  occasion  demands.  It  is  an  instru- 
ment that  he  has  only  to  touch,  and  it  responds  to  any  key 
high  or  low,  and  to  any  note  and  tune."  As  regards  the 
literary  value  of  the  work  as  a  whole,  we  cannot  do  better 
than  quote  the  same  learned  Professor  once  again :  "  The 
Jnanadevi  is  from  the  literary  side  so  exquisite,  so  beautiful, 
so  highly  poetic  in  its  metaphors  and  comparisons,  similes 


hi         JNANADEVA  :  BIOGRAPHICAL  INTRODUCTION  37 

and  analogical  illustrations,  so  perspicuous  and  lucid  in  style, 
so  rich  in  fantasy,  so  delightful  in  its  imagery,  so  lofty  in  its 
flights,  so  sublime  in  tone,  so  melodious  in  word-music,  so 
original  in  its  conceits,  so  pure  in  taste  ......  that,  notwith- 

standing the  profundity,  the  recondite  nature  of  the  subject, 
and  the  inevitable  limitations  attendant  upon  the  circum- 
stance that  the  author's  main  object  was  to  make  the  original 
intelligible,  rather  than  add  anything  new,  the  reader  is  simply 
fascinated,  floats  rapturously  on  the  crest  of  the  flow,  and  is 
lost  in  the  cadence  of  the  rhythm  and  the  sweet  insinuating 
harmonies,  till  all  is  thanks-giving  and  thought  is  not." 
13.  As  regards  the  text  of  the  Jfianesvarl,  we  have  to  note 

that  even  though  the  actual  text  dictated 

The  History  of  the    to  Sacchidananda  Baba  is  not  available, 

Text  of  the  Jnanesvari.    we  have  a  very  close  approximation  to  it 

in  the  redaction  of  the  original  Jnanesvari 
which  Ekanatha  undertook  in  1584  A.D.  (Sake  1506).  The 
incident  of  the  redaction  runs  as  follows.  Ekanatha,  three 
hundred  years  later,  once  suffered  very  acutely  from  a  throat 
disease.  While  lie  was  thus  suffering,  Jnanadeva  appeared  to 
him  in  a  dream  and  told  him  that  a  root  of  the  Ajana  tree 
at  Aland!  had  encircled  his  neck,  and  that,  therefore,  Eka- 
natha should  go  to  Aland!  to  extricate  it  from  his  neck  ;  upon 
which,  Kkanatha  went  to  Aland!  and  did  as  he  was  directed. 
The  Abhanga  which  Ekanatha  composed  at  the  time  of  the 
incident  runs  as  follows  : 


JcToSf  I     T^lp     ^55  sT^TCT  II  H  II 

f  11}   II 

rc  u  v  n 


<\  II 

We  are  told  in  this  Abhanga  that  the  way  to  the  Samadhi  of 
Jnanadeva  was  through  a  hole  in  the  river.  What  we  are  at 
present  shown  in  Aland!  is  the  way  of  entrance  to  the  inside 
of  the  Saniadhi  of  Jnanadeva  underneath  the  image  of 
a  Bull,  situated  between  the  Samadhi  of  Jnanadeva  and  the 
Lingam  of  Siddhesvara.  If,  therefore,  Jnanadeva  entered  by 
that  hole,  it  seems  that  the  waters  of  the  Indrayani  at  that 
time  were  running  near  the  temple,  and  that  the  temple  was 
situated  in  the  bed  of  the  river.  Anyhow  Ekanatha  entered 
by  that  hole,  did  as  directed,  and  probably  found  inspiration 
for  a  revision  of  the  Jnanesvari  when  he  went  to  visit  that 
great  Saint's  shrine.  The  work  which  Ekanatha  accomplished 


48  MYSTICISM  IN  MAHARASHTRA  ICHAP. 

for  the  Jnanesvarl  is  characterized  by  Mr.  Bharadvaja  as 
having  consisted  in  "the  omitting  of  some  verses,  the  putting 
in  of  new  verses,  transforming  old  word-forms  and  substi- 
tuting new  understandable  forms".  Now  even  though  there 
might  be  some  justification  in  saying  that  the  language  of 
Jnanesvaii  was  modernized  by  Ekanatha,  it  is  not  true  that 
Ekanatha  took  liberty  with  the  verses  in  the  Jfianesvarl  itself. 
From  a  remark  which  Ekanatha  has  himself  left  to  us  to  the 
effect  that  anybody  who  would  tamper  with  the  text  of  the 
Jfianesvarl  by  substituting  any  new  verses  "would  be  merely 
putting  a  cocoanut-shell  in  a  disc  of  nectar  ',  it  seems  that  Eka- 
natha neither  omitted  any  verses  nor  put  in  any  new  verses, 
but  that  he  only  modernized  the  text  and  made  it  accord  with 
the  idiom  of  his  time.  It  is  for  this  reason  that  Ekanatha's 
redaction  of  the  Jiianesvaii  lias  been  accepted  as  authorita- 
tive during  the  whole  of  the  last  three  centuries.  rl  he  edition 
which  Rajavade  has  recently  published  consists  of  eighty-eight 
hundred  ninety-six  (8890)  verses ;  while  Kkaiiatha's  edition 
consists  of  exactly  nine  thousand  (£000)  verses.  Rajavade  claims 
that  his  edition  is  even  older  than  that  which  Ekanatha  found 
and  used  for  preparing  a  correct  text  of  the  Jiiaiiesvari  in  his 
time.  Another  attempt  was  being  made  by  Mr.  Madagaonkar 
for  bringing  to  light  what  he  regarded  to  be  the  only  correct 
text  of  that  work.  Unfortunately  this  work  has  not  seen  the 
light  of  day,  although  Madagaonkar's  earlier  edition  of  the 
JnanadevI,  which  does  not  differ  materially  from  the  text 
of  Ekanatha,  is  available.  As  to  the  actual  text  Ekanatha 
used  for  the  improvement  of  the  Jfianesvarl,  we  have  not  yet 
material  enough  to  judge  ;  but  let  us  hope  that  during  the 
course  of  time  some  new  discoveries  may  enable  us  to  see  what 
text  Ekanatha  himself  used,  so  that  by  collating  all  the  early 
texts  available,  we  may  approximate  as  much  as  possible  to 
the, original  text  of  the  Jfianesvarl. 
14 »  When  we  come  to  the  consideration  of  Jfianesvara's 

Abhangas,  we  are  landed  into  a  problem 

The  Problem  of  two    which    has    become    the    crux    of    Jnana- 

Jnanadevas.          deva     scholarship    during    the    last    half 

century.  Bharadvaja  wrote  certain  arti- 
cles in  which  he  tried  to  prove  that  the  Jfianadeva  of  the 
Abhangas  was  not  the  same  as  the  Jilanadeva  of  the  Jnanes- 
vari,  or  the  Amritanubhava.  He  urges  that  the  author  of  the 
Jfianesvarl  lived  and  died  in  Apegaon  ;  arid  that  he  was  a 
Saiva  and  not  a  follower  of  the  I'andhar!  Hampradaya.  On 
the  other  hand,  the  author  of  the  Abhangas  lived  and  died 
in  Aland! ;  he  was  under  Mahanubhavic  influence,  and  yet 


II]  JNANADEVA:  BIOGRAPHICAL  INTRODUCTION  39 

was  a  devotee  of  Pandhari.     The  arguments  which  he  adduces 
for  his  position  are  as  follows  :  — 

(1)  The  style,  the  language  and  the  ideas  of  the  Abhan- 
gas  and  of  the  Jnanesvari  are  profoundly  different. 

(2)  That  the  Abhangas  contain   only   Vitthala  worship, 
and  that  there  is  no  mention  of  Vitthala,  or  Vitthala 
Sampradaya,  in  the  Jnanesvari. 

(3)  That   in   Apegaon   there    are   two    Samadhis   joined 
together,  one  of  which  may  be  said  to  be  that  of 
Jnanadeva ;  and  that  in  the  records  of  the  Kulkarni 
of  that  place,  we  find  the  entry  that  a  certain  land 
has  been  dedicated  to  this  Samadhi  of  Jnanadeva  : 
"*TR^n%  *nrNft^".     Let  us  consider  carefully    what 
validity  there  is  for  these  arguments. 

15.     The  main  platform  of  the  contention,  that  the  Jnana- 
deva of  the  Abhangas  and  the  Jnanadeva 
The  Linguistic  and     of  the  Jfianesvari    are   different,  is  that 
Ideological   Similarity     there  is  no   linguistic   or  ideological  simi- 
of  the  Jnanesvari  and     larity     between     the    Abhangas   and  the 
the  Abhangas.  Jfianesvari.      This  is    entirely  a  mis-coii- 

ception.  The  fact  that  the  Abhangas  now 
appear  to  be  in  a  simpler  dress  than  the  Jnanesvari  is  due 
to  their  having  been  committed  to  memory  for  six  centuries 
past,  and  then  reproduced  through  memory.  This  should 
account  for  the  comparative  modernness  of  the  style  of  the 
Abhangas.  It  is  for  this  reason  that  we  might  even  say  that 
the  Amritanubhava  looks  older  than  the  Jnanesvari,  because 
the  Amritanubhava  is  not  so  much  reproduced  or  memorized 
as  the  Jnanesvari  itself.  This  argument  from  the  modernity 
of  style  has  not  been  carefully  made.  When  Prof.  Patwardhan 
makes  mention  of  the  fact  that  there  is  no  linguistic  similarity 
between  the  Abhangas  and  the  Jnanesvari,  he  forgets  the 
entire  repertory  of  old  worlds  which  we  find  in  the  Abhangas 
as  in  the  Jnanesvari.  rJhus,  for  example,  the  words  *rr?%fe% 
i%5&,  TicTsrTR,  sfNRsrr,  wtfe,  $sft,  TOSTST,  ^fa^ret  and  a  host  of 
others  are  common  both  to  the  Abhangas  and  the  Jfianesvari. 
He  must  be  a  bold  man  who  says  that  the  Abhangas  do  not 
contain  the  peculiar  vocabulary  of  the  Jnanesvari.  The  fact 
that  in  the  Abhangas  many  words  do  not  appear  with  the 
same  case-terminations  as  in  the  Jnanesvari  is  due  to  the 
clothing  which  these  words  assumed  in  course  of  time 
having  been  reproduced  from  memory.  But  if  we  go  to  the 
root-words,  we  shall  find  that  there  is  a  great  deal  of  identity 
between  the  Abhangas  and  the  Jnanesvari.  Nor  does  the 
argument  from  lesser  brilliance  of  the  Abhangas  in  point 


40  .MYSTICISM  IN  MAHARASHTRA  [CHAP. 

of  ideas  as  compared  with  the  Jnanesvari  hold  much  water. 
We  have  no  hesitation  in  saying  that  the  Abhangas  are 
as  brilliant  in  ideas,  if  not  even  more,  than  the  Jnane- 
svari. They  bespeak  the  very  heart  of  Jilaiiadeva.  The 
Abhangas  are  the  emotional  garb  of  Jiianadeva  ;  the  Jna- 
nesvari is  an  intellectual  garb  ;  and  thus  we  see  the  heart 
of  Jrianadeva,  his  personal  experience,  and  his  outlook  upon 
the  world  depicted  even  more  adequately  in  the  Abhangas 
than  in  the  Jnanesvarl.  To  add  to  this,  we  have  to  consider 
how  very  similar  in  ideology  the  Abhangas  and  the  Jnane- 
svari are.  'I  he  Abhanga  *?wnRc5  ^fta§,  g^rer  Tft^g,  3T^^Tt  *w 
is  entirely  reminiscent  of  a  famous  passage  from  the  Jilanesvaii. 
The  Abhanga  mw  *T*rqr3f  3&faT  '-rite?  *ri*r  is  reminiscent  of  a  simi- 
lar passage  in  the  12th  Chapter  of  the  Jnanesvarl.  The 
Abhanga  ^cTcf^cia^Sf  is  reminiscent  of  a  similar  passage  in  the 
ninth  Chapter  of  the  Jnanesvarl.  The  Abhanga  tf?  ^ 
i  <fa  Iw  Trsft  <nf  r  vrf^fcfl  traf,  as  well  as  the  Abhanga 

- 


ttoT  ll  puts  us  wholly  in  mind  of  similar  passages  in  the 
Jiianesvarl.  The  Abhanga  f^sra  Ttf  ?r  ji^f  i  %  ^cff^r  g^lt  calls 
our  mind  to  a  passage  from  the  JBanesvarl  XVIII  tre 
?wS  arrow  *£$  \  %  ^cTF^  TTf  err  I%tf$f  iu  rJ  here  is  an  ideological 
similarity  not  merely  between  the  Abhangas  and  the  Jiiane- 
svari,  but  between  the  Abhangas  and  the  Amritiinubhava 
itself.  The  Abhanga  ^RCSI^I  *TC£[  i  ^nfisft  ^fcS^R  is  entirely 
reminiscent  of  the  Amritanubhava.  The  Abhanga  ra^ft 
3F^ft  i  f^^T^r  ^  snft 


ll  ?fR^  Sl^r  ftrar  crf%  ^rr%  ll     as  well  as  the  Abhanga 
?m  %sf  ^f%  ^TT%  i   ^nfcrf  ^f%  ^^\  ?fTCf  II     are    an    identification 
Amritanubhava-wise   of  Siva    and   Sakti.      Also   the  whole 
Abhanga    ^rf  f  ^  ^ft$r  %  gsft  ^r  i   ^ff  f  sr^sft  ^f  ^i 
g;sf  ^7  i  ^nr^r^r  fcrs^  TIT  *rr  ^TT  n  ^gfcr  cr  <j?fr  R^F  i 
iftfqftr  II    recalls  similar  utterances  from  the    Amritanubhava. 
After  a   careful   study   of   this   extreme   similarity   of   ideas 
between  the  Abhangas  and  the  Jnanesvarl  on  the  one  hand, 
and  the  Abhangas   and   the   Amiitanubhava   on  the    other, 
nobody  will  dare  to  say  that  they  are  not  from  the  same  pen. 
16.    As  regards  the  question  that  there  is  no  mention  of 
Vitthala  and  the  Yittliala  ftampradaya  in 
Vitthala-Bhakti        the  Jnanesvarl  and  that  in  the  Abhangas 
in  the  Jnanesvari.      Vitthala    alone    is    mentioned,    we   might 
remember  that  one  most  significant  fact 
has   escaped   the   attention  of    the    students    of   Jnanesvari 
till  now.    In  the   twelfth   Chapter   of  the   Jnanesvari  from 


IIJ  JNANADEVA:  BIOGRAPHICAL  INTRODUCTION  41 

verse  214  downwards  we  have  a  reference  to  the  image  of 
Vitthala  holding  the  Lingam  of  Siva  on  the  head.  The  fact 
that  the  image  of  Vitthala  at  Fancjharapur  was  said  to  have 
held  over  its  head  the  Lingam  of  Siva  is  attested  to  both  by 
Nivrittinatha,  and  later  by  Ramadasa.  We  read  in  one  of 
the  Abhangas  of  Nivrittinatha  gsfa^  *TR?r  wfom  3T*rff  I  w$ 
WT<i  ^H  ^i*ft  i  ft*3flfscT  ftre  arrm^T  «t^t'r  i  tfwKfttr  W«f  stfr  n  arid 
also  in  Ramadasa  f^r  ftift  itf&si  ^TCRT  n.  The  passage  from 
the  Jfianesvarl,  to  which  we  invite  attention,  and  where  there 
seems  to  be  a  direct  reference  to  Vitthala  as  holding  the 
Lingam  of  Siva  on  the  head,  is  as  follows  :-- 

£\  n 


fr^rf  i  ^TK  5T%  n  jr^T^ntt  |  ^RT  i 
i  ST!PT  ?ft  ^Tf  i  ftrtf  cr^  n  (^TT.  XII.  214--218.) 
This  is  as  much  as  to  say  that  Siva  who  was  the  greatest 
devotee  of  Vishiju  was  himself  held  aloft  on  his  head  by 
Vishnu  in  the  form  of  Vitthala.  Now  as  no  other  image  of 
Vishnu  has  been  known  to  have  held  the  Lingam  of  Siva  on 
its  head,  there  is  an  unmistakable  reference  here  to  the  image  of 
Vitthala  at  Pandharpur  which  bears  the  Lingani  of  Siva  on  its 
head.  To  add  to  this,  we  must  remember  that  Vitthala-Bhakti 
was  prevalent  even  in  Aland!  about  seventy  years  before  the 
birth  of  Jnanadeva.  There  is  an  inscription  in  the  llatha 
of  Hariharendra  Swami  dated  1209  AD.  (Sake  1131),  that  is, 
nearly  seventy  years  before  the  birth  of  Jiiaiiadeva,  where 
the  images  of  both  Vitthala  and  Rakhumai  are  carved  on  a 
stone-slab  on  the  pedestal  of  the  Samadhi.  This  is  the  earliest 
reference  hitherto  found  to  the  prevalent  Vitthala  Sampra- 
daya  even  in  Aland!.  Moreover,  we  cannot  say  that  the 
references  to  Krishna  and  Vishnu  in  the  Jfianesvarl  are 
not  references  to  Vitthala.  To  Jfiaiiadcva  as  to  other  devo- 
tees of  Pandhari,  Vitthala  and  Krishna  are  identical.  This 
fact  is  also  symbolized  by  Rakhumai  who  was  the  wife  of 
Krishna  in  his  former  incarnation  being  also  the  wife  of 
Vitthala,  by  the  Gopalapura,  by  the  cowherd's  and  the  cow's 
foot-prints  in  the  sands  of  the  Bhlma  being  all  reminiscences 
of  the  Krishna  incarnation.  In  the  Jfianesvarl  we  have  a 
reference  to  Krishna  and  Vishnu  in  a  very  famous  passage 
15^1  T%^S  fit  'tri^  i  qr  wn%  f?n%^  srsfa  i  *ri5fr  3?re*w^  PrtR  i  s^? 
*TTcfr  (Jfianesvarl,  IX.  210).  Nor  can  we  say  that  there  is  no 
mention  of  the  Sampradaya  of  Vitthala-Bhakti  in  the 
Jfianesvarl.  Though  the  word  Vitthala  may  not  have  been 
mentioned,  the  word  Santa  which  is  amply  indicative  of  the 


42  MYSTICISM  JN  MAHARASHTRA 

Vitthala  Sampradaya  is  mentioned  very  often : 
&r"s*rafi  *q* \  ii  (Jna.,  XVII I.  1356),  mft 
(Jna.,  18),  ^iR^r  §i*r  g*£r  m  ^to&rftfcr  STR^T  i  |  qtfft  sfr 
f^nfrf^t  (Jna.,  Xll).  This  last  reference  to  the  Santas  unmis- 
takably points  out  that  Nivrittinatha  had  taught  Jnanesvara 
to  respect  the  Santas.  Now  Santa  is  almost  a  technical  word 
in  the  Vitthala  Sampradaya.  and  means  any  man  who  is  a 
follower  of  that  Sampradaya.  Not  that  the  followers  of  other 
Sampradayas  are  not  Santas,  but  the  followers  of  the  Varakarl 
Sampradaya  are  Santas  par  excellence.  Also  Jiianadcva  makes 
unmistakable  reference  to  the  Kirtana  method  of  the  popu- 
larization of  Bhakti,  which  is  also  peculiarly  indicative  of 
Vitthala  Sampradaya  :  qJraRi^fr  *ICTT%  i  ?n%^  sqwq  SRrf^rire  i 
3r  ^fafo  ^[fi  <?I<TT%  I  ^f  %3  II.  From  all  these  references  it  is 
evident  that  we  cannot  say  that  Vitthala  or  Vitthala-Bhakti 
is  not  referred  to  in  the  Jnanesvari  itself.  Jnanadeva  was 
a  very  broad-minded  and  liberal  mystic,  and  to  him  Saivism 
and  Vaishnavism  were  identical,  not  to  speak  of  the  different 
kinds  of  Bha-kti  in  Vaishnavism  itself.  If  Jnanadeva  regards 
even  the  Lingam  of  Siva  as  worthy  of  being  worshipped 
along  with  any  image  of  Vishnu,  we  cannot  say  that  he  made 
a  hard  and  fast  distinction  between  the  worship  of  Krishna, 
and  the  worship  of  Vitthala.  In  the  seventeenth  Chapter  of 
the  Jiianesvari  in  the  204th  verse,  we  read  f&T  ^r  sifcWT  fe2ir> 
which  implies  according  to  the  author  that  the  Lingam  or  an 
image  of  God  may  be  promiscuously  worshipped  by  a  devotee. 
Also  in  the  Jiianesvari,  XVII.  223,  we  read  that  God  may 
be  meditated  upon  either  by  the  Saivite  name  or  by  the 
Vaishnavite  name  :  ^Tctft  ^j^  ^  i  %fo  %<*  ^f  §™m  \  31%  &  % 
qfR^r  i  flT  3fTimt  I!  (Jna.,  223).  We  have  further  a  reference 
to  the  Atmalinga :  gsfr  SIFT  ^5r  i  cf  snc^f^M  ftm,  not  to 
mention  the  famous  reference  to  Adhyatma-linga  in  the 
Jiianesvari  itself.  All  these  facts  unmistakably  point  out  that 
even  in  the  Jnanesvari,  Jnanadeva  regarded  Saivism  and 
Vaishnavism  as  of  equal  count.  This  same  fact  is  also 
attested  to  in  the  very  famous  Abhangas  of  Jnanadeva  where 
the  Lingam  or  the  Atmalinga  has  been  described  with  great 
mystic  fervour.  We  thus  see  that  both  in  the  Jnanesvari  and 
in  the  Abhangas  we  have  a  mention  of  the  worship  of  the 
Lingam  as  on  a  par  with  the  worship  of  either  Krishna  or 
Vitthala.  It  matters  not  to  Jnanadeva  what  deity  one  wor- 
ships, provided  one  worships  rightly  and  earnestly.  The  fact 
that  he  took  Samadhi  before  Siddhesvara,  or  that  Siva  occu- 
pies a  prominent  part  in  the  Amritanubhava,  is  not  indica- 
tive of  Jnanadeva's  exclusive  partisanship  to  Siva  worship. 


Ill  JNANADEVA:   BIOGRAPHICAL  INTRODUCTION  43 

17.     It  has  been  contended  that  there  is  a  Samadhi  of 
Jnanadeva   at   Apegaon,    and   that   there 
The  Samadhi  at  Ape-    is  a  piece  of  land  made    over  to  that 
gaon  and  the  Samadhi     Samadhi     as     recorded    in    the     I) a f tars 
at  Aland! .  of  the  Kulkarni  of  Apegaon.     The  whole 

history  of  the  existence  of  the  two 
Samadhis  at  Apegaon,  one  of  which  is  said  to  be  Jnanadeva's, 
is  as  follows.  There  is  a  joint  Samadhi  probably  erected  in 
honour  of  two  different  persons,  as  there  are  two  different 
sets  of  Padukas  on  the  Samadhi.  There  are  images  of  Vitthala 
and  Rakhumai  behind  the  Samadhi.  Ihere  are  two  Utsavas 
of  that  joint  Samadhi ;  one  from  Vaisakha  Vadya  10  to  Jyesh- 
tha  Suddha  1  and  the  other  from  Karttika  Vadya  12  to  13  ; 
of  these  the  more  important  is  the  first.  It  seems  probable 
that  one  of  the  Samadhis  is  erected  in  honour  of.  an  ancestor 
of  Jnanadeva,  probably  Tryambakapant.  Muktabai  tells 
us  that  Tryambakapant  had  such  a  Samadhi  in  Apegaon  : 
*TTR  *zFfw^  *jos  5^r  antff  i  ^n^T  *WTI%  arftirff  n.  The  question  is 
in  whose  honour  the  second  Samadhi  is  erected,  or  the  second 
Utsava  is  made.  The  probability  is  that  the  second  Samadhi 
belongs  to  Vitthalapant,  or  it  may  even  be  an  imitation  Samadhi 
of  Jnanadeva.  It  is  not  uncustomary  among  the  Hindus  to 
erect  many  different  Samadhis  in  honour  of  the  same  person  at 
different  places,  though  the  original  and  the  most  important 
Samadhi  may  be  at  one  central  place  only.  Kven  as  there 
are  Samadhis  of  Jnanadeva  at  Nanaja  and  at  Pusesavall 
in  the  Satara  District,  it  is  very  likely  that  the  residents  of 
Apegaon  may  have  erected  a  Samadhi  to  Jnanadeva  at  his 
native  place,  in  order  to  commemorate  the  fact  of  his  being 
a  resident  of  that  place.  Tf  it  be  contended  that  there  is  an 
Inam  land  made  over  to  the  Samadhi  of  Jnanadeva  at 
Apegaon,  it  must  also  be  remembered  that  there  are  an  in- 
finite number  of  Tiiani  lands  made  over  to  the  Samadhi  of 
Jnanadeva  at  Aland!.  A  very  important  fact  which  goes 
against  the  identification  of  the  second  Samadhi  at  Apegaon 
as  that  of  Jfianadeva,  who  ex  liypothesi  was  a  Saiva,  is  that 
there  are  images  of  Vitthala  and  Rakhumai  behind  the 
Samadhi  at  Apegaon.  If  it  were  true  that  the  author  of 
the  Jnanesvari  was  only  a  Saiva,  no  images  of  Vitthala  and 
Rakhumai  could  have  been  erected  behind  his  Samadhi.  On 
the  other  hand,  on  this  hypothesis,  the  Jnanadeva  of  Alaridl 
whose  Samadhi  is  before  the  Lingam  of  Siva,  must  himself 
be  regarded  for  that  reason  as  the  author  of  the  Jnanesvari. 
The  Utsava  that  is  performed  at  Apegaon  on  Karttika  Vadya 
12  and  13  must  be  merely  "  in  memory  of"  the  Samadhi  of 


44  MYSTICISM  IN  MAHARASHTRA  LCllAP. 

the  great  saint  at  Aland!.  Just  as  a  saint's  Punyatithi  may  be 
performed  wherever  his  disciples  are,  similarly  even  here, 
the  Punyatithi  of  Jnanadeva,  even  though  he  took  Samadhi 
at  Aland!,  may  have  been  customarily  performed  at  Apegaon. 
It  is  evident  thus  that  we  need  not  postulate  two  difterent 
Jnanadevas,  one  the  author  of  the  Jiiane&vari,  and  the  other, 
the  author  of  the  Abhangas.  If  this  were  a  fact,  we  would 
have  to  understand  that  there  are  two  Mvrittinathas  also  : 
one  the  Nivrittiriatha  of  the  Jilane6varl,  and  the  other  the 
Nivrittinatha  of  the  Abhangas.  It  would  thus  follow  that 
two  Jnanadevas  were  born  in  two  different  centuries,  but  in 
the  same  place,  namely,  Apegaon ;  that  they  had  brothers  of 
the  same  name,  namely,  Nivrittinatha  ;  that  their  Samadhis 
were  in  two  different  places,  one  at  Apegaon,  and  the  other  at 
Aland!  ;  and  most  extraordinarily  that  the  dates  of  the  two 
Samadhis  were  so  coincidently  one,  that  the  two  different 
Utsavas  of  the  two  different  Jnanadevas  were  performed  on 
the  same  day  !  Moreover,  we  must  remember  that  the  tradi- 
tion of  two  different  Jnanadevas  is  entirely  unknown  to 
Namadeva,  Gora  Kumbhara,  Janabai  and  other  Saints.  Eka- 
natha  took  the  Jnanadeva  of  Aland!  to  be  the  real  Jfiaiia- 
deva.  The  infinite  number  of  pilgrims  that  have  been  visiting 
the  shrine  of  the  great  saint  at  Aland!  for  the  last  six  centuries 
are  also  evidence  of  the  fact  that  the  Jnanadeva  of  Aland! 
may  be  taken  to  be  the  real  Jnanadeva,  and  that  if  there  is 
a  Samadhi  at  Apegaon,  it  must  be  regarded  as  merely  an 
imitation  or  a  memory  Samadhi  of  Jnanadeva.  For  all  these 
reasons  it  is  evidently  impossible  to  make  a  distinction  be- 
tween the  Saivite  Jnanadeva  of  Apegaon  of  the  thirteenth 
century,  and  the  Varakari  Jnanadeva  of  Aland!  of  the  four- 
teenth century.  The  hypothesis  is  gratuitous,  and  nothing  is 
gained  and  much  is  lost  in  the  domain  of  Jnanesvara  scholar- 
ship by  that  unwarranted  hypothesis. 

18.    As  regards  the  dates  of  the  Samadhis  of  the  brothers 
and  sister  of  Jnanadeva,  we  know  that 

The  Pasting  away  of  very  soon  after  the  date  of  the  Samadhi 
the  Brothers  and  Sister  of  Jnanadeva,  Sopana  passed  away  first, 
of  Jnanadeva.  an(l  then  Muktabai,  and  last  of  all,  ^Nivrit- 

tinatha. Sopana's  Samadhi  is  at  Sasavada. 
Muktabai's  Samadhi  is  at  Edalabada ;  and  Nivrittinatha's 
Samadhi  is  at  Tryambakesvara.  There  is  a  beautiful  story 
which  tells  us  that  Muktabai  passed  away  in  a  flash  of  light- 
ning while  performing  a  Kirtana.  The  story  of  the  disap- 
pearance of  Muktabai  in  the  flash  of  lightning  may  have  been 
due  to  such  an  Abhanga  from  Jnanadeva  as  follows :  * 


II]  JNANADEVA  :   BIOGRAPHICAL  INTRODUCTION  4,5 

%f%*JT  3fo<f  I    ftsj^RT  ^  ^ffcS  fTT^  II 

i   ^^rei  im?  srt&flf    n 

u 


"  The  powder  of  pearls  was  thrown  in  the  skies.     There  was  a 
brilliant  flash  of  lightning.     The  sky  was  clothed  in  beautiful 
purple.    The  brilliant  blue  point  began  to  shine  .......  A  ser- 

pent's young  one  began  to  dance.  In  a  dazzling  thunder, 
the  lightning  disappeared  in  itself.  Muktabai  met  Goroba. 
In  that  meeting,  says  Jnanadeva,  Self-knowledge  came  to  be 
known." 

19.  Changadeva,  who  has  been  treated  along  with  these 
four  Saints,  is  a  typical  example  of  how 

The  Personality  of  a  man  may  take  to  the  life  of  Hatha- 
Changadeva,  yoga  and  ultimately  finding  it  barren 
of  spiritual  experience,  may  then  take 
resort  to  the  truly  spiritual  life.  Tradition  says  that  Changa- 
deva lived  for  fourteen  hundred  years,  which  evidently  is  an 
impossibility.  The  meaning  of  the  statement  may  only  be 
that  there  were  different  Changadevas  of  the  same  name, 
or  there  must  be  the  same  Changadeva  who  got  different  names 
in  different  places  which  he  visited,  or  that  it  was  a  family 
appellation  used  by  all.  Niloba  tells  us  in  his  Abhangas 
that  there  were  fourteen  different  names  of  Changadeva,  which 
might  be  a  reason  why  Chungadeva  may  have  been  supposed 
to  have  lived  for  fourteen  hundred  years.  It  was  not  uncusto- 
mary in  ancient  times  for  a  wise  man  to  be  known  by  different 
names.  Atmarama,  the  biographer  of  Ramadasa,  tells  us  in 
his  Dasavisramadhama  that  Ramadasa  was  himself  known  as 
Vipra,  Faklrajinda,  Ramiramadasa  and  so  on.  Even  so, 
it  might  be  the  case  with  Changadeva.  Two  of  the  names  of 
Changadeva  especially  have  been  mentioned  in  the  Changa- 
deva Pasashti  :  Vatesacluinga,  and  Chakrapamchaiiga,  which 
two  names  then  must  be  identified.  Changadeva  may  have 
been  known  as  Vatesachanga  after  the  deity  whom  he  wor- 
shipped. Jt  seems  that  Changadeva  may  have  acquired 
certain  powers  by  means  of  his  Hathayoga.  But,  when  he 
met  Jnanadeva  and  others,  his  arrogance  disappeared,  and  he 
began  to  pine  after  spiritual  life.  The  Changadeva  Pasa- 
shti  was  composed  by  Jnanadeva  just  at  this  time.  It 
embodies  an  Advaitic  advice  to  Changadeva.  We  have 
shown  later  that  the  Changadeva  Pasashti  cannot  be  re- 
garded as  a  work  of  the  Mahannbhava  Chakradhara,  whoin 


46  MYSTICISM  IN  MAHARASHTRA 

Chandorkar  identifies  with  Chakrap&ni  who  is  mentioned  in 
the  Changadeva  Pasashti.  The  many  similarities  between 
the  Changadeva  Pasashti  and  other  works  of  Jnanadeva  point 
out  unmistakably  that  the  Changadeva  Pasashti  must  have 
been  written  by  Jfianadeva  himself.  Just  as  in  the  case  of 
the  Abhangas/  so  even  here,  the  similarities  between  the 
Changadeva  Pasashti  and  other  works  of  Jfianadeva  are  too 
numerous  to  be  treated  with  unconcern.  A  writer  has  pointed 
out  that  for  almost  every  sentence  in  the  Changadeva  Pasa- 
shti, we  can  find  a  parallel  in  the  other  works  of  Jnanadeva. 
It  seems  that  Changadeva  was  initiated  by  Muktabai  in  the 
spiritual  line.  What  Muktabai  may  have  told  Changadeva 
may  be  seen  from  the  account  of  their  meeting  we  have  quoted 
at  the  end  of  the  present  part  of  the  work.  Changadeva 
died  on  the  Godavarl  in  1305  A.D.  (Sake  1227),  that  is  to  say, 
some  ten  years  after  Jfianadeva,  Muktabai,  and  others.  He 
could  very  well  say  in  pride  that  he  was  the  culmination  of 
the  spiritual  knowledge  of  Nivrittinatha,  Jfianadeva,  Sopana 
arid  Muktabai.  In  a  beautiful  Abhanga  Changadeva  tells  us  — 


f  Rfr  i 

^F  f  R 

qra:  vrW?  «rr«ft 
f  RTT  i  «feR  ^rf  $t  snff  n 


"  Jfianadeva  drank  to  his  fill  the  water  of  pearls  ;  Nivritti- 
iiatha caught  in  his  hands  the  shade  of  the  clouds  ;  Sopana 
decorated  himself  with  the  garland  of  fragrance  ;  Muktabai 
fed  herself  on  cooked  diamonds  ;  the  secret  of  all  four  has  come 
to  my  hands,  says  Ohangadeva." 


CHAPTER  III. 
The  Jnanesvari. 

1.  Jnanesvara  himself  gives  us  the  time  and  place  of  the 

composition    of    the     Jnanesvari    at    the 

Place  and  Time  of     end  of  his  work.    He  tells    us  that  "  in 

the    Composition    of     the     domain     of     Maharashtra,     on     the 

the  Jnanesvari.  southern  bank   of    the  Godavari,  there  is 

a  temple  of  Mahalaya  or  Mohiniraja, 
famous  through  all  the  worlds,  and  the  centre  of  the  life-acti- 
vity of  the  world.  There  Ramachandra  reigns,  who  is  a  des- 
cendant of  Yadava  lineage,  the  support  of  all  arts  and  sciences, 
and  a  just  ruler  of  the  world.  In  his  reign  was  the  Gita  dressed 
in  the  attire  of  Marathi  by  the  disciple  of  Sri  Nivrittinatha, 

who  carries  back  his  spiritual  lineage  to  the  God  Mahesa 

This  commentary  was  written  by  Jnanesvara  *  in  the  Saka 
year  1212,  Sachhidananda  Baba  having  served  as  a  devout 
amanuensis'"  (XVIII.  1803-1811).  It  seems  from  this  that 
the  Jnanesvari  was  written  in  the  year  1290  A.D.  1  ill  about 
three  hundred  years  later  the  Jnanesvari  was  handed  down  in 
MS.  form  from  generation  to  generation  of  spiritual  aspirants, 
thus  necessitating  many  changes  of  reading,  and  even  accre- 
tions to  and  omissions  from  the  original.  It  was  not  till 
Ekanatha  took  up  the  work  of  preparing  an  authenticated 
and  careful  text  of  the  Jnanesvari  in  the  Saka  year  1512, 
corresponding  to  the-  year  1590  A.D.,  that  the  new  era  of  the 
study  of  the  Jnanesvari  might  be  said  to  have  dawned. 
Ekanatha  tells  us  with  full  respect  for  the  author  and  his 
work,  that  he  undertook  to  prepare  a  correct  text  of  the  Jna- 
nesvari, because,  "  even  though  the  work  was  extremely 
accurate  originally,  still  it  had  become  spoilt  by  changes  of 
reading  during  the  interim".  It  seems  that  Ekanatha  did 
not  tamper  with  the  text  at  all.  He  only  judiciously  substi- 
tuted correct  readings  here  and  there,  and  thus  finally  fashioned 
the  work  as  we  have  it  to-day.  Anybody,  who  adds  a  verse 
to  the  text  of  the  Jnanesvari,  he  says,  would  be  thereby 
merely  "  placing  a  cocoanut-shell  in  a  disc  of  nectar",  imply- 
ing thereby  that  nobody  should  be  bold  enough  to  add  to 
the  incomparable  text  of  the  Jnanesvari. 

2.  We  also  learn  from. the  epilogue  to  the  Jnanesvari  the 

spiritual  lineage  of  JnaneSvara.     We  can- 
The  Spiritual  Line-      not  say   that  the    account  does  not  con- 
age  of  Jnanesvara.     tain    some    mythological    elements.    Any 
spiritual    lineage,  which    is   carried  back 
to  a  time  where  history  and  memory  fail,  is  bound  to  suffer 


48  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

from  such  defects.  We  are  told  by  JnaneSvara  that  "  While 
the  spiritual  secret  was  being  imparted  by  Sankara  to  Par- 
vati  once  upon  a  time,  it  caught  the  ear  of  Matsyendranatha, 
who  was  lying  hidden  in  the  bosom  of  a  great  fish  in  the  ocean, 
Matsyendranatha  met  the  broken-limbed  Chauranginatha  on 
the  Saptasringa  mountain,  immediately  upon  which  the  latter 
became  whole.  Then,  in  order  that  he  might  enjoy  undis- 
turbed repose,  Matsyendranatha  gave  to  Gorakshanatha  the 
power  of  spreading  spiritual  knowledge.  From  Gorakshanatha, 
the  spiritual  secret  of  Sankara  descended  to  Gairiinatha,  who 
seeing  that  the  world  had  come  under  the  thraldom  of  evil, 
communicated  it  to  Nivrittinatha  with  this  charge  *  the  spiri- 
tual secret,  which  has  come  down  to  us  straight  from  the  first 
teacher  Sankara,  take  thou  this,  arid  give  succour  to  those 
who  are  afflicted  with  evil  in  this  world/  Already  compas- 
sionate as  he  was,  with  the  super-added  weight  of  this  charge 
of  his  spiritual  teacher,  Nivrittinatha  was  as  much  encouraged 
to  action  as  a  cloud  during  the  rainy  season  ;  arid  then, 
even  like  the  latter,  poured  forth  the  stream  of  spiritual 
wisdom  with  the  intention  of  bringing  succour  to  the  afflicted. 
Jnanesvara  was  merely  like  a  Chataka  bird  catching  a  few 
drops  of  that  gracious  rain,  which  are  herewith  exhibited  in 
the  form  of  this  commentary  on  the  Bhagavadgita"  (XVII 1. 
1751—  1703).  It  is  noticeable  that  Jnanesvara  here  gives  an 
account  of  his  spiritual  lineage,  bringing  it  down  from  the 
age  of  Sankara  through  Matsyendranatha  and  Gorakshanatha 
to  Gaininatha  and  Nivrittinatha,  of  whom  latter  he  was  the 
immediate  disciple.  rJhis  account  could  be  confirmed  by 
references  in  other  parts  of  Jnanesvara's  writings,  but  coming 
as  it  does  towards  the  end  of  his  most  important  work,  the 
Jfianesvari,  the  present  reference  has  a  value  absolutely  be- 
yond parallel. 

3.  Jnanesvara  is  so  much  possessed  by  devotion  to  his 
Guru  that  he  cannot  but  give  vent  to  his 

Jnanesvara's  Res-      feelings  for  his  master  from  time  to  time. 

pect  for  his  Guru.  In  the  first  Chapter,  he  speaks  of  his 
master  as  having  enabled  him  to  cross  the 
ocean  of  existence  ;  as  when  proper  collyrium  is  administered 
to  one's  eyes,  they  are  able  to  see  anything  whatsoever,  and 
forthwith  any  hidden  treasure ;  as  when  the  wish- jewel  has 
come  to  hand,  our  desires  are  all  fulfilled  ;  similarly  in  and 
through  Nivrittinatha,  says  Jnanesvara,  all  his  desires  have 
been  fulfilled.  As  when  a  tree  is  watered  at  the  bottom,  it 
goes  out  to  the  branches  and  the  foliage ;  as  when  a  man 
ftas  taken  a  bath  in  the  sea,  he  may  be  said  to  have  bathed. 


Ill]  THE  JNANESVARI  49 

in  all  the  holy  waters  of  the  world;  as  when  nectar  has 
once  been  enjoyed,  all  the  flavours  are  forthwith  enjoyed  ; 
similarly,  when  the  Guru  has  been  worshipped,  all  the  desires 
become  fulfilled  (I.  22-27). 

4.  Jnanesvara  tells  us  again  in   the   sixth   Chapter   that 

what  is  difficult  of  comprehension  even  by 

The  Grace  of  the     intellect,    one   may    be    able    to  visualise 

Guru     is    competent      by  the  light  of  the  grace  of  Nivrittinatha. 

to  all  things.  "  That  which  the  eye  cannot  see,  he  will 

be  able  to  see  without  the  eye,  if  only 
he  gets  super-consciousness ;  that  which  the  alchemists 
vainly  seek  after,  may  be  found  even  in  iron,  provided  the 
Parisa  comes  to  hand  ;  similarly,  where  there  is  the  grace  of 
the  Guru,  what  cannot  be  obtained,  asks  Jnanesvara  ?  He 
is  rich  with  the  infinite  grace  of  his  Guru  '  (VI. , 32—35). 

5.  Moreover,  Jnanesvara  tells    us  that    he    cannot    ade- 

quately praise  the  greatness  of  the  Guru. 

The  Power  of  the       1s    it   possible,    he   asks,    to    add   lustre 

Guru  is  indescribable,     to  the  sun  ?     Is  it  possible  to  crown  the 

Kalpataru  with  flowers  ?  Is  it  possible  to 
add  a  scent  to  camphor  ?  How  can  the  sandal  tree  be  made 
more  fragrant  ?  How  can  nectar  be  re-dressed  for  meals  ? 

How  can  one  add  a  hue  to  the  pearl  ?  Or  what 

is  the  propriety  of  giving  a  silver  polish  to  gold  ?  It  is 
better  that  one  should  remain  silent,  and  silently  bow  to 
the  feet  of  his  master  (X.  9 — 15). 

6.  That  the  Guru  is  the  sole  absorbing  topic  of  Jnanesva- 

ra's  attention,  may  also  be  proved  from  the 

Invocations  to  the     way  in  which  he  writes  many  a  prologue 

Guru.  to  his  various  chapters  addressed  to  the 

greatness  of  the  Guru.  Thus,  for  exam- 
ple, Chapters  12,  13,  14  and  15  of  the  Jnanesvarl  all  begin 
with  an  invocation  to  the  grace  of  the  Guru.  In  the  begin- 
ning of  the  twelfth  Chapter  we  read  how  Jnanesvara  speaks 
of  the  gracious  eye  of  his  teacher,  making  poisonless  the 
fangs  of  the  serpent  of  sense.  How  is  it  possible,  he  asks, 
when  the  grace  of  the  Guru  comes  down  in  floods,  that  the 
scorching  heat  of  Samsara  may  continue  to  burn  one  with 
grief  ?  The  grace  of  the  Guru,  like  a  true  mother,  rears  up  the 
spiritual  aspirant  on  the  lap.  of  the  Adhara  Sakti,  and  swings 
him  to  and  fro  in  the  cradle  of  the  heart ;  like  a  true  mother, 
again,  the  grace  of  the  Guru  waves  lights  of  spiritual  illu- 
mination before  the  aspirant,  and  puts  on  him  the  ornaments 
of  spiritual  gold.  The  grace  of  the  Guru  again  rears  him  on 
the  milk  of  the  17th  Kala,  sounds  the  joy  of  the  Anahata 


50  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

Nada,  and  puts  him  to  sleep  in  ecstasy.  A  true  lover  of  the 
Marathi  language  as  he  was,  Jnane^vara  finally  calls  upon  the 
grace  of  his  teacher  to  fill  the  domain  of  the  Marathi  language 
with  the  crop  of  spiritual  knowledge  (XII.  1  19).  In  the  be- 
ginning of  the  thirteenth  Chapter  Jiianesvara  speaks  of  the  praise 
of  his  Guru  as  being  the  cause  of  the  knowledge  of  all  the  scien- 
ces, and  as  so  filling  his  own  literary  expression  that  even  nectar 
might  be  eclipsed  by  its  mellifluity  (XI II.  1-5).  In  the  begin- 
ning of  the  fourteenth  Chapter  he  speaks  of  the  vision  of  the  Guru 
as  eclipsing  the  appearance  of  the  universe,  and  as  making  it 
appear  only  when  it  itself  recedes  in  the  background.  As  when 
the  sun  shines  on  the  horizon,  the  moon  fades  away  in  the 
background,  similarly  when  the  Guru  shines,  all  the  sciences 
fade  away.  It  is  thus  that  the  only  adequate  way  of  expressing 
one's  appreciation  of  the  greatness  of  the  Guru  is  to  submit 
in  silence  to  the  feet  of  the  Guru,  for  the  greatness  of  the  Guru 
can  never  be  adequately  praised  (XIV.  1-  -10).  Similarly 
at  the  beginning*  of  the  fifteenth  Chapter,  Juanesvara  speaks 
allegorically  of  the  worship  of  his  Guru.  uLet  me  make  my 
heart  the  seat  for  the  Guru,  and  let  me  place  upon  it  my 
Guru's  feet.  Let  all  my  senses  sing  the  chorus  of  unity,  and 
throw  upon  the  feet  of  the  Guru  a  handful  of  flowers  of 
praise.  Let  me  apply  to  the  feet  of  the  Guru  a  fingerful  of 
sandal  ointment,  made  pure  by  the  consideration  of  identity. 

Let  me  put  upon  his  feet  ornaments  of  spiritual  gold 

Let  me  place  upon  them  the  eight- petalled  flower  of  pure  joy. 
Let  me  burn  the  essence  of  egoism,  wave  the  lights  of  self- 
annihilation,  and  cling  to  the  feet  of  the  Guru  with  the 
feeling  of  absorption"  (XV.  1-7). 

7.    JnaneSvara  is  so  full  of  respect  for  his  teacher  that 
he  feels  that  any  words  of  praise  that  may 

Nivrittinatha,  id-  issue  out  of  him  would  fall  short  of  the 
entitled  with  the  Sun  description  of  the  true  greatness  of  Ni- 
of  Reality.  vrittinatha.  A  poor  man  is  so  filled  with 

delight  by  looking  at  an  ocean,  of  nectar 
that  he  goes  forth  to  make  an  offering  to  it  of  ordinary  vege- 
tables. In  that  case,  what  is  to  be  appraised  is  not  the 
offering  of  the  vegetables  itself,  but  the  spirit  with  which 
they  are  offered.  When  little  lights  are  waved  before  God, 
who  is  an  ocean  of  light,  we  have  only  to  take  into  account 
the  spirit  in  which  the  lights  are  waved.  A  child  plays  in  all 
manner  of  ways  with  its  mother,  but  the  mother  takes  into 
account  only  the  spirit  in  which  the  child  is  playing.  If  a 
small  brook  carries  water  to  a  river,  does  the  river  throw  it 
out,  simply  because  it  comes  from  a  brook  ?  It  is  thus  that 


Ill]  THE  JNANESVARI  51 

I  approach  thee  with  words  of  praise,  says  Jiiane6vara  to 
Nivrittinatha,  and  if  they  are  inadequate,  it  behoves  thee 
only  to  forgive  their  puerile  simplicity  (XVI.  17  -  30). 

8.    Jnancsvara  is  only  too  conscious  of  the  fact  that  the 
work  he  has  written   is  destined    to  be  one    of  the    greatest 

works  of  the  world ;  and  yet  he  never 

The  Humility  of        takes  to  himself  the  pride  and  the  credit 

Jnanesvara.  of    its    composition.     We     have     already 

alluded  to  the  fact  that  Jnanesvara  re- 
ganjs  himself  as  a  Chataka  bird,  in  whose  up-turned  opened 
bill,  the  cloud  of  Nivrittinatha  \s  grace  sends  down  drops  of 
rain.  If  a  man  is  fortunate,  says  Jnanesvara,  even  sand  can 

be   turned  into   gold If   it   pleases   God,   even   pebbles, 

put  into  boiled  water,  may  turn  out  to  be  well-prepared  rice. 
When  the  (Jura  has  accepted  the  disciple,  the  whole  Samsara 
becomes  full  of  joy In  this  very  wise,  was  my  own  ignor- 
ance turned  to  knowledge  by  the  grace  of  Nivrittinatha  (XV. 
18-28).  As  Jnanesvara  is  mindful  of  the  grace  of  his  Guru 
in  the  composition  of  his  work,  even  likewise  is  he  only  too 
cognisant  of  the  fact  that  the  other  saints  beside  his  own 
teacher  have  also  had  a  share  in  its  production.  'If  you  teach 
a  parrot',  he  says  to  the  Saints,  'will  it  not  give  out  proper 

words  at  the  right  time  ? This  plant  of  spiritual  wisdom 

has  been  sown  by  you,  O  Saints !  It  now  behoves  you  to 
rear  it  up  by  your  considerate  attention ;  then,  this  plant 
will  flower,  and  produce  fruits  of  various  kinds,  and  by  your 

kindness,  it  will  be  a  source  of  solace  to  the  world Did 

not  the  plant-eating  monkeys  of  the  forest  go  forth  to  meet 
the  hosts  of  the  king  of  Lanka,  simply  because  they  were 
inspired  by  the  Divine  Power  of  Kama  ?  Was  not  Arjuna, 
though  single-handed,  able  to  conquer  the  vast  hosts  of  his 
enemy  by  the  power  of  Sri  Krishna  ?  (XI.  17—23.)  Finally, 
Jnanesvara  tells  us  how  he  is  merely  treading  the  path  which 
was  first  treaded  by  the  great  Vyasa  ;  how  he  has  been  merely 
putting  in  the  language  of  Marathi  the  great  words  of  Vyasa. 
If  God  is  pleased  with  the  flowers  of  Vyasa,  asks  Jnanesvara, 
would  he  refuse  the  little  Durvas  that  I  may  offer  to  him  ? 
If  large  elephants  come  to  the  shores  of  an  ocean,  is  a  small 

swan    prevented   thereby    from    coming  ? If    the    swan 

walks  gracefully  on  earth,  does  it  forbid  any  other  creature 

from  walking  ? If  the  sky  is  mirrored  in  an  ocean,  could 

it  be  prevented  from  appearing  in  a  small  pond  ? It  is 

thus  that  1  am  trying  to  scent  the  path  of  Vyasa,  taking  the 
help  of  the  commentators  on  my  journey.  Moreover,  am  1 
not  the  disciple  of  Nivrittinatha.  asks  Jiiancsvara,  whose 


52  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

power  fills  the  earth,  and  both  animate  and  inanimate  exis- 
tence ?  Is  it  not  by  his  power  that  the  moon  tranquils  the 
earth  by  her  nectar-like  light  ?  Does  not  his  power  fill  the 
lustre  of  the  Sun  ?  That  Nivrittinatha  inhabits  my  heart. 
It  is  thus  that  every  new  breath  of  mine  is  turning  into  a 
poem ;  or  what  is  not  the  grace  of  the  Guru  competent  to 
do?  (XVT1I.  J 708— 1735.)  Jiianesvara  feels  himself  to  be 
merely  an  instrument  in  the  hands  of  his  Guru,  to  whose 
real  authorship  the  whole  of  his  work  is  due. 

I.  Metaphysics. 

9.    The  Jnanesvari,  being  essentially  an  expositional  work, 
follows  the  metaphysical  lines  laid  down  in 
The  Prakrit!  and  the      i*s  prototype,  the  Bhagavadglta.     Now  as 
Purusha.  the  relation  between  the  Prakriti  and  the 

Purusha  forms  one  of  the  most  important 
items  of  the  metaphysics  of  the  Bhagavadglta,  it  has  also 
formed  one  of  the  foundation-stones  of  the  metaphysics  of 
the  Jnanesvari.  Jnanesvara  reverts  from  time  to  time  to  the 
description  of  the  Prakriti  and  the  Purusha.  In  the  ninth 
Chapter,  he  tells  us  how  Atman  is  the  eternal  Spectator  while 
Prakriti  is  the  uniform  Actor.  It  is  said,  says  Jnanesvara, 
that  a  town  is  built  by  a  king  ;  but  does  it  forthwith  follow 
that  the  king  has  constructed  it  with  his  own  hands  ?  As  the 
subjects  of  a  town  follow  each  his  own  profession,  being  all 
presided  over  by  the  king,  similarly,  the  Prakriti  does  every- 
thing and  stands  in  the  background.  When  the  full  moon 
shines  on  the  horizon,  the  ocean  experiences  a  great  flood  ; 
but  does  it  follow  from  this  that  the  moon  is  put  to  any 
trouble  ?  A  piece  of  iron  moves  merely  on  account  of  the 
vicinity  of  a  magnet ;  but  the  magnet  itself  does  not  suffer 

action As  a  lamp,  placed  in  a  corner,   is  the  cause 

neither  of  action  nor  of  non-action,  similarly,  I  am  the  eternal 
spectator,  while  the  beings  follow  each  its  own  course  (IX. 
1010 — 1029).  In  the  thirteenth  Chapter,  Jnanesvara  again 
takes  up  the  problem  of  the  relation  of  the  Prakriti  and  the 
Purusha,  and  exhibits  it  by  means  of  a  variety  of  images. 
The  Purusha,  when  he  informs  the  body,  undergoes  the  appel- 
lation of  a  self-conscious  being.  This  consciousness  is  dis- 
played in  the  body  from  the  very  nails  of  the  body  to  the 
hair  of  the  head,  and  is  the  cause  of  the  flowering  of  the  mind 
and  intellect,  as  the  spring  is  the  cause  of  flowering  in  the 

forest The  king  never  knows  his  army,  and  yet  simply 

by  his  order  the  army  is  able  to  overcome  enemies By 


m]  -THE  JNANESVARI  53 

the  simple  presence  of  the  Sun,  all  people  go  about  doing 
their  actions  ;  by  simply  looking  at  its  young  ones  is  the 
female  tortoise  able  to  nourish  them  ;  in  a  similar  manner, 
the  simple  presence  of  the  Atman  inside  causes  the  move- 
ment of  the  inanimate  body  (XIII.  134—141).  The  thir- 
teenth Chapter  is  the  locus  classicus  of  the  description  of  the 
Prakrit!  and  the  Purusha.  In  the  Bhagavadgita,  as  in  the 
Jfianesvari,  the  Prakrit!  and  the  Purusha,  we  are  told,  are 
both  of  them  co-born  and  co-eternal.  The  Purusha  is  synony- 
mous of  existence,  the  Prakrit!  of  action.  The  Purusha 
enjoys  both  happiness  and  sorrow,  emerging  from  the  good 
and  the  bad  actions  of  the  Prakrit!.  Uii-narneable  indeed  is 
the  companionship  of  the  Prakriti  and  the  Purusha  ;  the 
female  earns,  and  the  male  enjoys  ;  the  female  never  comes 
into  contact  with  the  male,  and  yet  the  female  is  able  to  pro- 
duce. The  Prakriti  is  bodiless,  the  Purusha  is  lame  and  older 

than  the  old The  Prakriti  takes  on  new  shapes  every 

moment,  and  is  made  up  of  form  and  qualities.     She  is  able 

to  move  even  the  inanimate She  is  the  mint  of  sound, 

the  fount  and  source  of  all  miraculous  things  ;  both  genera- 
tion and  decay  proceed  from  her  ;  she  is  verily  the  infatuating 
agent ;  she  is  the  being  of  the  self-born  being  ;  she  is  the  form 
of  the  formless  ;  she  is  the  quality  of  the  quality-less,  the  eye 
of  the  eyeless,  the  ear  of  the  earless,  the  feet  of  the  feetless  ; 
in  her,  indeed,  is  all  the  maleness  of  the  other  hidden,  as  the 
moon  is  hidden  in  the  darkness  of  the  night ;  she  exists  in 
Him  as  milk  in  the  udders  of  a  cow,  as  fire  in  the  wood,  as  a 
jewel-lamp  inside  a  cover  of  cloth.  The  Purusha  loses  all  his 
lustre  as  a  vassal  king,  or  as  a  diseased  lion,  or  as  one  who 
is  deliberately  put  to  sleep  and  made  to  experience  a  dream  ; 
as  the  face  can  produce  its  other  in  the  presence  of  a  mirror, 
or  as  a  pebble  acquires  redness  in  the  presence  of  saffron, 
similarly  does  this  unborn  Purusha  acquire  the  touch  of  quali- 
ties. He  stands  in  the  midst  of  the  Prakriti  as  a  piece  of  wood 

stands  motionless  in  the  midst  of  the  Jui  plant He 

stands  like  the  Meru  on  the  banks  of  the  river  of  the  Prakfiti. 
He  is  mirrored  inside  her,  but  does  not  move  like  her.  Prakriti 
comes  and  goes  ;  but  he  lives  as  he  is.  Hence  is  he  the  Eternal 
Kuler  of  the  world  (XIII.  958—1224).  Finally,  Jnanesvara 
tells  us  that  what  the  Samkhyas  call  Avyakta  is  the  same 
as  Prakriti.  It  is  also  what  the  Vedantins  call  Maya.  Its 
nature  is  Ignorance  the  self-forgetfulness  of  the  Self.  "The 
Prakriti  is  verily  my  house-wife.  She  is  beginningless,  and 
young,  of  unspeakable  qualities.  Her  form  is  Not-Being. 
She  is  near  to  those  who  are  sleeping,  but  away  from  those 


54  MYSTICISM  IN  MAHARASHTRA  [CHAk 

who  are  waking.  When  1  sleep,  she  awakes  ;  and  by  the 
enjoyment  of  my  bare  existence,  she  becomes  big  with  creation. 
She  produces  a  child  from  which  come  forth  all  the  three 

worlds Brahma  is  the  morning'  •  of  this  child,  Vishnu 

the  mid-day,  and  Sankara  the  evening.  The  child  plays 
till  the  time  of  the  great  conflagration,  and  then  it  sleeps 
calmly,  and  wakes  up  again  at  the  time  of  a  new  cycle"  (XIV. 
(58  117). 

10.  Jnanesvara  takes  up  also  the  problem  of  the  Kshara, 
the  Akshara  and  the  Paxamatman,  like 
The  Mutable,  the  the  problem  of  the  Prakriti  and  the 
Immutable  and  the  Purusha,  from  the  Bhagavadgita  itself, 
Transcendent.  which  does  not  make  very  clear  the  dis- 
tinction between  the  Kshara,  the  Akshara 
and  the  Paramatman.  By  Kshara  is  meant  the  Mutable,  by 
Akshara  the  Immutable,  and  by  Paramatman,  somehow,  the 
Being  that  transcends  both.  Now  it  is  somewhat  hard  to 
understand  in  what  sense  the  'Transcendent  Being  could  be 
distinguished  from  the  Immutable;  and  yet  Jnanesvara  closely 
follows  the  Bhagavadgita  in  making  a  distinction  between 
the  Immutable  and  the  Transcendent,  and  in  making  a  Hege- 
lian synthesis  of  the  Mutable  and  the  Immutable  into  the 
Transcendent.  In  this  world  of  !?amsara,  says  Jnanesvara, 
there  are  two  Beings,  just  as  in  the  heavens  reign  only  light 
and  darkness  ;  there  is,  however,  a  third  Being  who  not  suffer- 
ing both  these  previous  Beings,  eats  them  both One 

is  blind  and  lame,  the  other  is  well-formed  in  all  his  limbs, 
and  the  two  have  come  into  contact  with  each  other  simply 
because  they  have  come  to  inhabit  the  same  citadel  (XV. 
471  -  477).  Of  these  the  Mutable  is  Matter  as  well  as  Indi- 
vidual Spirit,  the  consciousness  which  is  pent  up  inside  the 
body.  It  is  all  that  is  small  and  great,  moving  and  immov- 
able, whatever  is  apprehended  by  mind  and  intellect ;  what 
takes  on  the  elemental  body  ;  what  appears  as  name  and 

form ;  what  suffers  the  reign  of  the  qualities ; what  we 

knew  as  the  eight-fold  Prakriti ;  what  we  saw  to  be  divided 
thirty-six-fold ;  what  we  have  immediately  seen  to  be  the 

Asvattha  tree  ; what  seems  an  image  of  itself,  like  that 

of  a  lion  in  a  well  which  forthwith  springs  upon  itself  in  anger  : 
what  thus  creates  the  citadel  of  form,  and  goes  to  sleep  in 
entire  obliviscence  of  its  nature,  thinking  '  the  father  is 
mine,  the  mother  is  mine,  1  am  white  or  deformed,  the 

children,  wealth,  and  wife  are  all  mine1; what  appears 

as  the  flicker  of  the  moonlight  in  a  moving  stream,  and  what 
thus  on  account  of  its  connection  with  the  Upadhis  appears 


Ill]  THE  JNANESVARI  55 

momentary  (XV.  478—501).  The  Akshara  is  what  appears 
as  the  Meru  in  the  midst  of  all  the  mountains ;  what  is  abso- 
lutely formless,  as  when  the  ocean  dries  up,  there  remain 
neither  any  waves  nor  any  water ;  what  appears  as  Ignorance 
when  the  world  has  set,  and  when  the  knowledge  of  Atman 
has  not  yet  been  gained  ;  what  may  be  likened  to  the  state  of 
the  moon  without  the  slightest  streak  of  light  on  the  new- 
moon  day ;  what  psychologically  corresponds  to  the  state 
of  deep  sleep  ;  as  opposed  to  the  Mutable  Being  that  appears 

both  in  the  wakeful  and  the  dream  states  ; what  may  be 

regarded  as  the  root  of  the  tree  of  existence  ;  what  does  not 
change,  nor  is  destroyed,  and  what  is  thus  the  best  (XV.  502 — 
524).  As  opposed  to  both  the  Mutable  and  the  Immutable  is 
the  Transcendent  Being,  in  whom  Ignorance  is  sunk  in  Know- 
ledge, and  Knowledge  extinguishes  itself  like  fire;  which  appears 
as  knowing  without  an  object  to  be  known ;  \^hich  is  higher 
psychologically  than  the  wakeful,  the  dream,  or  even  the 
deep-sleep  consciousness ;  which  transcends  its  own  bounds 
like  an  ocean  in  floods,  and  which  rolls  together  all  rivulets 
and  rivers  as  at  the  time  of  the  final  end ;  which  is  the  scent 
as  intermediate  between  the  nose  and  the  flower  ;  which  is 
Being ;  which  is  beyond  both  the  seer  and  the  seen ;  which 
is  light  without  there  being  an  object  to  be  illumined  ;  which 
is  ruler  without  there  being  anything  to  be  ruled ;  which  is 
the  sound  of  sound,  the  taste  of  taste,  the  joy  of  joy,  the 

light  of  light,  the  void  of  voids  ; which  is  like  the  Sun 

which  does  not  appear  either  as  night  or  as  day  (XV. 
520  556). 

11.    When  we  strip  our  minds  of  all  such  metaphysical 

conceptions  as  those  of  the  Prakriti  and 
Body  and  Soul.         the  Purusha,  or  of  the  Kshara  and  the 

Akshara,  what  remains  of  psychological 
value  is  the  relation  of  the  body  and  the  soul ;  let  us  now 
see  what  Jfiiiiiesvara  says  about  this  relation.  The  body  to 
Jnanesvara  is  simply  a  complex  of  the  various  elements.  As  a 
chariot  is  called  a  chariot,  because  it  is  a  complex  of  the  various 
limbs  of  the  chariot ;  as  an  army  is  called  an  army,  because 
it  is  a  complex  of  its  various  parts ;  as  a  sentence  is  simply  a 
complex  of  letters ;  as  a  lamp  is  a  complex  of  oil,  wick, 
and  fire  ;  similarly  the  body  is  a  complex  of  the  thirty-six 
elements  (XIII.  151  15G).  The  Soul  is  as  different  from  the 
body  as  the  east  from  the  west.  The  Soul  is  mirrored  in  the 
body  as  the  sun  in  a  lake.  The  body  is  subject  to  the  influence 
of  Karnian,  and  rolls  on  the  wheels  of  death  and  birth.  ,It  is 
like  a  piece  of  butter  thrown  in  the  fire  of  death.  It  livea  for 


56  MYSTICISM  IN  MAHARASHTRA 

as  short  a  span  of  time  as  the  fly  takes  for  lifting  its  wings. 
Throw  it  in  fire,  and  it  is  reduced  to  ashes ;  give  it  to  a  dog, 
and  it  becomes  carrion  ;  if  it  escapes  either  of  these  alternatives, 
it  is  reduced  merely  to  a  mass  of  worms.  On  the  other 
hand,  the  Atman  is  pure  and  eternal  and  beginningless.  He  is 
the  all,  impartitionable,  without  any  actions,  neither  short 
nor  long,  neither  appearance  nor  non-appearance,  neither 
light  nor  non -light,  neither  full  nor  empty,  neither  form  nor 
formless,  neither  joy  nor  joyless,  neither  one  nor  many, 

neither  bound  nor   absolved As   day  follows  night  and 

night  follows  day  on  the  sky,  similarly  body  follows  body  on 
the  background  of  this  Atman  (XIII.  1095-1124). 
12.    The   doctrine    of   transmigration,    which    Jnanesvara 

teaches,  is  linked  closely  with  the  analysis 

Doctrine  of  of  man's  psychological  qualities  into    the 

Transmigration.        Sattvika,  the  Kajasa,   and  the  Tamasa. 

Ihe  Soul  of  a  man,  in  whom  the  Sattva 
quality  is  augmented,  meets  a  different  fortune  after  death 
from  one  in  whom  either  the  l\ajas  or  the  Tanias  qualities 
are  augmented.  What,  asks  Jiiaiiesvara,  happens  when  the 
Sattva  quality  is  augmented  ?  The  intellect  of  such  a  man  so 
fills  his  being  that  it  oozes  out  of  him  as  fragrance  out  of  the 
lotus  petals.  Discrimination  fills  all  his  senses ;  his  very  hands 
and  feet  become  endowed  with  vision  ;  as  the  royal  swan  can 
discriminate  between  water  and  milk,  even  so  the  senses  of  such 
a  man  can  discriminate  between  the  good  and  the  bad.  What 
must  not  be  heard,  the  ear  itself  refuses  to  hear  ;  what  must 
not  be  seen,  the  eye  itself  refuses  to  see  ;  what  must  not  be 
spoken,  the  tongue  itself  refuses  to  speak ;  as  from  before  a  flame 
darkness  runs  away,  even  so  from  him  bad  things  run  away  ; 
as  in  flood-time,  a  great  river  flows  round  about,  even  so  his 
intellect  transcends  its  own  limits  in  the  knowledge  of  the 
sciences  ;  as  on  the  full-moon  day,  the  light  of  the  moon 
spreads  about,  even  so  his  intellect  spreads  about  in  know- 
ledge ;  all  his  desires  become  centred  in  himself.  A  stop 
is  put  to  his  activities.  His  mind  becomes  disgusted  with 
the  objects  of  sense.  When  these  qualities  become  aug- 
mented in  a  man,  if  he  happens  to  meet  his  death  at  such 

a  moment, his  new  being  becomes  as  full  of  the  Sattva 

quality  as  the  old,  and  he  takes  on  a  birth  among  those  who 
pursue  knowledge  for  its  own  sake.  When  a  king  goes  to  a 
mountain,  does  his  kingship  forthwith  diminish  ?  Or  when  a 
lamp  is  taken  over  to  a  neighbouring  village,  does  it  for  that 
matter  cease  to  be  a  lamp  ?  (XIV.  205—222.)  What  happens 
when  the  Rajas  quality  predominates  in  a  man  *  Such  a  man 


in]  THE  JNANESVARI  57 

becomes  over-occupied  with  his  own  work,  and  gives  free 
reins  to  his  senses,  as  a  storm  rolls  hither  arid  thither ; 
his  moral  bonds  become  loosened  as  a  sheep  knows  not  the 
distinction  between  the  good  and  the  bad.  Forthwith,  such 
a  man  undertakes  works  which  are  unworthy  of  him.  He 
takes  into  his  head  to  build  a  great  palace,  or  to  perform 
a  great  Asvamedha  ceremony  ;  to  create  new  towns ;  to 

build  new  tanks  ;  to  foster  large  forests His  desire 

gets  such  a  mastery  over  him  that  he  wishes  to  bring  the  whole 
world  under  his  feet.  When  these  qualities  are  augmented 
in  a  man,  if  he  happens  to  meet  death,  he  is  bound  to  come 
over  again  to  the  human  kind.  Can  a  beggar,  who  lives  in  a 
king's  palace,  thereby  become  a  king  himself  ?  An  ox  must 
needs  feed  on  stumps,  even  though  he  might  be  carried  in  the 
procession  of  a  great  king.  Such  a  man's  action  knows  no 
bounds,  and  he  must  be  always  yoked  to  his  w,ork  like  an  ox 
(XTV.  227—243).  What  happens  when  the  Tamas  quality 
predominates  in  a  man  ?  The  mind  of  such  a  man  becomes 
as  full  of  darkness  as  the  night  on  the  new-moon,  day ;  he 
ceases  to  have  any  inspiration ;  thought  has  no  place  in  his 
mind ;  his  remembrance  seems  to  have  left  him  for  good ; 
indiscrimination  fills  him  through  and  through;  folly  reigns 
supreme  in  his  heart ;  he  takes  only  to  bad  actions  as  the  owl 
sees  only  at  night ;  things  which  are  shunned,  he  hugs  to  his 
heart ;  he  becomes  intoxicated  without  wine,  raves  without 
delirium,  becomes  infatuated  like  a  madman  without 
love  ;  his  mind  seems  to  have  taken  leave  of  him,  and  yet 

he  is  not  enjoying  the  super-conscious  state At  such  a 

time,  if  a  man  were  to  meet  his  doom,  he  is  bound  to  come 
over  again  in  the  Tamas  world.  The  fire,  which  is  flamed, 

may  be  extinguished,  but  the  flame  continues  as  ever ; 

even  so  when  Tamas  is  augmented,  he  becomes  incarnate  in 
a  beast  or  a  bird,  a  tree  or  a  worm  (XIV.  244-  260). 

13.  As  opposed  to  this  transmigrating  process,  lies  the 
state  of  Absolution  reached  only  by  the 

Personal  and  Im-  select  few  who  have  gone  beyond  the 
personal  Immortality:  realm  of  the  Sattva,  Kajas  and  Tamas 
Re-incarnation  an  II-  qualities,  and  who,  by  their  devotion, 
lusion.  have  reached  identity  with  God  even 

during  this  life.  About  such  persons 
Jnanesvara  tells  us  that  when  they  have  gone  to  the  End, 
they  never  return  therefrom,  as  the  rivers  go  to  an  Ocean  from 
which  they  never  return  ;  as  when  a  puppet  of  salt  becomes 
wholly  absorbed  in  a  vessel  of  water  when  it  is  put  inside  it, 
similarly  those,  who  have  reached  unitive  life  with  God  by 


58  MYSTICISM  IN  MAHARASHTRA 

their  superior  knowledge,  never  return  again  when  they  have 
departed  from  this  life.  Arjuna,  with  his  inquiring  spirit, 
asks  Krishna  at  this  stage  of  the  argument  of  Jnanesvara. 
"  Do  these,  0  God,  reach  personal,  or  impersonal,  immorta- 
lity ?  Granted  that  they  become  one  with  God,  and  that  they 
never  return,  do  they  preserve  their  individuality  or  not  ? 
If  they  preserve  a  separate  individuality,  to  say  that  they 
do  not  return  is  meaningless  ;  for  the  bees  that  reach  a  flower 
never  become  the  flower  itself  ;  and  as  the  arrows  after  having 
reached  the  target  come  back  again  as  arrows,  even  so  may 
these  individuals  return  from  their  final  lutbitat.  On  the 
other  hand,  if  there  is  no  barrier  between  these  individuals 
and  God,  what  is  the  meaning  of  saying  that  these  become 
merged  in  the  other  ?  For  they  are  already  identical  with 
Him.  How  can  a  weapon  turn  its  edge  against  itself  ? 
In  this  wise,  beings  which  are  identical  with  Thee,  can  never 
be  said  either  to  have  merged  in  Thee  or  to  have  come  buck 
from  Thee."  To  this  objection  Krishna  replies  by  saying 
that  the  ways  in  which  these  individuals  return  and  do  not 
return  may  be  said  to  be  different  from  each  other.  If  we  see 
with  a  discerning  eye,  says  Krishna,  then  there  is  seen  to  be 
an  absolute  identity  between  the  individuals  and  God.  If,  on 
the  other  hand,  we  look  in  a  cursory  way,  it  seems  as  if  they 
are  different  also.  It  seems  Krishna  is  here  making  a  distinc- 
tion between  the  noumenal  and  the  phenomenal  points  of  view. 
The  waves  of  an  ocean  seem  different  from  the  body  of  the 
ocean,  and  yet  again  are  identical  with  it.  The  ornaments 
of  gold  seem  different  from  gold,  and  yet  are  identical  with  it. 
Thus  it  happens,  that  from  the  point  of  view  of  knowledge, 
these  individuals  are  identical  with  God ;  it  is  the  point  of 
view  of  ignorance  which  regards  them  as  different  (XV.  317 
—  334).  Fr^m  this  point  of  view  it  is  only  a  step  to  regard 
reincarnation  an  illusion,  and  Jnanesvara  in  a  passage  boldly 
takes  up  the  gauntlet.  It  is  the  human  point  of  view  which 
tells  us,  he  says,  that  the  Atman  leaves  the  body,  and  takes 

away  along  with  itself  the  whole  company  of  the  senses, 

as  the  setting  Sun  carries  with  him  the  visions  of  people,  or 

as  wind  carries  away  the  fragrance It  is  really  the 

standpoint  of  indiscrimination  which  enables  one  to  say  so. 
That  the  Atman  can  re-incarnate,  or  can  enjoy  the  objects 
of  sense,  or  can  depart  from  the  body,  is  verily  the  standpoint 

of  ignorance If  a  man  is  able  to  see  his  own  reflection 

in  a  mirror,  does  it  follow  that  the  man  did  not  exist  previously 
before  looking  at  the  mirror  ?  Or  if  the  mirror  is  taken  away 
the  image  disappears,  does  it  follow  that  the  man  himself 


Ill]  THE  JNANESVARl  6& 

ceases  to  be  ?  Even  likewise  we  must  remember  that  the 
Atman  is  always  Atrnan,  and  the  body  the  body.  Those,  who 
have  got  the  vision  of  discrimination,  see  the  Atman  in  this 
manner.  If  the  sky  with  all  its  stars  is  mirrored  in  an  ocean, 
the  eye  of  discrimination  regards  it  merely  as  a  reflection, 
and  not  as  having  fallen  bodily  into  the  ocean  from  above.  If  a 
pond  is  filled  and  is  dried  up,  the  Sun  remains  as  he  was ;  even 
so  when  body  comes  arid  goes,  the  Atman  remains  identical  with 
himself.  He  is  neither  increased  nor  decreased  ;  he  is  neither 
the  cause  of  action  nor  the  cause  of  non-action ;  such  verily  is 
the  vision  of  those  who  have  known  the  Self  (XV.  301- -390). 

14.  Like  the  Prakriti  and  the  Purusha,  and  the  Kshara  and 

the  Akshara,  the  Asvattha  itself  figures 

Description  of  the        largely    in    the    Jiianesvari    as    in    the 

Asvattha  Tree.          Bhagavadgita.     Jnanesvara  is  at  his  best 

in  his  description  of  this  Tree  of  Exis- 
tence. He  gives  a  long  description  of  this  tree  in  its  various 
aspects,  and  it  behoves  us  to  dwell  a  little  at  length  upon  its 
description.  rl  he  purpose  of  the  description  of  the  Asvattha, 
says  Jiianesvara,  is  to  convince  the  readers  of  the  unreality 
of  this  tree  of  existence,  and  thus  to  fill  them  with  utter  dis- 
passion.  This  tree  is  entirely  unlike  other  trees,  which  have 
all  of  them  roots  going  downwards  and  branches  wending 
upwards.  It  is  wonderful,  says  Jnanesvara,  that  this  tree 
grows  downwards.  This  tree  fills  all  that  exists,  and  all  that 
does  not  exist,  as  the  whole  sky  is  filled  with  water  at  the 
time  of  the  great  End.  There  is  neither  any  fruit  of  this 
tree,  nor  any  taster  of  it ;  neither  any  flower  nor  any  smeller 
of  it ;  its  root  goes  upwards,  and  yet  it  is  impossible  to  up- 
root it  (XV.  40-65).  Jnanesvara  then  proceeds  to  explain 
what  its  upward  root  is,  and  how  it  germinates.  The  up- 
ward root  of  the  tree  is  that  Absolute  Existence,  which  is  sound 
without  being  heard  ;  which  is  fragrance  without  being  scented  ; 
which  is  joy  without  being  experienced.  What  is  behind  it, 
is  before  it ;  what  is  before  it,  is  behind  it ;  which,  itself 

unseen,  sees  without  there  being  any  object  to  be  seen ; 

which  is  knowledge  without  being  either  knower  or  known 

which  is  neither  product  nor  cause  ;  which  is  neither 

second  nor  single  ;  which  is  alone  and  to  itself  (XV.  72 — 79). 

15 .  The  power  by  which  this  root  germinates  is  described  by 

Jnanesvara  as  Maya,  which  emerges  from 

How  the  Root  Absolute  Existence.     What  is  called  Maya 

germinates.  is  merely  a  synonym     of    non-existence. 

It  is  like  the  description  of  the  children 

of  a  barren  woman  ;     it  is  neither  being  nor  not-being,  and 


66  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

will  not  bear  reflection  for  a  moment ;  it  is  the  chest  of 
difl'erent  elements ;  it  is  the  sky  on  which  the  world-cloud 
appears ;  it  is  a  folded  cloth  of  various  forms  ;  it  is  the  seed 
of  the  tree  of  existence ;  it  is  the  curtain  on  which  appears 

Samsara  ;  it   is   the   torch     of    aberrated    knowledge ; 

it  is  as  when  a  man  may  go  to  sound  sleep  in  himself  ;  it  is 
like  the  black  soot  on  a  lustrous  lamp  ;  it  is  like  the  false 
awakening  of  a  lover  in  his  dream  by  his  young  beloved,  who 
coaxes  him  and  fills  him  with  passion  ; it  is  the  igno- 
rance of  self  about  self ;  it  is  the  sleep  of  ignorance,  as  con- 
trasted with  the  dream  and  the  wakeful  states  (XV.  80  90). 

16.  Thus  we  see  that  the  Asvattha  to  Jnanesvara  is  the 

type  of  unreality.  The  reason  why  it 
Tbc  Asvattha,  the  is  called  the  Asvattha,  is  that  it  does 
Type  of  Unreality.  not  stand  for  the  morrow.  As  a  cloud 

may  assume  various  colours  in  a  moment, 
or  as  a  flash  of  lightning  has  no  duration,  as  water  does 
not  cling  to  a  lotus  leaf,  or  as  an  afflicted  man's  mind  is 
full  of  change,  similarly  does  this  Asvattha  tree  change 

from  moment  to  moment People  do  not  see  the  coming 

into  being  and  the  passing  away  of  this  tree  of  existence, 
and  hence  they  falsely  call  it  eternal As  cycle  suc- 
ceeds cycle,  or  as  a  piece  of  bamboo  succeeds  another,  or 
as  a  part  of  sugarcandy  succeeds  another  part,  as  the  year 
that  goes  is  the  cause  of  the  year  to  come,  as  the  water  flows 
past  and  another  quantum  of  water  comes  to  take  its  place, 
similarly  this  tree  of  existence,  though  really  non-existent, 
is  yet  vainly  called  real.  As  many  things  may  take  place 
within  the  twinkling  of  an  eye ;  as  a  wave  is  really  unstatiou- 
ary  ;  as  a  single  eye  of  the  crow  moves  from  socket  to  socket ; 

as  a  ring,  which  is  made  to  whirl  on  the  ground,  seems 

as  if  to  have  stuck  to  it  on  account  of  its  great  speed ;  as  a 
beacon-light  which  is  moved  in  a  circular  direction  appears 
like  a  wheel ;  even  likewise,  does  this  tree  of  existence  come 
and  go,  and  yet  people  call  it  eternal.  It  is  only  he  who  con- 
templates its  infinite  speed  and  knows  it  to  be  momentary, 

it  is  only  such  a  man  that  may  be  regarded  as  having 

known  the  Real  (XV.  110-  141). 

17.  If  the  question  be  asked,  "What  it  is  that  ultimately 

lops  off   this  tree   of  existence  ?-  a  tree 

The  Knowledge  of     whose  root  is  placed  in  the  Eternal,  and 

Unreality  it  the  Cause    whose  branches  move  down  in  the  world 

of  its  Destruction.  of  men, —  what  it  is  that  puts  an  end  to 

this  vast  tree  of  existence",   the   answer 

is  simple :    to  know  that    it    is  unreal  is    to   be    able    to 


Ill]  THE  JNANESVARI  61 

destory  it  altogether.  A  child  may  be  frightened  by  a 
pseudo-demon ;  but  does  the  demon  exist  for  the  matter 
of  it  ?  Can  one  really  throw  down  the  castle  in  the  air  ?  Is 
it  possible  to  break  the  horn  of  a  hare  ?  Can  we  pluck  the 
flowers  in  the  skies  ?  The  tree  itself  is  unreal ;  why  then 
should  we  trouble  about  rooting  it  up  ?  It  is  like  the  infinite 
progeny  of  a  barren  woman.  What  is  the  use  of  talking 

about  dream-things  to  a   man    who1  is    awake  ? Can 

one  rear  crops  on  the  waters  of  a  mirage  ?  The  tree  itself  is 
unreal,  and  to  know  that  it  is  unreal  is  sufficient  to  destroy  it 
(XV.  210-223). 

18 .  And  people  vainly  say  that  this  tree  has  a  beginning, 

an  existence,  and  an  end.  Really  speak- 
Thc  Origin,  the  ing,  it  has  neither  come  into  being,  nor 
Being,  and  the  End  of  does  it  exist,  nor  has  it  really  an  end. 
the  Tree  of  Existence.  Can  we  cast  the  horoscope  of  the  child 
of  a  barren  woman  ?  Can  blueness  be 
predicated  about  the  surface  of  the  sky  ?  Can  one  really 
pluck  the  flowers  in  the  skies  ?  The  tree  has  neither  any 
beginning  nor  any  end.  What  appears  to  exist  is  equally 
unreal.  A  river  has  its  source  on  a  mountain,  and  moves 
on  towards  an  ocean ;  but  this  tree  of  existence  is  not 
like  a  real  river.  It  is  like  a  vain  mirage,  which  appears,  but 
which  docs  not  exist.  It  is  like  a  rainbow  which  appears 
to  be  of  many  colours,  but  in  which  the  colours  really  do  not 
exist ;  it  has  really  neither  any  beginning,  nor  any  end, 

nor  any   existence This   tree     can  be   cut     down   only 

by  self-knowledge.  To  go  on  lopping  off  the  branches  of 
this  tree  is  a  vain  pursuit.  We  should  lop  off  its  very  root 
by  true  knowledge.  What  is  the  use  of  collecting  sticks  for 
killing  a  rope-serpent  ?  Why  apply  balm  to  a  dream-wound  ? 
The  tree  of  Ignorance  can  be  lopped  oft*  only  by  Knowledge 
(XV.  224  254). 

19.  In  a  sustained  metaphor,  Jnanesvara  describes  how  it 

is   possible    for    a    spiritual    aspirant    to 
A  Devout  Meditation     cross  the  flood  of  unreality.     The  stream 
on  God  enables  one    of  Maya  issuing  out  of  the  mountain  of 
to  cross  the  Flood  of     Brahman  first  shapes  itself  in  the  form 
Maya.  of  the    elements.      Then    on  account  of 

the  heavy  showers  of  the  qualities,  the 
stream  experiences  a  flood  and  carries  off  streamlets  of  re- 
strained virtues.  In  that  flood  there  are  whirlpools  of  hate 
and  circles  of  jealousy.  In  it,  huge  fishes  in  the  shape  of 
errors  swim  to  and  fro.  On  the  island  of  sexual  enjoyment 
are  thrown  over  waves  of  passion,  and  there  many  creatures 


62  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

appear  to  have  come  together.  There  are  scarcely  any  path- 
ways through  that  great  water  ;  and  it  seems  impossible  that 
the  flood  may  ever  be  crossed.  Is  it  not  wonderful,  asks 
Jnanesvara,  that  every  attempt  that  is  made  for  crossing 
this  flood  becomes  only  a  hindrance  in  the  path  of  crossing 
it  ?  Those,  who  are  dependent  upon  their  own  intellects,  try 
to  swim  over  this  flood,  and  no  trace  of  them  remains.  Those 
who  are  given  to  over-self-consciousness,  sink  in 'the  abyss 
of  pride.  Those,  who  try  to  cross  this  flood  by  means  of  the 
knowledge  of  the  Vedas.  hug  to  their  heart  huge  pieces  of 
stone,  and  go  entirely  into  the  mouth  of  the  whale  of  arro- 
gance. Those,  who  clasp  the  chest  of  sacrifice,  go  only  into 
the  recesses  of  heaven,  where  no  boat  of  dispassion  is  available, 
where  no  raft  of  discrimination  is  to  be  found,  where  what- 
ever else  may  be  done  becomes  a  hindrance.  If  the  young  one 
of  a  deer  were  to  gnaw  at  a  snare,  or  an  ant  to  cross  over 
the  Meru,  only  then  would  people  cross  this  stream  of  Maya. 
It  is  only  those  who  are  full  of  devotion  to  me,  for  whom  the 
Guru  acts  as  a  steersman,  and  who  take  recourse  to  the  raft 
of  Self-realization,  for  such  we  may  say  the  flood  of  Maya 
ceases  to  exist  even  before  they  have  tried  to  cross  it  (XII. 
68-98). 
20.  We  are  thus  introduced  to  the  central  point  in  Jnanes- 

vara's  mystical   theology,    namely,    devo- 

God,  the  Central        tion   to    God.     Is   it   not   wonderful,    he 

Reality.  asks,  that  people   should  keep    repeating 

that  there  is  no  God,  when  God  has 
filled  this  world  in  and  out  ?  Is  it  not  their  misfortune  that 
makes  them  say  that  God  is  not  ?  That  one  should  fall  in  a 
well  of  nectar  and  yet  try  to  rid  himself  out  of  it :  what  can 
we  say  about  such  a  man  except  that  he  is  unfortunate  ? 
The  blind  man  is  moving  from  place  to  place  for  a  single  morsel 
of  food,  arid  yet  he  is  kicking  aside  with  his  foot  the  wish- 
jewel  that  has  happened  to  come  in  his  way,  simply  because 
in  his  blindness  he  cannot  see  it  (IX.  300-  305).  Jf  these 
people  were  just  to  open  their  eyes  a  little,  and  look  at  Nature, 
they  would  soon  find  themselves  convinced  about  God's  exis- 
tence. Do  they  not  see  Omnipotence  everywhere  ?  And  must 
it  not  convince  them  about  God's  existence  ?  That  the  sky  can 
envelop  everything,  or  the  wind  move  ceaselessly  on.  or  that 
the  fire  should  burn,  or  that  rain  should  quench  the  ground ; 
that  the  mountains  should  not  move  from  their  places ;  that 
the  ocean  must  not  over-reach  its  bounds ;  that  the  earth 
must  bear  the  burden  of  all  creatures  that  are  on  its  surface  : 
is  not  all  this  clue  to  My  Order  ?  The  Vedas  speak,  when  I 


Ill]  THE  JNANESVARI  63 

make  them  speak ;  the  Sun  moves,  when  I  make  him  move ; 
the-Prana  inhales  and  exhales,  only  when  J  communicate 
motion  to  it ;  it  is  I,  who  move  the  world.  It  is  on  account 
of  My  order  that  death  envelopes  all.  All  these  forces  of 
nature  are  merely  My  bondsmen  (IX.  280 — 285).  All  the 
names  and  forms  that  we  see  in  the  world  are  due  to  Me ; 
all  things  exist  in  Me  as  waves  exist  on  the  bosom  of  water ; 
and  I  am  in  all  things  as  water  in  all  waves.  It  is  only  him 
who  submits  unconditionally  to  Me  that  1  relieve  from  the 
bonds  of  birth  and  death.  I  am  the  sole  refuge  of  the  suppli- 
cants. The  Sun  sends  his  image  in  an  ocean  as  well  as  in  a 
pond,  irrespective  of  their  greatness  or  smallness.  Verily 
thus  am  I  mirrored  in  all  things  (IX.  286-  290).  Man  vainly 
says  that  he  is  the  agent,  of  actions.  He  forgets  that-he  is 
only  an  occasional  cause.  The  army  which  is  destined  to  be 
filled,  is  already  killed  by  Me.  They  are  like  merely  inani- 
mate puppets  in  a  show.  The  dolls  fall  down  in  a  confused 
fashion,  as  soon  as  the  string  that  holds  them  together  is 
taken  away  (XI.  466-  467). 

21.     Granted  that  God  exists  as  the  supreme  cause  of  all, 

how    is    He    to    be    found    out  ?    Can   He 

Uselessness      of    be   found    by    hunting   after    perishable 

Images  and  Anthropo-    images  ?  No,    says   Jnanesvara.     A    man, 

morphism.  whose   eye   is    jaundiced,    sees  everything 

yellowish,    even    the     moonlight.    It    is 

thus  that  in  My  pure  form  they  see  foibles.     A  man  whose 

tongue  is  spoilt  on  account  of  fever,  regards  even  milk  as  a 

bad  poison.    In  this  way,  do  they  regard  Me  as  a  '  man', 

who   am  not  a   man.     They   take   merely  an  external   view 

of  Me,  which   is  the  result  of  utter  ignorance As  a 

swan  may  throw  itself  into  water  by  trying  to  catch  hold  of 
the  reflected  stars,  thinking  that  they  are  jewels  ;  or  as  a 
man  may  gather  cinders,  thinking  that  they  are  precious 
stones ;  or  as  a  lion  kills  himself  by  throwing  himself  into  a 
well  against  his  own  reflected  image  ;  similarly,  those  who 
identify  Myself  with  the  world,  or  worldly  objects,  deceive 
themselves  by  pursuing  an  illusion.  Is  it  possible  for  a  man 
to  get  results  of  nectar  by  drinking  barley-water  ?  Even  like- 
wise, do  people  try  to  find  Me  in  perishable  images,,  an3  tTms 
e^c^^"TSTy  real'  imperishable  nature  (IX.  142-  152).  InjbKjs 
strain  does  Jnanesvara  condemn  all  anthropomorphic  views 
oFOpd.  People  attrlljute  a.  name  to  Me,  who  am  nameless ; 
action  to  Me,  who  am  actionless ;  bodily  functions  to  Me, 
who  am  bodiless  ;  they  attribute  a  colour  to  Me,  who  am 
colourless ;  quality  to  One,  who  is  quality-less ;  hands  and 


64  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

feet  to  One,  who  is  without  them  ;  eyes  and  ears  to  the  eyeless 
and  earless  ;  family  to  the  family-less  ;  form  to  the  formless  ; 
Me,  who  am  without  clothing,  they  try  to  put  a  clothing  on  ; 
they  put  ornaments  on  Me,  who  am  beyond  all  ornaments  ; 

they   make   Me,    who    am    self-born ;  they    establish 

Me,  who  am  self -established.  Me  who  cannot  come  and  go, 
they  call  upon  and  relinquish ;  I  am  eternally  self-made, 
and  yet  they  regard  Me  as  a  child,  or  a  youth,  or  an  old  man  ; 
for  Me,  who  am  without  a  second,  they  create  a  second ;  for 
Me,  who  am  without  actions,  they  find  actions ;  1,  who  never 
eat,  they  say,  partake  of  meals  ; I,  who  am  the  univer- 
sally immanent  Atman,  they  say,  kill  one  in  anger  and  support 
another  in  love.  These  and  other  human  qualities  which 
they  attribute  to  Me  are  themselves  embodiment  of  ignorance. 
When  they  see  an  image  before  them,  they  take  it  to  be  God 
incarnate/  and  when  it  is  broken,  they  fling  it  over,  saying 
that  it  is  no  God  (IX.  156-170). 

22.  As  a  matter  of  fact,  God  so    fills  every    nook  and 

cranny  of  the  world  that  every  object  must 

The  Infinite  Awe  in      succumb  before  His  infinite  omnipotence. 

Creation  for  God.        When  God  chooses  to  show  His  prowess, 

the  whole  world  is  put  in  consternation, 

and  with  it  also  the  whole  host  of  the  gods.     "  These  feel 

themselves  so  over-powered  by  that  great  lustre/'  says  Arjuna, 

"  that  they  try  to  enter  into  Thy  being  in  great  devotion. 

Fearful,  lest  Thou  might  grow  wroth  with  them,  they  bow 

down  to  Thee  with  their  hands  folded  together.     Fallen  are 

we,  0  God,  in  an  ocean  of  Ignorance,  they  say :  caught  are 

we  in  the  meshes  of  senses Who  else  except  Thee  can 

save  us  from  the  fall  ?  They  look  at  Thy  great  form,  and  look- 
ing, become  amazed  every  moment,  and  wave  their  crest- 
jewels  before  Thee.  They  place  their  folded  hands  at  Thy  feet 
and  say,  victory,  victory  to  Thee,  O  God"  (XI.  326— ,336). 
It  is  in  this  manner  that  God  sends  an  infinite  awe  throughout 
the  whole  of  creation. 

23.  And  God  is  really  not  different  from  the  world.     Origi- 

nally from  a  single  seed  grows  the  sprout, 
Vision  of  Identity.  from  the  sprout  the  stem,  from  the  stem 

the  many  branches,  and  from  the  branches 
the  leaves ;  after  the  leaves  comes  the  flower,  and  from  the 
flower  the  fruit ;  and  yet  when  we  consider  it  all,  it  is  only  the 
seed  unfolded.  In  this  manner  am  I  identical  with  the  \vhole 
world.  From  Me  this  world  is  spread ;  from  the  ant  to  the 
highest  god,  there  is  no  being  who  is  without  Me.  He  alone  who 
awakes  to  this  consciousness  escapes  the  dream  of  difference 


Ill]  THE  JNANESVARI  65 

(X.  98 — 118).  The  wise  man  is  he  who  sees  no  difference,  but 
instead  sees  identity  everywhere.  If  one  notices  only  the  differ- 
ence of  names,  the  difference  of  actions,  and  the  difference  of 
apparel,  he  will  be  born  over  and  over  again.  From  the  same 
creeper  are  born  fruits,  longish,  crooked,  and  circular,  each 
with  its  own  use.  Thus  beings  may  differ,  and  yet  the  same 

reality  inhabit  them  all Even  when  these  beings  vanish, 

the  Atman  does  riot  vanish  ;  as  when  the  ornaments  disappear, 

gold  does  not  disappear It  is  only  the  man  who  realizes 

this,  who  may  be  said  to  have  his  eye  of  knowledge  opened 
(VIII.  1059- "  1080).  There  is  thus  no  difference  bet\veen 
Natura  Naturans  and  Natura  Naturata.  Are  there  not  diffe- 
rent limbs  on  the  same  body,  asks  Jnanesvara  'I  Are  there 
not  high  and  low  branches  on  a  tree,  sprouting  from  the  same 
seed  ?  I  am  related  to  the  objects,  as  waves  are  related  to  the 
sea.  The  fire  and  the  flame  are  both  of  them  .really  the  fire. 
If  the  world  were  to  hide  Me,  what  shall  we  say  illumines 
the  world  ?  Can  the  lustre  of  a  jewel  hide  the  jewel  ?  Thus 
it  would  be  vain  to  deny  the  world  to  find  Me  ;  for  it  is  in 
the  world  that  1  am  to  be  found  (XIV.  118  -128). 

24.      The  greatness  of  God  is  so  infinite  that  Jnanesvara 

has    no    difficulty    in    saying    that    God 

God  cannot  be          cannot  be   known  in  His   entirety.     Ages 

known.  have  elapsed,  he    says,  in   discussing  the 

nature,    the    greatness,    and    the    origin 
of  God.     As  a   foetus  in  the  womb  cannot  know  the  age  of 

its    mother ; as    the    sea-animals    cannot    measure    the 

greatness  of  the  sea  ;  as  a  fly  cannot  cross  the  heaven  ; 

similarly  the  sages,  arid  the  gods,  and  all  the  beings  on  the 
earth,  being  born  of  Me,  cannot  know  Me.  Has  descending 
water  ever  crossed  up  the  mountain  ?  Much  rather  would  a 
tree  grow  up  to  its  roots,  than  the  world  born  of  Me  ever  hope 
to  know  Me  (X.  65  -  69).  One,  who  seeks  knowledge  on  this 
head,  is  bound  to  be  ignorant.  The  sense  of  plenty  is  the 

cause  of  want Is  there  any  higher  wisdom   than   can 

be  found  in  the  Vedas  ?  Or,  is  there  one  who  can  talk  more 
glibly  than  the  Sesha  ?  And  yet  these  cannot  describe  My 
greatness.  Sages  like  Sanaka  have  grown  mad  in  searching 
after  Me.  There  is  no  sage  whose  asceticism  could  be  com- 
pared to  that  of  Sankara,  and  yet  even  he  throws  away  his 
pride  and  accepts  over  his  head  the  water  which  oozes  from 
My  feet.  Thus  one  must  throw  aside  all.  his  greatness ;  one 
must  forget  all  his  learning ;  one  must  become  smaller  than 
the  smallest  thing  in  the  world  ;  only  then  could  he  hope 
to  come  in  My  presence.  Even  the  moon  ceases  to  shine 


66  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

before  the  thousand-rayed  Sun ;  why  should  the  fire-fly  then 
try  to  eclipse  the  greatness  of  the  Sun  ?  For  this  reason,  one 
must  leave  away  all  the  pride  of  body,  and  wealth,  and  virtue, 
and  then  seek  God  (IX.  367-  381).  The  knowledge  of  the 
Vedas  is  incompetent  to  lead  to  the  knowledge  of  the  Atman. 

The  Vedas  are  the  cause  of  happiness  and  sorrow 

Forget  not,  therefore,  the  happiness  of  Self As  when  the 

Sun  has  arisen,  all  the  ways  are  seen ;  but  .is  one  thereby 
able  to  take  recourse  to  all  the  ways  ?  Jn  a  great  flood,  when 
the  whole  of  the  earth  becomes  full  of  water,  one  is  able  to 
drink  only  as  much  as  would  satisfy  his  thirst.  Thus  those, 
who^seek  real  knowledge,  consider  the  Vedas  no  doubt,  but 
accept  only  their  teaching  about  the  Eternal  (II.  250  263). 
Only  he  can  hope  to  know  CJod,  who  turns  his  back  from  the 
requirements  of  sense  ; who  rises  on  the  top  of  the  ele- 
ments, and  taking  his  stand  there,  looks  with  his  eyes  at  My 
own  eternal  nature  in  the  light  of  self-illumination.  'He. 
who  regards  Me  as  prior  to  the  primeval,  as  the  Lord  of  all 

beings, he  is  like  a  Parisa  among  men ;  like  mercury 

among  all  liquids  ; he  is  the  moving  image  of  knowledge  ; 

his  limbs  are  made  up  of  happiness ;  his  manhood  is  only  a 
worldly  illusion.  Senses  leave  away  such  a  man  in  fear,  as 
the  serpent  leaves  away  a  burning  sandal  tree  (X.  72  80). 
Finally,  to  know  G.qd  really  is  to  see  Him  everywhere  ;  as  when 
a  man  wants  to  collect  together  the  stars,  he  has  only  to  roll 
up  the  sky ;  or  as  when  he  wishes  to  take  an  inventory  of  the 
atoms  of  the  universe,  he  has  to  lift  the  globe  itself  ;  similarly, 
if  a  man  wants  to  know  Me,  he  must  know  Me  in  all  My 
manifestations.  As  when  a  man  wants  to  catch  hold  of  the 
flowers  and  the  fruits  and  the  branches  of  a  tree,  he  lias  to 
pluck  its  root  and  take  it  in  his  hand ;  similarly,  when  one 
wants  to  see  My  manifestations,  he  has  to  see  My  spotless 
form.  To  hunt  after  the  infinite  manifestations  were  a  vain 
pursuit  f  hence  it  would  be  best  that  1  Myself  be  apprehended 
(X.  259-263). 

25*    There  is  a  point  in  the  Bhagavadgita  which  Jnanesvara 
in  his  commentary    brings   out  at  great 

Arjuna's  Longing  length.  The  great  Transfiguration  which 
after  the  Vision  of  the  Krishiia  underwent  as  described  in  the 
Universal  Atman.  eleventh  Chapter  of  the  Bhagavadgita  sup- 

plies an  excellent  theme  for  Jnanesvara  to 
dwell  upon,  and  to  bring  into  relief  the  vision  of  the  Uni- 
versal Atman.  To  see  God's  human  form,  as  Arjima  saw  it 
before  him  in  the  person  of  Krishna,  was  but  an  insignifi- 
cant matter,  as  contrasted  with  his  great  Transfiguration  as 


Ill]  THE  JNANESVARI  67 

Universal  Atmari.  Arjima  thus  pressed  Krishna  to  show  him 
His  transfigured  form.  "  Would  it  be  possible  for  me",  asked 
Arjuna,  "to  see  in  the  outside  world  the  Universal  Lord 
of  all  ?"  A  boon  which  no  other  man  had  previously  asked 
of  Krishna,  Arjuna  dared  to  ask  himself.  "Granted  that 
my  love  to  Krishna  is  of  a  transcendent  order,  would  it 
be  however  in  any  way  greater  than  that  of  his  spouse  ? 
Granted  that  1  have  done  an  amount  of  service  to  Krishna, 
would  it  however  in  any  way  approach  the  service  of  the 
Great  Eagle  ?  Could  I  be  nearer  to  the  heart  of  Krishna  than 
the  great  sages  like  Kanaka  and  others  ?  Could  1  really  bear 
greater  love  towards  Him  than  His  co-mates  in  the  Gokula  ? 

And  yet  if  I  am  afraid  to  ask  Him  for  this  boon  of 

the  vision  of  the  Visvariipa,  my  life  would  be  spent  in  misery." 
Hence  Arjuna  dared  to  ask  Him  to  show  him  the  vision  of 
the  Universal  Atman  (XL  28  38).  "  Would  'Thou  wert  to 
show  me,"  he  said,  "  Thy  original  form,  at  whose  desire  the 
cycle  of  worlds  comes  into  being  and  passes  away,  show  me 
that  original  Form  from  which  Thou  takest  two-handed  and 
four-handed  forms  to  remove  the  miseries  of  gods  ;  show  me 
Thy  original  Form  in  which  after  having  played  the  parts  of 
Matsya,  Kurma  and  others,  Thou  goest  back  to  Thy  original 
home.  Show  me  the  Form  which  is  sung  in  the  Upanishads  ; 
which  is  soon  by  the  Yogins  in  their  hearts  ;  which  is  the  sole 
inspiration  of  sages  like  Sanaka  ;  that  Form,  which  is  thus 
heard,  I  now  wish  to  see.  If  Thou  wert  to  grant  me  a  boon, 
please  grant  me  this"  (XI.  81  88). 

26.     Krishna  was  thereupon  desirous  of  showing  to  Arjuna 

His     Visvarupa,   which  He    exhibited  all 

Visvarupa  not  seen     °f     a     sudden     to      his     eye,     unmindful 

by  Physical    Vision,     as  to  whether  Arjuna    with  his  physical 

but      by      Intuitive     ^ye    would   be     able   to   see    it     or     not. 

Vision.  Krishna   did  really   show  it  to  him  ;  but 

Arjuna  was  yet  unprepared.  "  I  have 
shown  you  My  Visvarupa,''  said  Krishna  ;  "  but  you  have 
not  yet  seen  it."  Arjuna  replied  that  the  Visvarujja,  which 
would  be  seen  only  by  intuitive  vision  'and  not  by  physical 
vision,  was  as  good  as  unshown  to  him  unless  he  were  endowed 
with  that  great  intuitive  power.  "You  are  making  a  mirror 
clean,"  says  Arjuna,  "  and  holding  it  before  a  blind  man  ;  You 
are  producing  a  beautiful  song,  but  only  before  one  who  is 
deaf"  (XL  154  159)  ;  upon  which  Krishna  gave  him  the 
intuitive  vision  by  means  of  which  he  was  able  to  see  the 
Universal  Atman.  The  darkness  of  ignorance  began  to  slip 
away  ;  a  flood  of  light  came  before  the  vision  of  Arjuna  ;  Arjuna 


68  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

was  plunged  iu  an  ocean  of  miracles  ;  his  mind  sank  in  wonder  ; 
his  intellect  and  senses  ceased  to  operate  ;  in  wonder  he  began 
to  see,  and  the  four-handed  form  which  he  had  seen  before 
him  he  now  saw  all  about  him ;  he  shut  his  eyes  and  saw  the 
form  of  Krishna ;  he  opened  his  eyes  and  saw  the  vision  of 
the  Universal  Atman  (XI.  176-  196).  The  lustre  of  the  Uni- 
versal Atman  was  so  great,  the  very  hosts  of  heaven  were  so 
terrified  at  that  great  prospect,  Arjuna  felt  so  powerless 
before  the  grand  power  of  the  Almighty,  that  he  felt  as  if 
his  very  soul  was  passing  out  of  his  body.  It  was  a  spectacle 
of  great  terror,  astonishment,  and  novelty.  Unable  to  see 
the  infinite  lustre  of  that  form,  Arjuna  prayed  to  Him  :  his 
mind  was  a  mountain  of  sins  ;  he  asked  forgiveness  of  God, 
beseeching  Him  to  excuse  any  derelictions  which  he  may 
have  committed.  As  when  a  rivor  brings  all  kinds  of  dross 
to  an  ocean,  does  not  the  ocean  receive  them  all  ?  <•  What 
words  I  may  have  spoken  through  love  or  mistake,  in  what 
way  1  may  have  offended  against  Thy  great  power,  forgive  me 
all,  0  God,"  said  Arjuna  (XL  555-560).  Arjuna  fell  pros- 
trate before  that  great  Vision,  and  became  full  of  noble  senti- 
ments. His  throat  was  choked,  and  he  besought  Him  to 
take  him  out  of  the  ocean  of  sins.  Does  not  the  father  for- 
give the  faults  of  the  son,  he  asked  ;  does  not  a  friend  draw 
a  veil  over  the  derelictions  of  his  companion  ?  (XL  567-574.) 

27.     Krishna,  in  his  transfigured  form,  had  hitherto  held 

silence  ;  but  when  he  saw  Arjuna  terri- 

Condemnation  of  the      fied  in  the  extreme,  he  said  to  him  that 

Fear  of  Arjuna.         it  was  wonderful    that  he   should  show 

such  a  great  lack  of  courage.     "  Thou  art 

ignorant  of  the  great  boon    that   I   have   conferred  on  thee 

by  showing  thee  this   vision,"  said  Krishna,  "  and  thou  art 

prattling  like  a  terror-stricken  man This  infinite  form 

of  mine,  from  which  all  incarnations  emanate,  has  never  been 

hitherto  heard  or  seen  by  anybody  except  thee Thou 

hast  come  upon  an  ocean  of  nectar,  and  art  afraid  of  being 
drowned  in  it ;  thou  hast  seen  a  mountain  of  gold,  and 
sayest  that  thou  dost  not  want  such  a  great  treasure ; 
thou  hast  had  the  wish-jewel  in  thy  hands,  and  art  throwing 
it  because  thou  feelest  it  to  be  a  burden  ;  thou  art  turning 
away  the  wish-cow  out  of  doors,  because  thou  canst  not  feed 

her ; even  though  this  form  might  be  terrific  to  look 

at,  pin  thy  faith  to  this,  as  a  miser  keeps  his  thoughts  round 

his  buried  treasure; thou  art  afraid  because  thou  hast 

never  seen  this  form  before  ;  but  forget  not  to  exchange  love 
for  fear."  So  saying,  Krishna,  for  fear  of  taxing  Arjuna's 


Ill]  THE  JNANESVAkl  69 

patience  too  much,  took  on  the  human  form  again  (XI.  609 
—639). 

28.  Jnanesvara    employs  a  number  of  similes  to    show 

how  Krishna  took  on  the  human  form,  be- 

Those  who  follow    cause  Arjuria  was  not  competent  to  look 

the  Impersonal,  them-    at  the  universal  vision.    He  tells  us  that 

selves      reach      the    Arjuria  could    not  price  the  jewel  to  its 

Person.  worth,  or  was  like  one,  who  looking  at 

a  fair  bride,  might  say  she  was  not  to, 

his  taste Krishna  took  the  original  gold  to  pieces  in 

order  to  make  ornaments  therefrom.  He  unloosed  the  ap- 
parel of  the  universal  vision ;  but  because  Arjuna  was  not  a 
good  customer  for  it,  He  folded  it  again  (XI.  640—646).  The 
internal  meaning  of  such  expressions  is,  Jnanesvara  tells  us, 
that  those  who  are  desirous  of  seeing  the  Impersonal  them- 
selves reach  the  Person.  This  is  the  burden  *of  the  twelfth 
Chapter  of  the  Bhagavadgita,  as  also  of  the  Jnanesvari,  where 
the  question  being  asked,  which  of  the  two  is  superior,  the 
manifest  or  the  umnanifest,  and  which  of  the  two.  aspirants 
is  superior,  the  devotee  or  the  philosopher,  the  answer  is 
unmistakably  given  that  the  manifest  is  superior  to-  the 
unmanifest,  and  the  devotee  superior  to  the  philosopher. 
Krishna  evidently  prices  a  devotee,  whose  devotion  increases 
day  by  day  as  the  river  in  the  rainy  season.  Those  who 
devote  all  the  operations  of  the  mind  and  senses  to  Me,  says 
Krishna,  and  meditate  without  distinction  of  day  and  night, 
such  devotees  I  prize  more  than  anything  else  (XII.  34 — 39). 
On  the  other  hand,  those  who  follow  the  path  of  the  Impersonal, 
which  their  mind  cannot  reach  and  intellect  cannot  pierce 
and  sense  cannot  perceive,  which  is  difficult  of  contemplation, 
which  does  not  fall  within  the  purview  of  the  manifest,  which 
exists  at  all  times  and  in  all  places,  which  meditation  vainly 
seeks  to  reach,  which  is  neither  being  nor  not-being,  which 
neither  moves  nor  stirs,  and  which  is  hard  to  comprehend 
even  by  hard  penance,  even  these,  ultimately  reach  My  Per- 
sonal Being,  while  their  penance  and  asceticism  are  only 
vain  pursuits,  landing  them  into  an  ocean  of  trouble  (XII. 
40—59). 

29.  Even    though   thus   for   practical  purposes   Personal 
Being  is  proved  to  be  superior  to  the  Impersonal,  for  logical 

purposes  Jnanesvara    very   often  sets  up 

Characterization  of       the    conception    of    the     Absolute    as    an 

the  Absolute.          intellectual    ideal :     "  that    which    is    at 

once    inside    and    outside ;    which    is    far 

and  near  ;  beside  which  there  is  no  second  ; to  whose 


70  MYSTICISM  IN  MAHARASHTRA 

perpetual  light,  there  is  no  flicker ; which  is  immacu- 
late in  the  beginning,  the  middle,  and  the  end  of  existence  ; 
like  the  sky,  whicli  is  the  same  with  itself  in  the  morning, 
mid-day,  and  the  evening ;  which  itself  takes  on  the  names 
of  the  Creator,  the  Preserver,  and  the  Destroyer  ;  which  may 
be  called  the  Great  Void  when  the  qualities  have  become 
annihilated ;  which  illuminates  fire  ;  which  inspires  the  moon ; 
which  is  the  eye  of  the  sun  (XIII.  915-  938)  ;  which  has  its 
hands  everywhere,  because  there  is  nothing  outside,  which 
is  not  occupied  by  it ;  which  has  its  feet  everywhere,  because 
there  is  no  place  that  is  not  fille'd  by  it ;  which  has  its  eyes 
everywhere,  because  to  it  all  things  are  always  present ; 

which    stands  at  the  head  of  all ; which  has  its  face 

everywhere,  because  it  enjoys  all  things ;  and  which,  in  spite 
of  all  these  things,  may  be  said  to  have  neither  hands  nor 
eyes  nor  feet  and  the  rest ;  but  which,  because  it  must  be 
somehow  characterized,  may  be  called  by  these  names,  just 
as  when  a  void  is  to  be  shown,  it  is  shown  in  the  form  of 
a  dot  (Xlll.  873-  889). 

30.     The  most  celebrated  passage,  however,  in  which  Jna- 
nesvara speaks  of  the  Absolute,   is  when 
The  Sun  of  Absolute      «*  the  beginning  of   the  sixteenth   Chap- 
Reality,  ter  of  the  Jnanesvari,  he  compares  it  to 
the  Sun  even  like  Plato  in  the  Kepublic, 
and  describes  by  means  of  a  continued  metaphor  the  Sun  of 
Absolute  Reality.    How  very  wonderful  is  it,  asks  Jfianesvara, 
[that  while  the  celestial  Sun  makes  the  phenomenal  world 
1  rise  into  view,  the  Sun  of  Absolute  Reality  makes  the  pheno- 
menal world  hide  its  face  altogether  ?     He  eats  up  the  stars 
in  the  shape  of  both  knowledge  and  ignorance,  and   brings 
on  illumination  to  those  who   seek  Self-knowledge.     At  the 
dawn  of  the  spiritual  light,  the  Individual  Souls  like  birds 
leave  their  nests  on  their  spiritual  pilgrimage.     Varying  the 
metaphor,  Jnanesvara  speaks  of  the  Individual  Souls  as  bees 
which  were  hitherto  pent  up  in  the  lotuses  of  the  subtle  objects, 
but  which,  as  soon  as  the  Sun  of  Absolute  Reality  rose,  were 
suddenly  let  loose  in  the  light  of  day.     Jnanesvara  compares 
Intellect  and  Illumination,  reason  and  gnosis,  to  a  pair  of 
loving  Chataka  birds,  which,  before  the  spiritual  illumination, 
were  crying  out  for  each  other  in  their  state  of  separation, 
being  divided  by  the  river  of  difference  ;  but  when  the  Sun 
of  Absolute  Reality  rose,  the  pair  is  brought  together,  and  there 

is  harmony  between  them The  Sun  of  Absolute  Reality 

throws  out  rays  of  discrimination,  whicli,  falling  on  the  double 
concave  mirror  of  consciousness,  burn  to  ashes  the  forests  of 


Ill]  THE  JNANESVARI  71 

worldly  life.  When  the  rays  of  the  Sun  of  Absolute  Reality  fall 
straight  on  the  Soul,  a  mirage  of  occult  powers  is  produced. 
When  the  Sun  reaches  the  zenith  of  spiritual  experience,  the 
aspiring  Soul  feels  its  identity  with  the  Sun,  and  its  individuality 
hides  itself  underneath  itself  like  the  shadow  of  a  body  at  mid- 
day   Who  is  there,  the  Poet-Saint  asks,  who  has  been  able 

to  visualize  this  Sun  of  Absolute  Reality,  who  is  beyond  day 
and  night,  beyond  good  and  bad,  beyond  all  pairs  of  opposites, 
who  is  like  an  eternal  lamp  of  light,  which  burns  so  miraculous- 
ly that  there  is  nothing  for  it  to  illuminate  (XVI.  1 — 16)  ? 

II.  Ethics. 

31.  When  we  come  to  discuss  the  moral  teaching  of  Jiia- 

nesvara,  we  must  remember  from  the  out- 
Thc  Seductive  Power  «e*  that  he  has  as  much  distrust  of  the 
of  the  Senses.  senses  as  any  other  mystical  philoso- 
pher. "  The  senses  are  so  strong  that 
even  those,  who  are  given  to  the  practice  of  Yoga,  and  who 
have  acquired  all  the  necessary  virtues  for  the  practice  of 
it,  those,  in  fact,  who  are  holding  their  minds  in  the  hollow 
of  their  hands,  even  these  are  seduced,  as  an  exorcist  is 
seduced ;  and  when  on  a  higher  level  of  Yoga-practice,  new 
objects  of  sense  are  created,  and  new  kinds  of  power  and 
prosperity  open  before  the  practiser  of  Yoga,  these  exercise 
a  new  charm,  and  seduce  and  turn  away  the  mind  of  the 
spiritual  aspirant,  with  the  result  that  their  practice  in  Yoga 
is  stopped  ;  such  is  the  great  seductive  power  of  the  senses" 
(11.  31J  314)! 

32.  But  more  than  this  current  account  of  the  seductive 

power  of  the  senses,  which  is  common  with 

Catalogue  of  Virtues:     other   moral     philosophers,    Jnanesvara's 

Humility.  great    originality    consists  in     making    a 

very  acute  and  accurate  analysis  of  the 
various  moral  virtues.  The  thirteenth  Chapter  of  the  Bhaga- 
vadgita  has  supplied  him  with  a  text  where  all  the  necessary 
virtues  of  a  truly  spiritual  life  have  been  enumerated.  Jnanes- 
vara  draws  upon  that  text  and  gives  us  a  very  full  analysis 
of  all  the  virtues  mentioned  in  that  chapter.  He  employs 
so  many  images  in  order  to  bring  home  to  the  mind  of  the 
reader  the  particular  significance  of  the  virtue  under  consider- 
ation, that  we  may  easily  regard  Jnanesvara  as  almost  the 
greatest  moral  philosopher  who  has  employed  the  figurative 
method  for  the  description  of  the  virtues.  Moral  philosophy 
would  be  dry  in  the  absence  of  this  interestive  side  of  exposi- 
tion; and  we  shall  note  presently  the  great  wealth  of  material 


72  MYSTICISM  IN  MAHARASHTRA  [CHAP- 

that  has  been  employed  by  Jnanesvara  for  the  description  of 
the  virtues.  And  first  to  speak  of  humility.  A  humble  man 
is  he,  says  Jnanesvara,  who  feels  any  word  of  praise  as  a 
burden  upon  him.  Even  though  people  may  praise  him  for 
the  qualities  which  he  really  possesses,  such  a  man  is  disturbed, 
as  much  as  a  deer  is  disturbed  when  it  is  surrounded  by  a 
hunter ;  and  oppressed,  as  when  a  man  feels  oppressed  when 
he  is  trying  to  swim  his  way  through  a  whirlpool.  One 
should  never  allow  respect  to  be  shown  to  oneself  ;  one  should 
never  so  much  as  be  the  cause  of  the  praise  of  one's 
own  particular  greatness.  A  man  must  feel  mortified  when 
people  bow  down  to  him ;  even  though  he  may  be  as  learned 
as  the  preceptor  of  the  gods,  still  he  must  seek  shelter  in  ig- 
norance ;  he  should  hide  his  cleverness,  throw  away  all  his 
greatness,  and  show  by  his  actions  that  he  likes  to  be  called 

an  ignorant  man  !    "  The  whole  world    should  mortify 

me,"  he  should  say,  "  and  my  relations  should  leave  me" 

He  should  live  so  silently  that  people  must  not  know  whether 
he  is  living  or  dead  ;  he  should  move  so  silently  that  people 
should  not  know  whether  he  is  walking,  or  is  being  driven 
by  the  wind.  "  Let  my  very  existence  cease,"  he  should  Say, 
,*  let  my  name  and  form  be  hidden  ;  let  all  beings  try  to  shun 
me."  Such  a  man  retires  to  solitude  every  day,  and  seems 
to  live  as  if  on  solitude ;  he  makes  friendship  with  the  wind, 
talks  with  the  sky,  and  loves  the  trees  in  a  forest  as  dearly 
as  his  own  Self  (XIII.  185  202).  In  another  place,  also,  in 
the  ninth  Chapter,  Jiianesvara  illustrates  this  extreme  humility 
of  the  saint.  An  humble  man  is  he  who  regards  all  existences 
from  the  ant  to  the  highest  god  as  identical  with  his  own 
Self ;  to  him  there  is  nothing  great  or  small ;  there  is  no  dis- 
tinction between  animate  and  inanimate  ;  and  he  regards  all 
things  as  his  own  Self.  He  is  forgetful  of  his  own  greatness, 
does  not  judge  about  the  propriety  or  impropriety  of  others' 
actions,  and  bows  down  in  modesty  when  any  person  what- 
soever is  mentioned  ;  as  water  conies  down  from  the  top  of 
a  mountain  and  silently  moves  to  the  earth,  even  so,  such  a 
man  is  humble  before  everybody  ;  as  the  branches  of  a  tree, 
which  is  laden  with  fruits,  are  bent  down  to  the  earth,  even 
so  such  a  man  feels  humility  before  every  being  (IX.  221 — 
227). 

33.     Then  Jnanesvara  goes   on  to   speak   about  unpreten 
tiousriess.     An  unpretentious  man    is  he 
Un-pretentiouiness.      who  does  not  bring  out  his  hidden  spiri- 
tual treasure  as  a   covetous  man  never 
brings     out     his.     Even    under    pain     of    death,    such    a 


Ill]  THE  JNANESVARI  73 

man  never  speaks  about  his  meritorious  actions ;  as  a 
cow  which  does  not  give  milk  hides  its  own  milk  ;  or  as 
a  public  woman  hides  her  age  ;  or  as  a  rich  man  hides  his 
wealth  when  on  a  journey ;  or  as  a  noble  girl  hides 
her  limbs ;  or  as  a  husbandman  hides  his  crops ;  similarly, 
suclijtnan  never  brings  out  his  charity  and  merit  into  the  broad 
day-light*.  He  'does  jiot  worship  anybody,  nor  flatter  him ; 
his'  merit  he  never  lets  fly  on  a  highly-raised  banner  ;  he  is 
very  stingy  about  his  bodily  enjoyments  ;  he  is  very  charitable 
about  religious  duties ;  difficulties  may  press  him  at  home, 
and  yet  in  charity  he  competes  with  the  wish-fulfilling  heavenly 

tree  ; he  is  charitable  at  the  right  moment,  and  clever 

in  speaking  about  self-knowledge  ;  otherwise  he  looks  as  if 
he  were  a  lunatic.  The  size  of  a  plantain  tree  looks  small, 
and  yet  it  is  rich  in  fruits  which  are  full  of  swreetness  ;  a  cloud 
looks  as  if  it  may  be  blown  by  a  wind,  but  it 'sends  down  rain 
in  plenty.  By  these  marks  must  one  know  a  man  who  takes 
pride  in  uiipretentiousness  (XIII.  203  217). 

34.     The  next  virtue  that  Jnanesvara  goes  on  to  discuss  is 
that    of     harmlessness.      Now    harmless- 
Harmlessness.  ness  is  of  various  kinds.     It  may  consist 

of  non-injuriousness  either  of  any  organs 
of  the  body  or  of  speech  or  of  mind.  Jnanesvara  goes  on 
to  discuss  various  kinds  of  non-injury  as  thus  classified.  The 
ideal  sage,  according  to  him,  does  not  even  cross-  a  stream 
for  fear  of  breaking  its  serenity  ;  he  moves  as  a  crane  moves 
slowly  on  the  surface  of  water,  or  as  a  bee  moves  slowly  on  a 
lotus,  for  fear  of  disturbing  its  pollen ;  the  very  atoms,  he 
regards,  as  consisting  of  life  ;  and  therefore  he  walks  softly 
as  if  by  compassion.  The  road  on  which  he  walks  is  itself  a 
road  of  compassion ;  the  direction,  in  which  he  walks,  is  a 
direction  of  love  ;  he  spreads  his  life,  as  it  were,  below  the 
feet  of  other  beings,  in  order  that  he  may  be  a  source  of  happi- 
ness to  all  beings ;  he  treads  the  earth  as  softly  as  when  a  cat 
,  holds  its  young  one  in  its  mouth  for  fear  of  injuring  them 
by  its  teeth  (XIII.  241  -  255).  His  hands  remain  motionless 
as  the  mind  of  a  sage  remains  motionless  on  account  of  his 
desires  being  fulfilled ;  he  does  not  move  his  hand  for  fear 
of  disturbing  the  wind,  or  the  sky,  that  lies  round  about 
him ;  far  less  may  we  say  that  he  may  cause  any  flies  on  his 
body  to  move  away,  or  any  gnats  not  to  enter  his  eyes,  or 
that  he  would  make  an  angry  face  against  birds  and  beasts ; 
he  may  not  even  raise  a  stick  ;  far  less  may  we  say  that  he 
may  wield  a  weapon ;  to  play  joyfully  with  lotuses  in  his 
hands,  or  to  toss  garlands  of  flowers,  is  to  him  almost  as  hard 


74  MYSTICISM  IN  MAHARASHTRA 

a  function  as  throwing  a  sling ;  he  raises  his  hand  only  to 
show  protection ;  he  stretches  his  hand  only  to  succour  the 
fallen ;  he  moves  his  hand  only  to  touch  the  afflicted ;  and  he 
does  this  all  so  lovingly  that  even  the  southern  wind  might  be 
regarded  as  harsh  when  contrasted  with  his  mildness  (XTII. 
278—290).  Tn  a  similar  way,  such  a  man  is  harmless  even 
when  he  sees ;  he  does  not  look  at  other  things  for  fear  that 
they  may  take  away  his  vision  of  God  who  is  immanent  in 
all  things  ;  and  yet  if  he  sometimes  moves  his  eyes  through 
internal  compassion,  he  moves  them  so  softly  that  even  the 
streaks  of  moonlight  may  be  more  palpable  than  the  motions 
of  his  eye  (XIII.  273—276).  The  ideal  sage  is  harmless 
even  in  speech  ;  his  love  moves  first,  and  then  move  the  words 
from  his  mouth  ;  compassion  comes  first,  and  then  the  words. 
Is  it  possible  that  the  words  coming  from  such  a  man  may 
do  injury  to  any  one  ?  He  remains  silent  for  fear  of  breaking 
the  peace  of  men,  for  fear  of  being  even  so  much  as  the  cause 
of  the  raising  of  eyebrows  in  others ;  and  if,  when  lovingly 
requested,  he  opens  his  mouth,  he  is  as  kind  to  his  hearers  as  a 
father  and  mother  ;  his  words  sing  the  mystic  sound  incarnate 

True  and  soft,  measured  and  sweet,  his  words  are  as 

it  were  the  waves  of  nectar.     They  have  once  for  all  taken 
.  leave  of  opposition,  argument,  force,  injury  to  beings,  ridicule, 

persecution,    touch    to    the    quick, greed,    doubt,    and 

deceit  (XIII.  201-  272).  Finally,  his  mind  is  as  harmless 
as  either  his  body,  or  his  speech ;  for  his  body  and  his  speech 
would  not  be  harmless,  if  the  mind  itself  were  not  already 
harmless  ;  for  it  is  the  seed  that  is  sown  in  the  ground  which 
shows  itself  as  a  tree  later  on ;  similarly,  the  mind  shows 
itself  in  the  direction  of  the  senses.  Mental  impulse  lias 
its  origin  in  mind,  and  then  it  comes  over  to  speech,  or  sight, 
or  the  motor  organs ;  when  the  mind's  mindness  is  departed, 
the  senses  lose  their  rigour,  as  without  a  wire-puller  the 
dolls  cease  to  throw  out  their  hands  and  feet ;  when  the  sea 
experiences  a  tide,  the  ships  are  themselves  filled  with  water, 

similarly   the  mind  makes  the   senses  what  it  itself  is 

If  one    would    want   to    sec    what    non-injury   is,    one    must 
go  to  this  man,  for  he  is  non-injury  incarnate  (XIII.  293 
313). 

35.     Sufferance  is  the  next  virtue  that  calls  for  treatment 
at    Jiianesvara's    hands.     It    consists    in 
Sufferance  and          courageously    bearing    the    various    kinds 
Straightforwardness.       °f    affliction — physical,    accidental,    men- 
tal.    Such    a    man    is    never    tormented 
under   heat,    and     never   shakes     under    cold,    and    is  not 


ill]  THE  JNANESVARI  75 

moved  by  any  accident  whatsoever ;  as  the  earth  does  not 
feel  that  it  is  over-peopled  by  the  infinite  number  of 
beings  that  range  on  it,  similarly,  he  is  not  inconvenienced 
under  the  hardship  of  any  duality  whatsoever ;  like  an 
ocean,  he  gives  room  within  himself  to  rivers  and  rivulets 
of  grief,  while,  finally,  he  is  not  conscious  that  he  is  suffer- 
ing from  these.  This,  according  to  Jnanesvara,  is  uncon- 
scious sufferance  (XIII.  344—351).  Coming  to  straight- 
forwardness, Jnanesvara  speaks  of  the  Sage  as  being  as  equable 
as  the  sun,  with  whom  persons  do  not  count,  or  as  accommo- 
dative as  the  sky,  which  gives  place  to  all  things  inside  it ; 
his  mind  does  not  change  from  man  to  man,  nor  his  conduct ; 
he  holds  in  bonds  of  friendship  the  whole  world  from  time 
immemorial,  and  he  does  not  know  how  to  distinguish  between 
himself  and  others ;  like  a  full-blossomed  lotus,  there  is  no 
cranny  in  his  heart ;  his  mind  is  as  straight  as  a  downward 
streak  of  honey.  A  straightforward  man  is  the  habitat  of  all 
these  marks  (XLll.  350-367). 
36.  Devotion  to  Guru  is  the  virtue  which  has  attracted 

the   greatest   amount    of   attention   from 
Devotion  to  Guru.        Jnanesvara,    and    Jnanesvara    spares    no 

pains  in  describing  it  minutely.  As  a 
river  should  move  towards  the  ocean  with  all  the  wealth 
of  its  water,  or  as  revelation  should  finally  rest  in  the 
Name  of  God,  similarly  the  devotee  is  he  who  resigns  all  his 
things  to  the  care  of  the  Guru,  and  makes  himself  the 
temple  of  devotion  ;  as  a  woman  separated  from  her  husband 
is  only  pining  after  him,  similarly,  to  the  devotee's  heart, 
the  place  where  the  Guru  resides  is  the  only  object  of  atten- 
tion. When  shall  J  be  relieved  of  my  sufferance,  he  asks, 
when  may  I  be  able  to  see  my  Guru  I  He  verily  regards  a 
moment  spent  without  the  Guru  as  greater  than  a  world- 
cycle.  When  any  person  brings  some  news  from  the  Guru, 
or  when  the  Guru  himself  sends  some  word  to  him,  he  feels 
as  if  a  dead  man  should  come  to  life  again  ;  as  a  poor  man 
should  see  a  great  treasure,  or  a  blind  man  should  be  restored 
to  his  sight,  or  as  a  poor  beggar  may  be  made  to  sit  on  the 
throne  of  Indra,  similarly  when  he  hears  of  his  Guru,  he  is  filled 
with  great  happiness  (XIII.  3(59-383).  He  also  meditates 
in  his  heart  on  the  form  of  his  Guru  in  extreme  love  ;  he 
places  the  Guru  like  a  motionless  star  within  the  circumference 
of  his  heart,  or  within  the  precincts  of  his  consciousness  ; 
and  in  the  temple  of  beatific  joy,  he  distils  the  nectar  of  his 
meditation  on  the  Guru  as  the  sole  object  of  his  worship ;  or 
when  the  sun  of  illumination  has  arisen,  he  fills  the  basket 


76  MYSTICISM  IN  MAHARASHTRA 

of  his  intellect  with  innumerable  flowers  of  emotion,  and 
worships  the  Guru  with  them  ;  or  at  all  the  three  pure  seasons 
of  the  day,  he  burns  the  incense  of  his  egoism  and  waves  lights 

of   illumination   before   his   Guru In   short,    he   makes 

himself  the  worshipper,  and  his  Guru  the  object  of  worship 
(XIII.  385-390).  Or  else,  once  in  a  while,  he  regards  his 
Guru  as  his  mother,  and  then  like  a  child,  he  lolls  on  the  lap 
of  his  Guru  in  the  enjoyment  of  the  spiritual  nectar  he  has 
received ;  or  else  he  regards  his  Guru  as  a  cow  residing  at 
the  foot  of  the  tree  of  illumination,  and  makes  himself 
the  calf  ;  likewise  does  he  make  himself  a  fish,  who  moves 
in  the  waters  of  the  great  compassion  and  love  of  his  teacher ; 
or  else  he  regards  himself  as  a  small  plant  watered  by  the 
showers  of  the  grace  of  his  teacher  ;  or  he  regards  himself  as  the 
young  one  of  a  bird,  which,  as  yet,  has  neither  eyes  nor  wings, 
and  imagining  his  Guru  as  his  mother  receives  his  morsel 
from  the  other's  beak  (XILI.  390  403).  The  devotee  must 
be  so  full  of  service  to  his  Guru  that,  in  mere  wonder,  the 
Guru  may  say  to  him,  'Ask  any  blessings  of  me'  ;  and  when 
the  Guru  becomes  thus  pleased,  the  devotee  should  ask,  'Let 
me  translate  myself  into  thy  attendants,  my  Lord ;  1  should 
shape  myself  into  all  the  instruments  of  thy  worship  (XIII. 
404 — 408).  And  so  long  as  the  body  lasts,  the  disciple 
must  be  full  of  the  spirit  of  service,  and  when  the  body  is 
departing,  he  should  consider  that  his  ashes  must  be  mixed 
with  the  earth  where  stand  the  feet  of  his  Guru.  "  The  watery 
portion  of  my  body,  I  shall  dissolve  in  the  place  where  my 
Guru  is  sportively  touching  the  waters ;  my  light,  1  shall 
transform  into  the  lamps  which  are  to  be  waved  before  my 
teacher  ;  my  Prana,  I  shall  transform  into  Fans  arid  Chaurls 
which  serve  to  please  my  Guru ;  the  ether  inside  my  heart,  I 
shall  dissolve  in  the  place  where  my  Lord  lives  along  witli 
his  attendants"  (X11L  431  436).  Finally,  Jnanesvara  tells 
us  that  the  devotee  himself  must  become  lean  in  the  service 
of  his  teacher,  and  feed  on  the  love  of  his  Guru.  He  must 
become  the  sole  receptacle  of  the  instructions  of  his  Guru  ; 
he  should  feel  himself  of  a  high  lineage  on  account  of  his 
Guru,  arid  must  find  his  nobility  in  the  good  actions  of  his 
brother-pupils ;  his  sole  absorbing  topic  should  be  the  con- 
stant service  of  his  Guru ;  the  line  which  his  Guru  lays  down 
for  carrying  on  his  spiritual  work,  he  should  regard  as  bind- 
ing upon  him  like  rules  of  Castes  and  Asramas 

The  Guru  must  be  his  place  of  pilgrimage  ;  the  Guru  his  deity, 

the   Guru   his   mother   and   father ; the    only    thing 

that  ought  to  fill  the  mouth  of  such  a  devotee,  is  the  Mantra 


Ill]  THE  JNANESVARI  77 

which  his  Guru  has  taught  him ;  he  should  hold  no  book  in 
his  hands  which  does  not  contain  the  words  of  his  master ; 
the  water  which  has  touched  his  Guru's  feet,  he  should  regard 
as  superior  in  spiritual  efficacy  to  the  waters  of  any  place 
of  pilgrimage  in  the  world ;  when  he  gets  a  morsel  of  food 
which  his  Guru  has  thrown  before  him,  he  should  regard  even 
spiritual  ecstasy  as  insignificant  as  compared  with  it ;  in 
order  that  he  shoiild  enjoy  the  happiness  of  atonement,  he 
should  accept  on  his  head  the  dust  that  is  raised  when  his 
Guru  walks ; when  a  man  becomes  full  of  these  quali- 
ties, he  becomes  the  sole  abode  of  spiritual  realization. 
Knowledge  lives  by  him  ;  in  fact,  he  is  the  God  of  whom  Know- 
ledge is  the  devotee ; and  Jnanesvara  goes  on  to  give 

his  personal  experience  that  he  has  been  longing  for  the  service 
of  the  Guru  as  implied  in  the  above  statement ;  he  must 
regard  himself  fortunate  that  he  is  not  maimed  of  body  so 
as  to  be  prevented  from  engaging  in  Bhajana ;  fortunate 
is  he  that  he  is  not  blind  ;  fortunate  is  he  that  he  is  not  lame  ; 
fortunate  is  he  that  he  is  not  dumb  ;  fortunate  is  he  that  he 
is  not  idle,  for  he  would  have  been  otherwise  uselessly  fed  ; 
fortunate  is  lie  that  he  is  entertaining  real  love  for  his  master  ; 
it  is  for  these  reasons,  says  Jnanesvara,  that  he  has  been 
nourishing  his  body  in  order  that  he  might  do  spiritual  service 
to  his  Teacher  (X11I.  442  459). 
37.  Jnanesvara  next  goes  on  to  discuss  the  virtue  of  purity. 

A  pure  man  is  he  whose  heart  is  as  lus- 
*     Purity.  trous  as  camphor  ;  or   else  like  a  jewel, 

which  is  pure  inside  and  outside  ;  just 
as  the  Sun  himself,  who  is  pure  both  internally  and  externally  ; 
such  a  man  washes  off  his  bodily  sins  by  good  actions,  and 
shines  internally  by  knowledge ;  in  this  way,  he  becomes 
illuminative  on  both  sides.  On  the  other  hand,  a  man  whose 
mind  is  not  pure,  can  scarcely  be  said  to  be  pure  even  if  he 
docs  good  actions  ;  he  is  like  a  dead  man  adorned  with  orna- 
ments ;  or  like  an  ass  made  to  bathe  in  a  place  of  pilgrimage  ; 
or  like  the  bitter  Dudhiya  fruit  anointed  externally  by  raw 
sugar.  Such  a  man  is  of  as  little  use  as  an  arch-way  built 
in  a  deserted  place ;  or  as  a  famished  man  whose  body  is  anointed 
with  food  ;  or  as  the  Kunkuma  mark  on  the  forehead  of  a 
husbandless  woman.  He  is  like  a  showy  pitcher  which 
contains  nothing,  even  though  it  may  shine  externally  ;  or 
else  like  a  painted  fruit  whose  internal  matter  is  made  up 
of  cow -dung  ;  even  so,  a  man  who  does  good  actions  externally, 
gets  no  value,  as  a  wine-bottle  immersed  in  the  holy  Ganges. 
It  is,  therefore,  that  we  may  say  that  a  man  should  have 


78  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

internal  knowledge,  as  well  as  have  pure  actions ;  the  one 
takes  away  the  dirt  from  the  inside,  the  other  from  the  out- 
side ;  and  when  purity  is  produced  on  both  sides,  such  a  man 
becomes  purity  incarnate  ;  his  holy  intentions  shine  out  of 
him  as  the  lamps  in  a  house  of  marble.  If  such  a  man  were 
to  contaminate  himself  externally  with  objects  of  sense, 
his  mind  remains  pure,  and  is  itself  uncontaminated.  If  a 
man  were  to  meet  persons  of  the  pariah  caste  on  the  way, 
he  does  not  thereby  become  contaminated  himself  ;  or  the 
same  youthful  woman,  who  embraces  her  husband  as  well 
as  her  son,  is  not  affected  by  passion  when  she  embraces  the 
latter ;  water  has  no  power  to  moisten  a  diamond ;  sand  is 
not  boiled  in  hot  water ;  similarly  his  temperament  is  not 
contaminated  by  evil  desires.  Such  a  man  should  be  regarde^l 
as  holy;  in  him  does  Knowledge  dwell  (XI 11.  462  484). 

38.  Steadfastness   or   constancy  consists  in   not   allowing 

the  mind  to  move  even  a  little  bit,  even 
Steadfastness.  though  the  body  may  roam  from  place 

to  place.  As  an  avaricious  man  who 
goes  to  a  foreign  land,  places  his  mind  on  his  hidden  treasure, 
similarly  the  mind  of  a  continent  man  does  not  move  at  all. 
The  sky  does  not  move,  even  though  the  clouds  seem  to  move  ; 
the  fixed  and  constant  star  is  not  subject  to  the  revolution 
of  the  other  stars  ;  the  path  does  not  move  even  though  the 
travellers  seem  to  move  ;  the  trees  on  the  way  do  not  come 
and  go  ;  similarly,  the  mind  of  a  constant  man  does  not  move, 
even  though  it  may  be  placed  in  the  five-fold  elemental  exis- 
tence of  change  and  movement.  As  the  earth  is  not  moved 
by  a  storm,  so  his  mind  is  not  moved  by  calamities ;  he  is 
not  tormented  by  poverty  and  misery ;  he  does  not  shake 
in  fear  and  in  sorrow,  and  is  not  afraid  when  death  overtakes 
his  body ;  his  mind  does  not  turn  back  when  affliction,  desire, 
old  age,  and  disease  overtake  it ;  censure  may  come  upon  him, 
his  life  may  be  in  danger,  passion  and  dishonour  may  over- 
take him,  but  his  mind  does  not  move  even  a  hair's  breadth ; 
the  sky  may  come  down,  or  the  earth  may  rise  up  to  the 
sky,  but  his  mind  knows  no  movement ;  an  elephant  carest 
a  bit  when  he  is  attacked  with  flowers ;  similarly,  a  steadfast 
man  does  not  care  when  he  is  blamed  with  evil  words  (XIII. 
485-498). 

39.  Self-control  consists  in  not  allowing  the  mind  to  obey 

the    behests    of    the    senses.     It    consists 

Self-Control.  in  keeping  to  the  mind,  as  a  spirit  keeps 

to  the  body  which  it  possesses,  or  as  an 

armsman  keeps  to  his  weapon,  or  as  a  stingy  man  keeps  to 


Ill]  THE  JNANESVARI  79 

his  treasure,  or  as  -a  mother  keeps  to  her  son,  or  as  a  bee  keeps 
to  the  honey.  A  man  of  self-control  is  afraid  lest  the  ghost 
of  passion  may  overtake  him,  or  the  witch  of  desire  may  catch 
hold  of  him ;  he  does  not  allow  his  mind  to  move,  as  a  strong 
husband  does  not  allow  his  wife  to  move  out ;  he  makes  the 
virtues  keep  guard  at  the  doorway  of  mind  on  the  watch- 
stand  of  introversion ;  he  pens  up  his  mind  in  the  three  Ban- 
dlias,  famous  in  Yoga  philosophy,  or  else  in  the  movement 
of  the  Prana  on  the  right  or  lefthand  side  of  the  nose  ;  he 
engages  it  in  meditation  quite  near  to  the  throne  of  Samadhi, 
so  that  it  may  reach  illumination  in  course  of  time  (XI 11. 
502  510). 

40.  A  dispassionate  man  does  not  care  for  the  objects  of 

sense  as  the  tongue  has  no  craving  for 
Dispassion.  vomited  food,  or  as  one  does  not  embrace 

the  body  of  a  dead  man.  He  does  not 
care  for  sensual  pleasures  as  one  does  not  care  for  poison, 
or  as  one  does  not  go  inside  a  burning  house,  or  as  one  does 
not  take  lodgment  in  the  cave  of  a  tiger,  or  as  one  does  not 
jump  into  a  cauldron  of  liquid  iron,  or  as  one  does  not  rest 
upon  the  pillow  of  a  serpent.  Such  a  man  has  no  craving  for 
anything  ;  he  is  lean  of  body  and  takes  pride  in  tranquillity 
and  self-control ;  he  gives  himself  over  to  penance  and  fasting, 
and  it  is  death  to  him  to  enter  a  busy  town  ;  he  cares  for  the 
practice  of  Yoga,  goes  to  solitude,  and  does  not  care  for  com- 
pany ;  he  likes  worldly  pleasure  only  as  much  as  one  likes 
to  lie  on  a  bed  of  arrows,  or  to  wallow  in  mucus,  or  in  mud  ; 
he  cares  as  much  for  heavenly  pleasure  as  one  cares  for  the 
rotten  flesh  of  a  dog.  It  is  only  when  a  man  gets  such  dis- 
passion  for  the  objects  of  sense  that  he  becomes  fit  for  the 
enjoyment  of  spiritual  happiness  (XIII.  514 — 523). 

41.  Uri-Kgoism  consists  in  doing  actions,  as  if  a  man  were 

*  to  be  addicted  to  actions,   and  yet  not 
Un- Egoism.  to  take  pride  for  having  done  those  ac- 

tions. Such  a  man  is  quite  punctilious 
in  doing  his  daily  duties  according  to  his  caste  or  order,  but 
does  not  cherish  in  his  heart  the  thought  that  he  is  doing 
those  actions.  As  wind  moves  everywhere  without  any  idea, 
or  as  the  Sun  rises  without  any  particular  object,  as  revelation 
comes  of  its  own  accord,  or  as  the  Ganges  moves  without 
the  notion  of  flowing  to  any  particular  place,  similarly  he 
acts  without  any  pride.  As  trees  fructify  in  due  season  and 
yet  are  not  conscious  of  their  fructification,  similarly,  he  does 
actions  unconsciously.  His  egoism  is  taken  away  out  of  his 
mind  and  actions,  as  the  central  thread  may  be  taken  out  of  a 


80  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

necklace  ;  and  as  clouds  move  in  the  sky  unconnected  with 
each  other,  similarly,  his  actions  are  unconnected  with  his 
body.  As  a  drunkard  does  not  know  what  cloth  he  is  wearing, 
or  as  a  portrait  is  not  conscious  of  the  weapon  which  it  is  made 
to  hold  in  its  hand,  as  an  ox  may  not  know  what  philosophic 
work  it  is  carrying  on  its  back,  similarly,  he  is  not  conscious 
of  himself  as  doing  those  actions,  and  therein  consists  his 
iin-egoism  (XIII.  525-534). 

42.     Jnanesvara  says  that  to  take  a  pessimistic  view  of 
existence  is  for  some   time  a    necessary 
Pessimism.  step  in  the  realisation  of  spiritual  know- 

ledge. One  should  contemplate  the 
griefs  of  birth  and  death,  and  old  age  and  disease,  before  one 
actually  becomes  subject  to  them.  One  should  contemplate 
one's  birth  as  an  abominable  condition  of  existence,  seeing 
that  the  body  is  formed  out  of  a  bit  of  mucus,  has  come 
out  from  the  passage  of  urine,  and  has  devoured  the  sweat 
of  the  breasts.  One  should  determine  that  he  should  do 
nothing  by  means  of  which  he  would  be  subject  to  this  condi- 
tion again;  and  before  dearth  comes,  may  it  be  even  at 
the  end  of  a  cycle,  he  should  become  awake  even  to-day. 
For  does  not  a  man  gird  up  his  loins  even  on  the  banks  of  a 
river,  when  he  is  told  that  the  waters  of  the  river  are  very 
deep  ?  Does  not  a  man  keep  awake  when  he  knows  that  his 
guide  is  a  robber  ?  Does  not  a  man  take  medicine  before  he  meets 
death  ?  When  a  man  finds  himself  in  a  house  on  fire,  it  will  be 
useless  to  dig  a  well.  Just  as  a  man,  who  has  come  to  contract 
deadly  enmity  with  a  powerful  enemy,  keeps  his  sword  bran- 
dished during  all  the  hours  of  the  day  ;  as  a  bride,  for  whose 
nuptials  all  the  necessary  ceremonies  are  made,  is  sure  to 
be  married ;  or  as  a  man.  about  whom  it  is  proclaimed  that 
he  will  take  Samnyasa,  must  perforce  take  Samnyasa ;  similar- 
ly, one  must  prepare  himself  for  death  even  before  he  meets 
it.  One  should  live  by  his  own  self  by  averting  life  with 
life,  and  death  with  death.  Moreover,  as  regards  the  evils  of 
old  age,  he  should  contemplate  them  even  while  youth  is  still 
on  him.  To-day  the  body  is  fat,  but  to-morrow  it  will  be 
like  a  dried  vegetable.  To-day  these  eyes  compete  with  the 
petals  of  a  lotus,  but  to-morrow  they  will  be  as  putrid  as  a 

over-ripe  'padavala' "The   passages  of  the  faBces  and 

urine  will  be  obstructed,  and  they  will  prepare  for  my  death. 
The  world  may  spit  at  me.  I  shall  be  caught  in  the  clutches 
of  death.  My  relations  will  be  utterly  disgusted  with  me 

My  cough  will  keep  all  my  neighbours  awake,  and 

they  may  well  ask  why  the  old  man  does  not  die  ?"  One  should 


Ill]  THE  JNANESVARI  81 

keep  all  this  before  his  mind  even  in  youth,  and  then  one 

will  grow  disgusted  with  life One  should  hear  before 

non-hearing  comes.  One  $hould  move  before  lameness  occurs. 
One  should  see  while  yet  vision  is  not  lost.  One  should  talk 
good  words  before  one  becomes  dumb.  One  should  do  acts 
of  charity  before  the  hands  become  crippled.  In  general, 
one  should  think  about  spiritual  knowledge,  before  such  a 
condition  befalls  and  the  mind  becomes  idiotic.  As  one  may 
make  arrangements  for  his  estate  before  the  thieves  come  to 
rob  one  of  it,  or  as  one  may  arrange  things  in  his  house  while 
yet  the  lamp  is  burning,  similarly,  one  should  make  arrange- 
ments before  old  age  conies.  Just  as  a  man  may  be  robbed, 
if  on  his  way  he  does  not  mind  the  mountains  and  valleys, 
or  if  he  does  not  take  hint  from  the  fact  that  the  birds  are 
moving  to  their  nests  in  the  evening ;  just  as  a  man  should 
take  counsel  of  health  before  disease  overtakes  him  ;  or  as  one 
may  leave  a  ball  of  eatables  which  has  fallen  into  the  mouth 
of  a  snake  ;  similarly,  a  man  should  live  in  utter  detachment, 
for  fear  that  separation  with  objects  of  sense  will  bring  cala- 
mity and  grief  (XIT1.  536  590). 

43.  An  unattached  person  is  he  who  lives  in  his  body  as 

a  guest  lives  in  the  house  of  a  host.  He 
Unatlachment,  and  has  as  much  desire  for  a  place  of  residence, 
Love  of  Solitude.  as  orie  has  for  the  shade  of  a  tree  which 
one  accidentally  meets  on  the  road. 
One  should  have  no  craving  for  union  with  one's  wife,  as  one 
has  no  craving  for  the  shadow  which  creeps  along  with  the 
body.  Children  must  be  regarded  as  passengers  who  accident- 
ally meet,  or  as  cattle  which  sit  under  the  shade  of  any  tree 
whatsoever.  In  the  midst  of  prosperity,  such  a  man  lives 
unattached,  as  one  who  only  shows  the  way  on  a  journey 
without  going  himself  (XIII.  594  598).  And  he  also  loves 
solitude.  "  He  should  have  a  passion  for  places  of  pilgrimage, 
and  the  holy  banks  of  rivers,  forests  and  groves,  which  one 
inhabits  for  spiritual  purposes.  He  should  not  come  to  a  busy 
town,  living  as  he  does  in  caves,  the  hearts  of  mountains, 
and  in  the  precincts  of  large  lakes.  He  should  love  solitude 
and  hate  all  towns11  (Xlil.  012-614). 

44.  To  crown  all,  he  must  have  God-devotion.     He  should 

resolve  that  there  is  no  object  of  love 
God-Devotion.  greater  than  God.  He  should  devote 

his  body  and  speech  and  mind  solely  to 
God's  contemplation.  "  He  should  come  in  My  near  presence 
and  should  sit  down  with  Me.  As  a  wife  does  not  feel  any 
difficulty  in  approaching  her  husband,  similarly,  he  should 


82  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

approach  Me.  As  the  waters  of  the  Ganges  keep  on  moving 
towards  the  Ocean,  similarly,  he  keeps  on  coming  to  Me. 
He  who  becomes  one  with  Me,  ai^d  yet  maintains  devotion 
towards  Me,  may  be  said  to  be  Knowledge  incarnate"  (XII 1. 
604—611).  And  what  is  Knowledge?  Knowledge  consists  in 
realizing  that  God  alone  is ;  that  beyond  Him  and  without 
Him  there  is  nothing ;  that  the  knowledge  of  this  world  and 
of  the  other  world  is  tantamount  to  mere  ignorance.  He 
alone  has  attained  to  Knowledge  who  becomes  fixed  in  the 
idea  that  God  alone  is  real,  and  all  else  an  illusion.  He  is 
like  the  fixed  and  constant  star  in  the  heavens,  who  deter- 

minately  maintains  the  reality  of  spiritual  knowledge 

What  is  the  use  of  any  other  knowledge  ?  Ts  it  not  like  the 
lamp  in  the  hand  of  a  blind  man  ?  On  the  other  hand,  he, 
who  reaches  the  end  in  the  light  of  contemplation,  holds 
reality  as  it  were  in  the  hollow  of  his  hands  (XI 11.  616  632). 
45.  Hitherto  we  have  seen  how  Jfianesvara  takes  an  intellec- 
tual view  of  virtue,  and  how  in  So- 
Catalogue  of  Vices.  cratic  fashion  he  identifies  virtue  with 
knowledge.  Knowledge  to  him,  in  fact, 
consists,  in  the  manner  of  the  Bhagavadglta,  of  the  so 
many  virtues  which  we  have  hitherto  discussed.  As  he  takes 
an  intellectual  view  of  knowledge,  he  also  takes  an  intellec- 
tual view  of  ignorance.  Now  ignorance  is  the  absence 
of  knowledge,  and  therefore  means  absence  or  negation  of  the 
many  virtues  which  we  have  hitherto  discussed.  Follow- 
ing merely  a  hint  thrown  out  in  the  text  of  the  Bhagavad- 
glta- "  Ajnanam  yadatonyatha"  -Jfianesvara  goes  into  de- 
tails over  a  discussion  of  the  negation  of  virtues,  which  con- 
stitutes ignorance.  As  contrasted  with  the  various  virtues 
enumerated  above,  there  are  a  number  of  vices  corresponding 
to  the  virtues,  each  by  each ;  and  this  Jnanesvara  now  goes 
on  to  discuss.  As  when  day  comes  to  an  end  and  night  begins 
to  have  its  sway,  similarly,  when  knowledge  ceases,  ignorance 
reigns  supreme.  What  now  are  its  marks  ?  An  ignorant  man 
is  he  who  lives  upon  the  respect  which  others  pay  to  him. 
He  expects  to  be  honoured.  He  is  pleased  with  hospitality. 
He  never  descends  from  his  greatness,  as  one  in  pride  may 
not  descend  from  the  summits  of  a  mountain.  On  the  high 
tree  of  speech,  he  erects  an  archway  of  his  own  merits,  as 
one  may  raise  a  broomstick  on  the  top  of  a  temple.  He 
spreads  about  his  knowledge,  and  sounds  as  with  a  cymbal 
his  own  good  deeds ;  whatever  he  does,  he  does  for  the  sake 
of  fame.  And  as  fire  may  spread  through  a  forest  and 
burn  both  animate  and  inanimate  objects,  similarly,  by  his 


Ill]  THE  JNANESVAR1  83 

actions,  he  is  the  cause  of  grief  to  the  whole  world.  What 
he  speaks  in  jest  is  more  piercing  than  a  powerful  and  sharp 

nail.     It  is  more  deadly  than  poison As  dust  rises  to 

the  top  of  the  sky  through  a  hurricane  of  wind,  similarly, 
by  praise  lie  is  inflated  and  raised.  On  the  other  hand,  when 
he  hears  his  censure,  he  holds  down  his  head,  as  mud  is  dropped 
down  by  water  and  dried  by  wind.  His  mind  is  haughty  ;  in 
speech  he  is  unrestricted  ;  iu  presence  he  agrees  ;  in  absence 
he  supports  another ;  his  external  actions  are  only  as  good 

as  the  food  which  a  hunter  places  before  a  deer  ; or  as 

a  pebble  enveloped  by  moss,  or  as  the  pungent  Nimboli  fruit 
which  is  ripe.  He  is  ashamed  of  his  spiritual  teacher.  He 
swerves  from  devotion  to  his  Guru,  and  having  learned  wisdom 
from  his  teacher,  he  behaves  arrogantly  with  him.  In  his 
actions  and  body,  he  is  loose.  In  mind  he  is  full  of  doubts. 
He  is  like  a  dirty  well  in  a  forest,  on  the  surface  of  which 
there  are  thorns,  and  inside  there  are  bones.  As  a  hungry 
dog  makes  no  distinction  between  what  one  may  take  and  what 
one  may  not  take,  similarly,  for  the  sake  of  pelf,  he  does  not 
recognize  persons.  Just  as  the  little  lion  of  the  village,  namely 
a  dog,  partakes  of  pure  and  impure  things  together,  similarly, 
he  makes  no  distinction  between  one  woman  and  another.  He 
is  not  pained  at  heart,  even  if  ho  misses  the  proper  time  for 
daily  or  ceremonial  actions.  As  a  pond  becomes  dirty  as  soon 
as  a  foot  is  placed  inside  it,  similarly,  his  mind  is  tormented 
as  soon  as  fear  enters  it.  His  mind  flows  on  the  waters  of 
desires  like  a  gourd  on  a  flood  of  water.  In  such  a  man,  we 
may  say,  ignorance  reigns ;  for,  by  his  instability,  he  is  brother 
to  an  ape.  His  mind  roams  like  an  ox  that  is  let  loose,  or 

like   a   storm  of  wind  ; or  like  a     blind   elephant  that 

is  intoxicated,  or  like  a  fire  that  burns  on  a  mountain. 
He  is  immersed  all  the  while  in  sensual  pleasures.  To  him 
there  is  no  other  occupation  except  sensual  delight.  He  per- 
forms ablutions  as  soon  as  he  finds  a  dispassionate  man.  He 
approaches  sensual  objects,  as  a  male  ass  approaches  a  she- 
ass,  even  though  the  latter  kicks  at  him  and  breaks  his  nose. 
For  the  attainment  of  sensual  pleasure,  he  would  throw  him- 
self in  a  place  on  fire.  He  regards  vices  as  ornaments.  Just 
as  a  deer  which  runs  after  a  mirage  until  it  breaks  its  head, 
similarly,  from  birth  to  death  he  runs  after  sensual  objects, 
and  even  though  defeated  in  his  attainment,  he  still  conceives 
greater  and  greater  love  for  them.  At  first  he  loved  his  mother 
when  he  was  a  child.  Later  on,  when  he  became  a  youth,  his 
wife  was  the  sole  engrossing  topic  of  his  attention.  In  the 
company  of  his  wife  he  becomes  old,  and  in  his  old  age  his  child 


84  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

becomes  the  sole  object  of  his  affection In  all  these  cases, 

he  regards  the  body  as  soul,  and  acts  likewise.  As  the  worship- 
per of  a  deity  is  possessed  as  soon  as  flowers  are  placed  on 
his  head,  similarly,  he  becomes  full  of  pride  by  his  knowledge 
and  youth,  and  in  a  supine  position  he  says  that  there  is 

nobody  like  him,  and  that  he  is  omniscient As  when  a 

flame  is  burning,  the  wick  is  exhausted  and  along  with  it  the  oil, 
similarly,  he  burns  all  his  qualities  and  all  his  affections,  arid 
he  is  reduced  merely  to  soot.  He  is  like  a  flame  which 
crackles  when  water  is  sprinkled  on  it,  and  which  is  extin- 
guished if  a  breath  is  blown  against  it,  but  which  burns  as 
soon  as  it  catches  the  slightest  piece  of  grass,  which  sends 
out  little  light  but  becomes  hot  even  by  its  littleness.  He 
becomes  as  inflated  as  a  pariah  when  crowned,  or  as  the  big 
serpent  which  swallows  a  pillar.  He  knows  no  humility  like  the 
unsuccumbing  rolling  stick.  His  heart  knows  no  tears  like 
a  stone,  and  like  a  bad  serpent  he  does  not  succumb  even  to 
a  charmer.  He  so  much  believes  in  life  that  he  cannot  imagine 
that  there  is  death.  Like  a  fish  in  a  small  pond  of  water, 
he  believes  that  it  will  never  dry  up,  and  therefore  feels  110 

necessity   for   going   to   a   deeper   place JJiit   this   poor 

fellow  does  not  know  that  when  a  concubine  delivers  over 
all  that  is  hers,  that  is  only  the  cause  of  ruin  ;  the  company 
of  thieves  is  only  the  cause  of  death  ;  to  drench  a  picture  in 
water  is  to  destroy  it.  As  when  a  man  is  running  to  the  place 
of  beheadal,  death  is  approaching  him  at  every  step,  simi- 
larly, as  life  is  growing  and  as  happiness  is  increasing,  death 
is  conquering  life  and  destroying  it,  as  salt  is  being  destroyed 
in  water.  Old  age  is  sure  to  come  with  as  much  necessity  as 
a  cart  comes  down  from  a  precipice,  or  a  piece  of  stone  des- 
cends from  the  top  of  a  mountain.  He  is  as  full  of  the  madness 
of  youth  as  a  small  brook  is  full  of  water,  or  as  when  the 
buffaloes  enter  into  a  deadly  quarrel  with  one  another.  As  an 
ox  may  accidently  return  from  a  tiger's  cavern,  and  then 
desire  to  go  back  again  to  it,  or  as  a  man  may  bring  a  treasure 

safely  for  once  from  a   serpent's    place, similarly,  he 

does  not  imagine  that  his  fortune  is  accidental,  and  does  not 
take  into  account  that  there  is  a  serpent  to  guard  it.  He 
cannot  imagine  that  in  a  short  time  he  may  be  separated 
from  his  fortune  and  be  reduced  to  a  plight  of  misery.  By  the 
boasted  powers  of  his  youth  and  the  help  of  his  treasure,  he 
resorts  to  good  and  bad  things  together.  He  enters  what  he 
ought  not  to  enter ;  he  walks  where  he  must  not  walk ;  he 
touches  what  neither  body  nor  mind  should  touch ;  he  goes 
where  he  ought  not  to  go ;  he  sees  what  he  ought  not  to  see  ; 


ill]  THE  JNANESVARI  85 

he  eats  what  must  not  be  eaten  ;  he  keeps  company 

which  he  must  avoid ;  he  goes  where  he  must  not  go ; 
he  follows  a  path  which  he  must  not  follow ;  he  hears  what 

he  must  not  hear  ;  he  prattles  what  he  must  not  speak 

His  affection  is  centred  in  his  house,  as  a  bee  clings  to  the 
new  pollen  and  fragrance  of  a  flower.  His  wife  attracts  his 

attention,  as  a  piece  of  sugar  attracts  a  fly He,  whose 

heart  is  conquered  by  a  woman,  does  not  know  how  to  benefit 
his  own  self.  He  is  not  ashamed ;  he  is  deaf  to  the  censure 
of  others ;  he  worships  the  heart  of  his  paramour,  and  dances 
according  to  her  wishes,  as  a  monkey  dances  before  its  master. 
As  a  devotee  may  worship  his  family  deity,  similarly,  with  one- 
pointed  attention,  he  worships  his  wife.  If  anybody  were  to  see 
her,  or  if  anybody  were  to  oppose  her,  he  feels  as  if  there  is 

going  to  be  an  end  of  the  world Jf  he  loves  God,  he  loves 

him  for  the  attainment  of  some  end ; and  if  he  cannot 

attain  to  his  end  as  soon  as  he  worships,  then  he  disbelieves, 
and  leaves  away  his  devotion  to  God  as  futile.  As  a  villager 
worships  cue  god  after  another  and  with  a  devotion  with 
which  lie  worshipped  the  first,  he  goes  to  a  Guru,  who  seems 
to  him  to  be  very  prosperous,  and  learns  a  Mantra  from  him. 
He  creates  an  image  of  his  own  choice,  and  places  it  in  the 
corner  of  his  house,  while  he  himself  goes  to  a  place  of  pilgri- 
mage, arid  visits  temple  after  temple.  He  must  worship  the 
real  god  every  day,  but  when  he  has  some  end  to  be  fulfilled, 
he  worships  his  family  deity,  and  when  any  particular  holy 
occasion  conies,  he  worships  quite  another.  Forgetting  that 
God  is  at  home,  lie  roams  to  deity  after  deity,  and  worships 
the  manes  on  the  occasion  of  a  Sraddha.  With  the  same 
devotion  with  which  he  must  worship  God  on  the  EkadasI 
day,  he  worships  the  serpent  on  the  Nagapaiichami.  On 
the  fourth  day  of  the  dark  half  of  the  month,  he  worships 
Durga.  He  leaves  away  his  daily  and  ceremonial  duties, 
and  worships  the  Navachandl.  On  Sundays,  he  distributes 
food  in  order  to  please  Bhairava.  On  Mondays,  he  runs  to  a 
Lingam  to  worship  it  with  Bela  leaves.  In  this  way,  he  tries 
to  please  god  after  god.  He  worships  perpetually  without 
remaining  silent  for  a  moment,  as  a  courtesan  tries  to  attract 
man  after  man  at  the  doorway  of  a  town.  A  devotee,  who 
thus  runs  from  deity  to  deity,  may  be  said  to  be  ignorance 

incarnate Such  a  man  takes  delight  in  society,  is  pleased 

with  the  noise  of  a  town,  takes  pleasure  in  talking  gossip, 
and  when  anybody  talks  to  him  about  the  real  way  to  reach 
God,  he  creates  such  a  noise  that  he  refuses  to  hea-r  it.  He 
does  not  go  to  the  Upanishads.  He  has  no  love  for  Yoga. 


SB  MYSTICISM  IN  MAHARASHTRA  [ClIAI*. 

His  mind  lias  no  liking  for  the  Pathway  to  God.  He  likes 
every  other  subject  except  the  discussion  of  mystic  knowledge. 
He  knows  the  theory  of  Karma.  He  has  studied  different 
Puranas  and  learnt  them  by  heart.  He  is  such  a  great  astro- 
loger that  he  can  predict  future  events.  He  is  skilled  in  the 
science  of  Architecture.  He  knows  the  art  of  cooking.  He 
is  an  expert  in  the  magic  of  the  Atharva-Veda.  His  knowledge 
of  the  sexual  science  knows  no  bounds.  He  has  studied  the 
Bharata.  He  is  proficient  in  the  knowledge  of  the  Agamas. 
He  has  known  all  the  theories  of  Ethics.  He  has  studied 
medicine.  In  poetics  and  dramaturgy,  there  is  no  man  equal 
to  him.  He  can  discuss  the  topics  of  the  Smritis.  He  knows 
the  art  of  a  magician,  lie  is  altogether  versed  in  the  Nighantu. 
He  is  clever  in  the  science  of  Grammar,  and  has  gone  very 
deep  in  the  science  of  Logic.  He  knows  all  these  sciences  ; 

but  he  is  stark-blind  in  the  science  of  Self-knowledge 

One  should  not  look  at  such  a  man,  as  one  may  not  look  at  a 
child  which  is  born  in  the  constellation  of  Mula  and  which  is 
the  cause  of  death.  The  plumage  of  a  peacock  is  covered  all 
over  with  eyes,  but  there  is  no  vision  in  the  eyes  ;  simi- 
larly, the  knowledge  of  the  various  sciences  is  as  nothing  when 

the   knowledge   of  the   Self  is    excluded rlhe  body    of 

such  a  man  is  only  the  seed  of  ignorance.  From  such  a  seed 
can  spring  no  other  plant,  or  flower,  or  fruit,  except  ignorance 
itself  (XIII.  653-842). 

46.     The    chief    excellence  of  Jiianesvara     as     a    mystical 

philosopher  lies,    as     we    have    seen,    in 
Divine  Heritage  I.     his    analysis     of    the    different     virtues, 

and  corresponding  to  them,  the  different 
vices  in  his  exposition  of  the  thirteenth  Chapter  of  the  Bhaga- 
vadgita.  Jnanesvara  recurs  again  to  a  similar  discussion  of 
virtues  and  vices  in  his  exposition  of  the  sixteenth  Chapter. 
There  we  have  a  division  of  the  two  heritages -the  divine 
heritage,  and  the  demoniac  heritage.  The  divine  heritage 
is  a  heritage  of  virtues ;  the  demoniac  heritage  is  a  heritage 
of  vices.  Now,  what  are  the  virtues  that  constitute  a  divine 
heritage  ?  Jnanesvara  tells  us  that  the  first  virtue  is  fearless- 
ness. It  consists  in  riot  being  afraid  of  Samsara,  because  the 
egoism  in  reference  to  action  and  non-action  has  already  been 
killed.  It  also  consists  in  throwing  away  all  feeling  of  fear, 
in  the  firm  belief  of  the  unity  of  all  things  and  the  identi- 
fication of  another  with  oneself.  If  water  tries  to  drench 
salt,  the  salt  itself  becomes  water.  Hence  when  one  has  ex- 
perienced the  unity  of  all  things,  fear  vanishes  immediately. 
The  second  virtue,  namely,  purity,  consists  in  keeping  the 


til]  THE  JNANESVARI  87 

heart  as  pure  as  the  waters  of  the  Ganges  before  the  onset 

of  the  rainy  season  and  after  the  end  of  the  hot  season 

Tt  consists  in  making  the  intellect  united  with  God-head, 
and  in  keeping  the  mind  unmoved  by  the  senses,  as  a  chaste 
wife  is  not  moved  by  the  considerations  of  gain  and  loss  in  her 
separation  from  her  husband  at  his  departure  to  a  distant 
place.  The  third  virtue,  namely,  fixity  of  knowledge,  con- 
sists in  making  the  mind  full  of  the  desire  for  the  attain- 
ment of  Atman.  It  consists  in  sacrificing  the  whole  of  the 
mind  to  God  as  one  may  throw  an  offering  in  fire  without 
any  reference  to  fruit.  As  a  nobly-born  person  offers  the 
hand  of  his  girl  to  a  person  of  noble  birth  without  any  desire, 

similarly  one  should  become  fixed  in  the  knowledge 

of  Yoga  without  the  taint  of  any  desire.  Charity  consists 
in  sacrificing  oneself  in  mind  and  wealth  to  an  afflicted  man, 
just  as  a  tree  offers  itself  wholly  to  a  passenger  in  the  street 
by  its  shade,  or  by  its  flowers,  fruits,  roots,  or  leaves.  Self- 
restraint  consists  in  separating  the  senses  from  their  objects, 
as  water  may  be  cleaned  by  means  of  the  Nivali  seed  ;  it  con- 
sists in  not  allowing  the  objects  to  influence  the  senses  by  giving 

these  latter  in  the  hands  of  self-control, in   filling  all 

the  ten  senses  with  the  fire  of  dispassion,  and  finally,  in  making 
the  body  succumb  to  severe  duties  as  incessant  as  inspiration 
and  expiration.  The  next  virtue,  namely,  sacrifice,  consists 
in  dutifully  offering  to  God  whatever  is  best.  When  a  Brahmin 
does  his  caste-duties,  arid  a  Sudra  bows  down  to  him,  both 
may  be  said  to  be  performing  sacrifice  equally.  Everyone 
can  sacrifice  in  this  way  by  only  attending  to  his  proper  duties  ; 
only  he  must  not  be  infected  with  the  poison  of  the  fruit  of 
actions.  When  a  ball  is  struck  at  the  ground,  the  real  inten- 
tion is  not  to  strike  the  ground  but  to  catch  hold  of  the  ball ; 
when  seed  is  sown  in  a  farm,  the  real  object  is  not  the  sowing 
of  the  seed,  but  the  rearing  of  the  crops  ;  as,  again,  a  mirror  is 
to  be  cleaned  for  enabling  one  to  look  at  oneself  inside  it ; 
similarly,  one  should  study  the  sciences  not  for  their  own 
sake,  but  for  the  sake  of  God.  The  Brahmin  may  study  the 
Brahma  Sutras,  others  may  recite  a  hymn,  or  sing  the  name  of 
God.  A  repetition  of  any  of  these  things  in  order  to  attain 
to  God  may  be  called  spiritual  practice,  which  is  the  next 
virtue.  Finally,  by  penance  is  meant  emaciation  of  one's 
limbs  and  body  for  the  sake  of  Self-realization,  just  as  incense 
is  burnt  in  fire,  or  gold  loses  its  weight  in  the  process  of  puri- 
fication, or  the  moon  wanes  in  the  dark  half  of  the  month 
(XVI.  68—108). 


88  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

47.  Another  set  of  qualities  required  for  the  divine  heri- 
tage J mines vara  now  goes  on  to  develop. 
Divine  Heritage  II.  1  Straightforwardness  consists,  according  to 
him,  in  being  good  to  all  beings,  as  milk 
is  good  to  a  child,  or  as  the  soul  exists  in  all  beings 
equally.  Non-injury  consists  in  making  the  body,  speech, 
and  mind  exist  only  for  the  happiness  of  the  world. 
Jiianesvara  gives  us  a  good  analysis  of  the  conception  of 
truth.  Truth  is  as  piercing  and  as  mild  as  the  unblown  Jas- 
mine flower,  or  as  the  light  of  the  Moon  which  is  nevertheless 
cool.  It  might  be  again  compared  to  a  medicine,  which  des- 
troys disease  as  soon  as  it  is  seen,  and  which  is  not  to  the 
slightest  degree  pungent  to  the  taste.  But  such  a  medicine 
does  not  exist,  and  so  truth  is  incomparable,  it  is  like  water 
which  does  not  pain  the  eye  even  though  it  is  put  inside  it ; 
which,  on  the  other  hand,  has  the  power  of  breaking  the  pre- 
cipices of  mountains.  It  ought  to  be  as  piercing  as  iron  in 
dispelling  doubts  ;  and  in  point  of  being  heard  it  eclipses 

sweetness  itself By  its  sweetness  it  deceives  nobody; 

and  by  its  straightforwardness  it  pains  nobody.  On  the  other 
hand,  the  huntsman's  song  is  sweet  to  the  ear,  and  yet  it  is 
death  to  the  deer.  Also,  truth  must  not  be  like  a  siren's 
song,  which  is  sweet  to  hear,  but  which,  when  meditated  upon, 
breaks  the  heart.  Truth  is  the  mother's  quality  who  becomes 
angry  but  does  not  mean  ill.  Non-anger  is  that  quality  of  the 
heart,  which,  like  a  stone,  upon  which  water  is  poured,  does 

not  yet  sprout  like  a  plant A  serpent's    slough  may  be 

trodden  under  foot,  and  yet  it  raises  no  fang.  The  sky  has 
no  flowers  even  in  spring-time.  Suka  was  never  afflicted  with 
passion  even  though  he  saw  the  beautiful  form  of  liambha. 
Even  though  ghee  is  poured  upon  ashes,  it  does  not  produce  a 
flame  of  fire.  Sacrifice  consists  in  leaving  away  all  contact 
with  the  world,  after  having  killed  the  egoism  of  the  body 
by  means  of  the  intellect.  Tranquillity  has  an  analogue  in 
the  destruction  of  the  knowcr,  the  knowledge,  and  the  known, 
all  equally,  as  when  the  infinite  flood  of  water  at  the  time  of 
the  (jreat  End,  having  eclipsed  the  existence  of  the  world, 
makes  the  spring,  the  stream,  and  the  ocean,  all  equally 
disappear.  Coodness  is,  for  example,  exhibited  by  the  physi- 
cian who  has  no  partiality  for  his  or  others'  people,  and  whose 
one  desire  is  to  conquer  the  onset  of  disease  before  it  passes 
out  of  control.  When  a  cow  sinks  in  mud,  one  does  not  care 
whether  she  is  a  milch-cow  or  not ;  one's  only  business  is  to 
relieve  her  from  suffering.  When  a  man  is  drowning,  people 
do  not  care  whether  he  is  a  Pariah  or  a  Brahmin  ;  their  only 


Ill]  THE  JNANESVARI  89 

business  is  to  take  him  out  of  water.  When  a  chaste  woman 
has  been  robbed  of  her  clothes,  a  good  man  looks  at  her  only 
when  he  has  covered  her  with  a  cloth.  When  others'  faults 
leap  to  the  eye,  one  should  cover  them  and  then  look  at  them. 
We  should  look  at  a  deity,  after  we  have  worshipped  it.  We 
should  go  to  a  farm,  only  when  the  seed  has  been  already  sown. 
We  should  take  the  blessings  of  a  guest,  only  when  we  have 
pleased  him.  Similarly,  by  one's  qualities,  one  should  cover 
the  defects  of  others,  and  then  look  at  them.  Compassion 
is  like  the  broad  moonlight  which  sends  a  cooling  influence 
without  considering  the  great  and  the  small.  Compassion 
is  exhibited  most  by  water,  which  destroys  itself  in  order  to 
maintain  the  life  of  grass.  Even  if  one  sacrifices  oneself 
wholly  by  looking  at  the  misery  of  others,  pne  should 
consider  that  one  has  not  yet  played  one's  part  completely. 
He  should  feel  distressed  at  the  misery  of  others,  as  when  a 
thorn  rushing  into  the  foot  makes  the  whole  body  ache,  and 
as  when  the  foot  is  rubbed  with  cool  oil,  the  coolness  goes  to 
the  eye,  similarly  when  others  become  happy,  one  ought  to 
grow  happy.  rlhat  man  is  compassion  incarnate,  whose  life 
is  meant  merely  for  the  relief  of  the  sufferance  of  the  afflicted, 
even  as  water  is  meant  for  the  quenching  of  the  thirst  of  those 
who  are  thirsty.  Uncovetousness  is  like  that  of  the  Sun,  who, 
even  though  the  lotus  may  follow  him,  yet  does  not  touch 
the  other's  beauty  ;  or  like  that  of  the  spring,  which  even 
though  it  may  be  the  cause  of  the  entire  beauty  of  the  forest, 
yet  does  not  partake  of  it ;  or  like  that  of  Clod  Vishnu,  who 
does  not  mind  even  though  Lakshml  comes  to  him  with  all 
the  Siddhis.  The  uncovetous  man,  in  short,  cares  nothing 
for  the  enjoyment  of  the  sensual  objects  of  this  world  or  of 
the  next.  Softness  is  like  that  of  the  bees  when  they  are 
touching  their  hive,  or  of  the  sea-animals  when  they  are 
swimming  through  waters,  or  of  the  birds  when  they  are 
moving  in  the  sky.  The  mother  has  always  a  soft  corner 
for  her  child  in  her  heart ;  the  wind  from  the  southern  quarter 
is  soft  in  spring-time  ;  the  vision  of  the  beloved  is  soft  to  the 

eyes  ; the  camphor  is  soft  to  the  touch,   sweet  to  the 

taste,  fragrant  to  the  nose,  brilliant  of  form,  and  so  would 
have  served  as  an  excellent  standard  of  comparison,  could 
one  have  partaken  of  it  to  one's  heart's  content.  Finally, 
one  must  be  as  soft  as  ether,  which  encloses  inside  all  the 
elements,  and  yet  enters  into  the  smallest  of  atoms.  Bash- 
fulness  is  like  that  of  the  beautiful  when  affected  with  white 
leprosy,  or  of  the  nobly-born  of  whom  an  evil  word  is  spoken. 
It  consists  in  the  reflection  that  there  is  no  use  in  coming  to 


&o  MYSTICISM  IN  MAHARASHTRA  [CHAT*. 

birth  and  dying  from  time  to  time,  and  in  being  a  corpse 
even  though  living.  Is  it  not  shameful  to  be  obliged  to  live 
in  the  womb  of  the  mother,  where  blood  and  urine  and  fat 
and  other  things  make  a  motley  fluid  ?  To  even  take  on  name 
and  form  in  the  shape  of  a  body  is  most  shameful.  Finally, 
absence  of  fickleness  is  like  that  of  the  doll  which  ceases  to 
throw  out  its  hands  and  feet,  when  once  its  inner  thread  is 
taken  away.  It  consists  in  reclaiming  our  senses  by  conquering 
the  Prana.  As  when  the  sun  sets,  all  the  rays  are  absorbed 
in  it,  similarly,  when  the  mind  is  conquered,  all  the  senses 
become  one  with  it.  Hence  when  the  mind  and  breath  have 
been  conquered,  all  the  senses  become  powerless.  In  this 
powerlessness  of  all  the  senses  consists  the  constancy  of  mind 
(XVI.  113—185). 

48.      A   third   set  of  moral   qualities  that   come  under  the 

divine  heritage  is  discussed  in  yet  another 
Divine  Heritage  HI.       verse    of    the    Bhagavadgita    which    now 

Jfianesvara  tries  to  expound.  Spiritual 
lustre  is  that  quality  which  docs  not  allow  a  man  to  lessen 
his  courage,  when  one  is  trying  to  reach  God  by  the  Yoga 
method  of  realization.  The  Sati  does  not  care  for  death  in 
fire,  because  the  death  is  to  be  met  for  the  sake  of  her 
husband.  It  consists  in  naturally  and  determinately  fol- 
lowing the  pathway  to  God,  irrespective  of  any  obstruction 
from  jural  or  social  commandment,  or  by  the  hindrances 
of  the  so-called  Siddhis.  Sufferance  is  absence  of  pride  in 
having  become  great  by  being  obliged  to  suffer  evils,  as  the 
body  which  carries  the  hair  on  itself  does  not  know  that  it 
is  so  carrying  them.  Courage  is  exhibited  in  withstanding 
the  flood-gates  of  sensual  impulse,  or  in  putting  up  with  any 
disease  that  one's  misfortune  makes  one  suffer,  or  in  meeting 
an  evil  fate.  A  courageous  man  stands  more  boldly  than  the 
sage  Agastya,  even  though  all  these  misfortunes  may  come 
upon  him  simultaneously  as  in  a  great  flood.  Just  as  a  small 
motion  of  wind  dissipates  even  a  lengthy  column  of  smoke 
in  the  sky,  similarly,  a  courageous  man  bears  all  mental, 
physical,  or  accidental  evils,  and  even  on  occasions  of  great 
mental  disturbance  preserves  his  absolute  equanimity.  Purity 
is  like  that  of  a  golden  pitcher,  thoroughly  cleansed  from  the 
outside,  and  filled  inside  with  the  water  of  the  Ganges.  It 
consists  in  doing  actions  without  reference  to  results  on  the 
outside,  and  in  maintaining  perfect  discrimination  from  the 
inside.  Love  towards  all  is  exhibited  as  by  the  water  of  a 
holy  river,  which  destroys  all  sin  and  suffering  as  it  moves 
on,  nourishes  the  trees  on  its  banks,  and  ultimately  discharges 


IIIl  THE  JNANESVARl  91 

itself  into  the  ocean.  As  the  Sun  destroys  the  blindness  of 
the  world,  opens  temples  of  lustre,  and  moves  on  encircling 
the  universe,  similarly  the  man,  who  bears  love  towards  all, 
unloosens  those  who  are  bound,  helps  those  who  are  sunk, 
and  relieves  those  who  suffer  and  are  miserable.  Day  and 
night,  his  primary  aim  is  to  achieve  the  happiness  of  the  human 
kind,  and  only  secondarily  does  he  care  for  his  own  interest, 
not  to  speak  of  any  efforts  made  for  the  attainment  of  his 
end,  when  that  action  is  sure  to  bring  evil  to  the  world. 
Finally,  absence  of  pride  consists  in  being  bashful  of  one's 
greatness  as  the  Ganges,  when  it  descended  on  the  head  of 
Sankara,  contracted  its  volume  of  water  (XVI.  186— 20(>). 
Jnanesvara  tells  us  that  the  twenty-six  virtues,  which  he  has 
hitherto  discussed,  constitute  the  entire  preparation  for  en- 
tering into  the  being  of  God They  are,  as  it  were,  the 

garland  of  flowers  with  which  the  maiden  of  Deliverance  tries 
to  adorn  the  neck  of  the  Dispassionate  ;  or  else  they  are  the 
twenty-six  lights  which  Gita,  the  damsel,  waves  before  Atman, 
her  husband ;  or  else,  again,  they  are  the  twenty-six  pearls 
found  in  the  shell  of  the  divine  heritage  in  the  ocean  of  the 
Bhagavadgita  (XVI.  207-  212). 
49.  Jnanesvara  now  goes  on  to  discuss  the  vices  which 

constitute  the  demoniac  heritage.     These 
Demoniac  Heritage.        are,    on  the  whole,    six  :  hypocrisy,    pride, 

arrogance,  anger,  harshness,  and  ignor- 
ance. Of  these,  hypocrisy  consists  in  pretending  greatness 
where  there  is  none If  one  were  to  bring  to  the  market- 
place the  learning,  which  he  has  imbibed  from  his  teacher, 
that  learning  becomes  itself  a  cause  of  evil.  The  office 
of  a  boat  is  to  carry  a  man  over  a  flood ;  but  if  it 
be  tied  to  the  foot  of  a  man,  it  will  only  drown  him ;  simi- 
larly, if  one  were  to  trumpet  one's  own  meritorious  deeds, 
that  itself  would  become  the  cause  of  ruin.  Pride  is  like 
that  of  the  horse  of  a  professional  rider,  which  regards  even 
the  gods'  elephant  as  inferior  to  it ;  or  like  that  of  the 
lizard  on  the  thorn,  which  regards  even  heaven  as  inferior 
to  it.  1  he  fire,  which  falls  on  grass,  tries  vainly  to  rise  to  the 
sky.  The  fish  in  a  pond  regards  the  ocean  as  of  no  matter. 
A  man  feels  pride  in  his  wife,  or  wealth,  or  learning,  or  praise, 
or  honour,  just  as  a  man  of  little  consequence  becomes  full 
of  pride  by  being  invited  to  dinner  at  another  man's  house 
even  for  a  day.  It  is  as  if  a  foolish  man  should  demolish  his 
house,  because  there  is  for  the  while  the  shadow  of  a  cloud 
over  him ;  or  again,  as  if  one  should  break  open  a  reservoir 
of  water  because  he  sees  a  ink-age.  Arrogance  is  exhibited 


92  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

by  the  moth  which  does  not  suffer  a  lamp ;  or  by  the  fire-fly 
which  tries  to  eclipse  the  sun  ;  or  by  the  little  Tittibha  bird 
which  makes  enmity  with  an  ocean.  An  arrogant  man  does 
not  suffer  even  the  name  of  God.  He  regards  his  own  father 

as  his  rival, which  is  the  sure  way  to  moral  ruin.    An 

angry  man  cannot  suffer  the  happiness  of  others,  which  is 
only  the  cause  of  the  rise  of  his  passion.  When  drops  of 
water  are  poured  over  boiling  oil,  it  only  produces  a  great 
noise  ;  a  fox  suifers  deeply  when  it  sees  the  moon ;  when  the 
suu  rises  giving  lustre  to  the  whole  world,  the  owl  loses  its 
sight ;  the  dawn,  which  is  the  cause  of  happiness  to  human 
kind,  is  greater  than  death  to  the  thief ;  milk,  drunk  by  a 
serpent,  becomes  only  poison ;  the  fire  in  the  bosom  of  the 
ocean  consumes  an  amount  of  water,  and  yet  burns  more 
fiercely  ;  similarly,  an  angry  man  becomes  all  the  more  angry 
by  not  being  able  to  suffer  the  learning,  the  wisdom,  and  the 
prosperity  of  other  people.  A  harsh  man's  mind  is  like  the  hole 
of  a  serpent ;  his  sight  is  like  a  discharge  of  arrows  ;  his  speech 
is  like  a  shower  of  fire;  and  the  rest  of  his  actions  are  as  sharp 
as  the  edge  of  a  saw.  The  ignorant  man,  like  a  stone,  cnnnot 
distinguish  between  cold  and  heat.  Like  a  man  born  blind, 
he  does  not  know  the  distinction  between  night  and  day. 
He  is  like  the  ladle  which  enters  into  different  fluids,  but  docs 
not  know  the  taste  of  any.  Not  being  able  to  distinguish 
between  a  good  thing  and  a  bad  thing,  like  a  child  he  puts 
everything  into  his  mouth.  He  makes  a  mixture  of  virtue 
and  sin,  and  cannot  distinguish  their  consequences  "(XVJ. 
217-  252).  These  six  vices  constitute  the  whole  demoniac 
heritage.  The  fang  of  a  serpent,  though  small,  is  yet  poison- 
ous. The  six  vices  are  like  a  conjunction  of  fierce  planets 
in  the  same  zodiac.  They  are  like  the  sins  which  gather 
together  near  a  slanderer.  As  when  a  man  is  dying,  he  be- 
comes subject  to  a  number  of  diseases  at  the  same  time; 

or  when  a  sheep  is  departing  from  life,  a  scorpion  of  seven 
stings  may  come  and  sting  her ;  similarly,  a  man  who  culti- 
vates these  vices,  goes  down  deeper  in  Samsara,  because  he 
cannot  rise  to  the  path  of  God.  He  descends  down  and 
down,  until  he  is  born  as  the  most  heinous  creature  in 
existence,  and  is  born  even  in  the  shape  of  stones  (XVI. 
253 — 263).  Those,  who  oppose  the  will  of  God  by  their  demo- 
niac qualities,  are  born  in  the  most  heinous  kinds  of  existences, 
which  are  only  the  dung-hill  of  misery,  or  the  sewage-pit 
of  the  world  of  existence.  They  are  born  like  tigers  and  scor- 
pions, and  do  not  get  any  food  to  eat ;  and  suffering  unbear- 
able pangs  of  hunger,  they  ultimately  eat  themselves!  They 


Ill]  THE  JNANESVARI  93 

burn  their  bodies  by  their  own  poison,  like  a  serpent  that  is 
pent  up  in  its  own  hole.  They  find  no  rest  even  so  much  as 
for  expiration.  For  an  infinite  number  of  cycles,  they  con- 
tinue in  these  very  existences They  are  reduced  to  the 

state  of  darkness  itself,  which  adds  a  deeper  hue  to  the  already 
existing  darkness.  Sin  shudders  at  them ;  hell  is  afraid  of 
them ;  misery  becomes  tired  of  them ;  dirt  becomes  more 
foul  by  them.  Heat  burns,  and  fear  runs  away  at  their  men- 
tion. Evil  becomes  more  evil.  Untouchability  becomes  all 

the  more  untouchable Speech    fails  at  the  mention  of 

their  evil  fate.     Tlie  mind  recoils.     What  hellish  existences 
have  these  fools  purchased  ?  Why  should  they  have  followed 
the  demoniac  path,  which  has  led  them  to  such  a  great  fall  ? 
(XVT.   407-422.) 
50.    From  the  above  discussion  of  the  Virtues  and  Vices, 

as  implied  in  the  discussion  of  the  nature 

Other  Miscellaneous       of    Knowledge    and     Ignorance    in    the 

Virtues.  thirteenth   Chapter,    and    of    the    Divine 

and  Demoniac  heritages  in  the  sixteenth 
Chapter,  it  may  be  seen  that  Jfianesvara  excels  particularly 
in  his  analysis  of  the  moral  qualities  and  their  aberrations. 
Dispersed  also  throughout  his  various  other  Chapters  are  de- 
scriptions of  other  virtues,  which  we  must  not  fail  to  notice. 
Til  the  second  Chapter,  he  speaks  of  true  intellect  as  that 
by  which,  if  it  shines  ever  so  little  in  a  man,  his  whole  fear 
of  the  worldly  existence  departs.  We  must  not  say  that  the 
flame  of  a  lamp  is  small,  as  it  produces  great  light ;  simi- 
larly, when  true  intellect  is  ever  so  little,  we  must  say  it 

nevertheless    shows    great    power The     Parisa     stone 

cannot  be  found  like  other  stones,  and  even  a  drop  of  nectar 
would  be  impossible  to  find  even  by  great  accident.  Thus 
the  goal  of  true  Intellect  is  God,  just  as  the  goal  of  the  Ganges 
is  the  ocean.  We  may  therefore  define  true  Intellect  as  that 
which  concerns  itself  with  God  above  anything  else  whatso- 
ever (IT.  37  42).  In  the  sixth  Chapter,  Jfianesvara  says  that 
dispassion  is  the  necessary  condition  of  the  pursuit  of  God. 
w<  Before  a  man  can  hope  to  find  God,  we  must  first  see  whether 
dispassion  has  been  created  in  him.  Even  if  a  man  be  of  small 
age,  still  if  he  has  blossomed  in  the  spring  of  dispassion,  he  will 
not  take  much  time  to  bear  the  fruit  of  God-realization" 
(VI.  47 — 50).  In  the  same  Chapter,  we  read  also  how  anni- 
hilation of  desire  itself  means  the  realization  of  Atmari. 
"God  is  not  very  distant  from  those  who  have  conquered 
their  hearts,  and  have  stilled  their  passions.  When  the  dross 
material  in  base  gold  has  been  driven  off?  what  remains  is  pure 


94  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

gold  itself ;  similarly,  when  desire  disappears,  the  Individual 
Soul  becomes  Brahman.  The  ether  inside  a  pitcher  that  is 
broken  meets  the  ether  in  the  sky ;  similarly,  when  bodily 
egoism  is  destroyed,  the  Individual  Soul  is  Brahman"  (VI. 
81-84).  Then  again,  in  the  same  Chapter  we  read  further 
how  observation  of  the  mean  is  a  necessary  condition  of  spiri- 
tual life.  "  We  must  eat  food,  but  take  it  only  in  a  measured 
quantity.  We  must  do  actions,  but  in  a  measured  manner. 
We  must  speak  measured  words.  We  must  measure  our 
steps.  We  may  also  by  measure  go  to  sleep.  If  we  are  to 
keep  awake,  that  also  we  must  do  by  measure.  In  this  way, 
when  equanimity  is  produced  in  the  body,  great  happiness 
will  arise  (VI.  349  351).  In  the  twelfth  Chapter,  Jfianes- 
vara  describes  the  virtue  of  equanimity  in  a  very  clever  way. 
Such  a  man  knows  no  unevenness  of  temper.  He  is  equal 
to  his  friends  and  foes.  As  a  lamp  does  not  think  that  it 
must  produce  light  for  those  to  whom  it  belongs,  and  create 
darkness  for  those  to  whom  it  does  not  belong ;  as  the  tree 
gives  the  same  shade  to  a  man  who  puts  his  axe  at  its  root 
as  well  as  to  him  who  rears  it  up  ;  as  a  sugarcane  is  not  sweet 
to  the  man  who  has  reared  it,  and  sour  to  the  man  who  presses 
it ;  similarly,  the  man  of  equanimity  is  alike  to  friend  and  foe, 
as  well  as  to  honour  and  dishonour.  He  is  not  moved  by 
praise,  nor  is  his  mind  disturbed  by  words  of  censure,  like  the 
sky  which  is  not  tainted  by  anything.  He  tells  neither  truth 
nor  untruth  ;  but  only  shuts  his  lips.  He  can  never  be  pre- 
vented from  enjoying  the  super-conscious  ecstatic  state.  He 
is  pleased  with  what  good  befalls  him.  He  is  not  displeased 
with  loss,  as  the  Ocean  does  not  dry  up  because  there  is  no 
rain.  He  does  not  resort  to  any  particular  place,  as  the 
wind  has  no  partiality  for  any  one  locality.  He  deliberately 
thinks  that  the  whole  world  is  his  mansion ;  in  fact,  he  be- 
comes the  All  (XII.  197—213). 

51.     In  the  seventeenth  Chapter,  Jfianesvara  makes  parti- 
cularly two  good  discussions,   namely,  of 
The  Nature  of  the  nature  of  Sacrifice,  and  of  the  nature 

Sacrifice.  of  Penance.    Following  the  Bhagavadgita, 

he  recognizes  a  psychological  background 
to  these  moral  virtues,  and  says  either  Sacrifice  or  Penance 
may  be  Sattvika,  Rajasa,  and  Tamasa.  And  first  to  speak 
about  sacrifice.  Sacrifice,  in  which  Rajas  predominates,  may 
be  disposed  off  in  a  word  by  saying  that  the  aim  of  such 
a  sacrifice  is  fame.  Likewise  we  may  say  that  the  aim  in 
Tamas-sacrifice  is  folly.  What  matters  is  only  that  kind  of 
sacrifice  in  which  Sattva  predominates.  True  sacrifice  is  that 


Ill]  THE  JNANESVARI  95 

in  which  there  is  no  attachment  to  the  fruit  of  it,  as  a  truly 
chaste  woman  does  riot  allow  any  scope  to  her  passion,  except 
in  the  case  of  her  own  husband.  As  when  a  river  has  gone  to 
the  ocean,  it  stops  moving  further  ;  or  as  when  the  Veda  had 

reached  the  discussion  of  the  Atman,  it  stands  silent ; or 

as  when  water,  when  it  reaches  the  root  of  a  tree,  reaches 
its  consummation  and  moves  no  further  ;  similarly,  in  true 
sacrifice,  the  sacrificer  loses  himself  in  the  bare  act,  and  does 
not  think  of  the  fruit.  As  one  can  see  oneself  in  a  mirror ; 
or  as  one  can  see  a  jewel  in  the  hand  by  means  of  a  lamp  ; 
or  as  when  the  sun  has  arisen,  one  can  see  the  way ;  similarly, 
because  it  is  the  command  of  the  Veda,  the  sacrificer  gathers 
together  all  the  different  kinds  of  material  for  sacrifice,  employs 

those   which   are   wanted   in   their   particular   places, 

and  completes  the  sacrifice  without  the  slightest  taint  of  ego- 
ism. The  Tulasi  plant  is  reared  in  a  house,  but  no  desire  is 
entertained  for  its  fruit,  or  flower,  or  shade.  In  a  similar 
manner,  that  kind  of  sacrifice  is  alone  real  in  which  there  is 
no  reference  to  any  fruit  whatsoever  (XVII.  170  184). 

52.     Like  sacrifice,  penance  is  also  of  three  kinds,  accord- 
ing as  Sattva,  or  Kajas,  or  Tamas  pre- 

Penance  in  which  dominates  in  it.  Now  the  penance  in 
Sattva  predominates,  which  Sattva  predominates,  may  be  either 
of  body,  or  of  speech,  or  of  mind.  Bodily 
penance  is  exhibited  in  going  round  a  number  of  places  of 
pilgrimage,  and  thus  exercising  the  feet  during  all  the  twenty- 
four  hours.  The  hands  should  be  devoted  to  the  work  of 
the  adornment  of  temples,  arid  for  supplying  flowers  and  in- 
cense to  the  deity.  As  soon  as  a  Lingam  or  an  Image  is  seen, 
the  body  must  fall  down  prostrate  like  a  stick.  Also  service 
must  be  rendered  to  those  who  are  elders  in  learning  and 
virtue.  Bodily  penance  also  consists  in  bringing  happiness 
to  all  those  who  are  suffering  from  the  pains  of  travel,  or  from 
any  other  difficulties  whatsoever.  The  body  should  be  devoted 
to  the  service  of  the  parents,  who  are  holier  than  any  other 
holy  objects.  The  Guru  must  particularly  be  worshipped, 
who  so  compassionately  bestowed  upon  us  Knowledge,  and 
showed  us  the  way  out  of  the  wilderness  of  Samsara.  The 
body,  which  is  naturally  subject  to  laziness,  must,  in  the  per- 
formance of  duty,  be  subjected  to  the  repetitions  of  good  acts. 
One  should  bow  down  to  God,  supposing  that  He  is  in  all 
human  beings,  take  resort  to  benefaction  of  others,  and  have 
absolute  self-control  in  regard  to  women.  Only  at  the  time 
of  birth  must  a  woman  be  touched ;  further,  there  should  be 
no  contact  with  any  woman  whatsoever  (XVII.  202 — 211), 


96  MYSTICISM  IN  MAHARASHTRA  [CHAP 

We  now  turn  to  the  penance  of  speech.  This  virtue  consists 
in  bringing  happiness  to  another  without  speaking  evil  words 
to  him.  Just  as  a  philosopher's  stone  makes  an  iron  ball  a 
ball  of  gold  without  reducing  its  weight ;  as  water  goes  down 
in  the  first  instance  to  the  roots  of  a  tree,  but  incidentally 
it  also  helps  the  grass  to  grow  ;  similarly,  when  a  man  is 
speaking  with  one,  he  should  benefit  all.  Were  it  possible 
to  find  a  river  of  nectar  which  makes  life  immortal,  we  would 
find  that  it  drove  oif  sin  and  sorrow  as  well  as  supplied  sweet 

drink  at  the  same  time We  should  speak  only  when  one 

is  spoken  to  ;  otherwise  we  should  recite  the  Vedas,  or  utter 
the  name  of  God.  The  mouth  should  be  verily  the  abode  of 
the  different  Vedas,  or  else  should  be  given  to  the  utterance 
of  the  name  of  Cod,  whether  it  may  belong  to  the  Saiva  school 
or  the  Vaishnava  school  (XV IT.  21(3-  223).  Mental  penance 
consists  in  making  the  mind  atoned  to  (Jod  when  all  its  desires 
and  doubts  have  been  at  an  end,  like  a  lake  which  is  placid 
when  there  are  no  waves  on  it,  or  like  the  sky  in  which  there 
are  no  clouds,  or  like  a  garden  of  sandal  trees  from  which  the 
serpents  have  run  away.  Tt  may  also  be  compared  to  the 
moon  in  which  the  indeterminateness  of  the  Kaliis  has  been 
at  an  end,  or  to  a  king  whose  mental  anxiety  has  disappeared, 
or  to  the  Sea  of  Milk  from  which  the  Mandarachala  mountain 

has  been  taken    off Were  it  possible  to   find   the  moon 

which  would  have  no  spots,  which  would  not  move,  and  which 
was  full  at  all  times,  it  might  have  been  compared  to  the 
beauty  of  such  a  mind.  In  it.  the  striving  after  dispassion  is 
at  an  end ;  the  palpitation  and  shaking  have  ceased ;  and 
what  remains  is  perfect  Self-realization.  It  is  for  this  reason 
that  such  a  mind  does  not  succumb  even  to  the  recital  of  the 
Vedas.  It  has  attained  its  own  end,  and  therefore  it  has  lost 
its  mind-ness,  as  salt,  which,  when  merged  in  water,  loses  its 
saltness.  In  such  a  mind,  mental  purity  exists  of  itself,  as 
the  palm  of  a  hand  is  naturally  hairless.  This  condition 
of  mind  is  entitled  to  the  name  of  mental  penance  (XVII. 
225—236). 

53.     The  penance  in  which  Rajas  predominates  makes  one 

aspire    after    reaching    the    pinnacle    of 

Penance  in  which     *  greatness.      Such     a    man    thinks    that 

Rajas  predominates.      the  highest  honour    in  the  whole    world 

must  go  to  him.  He  must  have  the  seat 
of  honour  at  the  dinner-time  ;  he  should  be  the  sole  recep- 
tacle of  the  praise  of  the  world ;  people  in  the  whole  world 
should  make  a  pilgrimage  to  him ;  worshippers  of  other  men 
should  find  their  ideal  in  him.  Such  a  man  is  verily  like  an 


IIll  THE  JNANESVARI  97 

old  courtezan  who  still  puts  ornaments  on  her  body  in  order 
to  attract  the  attention  of  men.  That  kind  of  penance,  there- 
fore, the  aim  of  which  is  to  acquire  wealth  or  honour,  may 
be  called  Rajasa  penance.  When  an  insect  partakes  of  the 
milk  from  the  udders  of  a  cow,  the  cow  ceases  to  give  milk, 
cvon  though  she  might  have  just  given  birth  to  a  calf.  A 
man,  who  sends  his  cattle  to  feed  on  the  crops  of  his  field, 
shall  have  nothing  left  to  him  from  which  grain  may  come. 
Similarly,  that  penance  in  which  there  is  a  mere  trumpeting 

of  one's  effort,  becomes  utterly  useless Will  such  an 

untimely  cloud,  which  fdls  the  sky  and  which  seems  to  break 
the  heaven  by  its  thunder,  continue  for  a  long  time  to  over- 
cast the  sky?  (XVII.  242—251.) 

54.  The  penance  in    which  Tamas    predominates  is  exhi- 

bited in  foolishly  regarding  the  body  as 

Penance  in  which        one's    enemy  ;  in     making    it   travail    in 

Tamas  predominates.      the   midst   of   the   five     strong   fires ;  or, 

in  fact,  in  even  making  an  otiering  of  it 
in  fire ;  in  burning  resin  on  the  top  of  the  head ;  in 

putting  one's  back  on  iron  pikes; in  famishing  the 

body  by  swallowing  morsels  of  smoke  by  placing  one's 
mouth  in  an  inverted  position  ;  in  resorting  to  rocks  and 
banks  of  rivers,  which  are  full  to  the  brim  of  ice-cold 
water  ;  and  finally,  in  plucking  off  portions  of  flesh  from  the 
live  body.  Such  a  kind  of  penance,  in  which  the  aim  is  the 
destruction  or  the  subjugation  of  others,  may  well  be  illus- 
trated by  a  stone,  which  descends  at  full  speed  from  the  top 
of  a  mountain,  and  which,  as  it  is  broken  into  small*  pieces, 
breaks  also  anything  that  comes  in  its  way  ;  similarly,  by 
giving  infinite  trouble  to  oneself,  the  aim  of  one  who  makes 
such  a  penance  is  to  bring  misery  upon  those  who  are  other- 
wise living  happily  (XVII.  254  -202). 

55.  Finally,  Jfianesvara  gives  us  a  philosophical  account 

of  the  virtue  of  resignation  to  God 
Resignation  to  God.  in  the  last  Chapter  of  the  JiianesvarL 

There,  he  discusses  the  nature  of  re- 
signation philosophically  rather  than  morally,  and  tells  us 
that  resignation  to  God  consists  in  identification  with 
Him.  Arjuna  may  be  said  to  have  resigned  completely 
to  the  will  of  Krishna  when  he  became  identified  with  Him. 
"  To  know  My  oneness  without  the  distinction  of  Self  is 
the  meaning  of  resignation.  As  when  a  pitcher  is  broken, 
its  ether  merges  in  the  infinite  ether,  similarly,  be  sub- 
missive to  Me  in  being  united  with  Me.  As  gold  into  gold, 
or  as  wave  into  the  ocean,  similarly,  be  thou  submissive 


100  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

one,  who  wants  to  reach  pure  Sattva-hood,  actions  themselves 
become  as  holy  as  places  of  pilgrimage.  A  place  of  pil- 
grimage wears  away  one's  external  impurity ;  but  action 
wears  away  internal  impurity As  a  man  who  is  suffer- 
ing from  thirst  in  the  Marudesa  may  find  a  pond  of  nectar 
in  that  country  ;  or  as  a  drowning  man  may  be  saved  by  the 
River  itself ;  or  as  a  falling  man  may  be  held  up  by  the 
Earth  in  pity ;  or  as  a  dying  man  get  a  further  release  of 
life  from  the  Lord  of  Death  ;  or  as  a  diseased  man  may  be 
relieved  of  his  disease  by  a  poison  purified  ;  similarly,  a  man 
who  is  doing  actions,  may  be  saved  from  the  effects  of  action, 
and  become  worthy  of  salvation  (XVITI.  149  363). 
58.  We  must  remember,  nevertheless,  that  there  is  an 

eternal     difference    between    works    and 
Works  and  realization.      Jnanesvara      insists       from 

Realization.  time   to   time,    in     the     manner   of   the 

Bhagavadgita,  on  the  difference  be- 
tween the  doing  of  actions,  and  the  knowing  of  God  :  and 
he  tells  us  that  the  one  is  absolutely  insignificant  as  con- 
trasted with  the  other.  "  Those,  who  by  rightful  performance 
of  the  duties  of  the  Asramas,  become  themselves  the  standards 
of  duty ;  who  by  performing  sacrifices  become  an  object  of 

praise  even  for  the  Vedas  ; such  sacrificers,  who  are 

themselves  the  embodiment  of  sacrifice,  only  incur  sin  in  the 
name  of  merit.  For,  in  spite  of  their  knowledge  of  the  three 
worlds,  and  in  spite  of  their  performance  of  hundreds  of  such 
sacrifices,  they  leave  Me,  who  am  the  object  of  the  sacrifice, 
and  hunt  after  heaven,  just  as  an  unfortunate  man,  sitting 
under  the  shade  of  a  wish-tree,  may  tie  and  untie  his  begging 

satchel Thus  the  path  to  heaven  is     a    meritorious 

path  for  those  who  are  ignorant.  But  those,  who  know, 
regard  it  as  an  hindrance,  and  as  a  ruin.  Heavenly  happi- 
ness is  so-called,  because  it  stands  contrasted  with  the  misery 
of  hell ;  while  contrasted  with  either  is  My  spotless  Form. 
When  people  come  to  Me,  both  heaven  and  hell  would  be  seen 
to  be  merely  the  byways  of  thieves.  One  goes  to  heaven  by 
the  sin  in  the  form  of  merit ;  while  one  goes  to  hell  by  the  sin 
in  the  form  of  sin  ;  while  that,  which  enables  one  to  reach 
Me,  is  pure  merit.  While  they  live  in  Me,  they  are  away  from 
Me,  and  yet  they  call  their  actions  meritorious.  \yhy  should 
they  not  lose  their  tongues  for  such  a  lie  ?  They  go  to  heaven 

only  by  the  sinful  merit  of  not  having  known  Me 

When  this  merit,  however,  is  exhausted,  their  Indra-hood 
comes  to  an  end,  and  they  begin  to  come  down  to  the  world  of 
mortals.  As  a  man  who  has  spent  all  his  money  in  going  to 


Ill]  THE  JNANESVARI  101 

courtezans  cannot  even  so  much  as  touch  their  door,  similar- 
ly, the  life  of  the  sacrificers  becomes  shameful,  and  does  not 

deserve   any    further   description Thus   even     though   a 

man  may  know  all  the  three  worlds,  he  becomes  useless  if  he 
does  not  know  Me.  For  he  is  throwing  away  the  grain  to 

partake  of  chaff ! Know  Me,  therefore,  and  know  nothing 

else,  arid  thou  shalt  be  happy '  (IX.  307-  334). 

59.  There    are    thus    various  means    suggested   from    the 

point  of  view  of  action,  so  that  one  may 
Performance  of  Duty,  ultimately  land  into  the  domain  of 
a  Divine  Ordinance.  Self-realization.  The  first  means  suggest- 
ed for  a  riddance  from  action  is  the  habit 
of  doing  our  actions,  because  duty  impels  us  to  do  them. 
The  consideration  of  duty,  therefore,  forms  the  first  justi- 
fication for  action.  In  the  third  Chapter  of  the  Jnanesvari, 
we  are  told  that  this  social  duty  was  first  prescribed  by 
Uod  Himself,  and  this  duty  was  divided  according  to  the 
requirements  of  castes  and  orders.  "  Do  your  duty,  and 
the  end  will  take  care  of  itself.  Do  not  go  in  for  any 
vows  or  ceremonies.  Trouble  not  yourself  by  going 
to  places  of  pilgrimage.  Do  not  deliver  yourself  to  means 
like  Yoga,  or  to  aimful  worship,  or  to  charms  and  incanta- 
tions. Worship  not  other  deities.  Do  the  sacrifice  implied 
in  your  duty.  Worship  your  deity  with  a  mind  bereft  of  any 
consideration  of  consequences,  as  a  chaste  woman  worships 

her  lord If  you  just  follow  your  duty,    then  duty  will 

be  a  wish-cow  to  you"  (111.  85-  94).  We  thus  see  how  the 
performance  of  duty  as  duty  is  the  first  way  out  of  the  bond- 
age of  actions. 

60.  A  second  help,  for  getting  ourselves    away  from  the 

influence    of    actions,    is    that   we    should 
Actions    should  be    do  them  without  any  attachment  to  them. 
done  without  Attach-     Unattachment  seems  to  supply  a  second 
ment.  motive  for  the  doing  of  actions  in  order 

that  actionlessness  might  be  ultimately 
secured.  We  are  told  by  Jiiauesvara  in  the  eighteenth  Chapter 
that  we  should  do  acts  of  great  sacrifice,  without  allowing 
the  egoistic  impulse  to  take  possession  of  us.  "  He,  who  goes 
on  a  pilgrimage  on  payment,  never  prides  himself  that  he  is 
getting  the  merit  of  the  pilgrimage.  By  the  seal  of  a  power- 
ful king,  one  may  be  able  to  drive  the  king  himself ;  but  one 
need  not  therefore  pride  oneself  upon  having  achieved  the 
result.  He  who  swims  by  taking  the  help  of  the  loin-cloth 
of  another,  never  arrogates  to  himself  the  power  of  swimming 
on  his  own  account.  The  sacrificial  priest  never  prides  himself 


102  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

upon  being  the  donor  in  the    sacrifice One  should  be  as 

regardless  of  the  fruit,  as  a  nurse  is  about  the  child  of  another 
woman.  One  does  not  sprinkle  the  Pippala  tree  in  order  to 

get  its  fruit The   boy,  who  tends  the  cows,  never  tends 

them  in  order  to  get  milk  from    them Similarly,  one 

should  always  do  actions  without  any  attachment.  Take  this 
to  be  My  message  on  the  subject  of  action  and  actionlessness" 
(XVIII.  10(5—170). 

61.  A  third  motive  for  securing  the  result  of  actionless- 

ness in  the  midst  of  action  is  supplied 

Renunciation  of  the      by  the  absolute  renunciation  of  the  fruits 

Fruits  of  Action.          of  action.     "  If  it  be  impossible  for  thee 

to  circumscribe  on  both  sides  thy  intel- 
lect and  thy  actions  by  My  Self, at  least  take  resort  to 

self-control,  and  whenever  thou  doest  any  actions,  resign  the 
fruits  of  them.  As  a  tree  or  a  creeper  throws  away  its  fruits 
when  it  can  no  longer  bear  them,  similarly,  throw  away  thy 
actions  at  the  proper  time.  It  does  not  matter  if  these  actions 
are  not  done  for  the  sake  of  Cod  ;  let  them  at  least  go  into 
the  Void.  Take  thy  actions  to  be  as  useless  as  rain  on  a  rock, 
as  sowing  in  fire,  or  as  a  mere  dream.  Just  as  one  entertains 
no  desire  whatsoever  about  one's  daughter,  similarly,  enter- 
tain no  desire  for  actions.  As  a  flame  of  fire  wastes  itself 
in  the  sky,  similarly,  let  all  thy  actions  go  into  the  Void.  It 
seems,  0  Arjuna,  that  this  is  an  easy  procedure,  but  remember 
that  this  is  the  highest  of  all  kinds  of  Yoga"  (XII.  125-  134).  It 
seems  from  this  passage  that  Jnanesvara  advocates  the  re- 
nunciation of  actions  into  mere  nothingness,  if  a  man,  by  his 
temperament,  is  not  able  to  resign  them  in  favour  of  (Jod. 

62.  The    highest    motive,  however,    for    the    performance 

of  actions  in  order  that  actionlessness 
The  Offering  of  m&y  be  secured  is  the  offering  of  actions 
Actions  to  God.  to  God.  A  mere  void  or  nothingness 

is  absolutely  insufficient  ultimately  to 
give  us  the  result  of  actionlessness.  Jnanesvara  teaches 
like  the  Bhagavadglta  that  we  should  offer  actions  to  Cod, 
so  that  in  that  way  only  may  we  secure  actionlessness. 
48  All  the  actions  that  are  done  should  be  delivered  over  to 
Me  in  an  attitude  of  faith.  Throw  away  even  the  memory 
of  the  performance  of  such  actions.  Cleanse  thy  actions, 
and  hand  them  over  to  Me.  As  when  seeds  are  put  in  fire, 
they  are  deprived  of  the  possibility  of  germination,  similarly, 
both  good  and  bad  actions,  when  they  are  offered  to  Me,  cease 
to  germinate.  As  soon  as  actions  have  been  offered  to  Me, 
all  considerations  of  birth  and  death  go  away Wait 


Ill]  THE  JNANESVAKI  103 

not  for  the  morrow.  Make  use  at  once  of  this  device  for 
actionlessness"  (IX.  400—405).  In  another  place,  Jfianes- 
vara  tells  us  again  that  we  should  not  shut  up  our  senses,  or 
throw  away  enjoyment,  or  rid  ourselves  of  the  consciousness 
of  our  worth.  "We  may  safely  perform  all  our  family  duties, 
as  well  as  obey  all  positive  and  negative  social  injunctions. 
We  may  be  permitted  to  do  all  these  things.  But  we  must 
remember  that  whatever  action  we  are  doing  mentally,  orally, 
or  physically  must  not  be  egoistically  attributed  to  ourselves. 
To  do  or  not  to  do  depends  not  upon  us,  but  upon  God  who 

moves  the  whole  world Throw  thy  intellect  firmly 

in  Me.  Does  the  chariot  take  care  as  to  whether  it  is  going 
on  the  straight  or  the  crooked  path  ?  Whatever  thou  doest, 
resign  it  to  Me  without  thinking  as  to  whether  it  is  great  or 
small.  It  is  only  when  thou  habituatest  thyself  continually 
to  this  temperament  that  thou,  after  departing  from  the  body, 
mightest  come  to  be  atoned  to  Me  '  (XII.  114  124).  Finally, 
we  are  told  in  the  last  Chapter  of  the  Jnauesvarl  that  we  should 
worship  the  all-pervading  God  by  the  flowers  of  our  actions. 
Thus  alone  will  God  be  pleased.  When  He  is  pleased,  He 
gives  us  excellence  in  dispassion  as  a  mark  of  His  grace,  by 
which  dispassion,  and  by  severe  contemplation  on  God,  all 
this  appears  like  vomited  food.  When  her  lover  has  gone 
away,  the  beloved  feels  even  life  to  be  a  burden.  In  a  similar 
way,  all  happiness  is  regarded  by  such  a  man  as  misery  itself ; 
and  even  though  one  may  not  have  attained  to  the  end,  the 
very  concentration  on  it  makes  us  one  with  it.  Such  is  the 
great  virtue  of  this  procedure  (XVI 11.  916-922).  We  thus 
see,  on  the  whole,  that  for  securing  actionlessness  in  the  midst 
of  action,  four  kinds  of  helps  are  suggested.  The  first  is  the 
performance  of  an  action  as  a  matter  of  social  duty ;  the 
second  is  its  performance  without  any  feeling  of  attachment ; 
the  third  is  the  renunciation  of  its  fruit ;  the  fourth  and  the 
last  is  a  more  positive  help,  namely,  the  offering  of  all  actions 
to  God. 

63.  It  has  been  recognized  thut  the  three-fold  division 
of  psychological  temperaments  into  the 

The  Three- f ol d  Divi-  Sattvika,  the  llajasa,  and  the  Tamasa 
sion  of  the  Psycholo-  paves  the  way  for  a  similar  ethical  classi- 
gical  Temperaments.  fication  and  thus  for  a  division  of  the 
moral  qualities  according  to  these  tem- 
peraments. Now  Jfianesvara  makes  an  analysis  of  the 
upspringing  of  the  Sattva,  the  Rajas,  and  the  Tamas 
qualities  in  man,  and  tells  us  in  the  fourteenth  Chapter 
of  the  Jnanesvari  that  all  the  three  are  born  from  the 


104  MYSTICISM   IN    MAHARASHTRA  [CHAP, 

eternal  background  of  the  Prakriti.  Just  as  in  the  same  body 
there  is  childhood,  manhood,  and  old  age,  similarly,  there 

are  these  three  qualities  in  the  same  temperament. 

Just  as  before  a  fish  has  caught  the  bait,  the  fisherman  draws 
his  net,  similarly,  Sattva,  the  hunter,  throws  the  nets  of  happi- 
ness and  knowledge  over  those  who  are  born  with  the  tempera- 
ment of  Sattva,  and  catches  hold  of  these  as  if  they  were 
deer  to  be  caught  in  the  net.  Then  these  people  flutter  with 
their  knowledge,  and  rim  on  all  fours  with  self-consciousness, 
and  leave  away  the  happiness  of  Self,  which  would  otherwise 
have  been  in  the  hollow  of  their  hands.  These  are  satisfied 
by  learning,  become  delighted  by  the  slightest  gain,  know 
that  they  are  pleased,  and  begin  to  rave  in  joy.  There  is  no 
one  who  is  so  fortunate  as  himself,  says  such  a  man ;  there  is 
no  man  who  is  so  happy  ;  and  he  becomes  full  of  all  the  eight 
emotions  arising  from  Sattva.  To  add  to  these  things,  the 
ghost  of  learning  possesses  him,  and  unmindful  of  the  fact 
that  he  is  knowledge  himself,  he  becomes  as  large  as  the  sky 
in  the  consciousness  of  his  intellectual  powers  (XIV.  139- 
154).  A  man  with  the  Jlajas  temperament  is  always  merged 
in  seeking  pleasure,  and  is  ever  young  in  his  desires.  Just  as 
fire,  when  smeared  over  by  ghee,  passes  beyond  control,  simi- 
larly,  the  desires  of  such  a  man  know  no  bounds,  and 

even  though  he  may  be  in  the  possession  of  a  golden  mountain, 

he  still  tries  to  push  his  acquisition  further If  all  that 

one  has  to-day  will  be  spent,  what  will  lie  do  to-morrow  ? 
With  these  desires,  he  seeks  business  after  business.  What 
should  he  eat  if  he  goes  to  heaven,  he  asks,  and  so  he  performs 
sacrifice  after  sacrifice As  the  wind  at  the  end  of  sum- 
mer-time knows  no  rest,  similarly,  his  activity  knows  no  rest. 
He  is  as  fickle  as  a  moving  fish,  or  the  side-look  of  a  woman's 
eye,  or  the  flickering  of  lightning.  With  the  velocity  of  these, 
does  he  enter  into  the  fire  of  action  (XIV.  101  -172).  As 
contrasted  with  both  these,  stands  the  man  in  whom  Tuinas 

predominates.     Such  a  man  lives  only  in  ignorance, 

which  is  merely  a  spell  of  indiscretion,  a  vessel  in  which 
the  wine  of  folly  is  put,  a  missile  to  infatuate  the  whole  of 
mankind.  Tamas  means  sluggishness  in  all  the  senses,  and 
foolishness  in  the  mind,  which  gathers  strength  from  idleness. 
Such  a  man  merely  moves  his  limbs,  has  no  desire  for  action, 
and  spends  his  time  merely  in  yawning.  He  has  open  eyes, 
and  yet  cannot  see.  He  gets  up  from  his  sleep,  even  though 
nobody  calls  him.  As  a  piece  of  stone,  which  has  fallen 
down,  does  not  move,  similarly  he  does  not  move  when  he 
once  goes  to  sleep,  even  though  the  earth  may  go  down  to  the 


Ill]  THE  JNANESVARI  105 

nethermost  region  or  rise  above  the  sky.  He  knows  neither 
right  nor  wrong.  His  intellect  is  given  merely  to  wallow 
where  he  is,  and  he  is  so  fond  of  sleep  that  he  regards  even 
heaven  as  inferior  to  that  condition.  Let  me  have  the  life 
of  a  God,  he  says  ;  but  let  me  spend  it  wholly  in  sleep.  When 
he  is  even  walking  by  a  road,  he  nods  at  the  slightest  move, 

and  goes  to  sleep.     He  has  no  desire  even  for  nectar 

Such  a  man  knows  not  how  to  behave  ;  knows  not  how  to 

speak Just  as  a  small  fly  may  vainly  try  to  extinguish  by 

its  wing  the  whole  conflagration  of  a  forest,  similarly  such  a  man 
falls  to  foolish  acts  of  daring  ;  has  courage  for  actions  which  he 
cannot  do  ;  and  loves  error.  Til  short,  a  man  of  the  Tamas 
temperament  is  bound  together  by  the  three  ropes  of  sleep, 
idleness,  and  error  (XIV.  174  194). 

64.      This  is,  however,  the  ordinary  routine  of  the  tempera- 
ment  of  those   who   are   born   with  the 
Overthrow  of  the        reign  of  the  qualities  in  them.   Scarcely  one 
Thraldom  of  the          among  a  thousand  rises  superior  to  these 
Qualities.  qualities  ;  but  it  is  in  his  absolute  trans- 

cendence of  them,  in  his  liberation  from 
their  thraldom,  in  his  identification  with  the  Self,  that 
real  absolution  lies.  Jnanesvara  tells  us  that  as  an  actor 
is  not  deceived  by  the  various  parts  that  he  plays,  similarly, 
a  man  must  not  be  deceived  by  the  power  of  the 
qualities.  In  the  midst  of  these  qualities  (Jod  exists  as  spring 
exists  in  a  forest  of  trees,  the  cause  of  the  beauty  of  the  garden. 
As  the  Sun  does  not  know  when  the  stars  set,  or  how  the  sun- 
stone  burns,  or  how  the  lotuses  bloom,  or  how  night  disappears, 
similarly,  1  exist  in  all  things  without  getting  Myself  con- 
taminated with  them.  It  is  only  he,  before  whom  discrimi- 
nation dawns  in  this  way,  that  rises  superior  to  the  qualities, 

and  comes  to    Me As  a  river  goes  to  an  ocean,  so  he 

reaches  Me.  As  a  parrot  may  rise  from  the  iron-bar,  and  sit 
freely  on  the  branch  of  a  tree,  similarly,  he  rises  from  the 
qualities,  and  reaches  the  original  Ego.  He,  who  was  sleep- 
ing and  snoring  in  ignorance,  is  now  awakened  to  Self-con- 
sciousness. The  mirror  of  division  has  now  fallen  from  his 
hands,  and  so  he  cannot  see  his  temperament  in  that  mirror. 
The  wind  of  bodily  arrogance  has  now  ceased  to  blow,  and 

the  waves  and  the  sea  have  become    one As  the  light 

of  a  lamp  cannot  be  prevented  from  going  out  of  a  house  of 
glass,  as  the  sea-fire  cannot  be  quenched  by  the  waters  of  the 
sea,  similarly,  his  illumination  does  not  sufier  by  the  qualities 
which  come  and  go.  He  is  like  the  reflection  of  the  moon 
in  the  sky  into  the  waters  of  the  qualities.  Even  when  the 


106  MYSTICISM  IN  MAHARASHTRA  LCHAP. 

qualities  possess  his  body  and  make  it  dance,  he  does  not 

identify  himself  with  them He  does    not  know  even 

what  is  going  on  within  his  body.  When  the  serpent  has 
thrown  away  its  slough  and  gone  into  a  nether  hole,  does 
it  any  longer  care  for  its  skin  ?  As  the  fragrance,  issuing  out 
of  a  flower,  becomes  merged  in  the  sky,  does  it  come  back 
to  the  lotus  from  which  it  came  ?  Similarly,  when  he  has 
become  identified  with  the  Self,  he  ceases  to  be  influenced 
by  the  qualities  of  the  body  (XIV.  287-315). 

65.  This  is  how   liberation   from    the   thraldom    of    the 

qualities  comes  about.  In  another  meta- 

Uprooting  of  the  Tree  phor,  Jfianesvara  gives  us  an  insight 
of  Unreality.  into  the  moral  process  of  the  destruction 

of  the  Asvattha,  the  tree  of  unreality,  of 
which  we  have  already  spoken.  How  is  such  a  man  able  to 
uproot  this  tree  of  unreality  ?  His  intellect  becomes  filled 
with  dispassion.  By  that  dispassion,  he  throws  away  the 
thraldom  of  the  qualities,  as  surely  as  a  dog  cares  not  for  its 

vomit He  should  take  out  the  sword  of  dispassion 

from  the  scabbard  of  bodily  egoism,  hold  it  lightly  in  the 
hands  of  intuitive  vision,  and  sharpen  it  on  the  stone  of 
discrimination  until  it  reaches  the  sharpness  of  the 
identity  of  Self  with  God.  He  should  then  cleanse  it  by 
perfect  knowledge ;  next  try  its  strength  by  the  fist  of  deter- 
mination ;  weigh  it  by  the  process  of  contemplation ;  until  — 
the  wonder  of  it  is-  when  the  sword  and  the  swordsman 
become  one,  there  shall  remain  nought  to  be  cut  down  by  the 
sword.  In  the  light  of  unitive  experience,  before  that  sword 
of  Self-knowledge,  the  tree  of  unreality  would  vanish  of  itself. 
Then  one  need  not  contemplate  whether  its  roots  reach  heaven- 
high,  or  go  hell-deep  ;  whether  its  branches  move  upwards 
or  downwards.  It  will  vanish  of  itself,  as  the  mirage  vanishes 
under  moonlight  (XV.  255  265). 

66.  We  have  seen  above  that  the  way  towards  (Jod  lies 

either     through     an    overthrow    of    the 
Destruction  of  the       thraldom  of  the  qualities,  or  the  uproot- 
Moral  Vices.  ing  of  the  tree  of  unreality.     In  a  simi- 

lar way,  we  are  told  that  it  lies  in  the 
destruction  of  the  three  moral  vices,  Kama,  Krodlia  and 
Lobha  (passion,  anger,  and  covetousness),  which  are  com- 
pared to  the  high- way  robbers  on  the  way  towards  God.  Where 
these  three  gather  together,  know  that  evil  is  destined  to 
prosper.  These  are  the  guides  of  those  who  want  to  reach 
the  place  of  misery.  They  are  an  assembly  of  sins  which  lead 
one  to  the  sufferance  of  hell.  One  need  riot  take  account  of 


nil  THE  JNANESVARI  107 

the  hell  called  Raurava  spoken  of  in  mythology ;  these  are 
themselves  that  hell  incarnate !  They  constitute  a  three-direc- 
tioned  post  on  the  doorway  to  hell.  He  who  stands  in  the 

midst  of  these,  gets  honour  in  the  domain  of  hell So 

long  as  these  keep  awake  in  the  mind  of  man,  he  shall  never 
come  to  good  ;  never  shall  one  even  be  able  to  hear  of  good. 
He,  who  wants  to  do  good  to  himself,  and  fears  self-destruc- 
tion, should  not  go  by  the  way  of  these  vices.  Has  one  been 
able  to  cross  the  sea  by  binding  a  huge  stone  on  his  back  ? 
Has  one  been  able  to  live  by  feeding  on  the  deadliest  poison  ? 

It  is  only  when  these  three  leave  the  mind  of  man, 

that  he  is  able  to  secure  the  company  of  the  good,  and  to  walk 
on  the  path  of  liberation.  Then  by  the  power  of  the  company 
of  the  good,  and  of  the  knowledge  of  the  sacred  books,  he  is 
able  to  cross  the  woods  of  life  and  death,  and  reach  the  home 
of  the  grace  of  the  Guru,  which  is  always  full  of  the  joy  of  the 
Self.  There  he  meets  the  Atman,  who  is  the  greatest  among 
all  the  objects  of  love,  and  forthwith  ceases  all  this  bustle 
of  worldly  existence  (XVI.  424—443) ! 

III.     Mysticism. 

67*     The  description  of  the  way  to  the  Atman  is  the  sole 
absorbing  topic  of  mystical  writers,  and 
The  Pathway  to         Jnanesvara  spares  no  pains  in  describing  it 
God.  from  various  points  of  view.    The  great 

pathway,  says  Jnanesvara,  can  hardly  be 
expected  to  be  traversed  to  the  very  end  by  any  traveller. 
The  great  God  Sankara  himself  yet  journeys  on  the  path. 
Whole  companies  of  Yogins  have  tried  to  traverse  it  in  the 
sky,  and  the  pathway  could  be  seen  by  the  footprints  of 
their  experiences.  They  have  left  off  all  other  sideways,  and 
have  gone  straight  by  the  way  of  Self-realization.  Great 
Rishis  have  walked  on  this  path.  Being  first  novices  in  the 
art  of  Self-realization,  they  have  more  or  less  attained  to  the 
goal.  God-realizers  have  become  great  by  having  crossed 
this  path.  One  ceases  to  be  tormented  by  the  appetites  of 
hunger  and  thirst  when  one  sees  this  path.  One  cannot  even 
so  much  as  distinguish  between  night  and  day  when  on  the 
path.  Where  the  travellers  on  this  path  place  their  foot- 
prints, the  mine  of  absolution  opens  of  itself.  Even  if  one 
goes  sideways  of  this  path,  one  goes  to  heaven.  Starting  from 
the  east,  one  does  necessarily  go  to  the  west ;  in  this  determin- 
ate fashion  is  the  journey  of  this  path.  While  the  wonder  of 
it  is,  that  as  one  travels  on  this  path  towards  the  goal,  one 
becomes  the  goal  itself  (VI.  152—160). 


10S  MYSTICISM   IN  MAHARASHTRA  [CHAP. 

68.  In  another  place,  Jiiariesvara,  following  the  Bhaga- 

vadgita,    tells    us    that    there    are     four 

The  Four  Avenues  to      avenues   to   this   great     pathway.     Some 

the  Pathway.  people    go    by    the    path    of    knowledge 

under  the  influence  of  the  Samkhya 

Philosophy.  In  the  fire  of  thought  they  meditate  on  the 
problem  of  the  Self  and  the  not-Self,  and  separating 
the  thirty-six  elements,  they  ultimately  fall  upon  the  pure 
Self.  Others  there  are  who  by  bhe  process  of  contem- 
plation obtain  the  vision  of  the  Self  within  themselves. 

Others  there  are,  who,  following  the  path  of  Karinan, 

try  to  reach  the  Godhead.  And  yet,  finally,  there  are 
those  who  are  able  to  dismiss  bhe  darkness  of  this  worldly 
existence  by  simply  putting  their  faith  in  another.  They 
throw  away  their  arrogance,  and  pin  their  faith  to  the  words 
of  others,  who  are  able  to  distinguish  the  good  from  the  bad, 
who  are  filled- with  pity  for  their  misery,  who  take  away  their 
sorrow,  and  give  happiness  instead.  What  falls  from  the 
lips  of  such  people,  they  listen  to  with  great  respect,  and  try 

to  realize  it  in  their  bodily  and  mental  acts What 

words  come  from  them,  they  throw  themselves  entirely  upon. 
Even  these  people,  O  Arjuna,  are  able  to  cross  the  stream  of 
worldly  existence  (XTIL  1037  1047).  So  we  see  that  Bhakti 
Yoga  is  here  placed  absolutely  on  a  par  with  Samkhya  Yoga, 
Dhyana  Yoga,  or  Karma  Yoga,  and  that  a  man,  who  follows 
the  advice  of  the  worthy  Guru,  is  able  to  reach  the  Atman 
without  undergoing  the  travail  of  walking  on  the  other  avenues. 

69.  As   misery  is  the   essential   feature  of  life,   it   follows 

I  that  whatever  miseries  may  befall  a  man, 
The  Search  of  God  I  he  must  try  always  to  see  God  through 
through  all  Miseries.  them.  In  fact,  misery  in  this  life  could 
be  relieved  only  by  seeking  after  God. 
"  How  would  it  be  possible  that  a  man  might  rest  in 
ease,  when  he  is  sitting  in  a  boat  with  a  hundred  holes  ? 
How  would  it  be  possible  that  a  man  might  keep  his  body 
bare,  when  stones  are  being  flung  at  him  ?  Is  it  possible  for  a 
diseased  man  to  be  indifferent  to  medicine  ?  When  fire  is  burn- 
ing all  round,  must  not  one  get  away  from  its  midst  ?  Simi- 
larly, when  the  world  is  full  of  misery,  how  would  it  be  possible 
that  a  man  should  not  pray  to  Me  ?  Upon  what  power  do  these 
people  count,  that  they  do  not  try  to  worship  Me  ?  How  can 
they  rest  content  in  their  homes  and  in  their  enjoyments  ? 
Of  what  value  would  their  learning  or  their  age  be  to  them  ? 
How  can  they  acquire  happiness  without  worshipping  Me  ? 
Life  indeed  is  a  fair  where  the  wares  of  misery  are  being 


Ill]  THE  JNANESVARI  109 

spread  out,  and  death  is  measuring  the  destinies  of  men.  How 
can  one  acquire  happiness  in  such  a  state  ?  Can  one  hope 
to  ignite  a  lamp  by  blowing  through  cooled  ashes  ?  As  one 
cannot  grow  immortal  by  taking  the  juice  out  of  poisonous 
roots,  so  one  can  never  acquire  happiness  in  the  miseries  of 
life.  Who  has  ever  heard  a  tale  of  happiness  in  this  world 
of  mortals  ?  Can  one  sleep  happily  on  a  bed  of  scorpions  ? 
Even  the  moon  of  this  world  is  proverbially  consumptive. 

Stars  rise  in  this  world  only  in  order  to   set In  the  midst 

of  auspiciousness  comes  harm.     Death  is  encircling  the  foetus 

in  the  womb If  we  follow  the  track  of  those  who  have 

gone  before  us,  wo  cannot  see  any  returning  footprints.  The 
histories  and  mythologies  of  this  world  are  merely  collections 
of  death-stories.  It  is  wonderful  that  people  should  live  at 

ease  in  such  a  world  ! As  a  child    grows,  people  rejoice, 

but  they  do  not  know  that  it  is  approaching  death.  Every- 
day after  birth,  it  is  nearing  death,  and  yet  in  joy  these  people 
raise  auspicious  flags.  They  cannot  even  bear  the  word 
death,  and  when  people  die,  they  cry  after  them ;  but  they 
cannot,  in  their  folly,  imagine  that  whatever  is  must  pass  away. 
Like  a  frog  which  is  trying  to  eat  a  fish  even  while  it  is  being 
itself  devoured  by  a  serpent,  they  arc  trying  to  increase  their 
avarice  every  day.  Alas,  born  in  this  mortal  world,  0 
Arjuna,  get  thyself  hastily  from  it ;  go  by  the  path  of  Bhakti, 
so  that  thou  mayest  reach  My  divine  home"  (IX.  490 — 516). 
70.  Psychologically,  it  seems  that  any  intense  emotion 

towards    CJod    is    capable    of    leading    us 

The  Attainment  of    towards  Him.    Thus  Jnanesvara  tells  us 

God  through  any  In-     that  God  could  be  attained  either  through 

tense  Emotion.  extreme  love,   or   through   extreme  fear, 

or  even  through  extreme  hatred.  "Those 
cowherd  women  thought  about  Me  as  a  husband,  and  they 
reached  My  form.  Kansa,  the  great  demon,  entertained 
mortal  fear  about  Me,  and  he  reached  Me.  Sisupala  con- 
ceived intense  hatred  towards  Me,  and  he  became  one  with 
Me.  The  Yadavas  loved  Me  as  their  relative ;  Vasudeva 
loved  Me  as  a  child ;  Narada,  Dhruva,  Akrura,  Suka,  and 
Sanatkumara  loved  Me  as  the  supreme  object  of  their  devo- 
tion, and  they  all  reached  Me.  I  am  indeed  the  sole  end 
to  be  reached.  One  may  reach  Me  by  any  means  whatsoever, 
either  by  devotion,  or  by  sexual  love,  or  dispassion.  or  hatred" 
(IX.  465—470).  The  purport  of  this  passage  is  that  if  we 
begin  by  conceiving  any  intense  emotion  towards  God,  as 
lies  in  the  nature  of  all  intensive  emotion,  we  end  by  becoming 
one  with  the  end  itself. 


110  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

71.  Moreover,  Jnanesvara  offers  the  highest  kind  of  con- 

solation to  those  who  have  lived  wretched 
Hope  for  the  Sinner,  and  sinful  lives.  He  gives  hope  even  to 

the  fallen.  He  tells  us  that  even  these,  if 
they  but  conceive  love  towards  God,  have  in  them  the  power 
of  reaching  God.  The  sinner,  we  are  told,  can  and  does 
become  a  saint.  "Even  though  a  man  may  be  quite  sinful  at 
first,  still  by  believing  in  Me,  he  becomes  the  best  of  men, 
as  one,  who  is  dying  in  an  ocean,  might  just  escape  death 

in  the  waters No  sin  is  too  great  to  remain  undestroyed 

in  a  supernal  kind  of  devotion.  Thus,  if  a  sinful  man  just 
bathes  in  the  waters  of  repentance,  and  comes  inside  the  temple 
to  Me  with  all  devotion,  his  whole  lineage  becomes  pure,  and 
he  becomes  a  man  of  noble  birth.  He  alone  has  attained  to 
the  end  of  existence.  He  has  learned  all  the  sciences  ;  he  has 
practised  all  the  penances  ;  he  has  devoted  himself  to  the 
practice  of  the  eight- fold  Yoga ;  he  has  done  all  actions, 
provided  he  has  fixed  his  heart  in  Me.  Having  filled  all  bis 
mental  and  intellectual  impulses  in  the  chest  of  single-minded 
devotion,  he  has  thrown  it,  0  Arjuna,  in  Me.  One  need  not 
suppose  that  such  a  one  may  become  one  with  God  after  a  while. 
He  has  already  been  in  Me.  He,  who  lives  in  immortality, 
how  can  death  ever  affect  him  ?  His  mind  stands  always  in 
My  presence,  and  he  verily  attains  to  My  likeness.  As  when 
a  lamp  is  lighted  by  a  lamp,  one  cannot  distinguish  which 
was  the  earlier,  and  which  later ;  similarly,  when  he  has 
begun  to  love  Me,  he  has  become  one  with  Me,  and  there  is  no 
distinction  between  us"  (IX.  418  428). 

72.  As  all  sin  is  at  an  end  in  devotion  to  God,  similarly, 
^  all  considerations  of  caste  -  and  birth  are 

The  Non-Recognition  equally  at  an  end.  "  Family  matters 
of  Castes  in  Devotion  not ;  one  may  be  even  a  pariah  by  birth, 
to  God.  or  one  may  even  take  on  the  body  of  a 

v  beast.     When   the    Elephant   was    seized 

by  the  Crocodile,  and  when  the  Elephant  lifted  up  his  trunk 
towards  Me  in  utter  resignation,  his  beasthood  came  to  an  end, 
and  he  verily  reached  Me.  People,  whose  names  it  is  a  sin 
to*  mention,  who  have  been  born  in  the  midst  of  most  sinful 
kinds  of  existences,  who  are  the  source  of  vices  and  folly, 
and  who  have  been  as  stupid  as  stones, — if  such  people  come  to 
love  Me  with  all  their  heart,  if  their  speech  mentions  only  My, 
words,  if  their  sight  enjoys  only  My  vision,  if  their  mind  thinks 
of  nothing  else  except  Me,  if  their  ears  refuse  to  hear  anything 
except  My  name,  if  their  limbs  are  devoted  to  the  service  of 
no  other  except  Me,  if  their  knowledge  has  no  other  object 


Ill]  THE  JNANESVARI  111 

beyond  Myself,  if  their  consciousness  is  given  to  the  contem- 
plation of  nothing  else  except  Me,  if  they  find  their  existence 
justified  only  in  doing  these  things,  and  if  in  the  absence  of 
these  they  experience  mortal  pain,  if  in  this  manner  T  become 
the  sole  engrossing  object -of  their  attention  in  all  ways, — it 
matters  not  whether  the^  are  born  sinful ;  it  matters  not 
whether  they  have  learned  no  sciences ;  if  thou  weighest 
them  against  Me,  thou  shalt  find  them  equal  to  Me.  When 
characters  are  imprinted  on  a  piece  of  leather  by  royal  order, 
it  can  purchase  anything  whatsoever.  Gold  and  silver  are 
of  no  value  unless  they  are  sanctioned  by  the  order  of  the 
king.  On  the  other  hand,  even  a  piece  of  leather  is  superior 
to  them  in  purchasing  power,  provided  it  is  sanctioned  by  the 
king.  In  this  way  if  a  man's  mind  and  knowledge  become 
filled  by  My  love,  he  becomes  the  best  of  mortals :  he  is  the 
greatest  among  those  who  know.  Thus,  neither  family,  jnor 
cagte,  nor  colour^  are _of  any  avail  in  Me.  What,  is  wanted 
jsTthe  directing  of  th^mind  towards  ^le.  Let  a  man  approach 
]VIe  with  any  motive  whatsoever ;  when  he  has  reached  Me, 
everything  else  becomes  nought.  We  call  brooks  brooks  only  so 
long  as  they  have  not  reached  the  waters  of  the  Ganges  ;  but 
when  they  once  reach  the  Ganges,  they  cease  to  be  called 
brooks.  There  is  a  distinction  between  the  Khaira  and  the 
Chandana  trees  only  so  long  as  they  are  not  put  into  fire  :  but 
as  soon  as  they  are  put  inside  it,  they  become  one  with  it,  and 
the  distinction  between  them  vanishes.  Similarly,  the  Kshatri- 
yas,  the  Vaisyas,  the  'Sudras,  and  Women  are  so-called  only 
so  long  as  they  have  not  reached  Me.  But  having  reached 
Me,  they  cease  to  be  distinguished  ;  as  salt  becomes  one  with 
the  ocean,  evdn  so  they  become  one  with  Me"  (IX.  441-  401). 
73.  Jimnesvara  is  indeed  the  originator  of  the  Bhakti 

school  of  thought  in  Maharashtra,  and  he 

Bhakti,  as  the  only     tells    us    that    God    can    be    attained    by 

Means  for  the  Attain-     Bhakti   alone.     "  How  very  often  should 

ment  of  God.  I    tell    thee,  O  Arjuna,    if    thou    longest 

after  Me,  worship  Me.  Care^not  for  the 
dignity  of^Jbirth.  Mind  not  the  consideration  of  nobility. 
Throw  away  the  burden,  of  learning.  Cease  to  be  inflated  by 
the  beauty  of  form  and  youth.  If  thou  hast  no  devotion 
towards  TWe,  all  this  is  as  good  as  nought.  If  the  Nimba  tree 
produces  an  infinite  number  of  Nimba  fruits,  it  becomes  only 

a  feast  to  the  crows If  thou  servest  all   kinds  of   dainty 

dishes ;  in  an  earthen  pot,  and  keepest  it  on  the  high-way,  it 
becomes  useful  only  for  the  dogs.  He,  who  has  no  Bhakti  for 
Me,  isjouly  inviting  the  miseries  of  existence"  (IX.  430  440). 


112  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

On  the  other  hand,  "  as  the  rain  that  droppeth  from  above 
knows  no  other  place  except  the  earth  to  fall  upon,  or  as  the 
Ganges  with  all  the  wealth  of  her  waters  searches  the  ocean 
and  meets  it  over  and  over  again ;  similarly,  the  true  devotee 
with  all  the  riches  of  his  emotions,  and  with  unabated  love, 
enters  into  My  Being,  and  becomes  one  with  Me.  As  the  ocean 
of  milk  is  milk  all  over,  whether  on  the  shore  or  in  the  middle 
of  the  sea,  similarly,  he  should  see  Me  as  the  supreme  object 
of  his  love,  from  the  ant  onwards  through  .all  existences" 
(XL  685-  690).  Jiianesvara  tells  us  that  true  devotion  means 
the  vision  of  such  an  identity  through  difference.  This  is  indeed 
a  philosophic  way  of  describing  the  nature  of  devotion  ;  but 
it  remains  true  at  the  same  time  that  this  identity  must  be 
experienced  by  the  true  devotee.  "  There  is  difference  in  the 
world  ;  but  for  that  reason,  knowledge  does  riot  become  differ- 
ent. There  is  difference  between  the  limbs  in  the  body,  but 
they  all  belong  to  the  body.  Branches  are  small  and  great, 
and  yet  they  grow  on  the  same  tree.  The  Sun  sends  an  infinite 
number  of  rays,  but  they  all  belong  to  the  Sun.  Thus,  in 
the  midst  of  the  difference  of  individualities,  the  difference  of 
names,  the  difference  of  temperaments,  one  should  know  Me 
as  unchanging  through  all  the  changes.  Whatever  one 
happens  to  see,  and  in  what  place  soever  he  happens  to  see  it,  he 

should  regard  it  all  as  non-different  from  Me: that  is 

indeed  the  mark  of  devotion.  It  is  Devotion  which  surpasses 
devotion"  (IX.  250—261). 

74.     The  first   step   in   the  advancement   of   spiritual   life 

consists  in  rising  from  the  life  of  sense 

The  Sensual  Life  and      to  a  belief  in.  God  and  in  those  who  are 

the  Spiritual  Life.  beloved  of  God.  Jfianesvara  makes 
Arjuna  exclaim  in  the  tenth  Chapter  that 
so  long  as  the  spiritual  impulse  was  not  generated  in  him, 
he  had  no  liking  for  the  saints  and  their  words.  "  Many 
times  before  did  the  sages  tell  me  of  Thee,  0  God ;  but 
the  reality  of  their  words  I  now  realize,  because,  I  have 
been  the  object  of  Thy  grace.  The  sage  Narada  used 
to  come  to  me  very  often,  and  sing  Thy  glory  in  these  words. 
But  I  could  not  catch  the  meaning  of  the  words,  and  listened 
merely  to  the  song.  If  the  Sun  shines  in  a  village  of  the 
blind,  they  can  only  bask  in  the  sunshine,  and  not  be  able 
to  see  the  light.  Similarly,  when  the  divine  sage  used  to  sing 
the  knowledge  of  Atman  to  us,  1  went  to  him  merely  for  hear- 
ing the  song,  and  not  for  understanding  the  idea  therein. 
Asita  and  Devala  likewise  would  talk  to  me  about  Thee,.  But, 
at  that  time,  my  intellect  was  enveloped  in  sense.  In  a 


Ill]  THE  JNANESVARI  113 

miraculous  way  does  the  poison  of  sense  make  the  spiritual  life 
taste  bitter,  and  the  bitter  objects  of  sense  appear  sweet ! 
What  of  others  ?  The  sage  Vyasa  himself  used  to  come  to 
the  temple,  and  tell  us  of  Thy  glory.  But  it  was  all  like  one 
who  could  not  see  the  wish- jewel  in  darkness,  but  could  re- 
cognize it  only  when  the  day  broke.  Similarly,  the  words 
of  Vyasa  and  others,  even  though  they  were  as  valuable  as 
jewels,  were  neglected  by  me,  0  Krishna !  But  now  that 
the  Sun  of  your  words  has  arisen,  the  paths  which  the  former 
sages  had  told  me  of  have  come  to  be  seen.  Their  words 
were  verily  the  seed  of  knowledge,  and  they  had  fallen  on 
the  ground  of  my  heart ;  but  they  have  borne  fruit  only 
when  Thy  grace  has  descended  in  showers.  The  rivers  of 
the  words  of  Narada  and  other  sages  have  now  become  unified 

in  me,  who  have  become  their  Ocean Even    though  my 

elders  had  told  me  often  about  Thee,  T  could  not  know  Thee, 
because  Thy  grace  had  not  yet  descended  on  me.  Hence  it  is 
only  when  a  man' state  befriends  him  that  all  his  efforts  become 

successful The  gardener    spares  no  pains  in  sprinkling 

water  over  plants  and  trees  ;  but  it  is  only  when  the  spring 

sets  in  that  they  bear  fruit Similarly,  all  the  sciences 

that  we  may  have  studied,  or  all  the  Yoga  that  we  may  have 
practised,  become  successful  only  when  the  Guru  sends  down 
his  grace"  (X.  144-  172). 

75.  How  is  the  grace  of  the  Guru  to  descend  on  the  disci- 

ple ?  Jiianesvara  tells  us  that  the  only 
The  Descent  of  Grace,  way  towards  receiving  his  grace  is  to 

adore  the  saints.  "  They  are  the  temple 
of  knowledge  ;  our  service  constitutes  its  threshold  ;  we  should 
take  possession  of  it  by  resorting  to  it.  We  should  touch  their 
feet  in  body  and  mind  and  thought.  We  should  do  all  sorts  of 
service  to  them  witli  utter  absence  of  egoism,  and  then  they 
will  tell  us  what  we  desire.  Our  mind  shall  forthwith  cease  to 
give  rise  to  conjectures  ;  our  intellect  shall  grow  strong  in  the 

light  of  their  words  ; doubt  shall  cease  ;  all  beings  will 

then  be  seen  as  in  God ;  the  darkness  of  infatuation  will 
disappear  ;  the  light  of  knowledge  shall  shine  ;  and  the  Guru 
will  send  down  his  grace"  (IV.  105  171). 

76.  Jfianesvcira  tells  us  in  a  famous  passage  that  one  meets 

the    Guru    in    the    fulness    of    time.     We 

One  meets  the  Guru     have  only  to  prepare  ourselves,  and  the 

in     the     Fulness    oi     Guru  will  find  us.     "  One  should  regard 

Time.  one's  child,   wealth,    or   wife   as  no   more 

than  a  vessel  of  poison.  When  the  in- 
tellect has  been  tormented  by  the  objects  of  sense,  it  recoils 


114  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

upon  itself,  and  enters  the  recesses  of  the  heart.  Then  one 
begins  to  apply  his  mind  directly  to  the  contemplation  of 

Atman When  the  remnant  of   our    actions  has  been 

exhausted,  and  new  actions  cease  to  have  any  fruit, 

in  that  state  of  equanimity,  the  Guru  meets  us  of  his  own 
accord ;  as  when  the  four  quarters  of  the  night  have  been 
exhausted,  the  Sun  verily  meets  the  eye.  By  his  grace,  ig- 
norance ceases  as  darkness  ceases  by  light One  thus  goes 

beyond  the  knower  and  the  known,  and  becomes  transformed 
into  knowledge ;  as  when  the  mirror  is  taken  away  from  the 
face,  the  seer  remains  without  seeing.  In  that  way  is  action- 
lessness  generated.  This  indeed  constitutes  the  highest  power 

of  man This  power  does  a  man  get,    when  the  Guru 

sends  down  his  grace  on    him Hare  is  the  man  who  has 

been  able  to  destroy  all  illusion  at  the  moment  at   which   he 

hears  the   words   of   his   Guru ; when    his   words   have 

fallen  on  his  ear,  he  has  become  one  with  God"  (XVT11.  9,18 
-  991). 

77.     The  means  for  attaining  to  this  union  is,  as  the  up- 
holders of  the  Bhakti-marga  have  pointed 
The  Celebration  of       ou^5    ^he      celebration    of     God's    Name. 
GocT$  Name.  "  By  that  celebration,  they  have  destroyed 

the  raison  d'etre  of  repentance.  Sin  has 
been  banished  out  of  the  world.  Self-control  and  restraint 
have  ceased  to  have  any  efficacy.  Places  of  pilgrimage  have 
become  of  no  avail.  The  way  to  the  abode  of  Death  has 
been  destroyed.  What  can  restraint  restrain  now  ?  What 
can  self-control  control  ?  What  can  places  of  pilgrimage 
purify  ?  There  is  no  impurity  which  can  be  taken  away.  Thus 
by  the  celebration  of  My  Name,  they  have  put  an  end  to  the 
misery  of  the  world.  T  he  whole  world  has  become  full  of  joy. 
Such  devotees  create  a  dawn  without  a  dawn.  They  infuse  life 
without  nectar.  They  show  God's  vision  to  the  eyes  of  the 
people  without  the  travail  of  Yoga.  They  know  no  distinc- 
tion between  king  and  pauper,  between  great  and  small. 
All  at  once,  they  have  filled  the  world  with  happiness.  One 
among  many  mortals  may  go  to  the  home  of  God  after  his 
death  ;  but  these  have  brought  down  God  upon  earth.  They 
have  illumined  the  whole  world  by  the  celebration  of  My 
name.  In  lustre,  they  are  equal  to  the  Sun,  and  yet  they 
are  superior  to  him,  because  the  Sun  sets,  and  these  do  not 
set.  The  moon  is  only  rarely  full  ;  but  these  are  always  full. 

The  rain-cloud  is  generous,  but  it  may  cease  to  rain 

They  are  right  royal  like  a  lion,  but  full  of  compassion.  'On 
their  tongue,  My  name  dances  without  interruption— the 


Ill]  THE  JNANKSVARI    '  115 

Name  which  it  would  take  a  thousand  births  for  one  to  be 
fortunate  enough  to  utter.  I  do  not  live  in  Vaikuntha  ;  nor 
do  I  inhabit  the  disc  of  the  Sun  ;  T  traverse  the  heart  of 
the  Yogins ;  but  before  those  who  celebrate  My  Name,  I 
am  to  be  always  found  if  J  am  lost  anywhere  else.  They 
have  become  so  infatuated  with  My  divine  qualities  that  they 
have  forgotten  place  and  time,  and  I  have  been  the  source 
of  joy  to  them  in  their  vocation  of  God-celebration"  (IX. 
197  209). 

78.     As  apart  from  this  process  of  the  celebration  of  the 
Name  of  God,  there  is  also  another  pro- 
He   Importance   of     cess  which  tries  to  mingle  the  meditation 
Practice    in  Spiritual     on  God's  name  with  certain  Yogic  prac- 
Life.  tices.     The  Itaja   Yoga,   if   properly   car- 

ried out,  is  not  contradictory  to  the 
Bhakti  Yoga,  even  though  the  Hatha  Yoga  stands  in  a  different 
category.  Hence  the  devotees  very  often  mingle  Kaja  Yoga 
with  Bhakti  Yoga.  "  Strengthen  thy  mind  with  this  practice. 
Even  a  lame  man  can  cross  the  precipice  of  a  mountain  by  right 
means.  Similarly,  by  right  study,  show  thy  mind  the  way 
towards  God,  and  care  not  whether  the  body  lives  or  dies. 
The  mind  which  carries  us  to  different  destinies  will  then 
win  the  Atman  as  its  bride-groom,  and  the  body  shall  cease 
to  be  of  any  consideration"  (VIII.  81 — 83).  There  is  this 
value  in  this  kind  of  Yoga  that  it  enables  us  to  take  our  mind 
gradually  towards  God.  "  If  you  cannot  deliver  your 
heart  immediately  to  God,  then  at  least  do  this:  think  of 
God  at  least  for  a  moment  during  the  twenty- four  hours  of 
the  day.  Then  every  moment  that  you  will  spend  in  the 
enjoyment  of  My  happiness  will  be  of  help  to  you  in  taking  your 
mind  away  from  sense.  As,  when  autumn  sets  in,  the  river 
dwindles,  similarly,  your  mind  will  gradually  go  out  of  the 
bonds  of  Samsfira  ;  and  as,  after  the  full-moon  day,  the  disc 
of  the  moon  diminishes  every  day,  until  it  vanishes  altogether 
on  the  new  moon  day,  similarly, ,  as  your  heart  will  go  out 
of  the  objects  of  sense  and  begin  to  enter  into  the  Being 
of  God,  it  will  gradually  end  by  becoming  God.  This  indeed 
is  what  is  called  the  Yoga  of  practice.  'I  here  is  nothing  im- 
possible for  this  practice.  By  this  practice,  some  people 
have  been  able  to  move  in  the  skies,  others  have  tamed  even 
tigers  and  serpents ;  poison  has  been  digested ;  the  ocean  has 
been  crossed  ;  the  Yedas  have  been  made  to  deliver  over 
their  entire  secret.  Hence  there  is  nothing  that  is  impossible 
fo*  'this  practice.  Do  you,  therefore,  enter  into  Me  by  this 
practice"  (XII.  104—113). 


116  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

79.  We  are  next  told  what  place  one   should  select  for 

contemplation.      "We    should     select     a 

Description  of  Place      place,  which  puts  one  into  such  a  temper 

for  Contemplation.        of  mind,  that  one   does  not  like  to  get 

up  when  one  has  once  sat  down  for  medi- 
tation, and  by  looking  at  which  dispassion  may  become 
strengthened.  It  ought  to  be  a  place  where  the  saints 
have  meditated  on  God.  It  ought  to  help  our  feeling 
of  satisfaction,  and  endow  the  mind  with  the  backbone  of 

courage It  ought  to  be  a  place,  by  looking  at  which 

even  the  agnostics  and  deniers  of  God  may  be  put  into  a 
mood  of  contemplation.  Those  who  cannot  stand  quiet 
for  a  moment,  the  place  should  make  quiet.  Those  who 
roam,  it  ought  to  compel  to  sit  down.  If  dispassion  is  slum- 
bering, it  ought  to  be  awakened  by  merely  looking  at  the 
place.  Kings  should  be  tempted  to  resign  their  kingdoms, 
and  live  calmly  in  meditation  in  such  a  place.  Even  so, 
those  whose  minds  are  full  of  sexual  love  should  throw  it 

away,  as  soon  as  they  have  looked  at  such  a  place. 

It  ought  to  be  a  place  where  the  practisers  of  Yoga  have 
come  together.  It  must  not  be  contaminated  by  the  dust 
of  the  feet  of  the  laity.  It  should  be  a  place  where  there  are 
trees,  yielding  fruits  all  the  year  round,  and  which  are  sweet 
like  nectar  to  the  very  root.  At  every  step  we  must  be  able 
to  find  water  in  such  a  place,  even  when  it  is  not  the  rainy 
season.  Springs  should  be  particularly  easy  of  access.  The 
sunlight  must  appear  cool.  The  wind  must  be  motionless, 
or  blow  very  slowly.  It  ought  to  be  a  place  where  no  sounds 
are  heard  ;  where  beasts  of  prey  do  not  wander  ;  where  there 
are  neither  parrots  nor  bees.  Occasionally,  there  might  be 
some  ducks,  or  swans,  or  a  few  Chakravaka  birds,  or  even  a 
cuckoo.  Similarly,  peacocks  may  come  intermittently  to  such 
a  place.  In  such  a  place,  one  should  find  out  a  monastery,  or 
a  teihple  of  Siva,  and  there  sit  for  meditation"  (VI.  163-  174). 

80.  After  sitting  for  meditation  in  such  a  place,  one  of 

the  earliest  effects  of  success  in  Yoga 
The  Serpent  and  the  would* be  the  awakening  of  the  Kun da- 
Sound.  Kni.  "  When  the  Kundalini  is  awakened 

and  takes  possession  of  the  heart,  then 
the  uristruck  sound  begins  to  be  heard.  The  Kundalini  begins 
to  be  slowly  aware  of  this  sound.  During  the  peal  of  sound, 
the  pictorial  representations  of  the  Pranava  emerge  before 
consciousness.  'Lhis  requires  difference  of  subject  and  object. 
But,  it  may  well  be  asked  how  can  the  subject  remain  differ- 
ent from  the  object  in  this  state  of  contemplation  ?  What 


Ill]  THE  jNANfcSVAkl  117 

then  is  it  that  resounds  ?  I  forgot,  0  Arjuna,  to  tell  you  that 
as  the  wind  cannot  be  destroyed,  the  very  sky  begins  to  have 
tongues  and  resounds  accordingly.  By  that  unstruck  sound, 
the  whole  of  space  becomes  filled,  and  the  window  at  the 
Brahma-randhra  opens  of  itself"  (VI.  274 — 279). 

81.  Jnanesvara,  however,  is  not  unaware  of  the  difficul- 

ties that  beset  the  practitioner  of  Hatha 

The  Difficulties  of  the     Yoga,   who  goes   on    meditating   without 

Life  of  Yoga.  having  an  iota  of  devotion  in  him.     Such 

a  man's  state  he  describes  in  the  twelfth 
Chapter,  contrasting  it  with  the  fate  of  a  man  who  follows 
the  path  of  Bhakti.  "  Those  who  spread  their  motives  so  as 
to  reach  the  good  of  all  beings  in  the  supportless  unmanifest 
Absolute,  without  an  iota  of  devotion,  are  robbed  of  all  their 
strength  on  their  way  by  the  allurements  of  the  kingdom  of  the 

gods,  and  of  prosperities  and  prowesses Thirst  kills 

thirst,  and  hunger  eats  up  hunger.  Their  up-stretched  hands 
ceaselessly  measure  the  wind.  They  clothe  themselves  in 
extremes  of  heat  and  cold,  and  live  in  mansions  of  rain.  This 
is  all  verily  like  entering  into  fire,  O  Arjuna.  It  is  what  one 

may  call  a  husband-less  Yoga Those,  therefore,  who 

follow  this  path,  have  only  misery  reserved  for  themselves. 
If  a  man  who  has  lost  his  teeth,  were  to  eat  morsels  of  iron-' 

beads,  tell  Me  whether  he  will  live  or  die A  lame  man 

must  not  hope  to  compete  with  wind.  Similarly,  those, 
who  have  taken  on  a  body,  cannot  reach  the  Absolute.  In 
spite  of  this,  if  courageously  they  begin  to  wrestle  with  the 
sky,  they  will  make  themselves  the  objects  of  infinite  misery. 
On  the  other  hand,  those,  0  Arjuna,  who  go  by  the  path  of 
Bhakti,  can  never  experience  such  hardships  on  their  way  to 
Cod"  (XII.  60-75). 

82.  The  true  Bhakta  must  find  God  everywhere,  within 

himself    as    well    as      without    himself. 

Meditation  on  God  as     "  Therefore,  thou  shouldst    remember  Me 

everywhere.  always.     Whatever  thou  seest  by  the  eye, 

or  hearest  by  the  ear,  or  thinkest  by  the 
mind,  or  speakest  by  the  mouth,  whatever  is  internal  or  ex- 
ternal, should  be  identified  with  Me,  and  then  thou  shalt 
find  that  I  alone  am  everywhere  and  at  all  times.  When  such 
a  state  is  experienced,  0  Arjuna,  one  cannot  die  even  when 
the  body  departs.  Why  then  do  you  fear  the  fight  in  which 
you  are  engaged  ?  If  thou  resignest  thy  mind  and  intellect 
to  Me,  then  thou  shalt  certainly  come  into  My  Being.  If 
thou  eritertainest  any  doubt  as  to  whether  this  will  happen 
or  not  happen,  then  begin  practising,  and  if  thou  dost  not: 


118  MYSTICISM  IN  MAHARASHTRA    .  [CiiAf. 

succeed,  then  say  that  this  is  false"  (VIII.  75 — £0).  As 
God  is  to  be  identified  with  every  mental  experience,  simi- 
larly, He  is  to.  be  identified  with  every  objective  existence. 
Did  not  Arjuna,  when  he  saw  the  Visvarupa,  find  God  every- 
where outside  him?  "Tell  me  where  thou  art  not,  0  God! 
Salutation  to  Thee,  as  Thou  art  in  Thyself ! "  Thus  did  Arjuna 
bow  down  with  a  passionate  heart,  and  said  again,  "Saluta- 
tion, salutation  to  Thee,  0  God!  "  He  again  looked  long- 
ingly at  the  form  of  God,  and  said,  "Salutation,  salutation 
to  Thee,  0  God!"  He  saw  Him  endwise,  and  his  heart  was 
delighted,  and  he  said  again,  "  Salutation,  salutation  to  Thee, 
0  God!"  He  saw  all  these  beings  movable  or  immovable — 
and  saw  God  in  them,  and  said  again,  "Salutation,  salutation 
to  Thee,  ()  God !"  He  could  not  remember  any  words  of 
praise,  nor  could  he  afford  to  remain  silent.  He  was  filled 
with  love,  and  ejaculated  in  ecstasy  "Salutation  to  Thee 
0  God,  who  art  before  me  !  What  use  is  it  to  us  to  consider 
whether  God  is  before  or  behind  ?  Salutation  to  Thee,  O  God, 
who  art  also  behind  me.  Thou  standest  at  my  back,  and  there- 
fore 1  say  that  Thou  art  behind  ;  but  really  speaking,  there 
is  neither  before  nor  behind  to  Thee.  Incompetent  that  I  am 
to  describe  Thy  various  limbs,  I  say  to  ri  hee  who  comprisest 
all,  Salutation,  salutation  to  Thee,  0  God!"  (XI.  51 19  532.) 
83.  Light  seems  to  be  one  of  the  chief  forms  in  which 

God  reveals  Himself.  "  That  which  is  older 

The  Atman  as        than  the  sky  and  which  is  smaller  than 

Light.  the  atom  ;  by  whose  presence  the  whole 

world  moves ;  that  which  gives  birth  to 
everything ;  that  by  which  the  world  lives ;  that  which  sur- 
passes all  contemplation  ;  that  which  even  by  day-light  is  as 
darkness  to  the  physical  eye,  as  the  white  ant  cannot  gnaw  into 
fire,  nor  can  darkness  enter  into  light ;  that,  on  the  other 
hand,  which  is  as  eternal  day  to  the  knower ;  that  which  con- 
tains an  infinitude  of  light-rays,  and  which  knows  no  setting  " 
(VIII.  87-  90),  is  the  description  of  the  photic  experience  of 
Jnanesvara.  Jnanesvara  also  tells  us  that  God  is  like  a  beacon- 
light  of  camphor  which  moves  onwards  to  show  the  way  to 
the  seeking  mystic,  and  which,  after  the  destruction  of  the 
darkness  of  ignorance,  shines  as  eternal  day  (X.  142-  143). 
In  the  same  way,  in  the  eleventh  Chapter,  he  tells  us  of  the 
infinite  lustre  of  the  Atman.  "rl  he  lustre  of  the  body  of  God 
was  simply  indescribable.  It  was  like  the  combining  of  the 
lights  of  twelve  suns  at  the  time  of  the  great  conflagration. 
The  thousand  celestial  suns,  that  rise  at  once  in  the  sky,  could 
not  have  matched  the  infinite  lustre  of  the  Atman.  Had  all 


Ill]  tH£  JNANESVARI  119 

the  lightnings  been  brought  together,  had  all  the  fires  at  the 
time  of  the  Great  End  been  mingled  together,  had  all  the 
ten  great  lights  been  fused  into  one,  it  would  have  been  im- 
possible for  them  to  compare  with  the  lustre  of  the  great  God. 
Thus  was  the  greatness  of  God's  light.  His  lustre  shone  all 
around,  and  I  saw  it  by  the  grace  of  the  Sage"  (XI.  237—- 
241).  Is  this  last  to  be  regarded  as  a  touch  of  Jnanesvara's 
personal  experience,  though  it  is  put  in  the  mouth  of  Sanjaya  ? 

84.  Jiianesvara  describes    the    morphic  experience  of  the 

mystic  when  he  tells  us  how  Arjuna  saw  the 

The  Atman  seen         great  Form  of  God.   "His  mind  was  tossed 

within  and  without.       by    looking    at   the  sublimity  of  each  of 

His  forms,  and  he  could  not  know  whether 
God  was  sitting,  or  standing,  or  only  reclining.  He  opened  his 
eyes,  and  saw  the  whole  world  full  of  the  Form  of  God.  He 
shut  his  eyes,  and  saw  the  same  thing  within  himself.  He 
saw  an  infinite  number  of  faces  before  him,  and  as  he  turned 
back  his  gaze,  he  saw  the  same  faces  and  hands  and  feet 
even  in  other  directions.  What  wonder  that  one  is  able  to 
see  God  by  looking  at  FJim  ?  It  is  a  wonder  that  He  can  be 
seen  without  looking  at  Him.  It  was  really  by  His  grace  that 
He  fused  within  Himself  both  the  vision  and  the  non-vision 
of  Arjuna,  and  He  became  the  All ;  and  as  Arjuna,  who  was 
coming  to  the  shore  of  one  miracle,  fell  again  into  the  ocean  of 
another  miracle.  For,  the  intuitive  vision,  that  was  im- 
parted by  God,  was  not  like  other  kinds  of  vision,  which  are 
able  to  operate  only  in  the  light  of  the  Sun,  or  the  lamp" 
(XL  226-  234).  To  the  vision  of  Arjuna,  the  upward  and 
the  nether  worlds,  the  sky  and  the  earth  and  the  intermun- 
dane  region,  all  ceased  to  exist,  and  he  saw  God  everywhere, 
and  he  began  to  exclaim:  " Whence  have  You  come,  0 
God  ?  Art  You  sitting  or  standing  ?  Who  was  the  mother 
in  whose  womb  You  resided  ?  What  indeed  is  Your  measure  ? 
What  is  Your  form  and  age  ?  What  lies  behind  You  ?  What  is 
it  that  You  are  standing  on  ?  Considering  these  things,  1  see 
that  You  are  the  All.  You  are  Your  own  support,  You  belong  to 
none,  and  You  are  beginningless.  You  are  neither  standing  nor 

sitting,  neither  long  nor  short.  You  are  both  up  and  down 

This  1  saw  as  I  contemplated  on  Your  form"  (XL  271 --279). 

85.  There  is  a  passage  in  the  Jiiaiiesvari  where  Jnancsvara 

is  describing  the  way  in  which  one  comes 

The  Realization  of        to   realize    the    Self.     This   description  is 

the  Self.  bound  to  be  a  little  different    from  the  de- 

: !  scription  of  the  Visvarupa  in  the  eleventh 

Chapter,  because   while  the   subject-matter  of  the   eleventh 


120  MYSTJ.UISM  IN  MAHARASHtRA 

Chapter  was  the  vision  of  the  universal  Atman,  the  subject- 
matter  of  the  passage  in  the  fifteenth  Chapter,  which  we 
are  now  discussing,  is  the  realization  of  the  Self.  "When 
the  tree  of  unreality  has  been  cut  down  by  the  sword  of  Self- 
knowledge,  then one  is  able  to  see  one's  form,  one's 

own  Self.  This  is,  however,  not  to  be  compared  to  the  vision 
of  the  reflection  in  a  mirror  ;  for  the  reflection  in  a  mirror  is 
simply  an  *  other  '  of  the  seeing  man.  The  vision  of  the  indi- 
vidual Self  is  as  a  Spring  which  may  exist  in  its  own  fulness 
even  when  it  does  not  come  up  into  a  Well.  When  water 
dries  up,  the  image  goes  back  to  its  prototype  ;  when  the 
pitcher  is  broken,  space  mixes  with  space  ;  when  fuel  is  burnt, 
tire  returns  into  itself  ;  in  a  similar  way  is  the  vision  of  the 

Self  by  the  Self One  must  see  without  seeing.    One  must 

know   without  knowing.     rlhat  is    the   primary   Being   from 

which  everything  comes It  is  for   seeing  this  original 

Being  that  seekers  have  gone  by  the  path  of  Yoga,  after  having 
become  disgusted  with  life,  and  with  the  firm  determination 

that  they    would   not  return   again They  have   given 

over  their  egoism,  and  have  reached  their  Original  Home. 
That  is  this  Existence,  which  exists  in  itself  and  for  itself,  as 
cold  becomes  cold  by  cold,  or  snow  becomes  snow  by  snow, 
. . .  .after  reaching  which,  there  is  no  return"  (XV.  266 — 283). 
86.    Jnanesvara  tells  us  very  often  that  he  who  has  realized 

the  happiness  of  Atman,  ceases  to  have 

The  Acme  of  Happi-      ipso  facto  any  desire  for  sensual  enjoyment. 

ness.  "He,  who  does  not  return  to  the  world 

of  sense  from  his  life  in  Atman,--  there  is 
no  wonder  that  such  a  man  should  cease  to  care  for  sensual 
enjoyment.  His  mind  has  become  full  of  the  happiness  of  the 
Self ;  it  does  not,  therefore,  dare  to  move  out  of  itself  to  the 
world  of  sense.  Tell  Me,  0  Arjuna,  whether  the  Chakora 
bird,  which  lives  upon  the  rays  of  the  moon  on  the  disc  of  a 
lotus-petal,  ever  goes  and  kisses  the  sand  ?  Similarly,  he  who 
has  enjoyed  the  happiness  of  the  Self,  lives  in  himself ;  and 
there  is  no  wonder  that  he  should  leave  all  sensual  enjoyment" 
(V.  105-108).  Ihe  same  idea  is  repeated  in  the  twelfth 
Chapter  where  we  are  told  that  there  is  nothing  comparable 
to  the  happiness  of  the  Self,  and  that  therefore  sensual  en- 
joyment ceases  to  have  any  attraction  for  the  mystic.  "He 
has  become  the  world  himself,  and  therefore  all  notion  of  differ- 
ence vanishes.  Similarly,  all  hatred  forthwith  ceases.  That 
which  really  belongs  to  Him,  namely,  life  in  the  Self,  shall 
never  depart.  Hence  he  does  not  grieve  for  the  loss  of  any 
object,  nor  has  he  any  craving  for  any  object ;  for  there  is 


Ill]  THfc  jNANESVARi  i2l 

nothing  outside  him.  If  he,  who  has  thus  become  realization 
incarnate,  adds  to  it  a  devotion  towards  Me,  then  there  is 
nothing  like  him  which  I  would  so  much  love"  (XII.  190 — 
196).  "  He  is  so  engrossed  in  the  happiness  of  his  own  Self, 
that  he  does  not  care  for  any  powers  that  may  accrue  to  him. 
Living  in  the  beautiful  mansion  of  his  own  Self,  he  regards  the 
palace  of  Indra  as  useless ;  how  can  he  then  be  satisfied  with 
the  hut  of  a  forester  ?  He,  who  does  not  care  even  for  nectar, 
shall  a  fortiori  not  care  for  rice-water.  Similarly,  he  who  has 
enjoyed  the  happiness  of  the  Self,  does  not  care^for  any  powers 

Regard  him  alone  as  having  had  a  firm  station  in  Me, 

who  is  content  with  the  knowledge  of  Self,  who  feeds  on  the 
highest  joy,  who  drives  away  all  egoism,  leaves  away  all  pas- 
sion, becomes  the.  world,  and  moves  in  the  world"  (II.  362 
— 367).  Finally,  Jnanesvara  puts  into  the  mouth  of  Arjuna 
the  extollation  of  the  great  joy  of  the  Self.  "That,  of  which 
the  gods  partook  at  the  time  of  the  great  churning,  is  falsely 
called  Nectar,  as  contrasted  with  this  great  bliss.  If  that  little 
so-called  nectar  has  such  a  sweetness,  how  much  more  sweet 
shall  this  great  bliss  be  ?  One  need  not  churn  the  ocean  by 
the  stick  of  the  Mandara  mountain  to  obtain  spiritual  joy. 

It  comes  of  itself  to  the  seeker It  is  so  powerful  in  its 

effects  that  even  at  the  hearing  of  it,  the  worldly  existence 
ceases,  and  eternity  forces  itself  upon  us.  All  talk  about 
birth  and  death  is  at  an  end.  Internally  and  externally, 

one  begins  to  be  filled  with  the  highest  bliss In  addition, 

God's  presence  is  near,  and  one  is  surely  able  to  hear  His 
sweet  words"  (X.  192-  200).  That  is  indeed  the  acme  of 
happiness  for  the  spiritual  seeker. 

87.     After  the  discussion  of  this  spiritual  happiness  which 
accrues  to  the  spiritual  realizer,  we  must 
The  Bodily  Effects        take  note  of  the  bodily,  mental,  and  moral 
of  God-realization.       effects  that  are  seen  in  the  man  who  has 
realized    God.     And    in    a    discussion    of 
these  various  effects,  we  must  first  take  account  of  the  bodily 
effects  of  God-realization.     Here,  we  must  note  that  the  God- 
realizer  immediately  rises  superior  to  the  considerations  of  the 
body.     "Let  the  body  now  live  or  depart.     I  am  the  Atman 
himself.    The  serpent,  which  appears  like  a  rope,  is  false  ; 
the  rope  alone  is  real.     The  waves  on  the  water  are  unreal ; 
the  water  alone  is  real.     It  is  not  born  in  the  shape  of  waves, 
nor  is  it  destroyed  in  that  shape Similarly,  the  consider- 
ations of  body  have  ceased  to  exist  for  the  God-realizer,  and 
he  does  not  care  when  it  ceases  to  be.    What  path  is  it  neces- 
sary for  him  to  find  now  ?     Where  and  when  will  he  go,  if  he 


122  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

has  become  identical  with  all  space  and  time  ?  Granted,  that 
when  the  pitcher  breaks  the  space  within  it  mixes  with  the 
space  outside  ;  does  it  follow  therefrom  that  there  was  no 

space  in  the  pitcher  before  it  broke  down  ?   Therefore, 

O  Arjuna,  practise  the  path  of  Yoga  ;  for  in  that  way,  you 
will  attain  to  equanimity ;  and  then  let  the  body  live  or  go 
in  any  manner  it  likes.  Thou  art  ever  identical  with  the 
Atman  himself"  (VIII.  248-257). 

88.  To  this  indifference  to  the  bodily  condition  the  Yogin 

has  attained  by  a  long  practice.     Indifier- 
Thc  Mental  Effects       ence   to  body  is  the  result  of  a  long  pro- 
of God-realization.        cess  °f  Y°ga>  in  which,  by  concentrated 
mind,  he  meditated  on  God,  as  directed 
by  his  spiritual  teacher.     "As  a  result  of  his  devoted  con- 
centration, he  becomes  full,  inside  and  outside,  of  Sattvika 
qualities.    The  strength  of  his  egoism  disappears.     He  forgets 
the  objects  of  sense.     The  senses  lose  their  power.     The  mind 
remains  folded  in  the  heart.     In  this  manner,  one  should  sit  on 
his  seat  so  long  as  the  unitive  feeling  exists.    Then  body  shall 

hold  body,  wind  wind, activity  shall  recoil  upon  itself, 

ecstasy  shall  be  reached,  and  the  object  of  meditation  will 
be  gained  immediately  that  one  sits  for  meditation "  (VI. 
186—191).  And  as  the  body  comes  under  control,  the  senses 
and  the  mind  also  come  under  control.  "The  senses  indeed 
are  deceptive,  0  Arjuna.  Does  not  the  tongue  regard  as  un- 
wholesome the  medicine  which  is  bitter,  in  taste,  but  which 
has  the  power  to  strengthen  life  and  avert  death  ?  Whatever 
is  really  beneficial,  the  senses  always  show  as  unwholesome 

The  practice  of  Yoga,    which  I  told  you  and  which 

involves  the  strength  of  the  Asana,  may,  if  at  all,  bring  the 
senses  under  control.  It  is  only  when  these  are  brought 
under  control,  that  the  mind  is  able  to  find  itself.  It  recoils 
upon  itself,  and  feels  its  identity  with  the  Self.  When  this 
experience  is  obtained,  one  reaches  the  empire  of  happiness, 
and  then  loses  oneself  by  merging  in  the  Self"  (VI.  361-367). 

89.  Let  us  now  turn  to  the  moral  characteristics  of  the 

God-realizer.    "He  is  firmly  fixed  in  the 

The  Moral  Effects        form  fc>f  God  internally,  but  behaves  like 

of  God- realization.       an  ordinary  man  externally.     He  does  not 

command  his  senses,  nor  is  he  afraid  of 

the  objects  of  sense  ;  and  whatever  is  to  be  done,  he  does  at 

the  proper  time.     He  does  not  feel  any  necessity  for  training 

up  his  sense-organs  while  doing  actions,  nor  is  he  affected 

by  their  influence.    Desire  has  no  power  over  him.    He  never 

becomes  infatuated,  and  is  as  clean   as    a  lotus-leaf    when 


IIIJ  THE  JNANESVARI  123 

it  is  sprinkled  with  water.  He  lives  in  the  midst  of  contacts, 
and  looks  like  an  ordinary  man.  But  he  is  not  affected  by 
them,  as  the  Sun's  disc  is  not  affected  by  the  water  in  which 
it  is  reflected.  If  we  look  at  him  in  an  external  way,  he  looks 
like  an  ordinary  man ;  but  if  we  try  to  determine  his  real 
nature,  we  cannot  really  know  him.  It  is  by  these  marks  that 
one  ought  to  know  the  man  who  has  conquered  the  thraldom 
of  Samsara"  (111.  68-74).  We  find  the  characteristics  of  a 
God-realizer  according  to  Jnancsvara  in  another  passage  also. 
In  the  sixth  Chapter,  Jnanesvara  tells  us  that  even  though 
such  a  sage  seems  to  have  taken  on  a  body,  he  is  equal,  in  fact, 
to  the  great  God,  because  he  has  subdued  all  his  senses.  "  He 
looks  upon  a  piece  of  gold  which  is  as  large  as  the  mountain 
Meru,  or  even  an  insignificant  lump  of  earth,  as  of  equal  count. 
Again,  he  looks  equally  at  a  price-less  jewel,  which  could  not 
be  purchased  by  the  riches  of  the  whole  earth,  as  well  as  a 
piece  of  stone.  Whom  can  he  now  regard  as  his  brother,  or 
who  can  be  his  enemy  ?  He  cares  equally  for  all,  and  obtains 
the  vision  of  world-unity.  He  is  himself  the  supreme  place 
of  pilgrimage.  His  very  sight  is  meritorious.  In  Ins  company, 
even  an  infatuated  man  may  enter  into  the  being  of  God. 
By  his  words,  religion  lives.  His  look  is  the  cause  of  the  highest 
prosperity.  The  happiness  of  the  heavenly  world  is  merely 
a  play  to  him ;  and  if  one  were  to  remember  him  even  acci- 
dentally, one  may  acquire  so  much  merit  as  to  be  equal  to 
him"  (VI.  92—104).  Jnanesvara  elsewhere  tells  us  that  "  the 
ideal  sage  is  always  like  the  full  moon,  and  spreads  his  light 
on  good  and  bad  things  equally.  His  equanimity  is  un- 
broken. His  compassion  for  all  the  beings  of  the  earth  is 
unsurpassed.  His  mind  never  undergoes  any  change.  He  is 
never  filled  by  delight  on  account  of  something  good,  nor  does 
he  fall  a  prey  to  dejection  when  anything  bad  occurs.  The 
ideal  sage,  therefore,  is  without  joy,  and  without  sorrow,  and 
always  full  of  the  knowledge  of  the  Self"  (II.  297—300). 
90.  In  a  passage  in  the  fifteenth  Chapter  of  the  Jiianesvari 

we  have  a  metaphorical  description  of  the 

Metaphorical  descrip-    nmn  who  has  reached  Self-realization.  "  His 

tion  of  a  man  who  has    mind  has  been  deserted  by  infatuation,  as 

realized  God.  the  sky  is  deserted  at  the  end  of  the  rainy 

season  by  the  clouds.  As  the  plantains  of  a 
plantain-tree,  when  they  grow  ripe,  fall  down  of  themselves, 
similarly  his  actions  drop  down  automatically.  As  when  a 
tree  is  on  fire,  the  birds  that  have  perched  on  it  fly  off  in  all 
directions,  similarly,  a  man  who  has  had  the  fire  of  realization 
kindled  in  him,  is  left  by  all  doubts.  As  iron  does  not  find 


124  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

the  'parisa'  stone,  nor  darkness  light,  similarly  his  mind  does 
not  know  any  sense  of  duality.  The  sage  is  a  royal  swan, 
who  separates  the  water  of  the  not-Self  from  the  milk  of  the 
Self,  and  feeds  upon  the  latter.  He  collects  together  by  his 
spiritual  vision  the  form  of  the  Godhead,  which,  in  the  ab- 
sence of  the  knowledge  of  the  Self,  is  dispersed  in  different 
directions.  His  discrimination  merges  in  the  determination 
of  the  nature  of  Atman,  as  the  stream  of  the  Ganges  merges 
in  the  Ocean.  As  a  mountain  on  fire  cannot  give  rise  to 
sprouts,  similarly,  his  mind  cannot  give  rise  to  passions.  As 
the  Mandara  mountain,  which  once  served  as  a  churning  stick, 
remained  motionless  when  taken  away  from  the  ocean  of  milk, 
similarly,  his  mind  does  not  know  the  surges  of  passions.  As 
the  full  moon  is  full  on  all  sides,  similarly,  having  realized 
the  Self,  he  exhibits  no  deficiency  of  desire  in  any  quarter" 
(XV.  284—304). 

91.     We  have  a  further  description  of  the  marks  by  which 

we  should  know  a  man  who  has  reached 
The  crest-jewel  of  identity  with  God,  in  the  fourteenth  Chap- 
those  who  know.  tor  of  the  Jnanesvari.  "The  ideal  sage  is 

like  the  Sun  who  does  not  know  the  dis- 
tinction between  the  evening,  the  morning,  and  the  noon. 
Like  the  ground  on  which  a  battle  has  taken  place,  he  neither 
conquers,  nor  is  conquered.  He  looks  as  indifferent  as  a 

guest  called  to  dinner,  or  as  a  post  on  the  cross- way 

Nevertheless,  as  by  the  existence  of  the  Sun  all  actions  take 
place,  similarly,  by  the  existence  of  such  a  man,  the  world 
goes  on.  The  ocean  becomes  full,  the  moon-stone  oozes,  the 
lotuses  blow,  but  the  moon  remains  silent.  The  wind  comes 
and  goes,  and  yet  the  sky  is  motionless.  Similarly,  the  quali- 
ties may  come  and  go,  but  they  do  not  affect  the  mind  of  such 
a  man"  (XIV.  320-  348).  "Happiness  and  sorrow  affect  a  man 
only  when  he  lives  like  a  fish  in  the  waters  of  bodily  feelings 

But  when  he  lives  in  his  own  Self,  happiness  is  to  him 

on  a  par  with  misery.  To  the  pillar  in  a  house,  night  is  as 
good  as  day  ;  similarly,  to  him,  who  lives  in  the  Self,  all  duali- 
ties are  equal.  As  when  a  man  is  sleeping,  the  serpent  is  as 
good  as  a  maiden,  similarly,  to  him  who  lives  in  his  Self,  all 

opposite  qualities  are  equal Praise  and  blame  are  equal 

to  him,  as  darkness  arid  flame  are  equal  to  the  sun.  As  the 
sky  remains  unaffected  during  all  the  seasons,  similarly  no 

quality  does  affect  his  mind The  fruits  of  his  actions 

have  been  burnt,  because  he  has  been  fire  incarnate"  (XTV. 
350—366).  "He  has  a  one-pointed  devotion  towards  Me, 
and  therefore  he  is  able  to  burn  the  influence  of  qualities. 


Ill]  THE  JNANESVARI  125 

What  is  now  one-pointed  devotion  ? As  the  lustre  of  the 

jewel  is  the  jewel  itself,  as  the  liquidity  of  water  is  water, 
as  space  is  the  sky,  as  sweetness  is  sugar, as  consoli- 
dated ice  is  the  Himalaya  mountain,  as  congealed  milk  i$ 
curds,  similarly,  the  whole  world  is  Myself.  Do  not*  therefore, 
deny  the  world  to  find  Me.  I  include  the  whole  world  in 
Me.  Experience  such  as  this  means  one-pointed  devotion,  and 
My  devotee  has  got  this  one-pointed  devotion"  (XIV.  372 
—  382).  "As  a  particle  of  gold  becomes  one  with  gold,  as  a 

ray  of  light  merges  in  light, as  pieces  of  ice  constitute 

the  Himalaya  mountain,  similarly,  the  individual  selves  make 
God.  The  waves  may  be  small,  and  yet  they  are  one  with 

the  ocean Experience,  such  as  this,  is  real  devotion" 

(XIV.  383-  388).  "This  is  the  acme  of  all  knowledge.  This 
is  the  goal  of  all  Yoga  :  as  deep  may  call  unto  deep,  and  the 
two  may  be  connected  by  incessant  showers ;  as  the  image 
may  become  one  with  the  original  by  the  contact  of  light ; 

similarly,   the  Self  is  connected  with   Cod Fire  ceases 

after  having  burnt  the  fuel,  similarly,  knowledge  ceases  by 
having  destroyed  itself.  I  am  not  on  one  side  of  the  ocean, 
and  the  devotee  on  the  other.  Ihere  is  a  beginningless  unity 

between  us He  who  knows  this  is  verily  the  crest-jewel 

of  those  who  know"  (XIV.  389-401). 
92.    In  a  famous  passage  of  the  eleventh  Chapter,  Jnanesvara 

gives  us  an  insight  into  the  physical  and 

Description  of  psychological  effects  of  God- vision.     This 

Mystic  Emotions.         niay  be  regarded  as  a  description  of  the 

Eight  pure  Emotions  famous  in  the  Indian 
Psychology  of  Mysticism.  "  The  duality  that  so  long  existed 
between  the  Self  and  the  world,  now  ceased  to  exist.  The  mind 
became  immediately  composed.  Internally  there  was  a  feeling 
of  joy.  On  the  outside,  the  strength  of  the  limbs  faded  away. 
From  top  to  toe,  the  aspirant  became  full  of  horripilation, 
as  at  the  beginning  of  the  rainy  season  the  body  of  a  mountain 
becomes  over-spread  by  grass.  Drops  of  sweat  crept  over  his 
body,  as  drops  of  water  creep  on  the ,  moon-stone  when  it  is 
touched  by  the  rays  of  the  moon.  As  an  unblown  lotus  swings 
to  and  fro  on  t}ie  surface  of  water  on  account  of  the  bee  which 
is  enclosed  within  its  petals,  similarly,  the  body  of  the  devotee 
began  to  shake  on  account  of  the  feelings  of  internal  bliss. 
As  particles  of  camphor  drop  down  when  the  womb  of  the 
camphor-plant  is  full-blown,  similarly,  tears  of  joy  tricklecj 
down  from  his  eyes.  As  the  sea  experiences  tide  after  tide 
when  the  moon  has  arisen,  similarly,  his  mind  experienced 
surge  after  surge  of  emotion  from  time  to  time.  Thus  all 


126  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

the  eight  Sattvika  emotions  began  to  compete  in  the  mind 
of  the  mystic,  and  he  sat  on  the  throne  of  divine  joy"  (XI. 
245-252).  This  description  of  Arjuna  is,  it  may  easily  be 
seen,  applicable  mutatis  mutandis  to  Jnane^vara  himself. 

93.  We  must  not  fail  to  notice,   however,   the  corttpeti- 

tion   of   the   feelings   of  fear  and  joy   in 

Competition  of  the     the  mind  of  the   advancing    mystic,    as 

Emotions  of  Fear  and     typically  illustrated  in  the  case  of  Arjuna. 

Joy.  When  God    showed   His    universal    form 

to  Arjuna,  his  mind  was  so  terror- 
struck  that  he  said  to  Krishna,  "I  do  not  care  whether  this 
earthly  pall  lives  or  goes  ;  but  by  Thy  great  power,  even  my 
consciousness  seems  to  disappear.  My  whole  body  is  shaking. 
My  mind  is  becoming  tormented.  My  intellect  is  experiencing 
the  panic  of  losing  even  its  T-ness.  My  inner  Self,  which  is 
by  nature  full  of  joy,  is  itself  experiencing  a  feeling  of  remorse. 
How  terrific  is  this  power  of  realization,  0  God  !  My  know- 
ledge has  been  banished  to  the  other  world,  and  we  shall  eft- 
soons  cease  to  exist  as  pupil  and  teacher"  (XI.  3(36  370). 
As  contrasted  with  the  feeling  of  terror,  stands  the  feeling 
of  the  joy  of  union.  Fear  is  experienced  on  account  of  the 
terrificness  of  the  realization ;  but  joy  is  experienced  on  ac- 
count of  its  novelty  and  uniqueness.  All  sense  of  duality 
disappears  in  such  a  unitive  experience,  and  that  is  itself  the 
source  of  infinite  bliss.  "One  does  not  experience  a  feeling 
of  difference  in  such  a  state,  as  a  bird  tastes  a  fruit  as  different 
from  itself.  In  that  ecstatic  state,  a  kind  of  experience  arises, 
which  destroys  all  egoism,  and  clings  fast  to  bliss.  In  that 
state  of  embrace,  the  feeling  of  union  arises  of  itself,  as  water 
under  water  becomes  one  with  water.  As,  when  the  wind 
is  lost  in  the  sky,  the  duality  between  them  disappears,  simi- 
larly, in  that  ecstatic  embrace,  bliss  alone  survives 

Duality  is  undoubtedly  at  an  end,  but  we  cannot  even  call  this 
the  state  of  unitive  experience,  for  there  is  not  even  one  to 
experience  the  state  of  union"  (V.  131-  135). 

94.  Jnanesvara,  however,  is  careful  to  point  out  that  such 

a  state  is  to  be  only  rarely  experienced, 

Rare  is  the  man  who      and  that  it  is  not  the  lot  of  every  seeker 

reaches  the  end.          after     spiritual     life.      In    the      seventh 

Chapter,  he  tells  us  that  rare  must  be 
the  man  who  reaches  the  end.  "Out  of  thousands  of  men, 
scarcely  one  has  got  resolution  enough,  and  out  of  many  such 
resolute  men,  there  is  rarely  one  who  really  comes  to  know. 
Just  as  out  of  innumerable  people  in  the  world,  rarely  one 
here  and  there  is  selected  to  be  a  soldier,  and  out  of  such 


Ill]  THE  JNANESVARI  127 

innumerable  ones  is  made  an  army,  but  among  these  there  is 
scarcely  one  who  enjoys  the  hand  of  victory  when  iron  is 
penetrating  into  his  flesh,  similarly,  in  the  great  flood  of 
devotion,  thousands  of  people  enter,  but  scarcely  one  reaches 
the  other  end  of  the  stream"  (VII.  10-  13). 

95.  Jnanesvara  is  also  careful  to  point  out  that  perfection 

in   mystical    life    can   be    attained   only 
Perfection  can  be      gradually.     One  must  not  expect  to  reach 
attained  only    gradu-      the  end  immediately  that  one  has  entered 
ally.  the  path.     "Granted    that  all  the  intel- 

lectual preparation  is  made  for  the  realiz- 
ation of  God  ;  granted  also  that  one  meets  with  the  Guru,  and 
that  he  imparts  to  him  the  knowledge  of  the  true  path  ;  but, 
is  one  able  to  attain  to  one's  original  health  as  soon  as  one  has 
taken  the  medicine  ?  Or  does  it  follow  that  when  the  sun  has 
arisen,  he  immediately  reaches  the  zenith  ?  Granted  that 
the  field  is  well-tilled  and  watered  ;  granted  also  that  the 
seed  that  is  sown  is  good  of  its  kind  ;  but  it  is  only  in  time 
that  a  rich  harvest  could  be  reaped.  Similarly,  granted  that 
the  true  path  is  known  ;  granted  that  company  with  the 
good  is  attained  ;  granted  that  dispassion  has  been  generated, 
and  real  discrimination  formed  ;  it  will  however  take  time 
to  know  that  the  One  alone  is,  namely  God,  and  that  all  else 

is  nought To  experience  the  unitive  life  in  Brahman  is  a 

matter  of  only  gradual  attainment.  Even  though  various 
kinds  of  dishes  may  be  served  before  a  hungry  man,  still  he 
attains  to  satisfaction  only  by  morsel  after  morsel.  In  a  simi- 
lar way,  by  the  help  of  dispassion  if  one  lights  up  the  lamp 
of  discrimination,  that  light  will  enable  one  ultimately  to  find 
out  God"  (XVIII.  996  1008). 

96.  Jfianesvara  further  tells  us  in  his  final  Chapter,  which 

is  also  the  culmination  of  his  philosophy, 
Asymptotic  approxi-  that  one  can  only  make  an  asymptotic 
mation  to  God.  approximation  to  God  instead  of  be- 
coming God  oneself.  He  employs  a  series 
of  metaphors  to  tell  us  how  the  life  in  God  is  attained,  and 
how  in  the  atonement  one  reaches  God  so  nearly  as  to  be 
only  just  short  of  Him.  "  By  putting  on  himself  the  armour 
of  dispassion,  the  mystic  mounts  the  steed  of  Rajayoga, 
and  by  holding  the  weapon  6f  concentration  in  the  firm  grip 
of  discrimination,  he  wards  off  small  and  great  obstacles  be- 
fore him.  He  goes  into  the  battle-field  of  life,  as  the  Sun  moves 
into  darkness,  in  order  to  win  the  damsel  of  Liberation.  He 
cuts  to  pieces  the  enemies  that  come  in  his  way,  such  as  egoism, 
arrogance,  desire,  passion,  and  others Then  all  the 


128  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

virtues  come  to  welcome  him  as  vassals  before  a  king At 

every  step  as  he  is  marching  on  the  imperial  road  of  spiritual 
life,  the  damsels  of  the  psychological  States  come  to  receive 
and  worship  him.  Maidens  of  the  Yogic  Stages  come  and 
wave  lights  before  him.  Powers  and  Prosperities  assemble 
round  about  him  in  thousands  to  see  the  spectacle,  and  rain 
over  him  showers  of  flowers,  and  as  he  is  thus  approaching 
the  true  Swarajya,  all  the  three  worlds  appear  to  him  full  of 
joy.  Then  there  is  neither  enemy  nor  friend  to  him.  For 
there  is  equality  all  around,  and  there  is  neither  'mine'  nor 

4  thine' Thus,  when  all  the  enemies  have  been  conquered 

and  the  world  is  mortified,  his  Yogic  steed  begins  to  take  rest. 
That  armour  of  dispassion,  which  had  clung  closely  to  his 
body  hitherto,  he  now  tries  to  loosen  somewhat,  and  as  there 
is  no  other  before  him,  his  hand  takes  back  the  weapon  of 

concentration  ;  and  as  one  in  sight  of  the  goal,  begins 

to  walk  slowly,  similarly,  by  coming  in  the  vicinity  of  God, 
he  lets  loose  his  practice.  As  the  Ganges  loses  its  speed  as  it 
comes  near  the  ocean,  as  a  wife  loses  her  tremor  before  her 
husband,  as  the  plantain  tree  ceases  to  grow  when  the  plan- 
tains become  ripe,  or  as  a  way  entering  into  a  town  ends  inside 
it,  similarly,  as  he  finds  that  he  comes  to  realize  the  Self,  he 

slowly  puts  aside  his  weapon  of  meditation ; and  as 

the  moon  on  the  fourteenth  day  of  the  bright  half  of  the  month 
is  just  short  of  the  size  on  the  full-moon  day,  as  gold  of  fifteen 
carats  is  just  short  of  gold  of  sixteen  carats,  and  as  one  can 
distinguish  between  the  sea  and  the  river  by  the  stillness  and 
motion  of  their  waters,  similarly,  to  that  extent  only  is  the 
difference  between  God  and  the  God-realizer.  He  attains  to 
God,  falling  only  just  short  of  His  entire  Being"  (XVIII. 
1047—1090). 

97.  We  shall  now  go  on  to  consider  the  problem  of  the  Com- 
munion of  the  Saint  and  God  as  discussed 

God,  the  sole  en-  by  JnaneSvara.  We  are  told  by  Jnanes- 
grossing  object  of  the  vara  that  the  Saint  has  God  alone  for  his  en- 
Saint,  grossing  object.  "  As  he  was  walking  alone 
in  the  night  of  his  earthly  life,  the  dawn 
of  the  destruction  of  Karman  broke  upon  him,  and  after  the 
twilight  of  the  grace  of  his  Guru,  he  began  to  experience  the 
early  morning-light  of  Self-knowledge.  There,  with  his  eyes, 
he  saw  the  great  vista  of  equality.  At  that  time,  wherever  he 
cast  his  eye,  I  was  before  him  ;  and  if  he  remained  silent,  there 
was  I  also.  He  could  not  direct  his  sight  anywhere  without 
seeing  Me.  Just  as  when  a  pitcher  is  submerged  under  water, 
it  is  filled  with  water  both  externally  as  well  as  internally, 


Ill]  THE  JNANESVARI  129 

similarly,  he  is  within  Me  and  I  am  within  and  beyond  him. 
This  is  a  matter,  not  of  words,  but  of  actual  experience,  0 
Arjuna"  (VII.  130-134). 

98.  It  follows  from  the  love  that  the  devotee  bears  to 

God,   that  he  bears  equal  love  towards 
The  Communion  of       those  who  bear  the  same  love  towards  Him. 
Saints.  Jiianesvara,    in   a  passage   of  the   tenth 

Chapter,  describes  beautifully  the  inter- 
communion of  such  devotees  of  (iod  among  themselves.  "In 
their  hearts,  they  have  become  one  with  Me.  I  have  become 
their  life.  By  the  force  of  their  realization,  they  have  forgotten 
life  and  death.  By  the  power  of  that  great  illumination, 
they  dance  with  the  happiness  of  communion.  They  now 
give  to  each  other  illumination  of  Self,  and  nothing  else.  As 
two  lakes,  which  are  in  close  proximity  to  each  other,  send 
their  waves  into  one  another,  and  as  the  mingling  waves 
form  as  it  were  a  crest-house  for  them,  similarly,  the  waves 
of  the  joy  of  the  two  lovers  of  God  mix  with  each  other,  and 
become  ornaments  of  illumination  for  either.  As  the  Sun  may 
wave  lights  before  the  Sun,  or  as  the  Moon  may  embrace  the 
Moon,  or  as  in  full  equality  one  stream  may  mix  with  another, 
similarly,  the  equal  love  of  these  Saints  makes  a  happy  con- 
fluence, on  the  top  of  which  rise  the  eight  Sattvika  emotions. 

Then  by  the  power  of  that  great  happiness,  they  run 

out  of  themselves,  and  being  filled  with  Me,  they  begin  to 
proclaim  Me  to  the  world.  The  word,  which  had  passed 
between  pupil  and  teacher  in  their  privacy,  these  Saints  now 
proclaim  to  the  whole  world  like  a  rumbling  cloud.  As  when 
the  unblown  lotus-flower  begins  to  blow  out,  it  cannot  contain 
within  itself  its  own  fragrance,  and  therefore  distributes  its 
virtue  to  king  and  pauper  alike,  in  that  way,  they  proclaim 
Me  to  the  whole  world,  and  in  the  joy  of  proclamation,  they 
forget  the  fact  of  proclaiming,  and  in  that  happy  forgetfulness, 
they  sink  their  body  and  mind"  (X.  119  -128). 

99.  Jiianesvara  tells  us  time  after  time  that  the  devotee 

is  dearer  to  Uod  than  anything  or  any- 

The  Devotee  is  the      body   else.      "That   secret   which   He   did 

Beloved:  God  is  the     not  impart  to  His  father  Vasudeva,  nor 

Lover.  to  His  mother   Devaki,  nor  even  to  His 

brother  Balibhadra,  Krishna  imparted  to 
His  devotee,  Arjuna.  Even  His  wife  Laxmi,  who  was  in  such 
near  presence  to  Him,  could  not  enjoy  the  happiness  of  His 
love.  All  the  power  of  the  love  of  Krishna  has  been  made 
over  to  Arjuna.  The  hopes  of  Sanaka  and  others  had  run 
extraordinarily  high  ;  but  even  they  could  not  partake  of  the 


130  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

fulness  of  that  love.  The  love  of  God  towards  Arjuna  seems  to 
be  incomparable  indeed.  What  merits  must  he  have  in  store 
that  he  deserved  such  a  state  ? "  (IV.  8—11.)  We  thus  see  from 
this  passage  that  the  devotee  is  nearer  to  the  heart  of  God 
than  anybody  else.  In  one  passage  of  the  twelfth  Chapter, 
Jnanesvara  even  speaks  of  God  as  the  lover,  and  the  Devotee 
as  his  beloved.  This,  however,  he  tells  us  under  the  influence 
of  that  erotic  mysticism,  which  finds  the  relation  between 
husband  and  wife  to  be  the  nearest  analogue  to  the  relation 
of  God  and  Devotee.  "  He  who  knows  no  hatred  of  any  being  ; 
who  like  the  earth  neither  upholds  the  good  nor  dis- 
cards the  evil; who  like  water  does  not  assuage  the 

thirst  of  the  cow,  nor  kill  the  tiger  by  becoming  poison ;  who 
thus  has  friendship  with  the  whole  world  and  is  as  it  were 
the  fount  of  pity  ;  who  knows  no  egoism  ;  who  has  no  sense  of 
mine-ness  ;  to  whom  happiness  is  as  good  as  sorrow  ;  who  in 
point  of  sufferance  is  equal  to  the  earth  ;  who  has  given  con- 
tentment a  constant  abode  in  his  heart ;  in  whose  mind  the 
individual  Self  and  the  universal  Self  both  live  together  in 
close  unison  ;  who  having  achieved  the  highest  stage  of  Yoga, 

delivers  over  his  mind  and  intellect  to  Me; he  alone, 

0  Arjuna,  is  the  true  devotee.  He  alone  is  the  true  Yogin. 
He  alone  is  truly  absolved.  The  relation  between  us  is  the 

relation  between  wife  and  husband rl  o  talk  about  these 

tilings  itself  brings  a  sweet  infatuation.  I  would  rather  have 
not  spoken  these  words,  had  not  My  love  made  me  speak  of  it ! 
Happy  am  1  that  T  have  reached  this  happy  contentment. 
As  soon  as  these  words  were  uttered,  God  Krishna  began  to 
nod  in  joy"  (XII.  144-  163). 

100.    Jnanesvara  tells  us  that  the  office  of  God  is  always 
for  the  welfare  of  the  Saint.     "They  who 
The  office  of  God     have  given  themselves  over  to  Me  with  all  * 
for  the  welfare  of  the     their   heart    like   a  foetus  in  the  womb, 
Saint.  which  knows  no  activity  on  its  own  ac- 

count ;  to  whom  there  is  nothing  higher 
than  Me  ;  who  regard  Me  as  their  very  life  ;  and  who  Avorship 
Me  with  a  constant  one-pointed  devotion  ;  these  themselves 
become  the  objects  of  worship  at  My  hands.  At  the  very 
moment  that  they  followed  Me  with  all  their  heart,  all  their 
burden  of  life  has  fallen  upon  Me.  Whatever  they  intend  to 
do,  I  must  then  Myself  accomplish  for  them,  as  the  mother- 
bird  undertakes  every  trouble  for  the  life  of  her  young  ones. 
As  the  mother  knows  no  thirst,  nor  hunger,  and  does  of  her 
own  accord  what  is  good  for  her  child,  similarly,  I  do  everything 
for  those  who  have  given  over  their  minds  to  Me.  If  they  aspire 


Ill]  THE  JNANESVARI  131 

after  becoming  one  with  Me,  I  accomplish  it  for  them.  If  they 
want  to  do  Me  service,  1  give  them  love  by  which  they  may 
do  so.  Whatever  thus  they  intend  in  their  minds,  I  gradually 
begin  to  make  over  to  them,  and  whatever  1  thus  make  over,  f 
try  to  consummate  in  course  of  time"  (IX.  335-  342).  JnaneS- 
vara  tells  us  again  in  another  passage  that  His  devotees  need 
never  entertain  any  anxiety  for  their  material  and  spiritual 
welfare.  "They  are  doing  duties  that  are  proper  for  them  ac- 
cording to  their  caste.  They  obey  the  law,  and  discard  every 
thing  that  is  not  sanctioned  by  morality.  They  deliver  their 

actions  to  Me,  and  thus  burn  their  results The  goal  of  all 

their  bodily,  mental,  and  verbal  activity,  is  I  Myself 

They  are  meditating  on  My  form With  one-pointed  de- 
votion, they  have  sold  their  mind  and  body  to  Me.  Tell  Me, 
0  Arjuna,  what  shall  I  not  do  for  them  ?  Is  it  possi- 
ble that  My  devotees  be  ever  troubled  by  any  anxiety  for 
their  worldly  life  ?  Does  the  wife  of  a  prince  go  begging 
alms  ?"  (XII.  76—85.)  In  a  similar  spirit,  we  are  told  in  the 
tenth  Chapter  that  God  fulfils  all  the  desires  of  His  Saints. 
"By  the  plenitude  of  their  love,  they  have  washed  off  the 
distinction  between  night  and  day,  and  are  enjoying  My  im- 
maculate happiness What  I  now  do  for  them  is  to  make 

their  happiness  increase,  and  turn  the  gaze  of  accident  from 
their  enjoyment  of  bliss.  As  by  covering  her  dear  child  by 
the  eye  of  love,  the  mother  runs  after  it  by  taking  into  her 
hands  every  play- thing  that  it  wants,  and  gives  it  every  golden 
toy  that  it  demands,  similarly,  I  undertake  to  fulfil  the  spiritual 

ambitions  of  My  devotee My  devotee  loves  Me,  and  I 

care  only  for  his  one-pointed  devotion.  Difficult  indeed  is 

real  love  between  Devotee  and  God I  have  made  over 

everything  to  My  spouse  Lakshmi ;  but  T  have  withheld  from 
her  the  knowledge  of  the  Self,  which  I  make  over  to  My 
devotee"  (X.  J29  -139). 

101.  Jiianesvara  tells  us  how  God  accepts  any  object 
howsoever  insignificant  that  is  made  over 

God  accepts  from  to  Him  in  love  by  His  devotee.  "With 
his  Devotee  any  offer-  a  love  incomparable,  when  My  devotee 
ing,  howsoever  humble,  oilers  to  Me  a  fruit  of  any  tree  what- 
soever, or  even  brings  it  before  Me,  I 
catch  hold  of  it  with  both  My  hands,  and  partake  of  it 
without  even  plucking  it  from  its  stem.  When  My  devotee 
offers  to  Me  a  flower  by  devotion,  I  should,  as  a  matter 
of  fact,  smell  it ;  but  I  forget  smelling,  and  begin  to  eat  it. 
What  of  flowers !  If  one  offers  the  leaf  of  a  tree  -  it  matters 
fiot  whether  it  is  a  wet  leaf  -  it  may  even  be  a  dry  leaf -I 


132  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

look  upon  it  as  covered  by  the  love  of  My  devotee,  and  as  if 
full  of  hunger  I  regard  ib  as  sweet  as  nectar  and  begin  to 
enjoy  it.  When  even  not  a  leaf  is  available,  water  at  least 
is  not  difficult  to  find.  That  can  be  had  at  any  place 
without  any  price,  and  when  My  devotee  offers  it  to  Me,  T 
regard  the  ofler  as  greater  than  that  of  a  palace  richer  than 
Vaikuntha,  or  like  that  of  ornaments  richer  than  the  Kaustu- 

bha    jewel Thou  thyself   hast  seen,  O    Arjuna,   that  1 

loosened  the  knots  of  Sudaman's  cloth  in  order  to  partake  of 
the  parched  rice  therein.  I  care  only  for  devotion.  There  is 
nothing  either  great  or  small  to  Me.  I  care  only  for  the  spirit 
in  which  it  is  o  Herod.  A  leaf,  a  flower,  or  a  fruit  is  only  a  cause 
for  worshipping  Me  :  but  T  am  really  worshipped  by  one- 
pointed  love"  (IX.  382  -396). 

102.  In  return  for  the  Saint's  offer  of  love  to  God,  "God 

regards  him  as  the   very  crest- jewel  on 

The    Devotee,    the      His  head He  has  taken  the  highest 

object  of  God's  adora-  goal  of  life  in  his  hands,  and  is  traversing 
tion.  the  world  for  giving  it  over  to  people  in 

the   way   of   divine   love He   is   the 

object  of  My  adoration.  1  regard  him  as  My  head-ornament. 
I  have  even  prized  his  kick  on  i\!y  breast.  1  have  made  his 
virtues  the  ornaments  of  My  speech.  I  have  filled  My  ears 
with  his  fame.  I,  who  am  eyeless,  take  on  eyes  only  in  order 
to  see  him.  I  worship  him  by  the  sport-lotus  in  My  hand. 
I  have  taken  on  two  plus  two  hands  in  order  to  embrace  his 

body He  is  the  object  of  My  concentration.     He  is  My 

very  deity  whom  1  worship All  My  heart  is  concentrated 

on  him.  He  is  the  whole  of  My  treasure.  I  derive  content- 
ment only  in  his  company"  (XII.  214-237). 

103.  God  evon  endows  His  devotee  with  the  highest  good, 

namely,  th?.  spiritual  good.     u  VVhen  I  see 
God  leads  the  De-      that  he  is  being  tossed  on  the  waves  of 
votee  onwards  in  the      life  and  death,    and  when  1   see    that  he 
Spiritual  Path.  is  being  frightened  in  the  waters  of  the 

ocean  of  existence,  T  gather  together 
My  various  forms,  and  run  to  his  help.  I  go  with  a  ship  to 
relievo  him  out  of  the  ocean, —  the  Names  of  God  constitu- 
ting the  various  Boats  attached  to  it.  rl  hose,  whom  1  find 
single,  1  enable  to  catch  hold  of  the  hem  of  My  garment.  rl  hose, 
who  are  with  a  family,  1  put  on  a  raft.  I  attach  the  chest  of 
love  to  the  body  of  the  rest,  and  bring  all  of  them  to  the  shore 
of  God-union.  Even  beasts  have  thus  claimed  My  attention, 
and  have  been  lifted  to  the  Kingdom  of  Heaven.  1  herefore, 
0  Arjuna,  there  is  no  cause  for  any  anxiety  whatsoever  to 


HI].  THE  JNANESVARl  133 

My  devotees.  I  come  forward  to  relieve  them  out  of  misery. 
As  soon  as  My  devotees  have  given  their  hearts  to  Me,  I  have 
taken  on  Myself  the  obligation  of  relieving  them.  Hence,  O 
King  of  Devotees,  thy  only  business  should  be  to  follow  this 
path  of  God"  (XII.  87  -  96). 

104.  At  the  time  of  death,  especially,  the  devotee  is  the 

recipient  of  particular  grace  from  God. 

The  Devotee,  the      "IE    thou,    0   Arjuna,  doubtest   how  My 

recipient  of  particular      devotee  may  remember  Me  at  the  time 

Grace  from  God  at  the     of    death,     when    his    senses    have   been 

time  of  Death.  confused,  when  his  life  has  been  plunged 

in  misery,  and  when  all  the  signs  of  death 
have  made  their  presence  felt  both  internally  and  exter- 
nally, if  thou  doubtesb  how  he  should  sit  for  meditation, 
how  he  should  control  his  senses,  how  he  should  have  a 
heart  at  all  to  meditate  on  God  by  means  of  Om,  remem- 
ber that  if  My  devotee  has  served  Me  constantly  during  his 
life,  I  become  his  servant  at  the  time  of  his  death.  He  has 
stopped  all  activities  for  My  sake.  He  has  pent  Me  up  in  his 

heart,  and  is  ever  enjoying  My  presence He  has  become 

Myself,  and  is  yet  worshipping  Me.  When  such  a  man  is 
approaching  the  time  of  death,  if  he  remembers  Me,  and  if  1 
do  not  come  to  succour  him.  of  what  use  is  his  life-long  medi- 
tation ?  If  a  poor  man  calls  upon  Me  in  poverty  of  spirit, 
shall  T  not  go  to  relieve  him  out  of  his  misery  ?  And  if  My 
devotee  is  reduced  to  the  same  state  as  this  man,  what  is  the 
use  of  his  life-long  devotion  ?  Therefore,  doubt  not,  0  Arjuna. 
At  the  very  moment  that  the  devotee  remembers  Me,  1  am 
before  him.  I  cannot  bear  the  burden  of  his  love  towards 
Me.  I  am  his  debtor,  and  he  is  My  creditor  ;  and  for  discharg- 
ing My  debt,  I  serve  him  personally  at  the  time  of  his  death. 
For  fear  that  bodily  suffering  may  kill  his  consciousness,  I 
protect  him  under  the  wings  of  Self-illumination.  1  spread 
about  him  the  cool  shade  of  My  remembrance,  and  1  bring  him 
towards  Me,  because  his  heart  has  been  forever  set  on  Me" 
(VITT.  120-133). 

105.  And  under  the  consciousness  of  such  protection  from 

God,  the  devotee  should  merge  his  Soul 

How  one  should  die      *n  Him.     With  a  heart  concentrated,  he 

in  God.  should  meditate  on  the  immaculate  God. 

"He  should  sit  in  the  Padma  postiire  with 

his  face  towards  the  north,  and  being  filled  internally  with 

the  joy  of  meditation,  he  should  make  it  his  one  aim  to  merge 

himself  in  the  Form  of  God He  should  prop  his  heart 

by  inward  courage.     He  should  fill  his  Soul  by  devotion.     Ho 


134  MYSTICISM  IN  MAHARASHTRA 

should  make  himself  ready  for  departing  by  the  power  of 
Yoga,  and  as  the  sound  of  a  bell  vanishes  in  the  bell,  similarly, 
he  should  make  his  Prana  vanish  through  his  eye-brows  ;  and 
as  one  does  not  know  how  or  when  a  lamp,  under  a  pitcher, 
comes  to  be  extinguished,  even  so,  he  should  give  up  the 
ghost.  Such  a  man  is  really  God  himself.  He  is  the  highest 
person,  and  is  My  very  abode"  (VIII.  91  99).  "And  as 
ghee  which  is  churned  out  of  milk,  cannot  become  milk  any 
more,  similarly,  when  he  reaches  Me,  there  is  no  return  for 

him This  internal  secret  I   am    unfolding  to   thee,  0 

Arjuna!"    (VIII.  202     203). 

106.  In  a  number  of  passages  of  the  Jnanesvari,  we  find 

that  Jnanesvara  describes  the  Union  of 

The  Union  of  Saint        Saint  and  (Hod  as  the  culmination  of  mysti- 

and  God.  cal  life.     Occasionally,  he  speaks  of  there 

being  some  little  difference  yet  between 
the  two.  Elsewhere,  he  identifies  the  two  altogether.  In  the 
seventh  Chapter  of  the  Jnanesvari,  he  tells  us  that  even  though 
Saint  and  God  may  come  together,  the  Saint  remains  a  Saint 
and  God  God.  "Even  though  the  devotee  may  reach  union 
with  God,  yet  he  remains  a  devotee.  Even  though  wind  may 
vanish  into  space,  still  when  it  moves,  we  see  that  it  is  different 
from  space.  Otherwise,  it  would  become  one  with  space. 
Similarly,  the  saint  remains  a  saint  so  long  as  ho  has  to  dis- 
charge his  bodily  actions.  But  by  the  light  of  his  internal 
consciousness,  he  has  become  one  with  Me.  By  the  illumina- 
tion of  that  knowledge,  he  knows  that  he  is  the  Self.  There- 
fore, I  also  say  with  great  rejoicement  that  I  am  he.  He,  who 
lives  by  knowing  the  mark  which  is  beyond  his  bodily  existence, 
is  not  different  from  it,  even  though  the  body  may  be  differ- 
ent" (VII.  114  118).  "As  the  calf  of  a  cow  has  its  heart 
entirely  set  on  its  mother  and  leaps  to  it  as  soon  as  it  sees 
her,  and  even  as  the  cow  ret  urns  the  love,  in  the  same  mariner, 
with  the  same  intensity  with  which  the  devotee  loves  God, 
does  God  return  the  love  of  the  saint.  Having  once  known 
Me,  the  mystic  has  forgotten  to  see  behind,  as  the  river  which 
reaches  the  ocean  ceases  to  return.  He,  whose  river  of  devo- 
tion, springing  from  the  recesses  of  his  heart,  has  reached  Me, 
is  my  very  Soul.  He  is  the  real  Knower"  (VII.  121—126). 

107.  Elsewhere  Jnanesvara  speaks  of  the  absolute  identity 

of  Saint  and  God  even  before  the  Saint 
Liberation  before          departs  from  this    life.     "  The   Saint  has 
Death.  refused  to  identify  himself  with  the  body, 

and  therefore,  he  feels  no  pangs  of  sepa- 
ration from  it  when  he  wants  to  throw  it  away ;  nor  does  it 


Ill]  TliK  JNANfcSVARl  135 

follow  that  he  reaches  Me  only  after  he  has  thrown  off  his 
mortal  coil ;  for  he  has  been  already  during  his  life  merged  in 
My  Being.  He  has  known  his  Self  as  mere  moonlight,  existing 
not  in  itself,  but  in  the  moon  of  Universal  Spirit.  By  having 
been  one  with  Me  in  life,  after  death  he  also  becomes  Myself  " 
(VIII.  136—139).  "  Those  who,  during  life,  have  worshipped 
the  gods,  after  death  become  gods.  Those  who  worship  the 
fathers,  merge  into  the  being  of  the  fathers.  Those  who 
with  motives  of  sorcery  run  after  minor  deities,  when  death 
lets  down  the  curtain,  merge  into  these  elementals.  Those, 
on  the  other  hand,  who  see  Me  with  their  eyes  and  hear  Me 
with  their  ears  and  think  of  Me  with  their  minds,  who  by  every 
limb  make  salutation  to  Me,  whose  merit  and  charity  arc  done 
only  for  My  sake,  who  have  Me  as  their  constant  object  of 
study,  who  are  filled  with  My  presence  in  and  out,  who  regard 
their  life  as  useful  only  for  the  attainment  of  God,  who  pride 
themselves  upon  being  the  servants  of  God,  whose  passion 
is  only  the  love  of  God,  whose  only  desire  and  love  are  the 
desire  and  love  of  God,  who  are  infatuated  by  Me,  whose 
sciences  make  Me  the  object  of  their  study,  whose  chants 
are  the  chants  of  God,  who  in  this  way  make  Me  the  object 
of  all  their  activities,  these,  even  before  death,  have  already 
come  into  My  Being.  How  after  death,  shall  they  ever  pass 
out  of  Me  ?"  (IX.  355-365.)  In  this  way,  we  see  the  absolute 
identity  of  the  Saint  and  God  even  during  the  life- time  of  the 
Saint. 

108.    The  practical  way  for  the  attainment  of  this  unitive 
existence  in  God  is  described  by  Jiianes- 

Thc  Practical  Way  vara  in  the  eighteenth  Chapter.  "  Fill  thy1 
for  the  attainment  of  whole  inside  arid  outside  by  My  activity. 
Unitive  Life.  Regard  Me  as  all-encompassing.  As  wind 

mixes  with  space,  similarly,  in  all  thy 
actions  mix  with  Me.  Make  Me  the  sole  resort  of  thy  mind. 
Fill  thy  ears  with  My  praise.  Let  thy  eye  fall  in  love,  as  on  a 
woman,  on  the  Saints  who  are  My  incarnations.  Let  thy  speech 
live  on  My  names.  Let  all  the  actions  of  thy  hand  or  foot  be 
done  solely  with  reference  to  Me.  Whatever  obligations  thou 

conferest  upon  another,  regard  them  as  offerings  to  Me 

The  dislike  of  beings  shall  thus  depart.  I  shall  be  the  sole 
object  of  thy  salutation.  Thou  shalt  come  to  an  eternal  life 
in  Me.  In  the  filled  world,  there  shall  then  be  no  third  except' 
thee  and  Me.  Thou  and  Myself  shall  live  in  absolute  union. 
In  a  state  inexpressible,  thou  shalt  enjoy  Me,  and  I  shall 
enjoy  thee.  Thy  happiness  shall  thus  grow.  When  a  third 
existence,  which  obstructs  our  union,  has  thus  departed, 


136  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

thou  art   already    one  with   Me Who  shall  prevent  the 

wind  from  filling  the  sky  ?  Or  the  wave  from  reaching  the 
ocean  ?  The  difference  between  thyself  and  Me,  is  only  on 
account  of  thy  bodily  tenement,  and  when  it  is  destroyed, 
thou  art  Myself  already"  (XVlll.  1353-  1367). 

109.  How   does   Jnanesvara  describe  the   external  life   of 

such   a   unitive   mystic  ?     "  He  of  whose 
Description  of  a          mind  1  am  the  sole  occupant,  shall,  even 
Unitive  Devotee.         during  sleep,  be  known  for  his  passionless- 
ness.     He  has  bathed  in  the  river  of  Self- 
knowledge.     He  is  filled  with  contentment    after   the  enjoy- 
ment of  the  full  mystical  experience.     His  life  is  as  a  sprout 
to  tranquillity He   is,    as   it   were,    a   pillar    of    cour- 
age.    Like  a  pitcher,  he  is  filled  inside  and  outside  with  joy 

His  very  sport  is  moral His  mind  serves  as  a 

satchel  for  Me His  love  of  Me  is  ever  on  the  increase 

Duality  between  him  and  Me  has  departed.     He  has 

become  one  with  Me,  and  yet  serves  Me  as  an  Other"  (IX. 
186 — 196).  "By  the  union  of  knowledge  and  devotion,  he 

is  merged  in  Me,  and  has  become  one  with  Me As  when 

a  mirror  is  placed  against  a  mirror,  which  mirror  may  be  said 

to  reflect  which? lie  enjoys  Me  even  though  he  has 

become  one  with  Me,  as  a  young  woman  enjoys  youth 

In  Advaita,  there  is  still  Bhakti.  This  is  a  matter  of  experi- 
ence, and  not  of  words.  Whatever,  by  the  influence  of  pre- 
vious actions,  he  speaks  or  does,  it  is  really  I,  who  do  these 

things  for  him As  at  the  time  of  the  Great  End,  water 

ceases  to  flow,  being  hemmed  in  on  all  sides  by  water,  simi- 
larly, he  is  filled  everywhere  by  the  Atman By  becoming 

one  with  Me,  he  ceases  to  move.  That  constitutes  his  pil- 
grimage to  My  uniqueness Whatever  he  speaks  is  My 

praise.  Whatever  he  sees  is  My  vision.  I  move  when  he 
moves.  Whatever  he  does  is  My  worship.  Whatever  he 
contemplates  is  the  chant  of  My  prayer.  His  sleep  is  ecstasy 
in  Me.  As  a  bracelet  is  one  with  gold,  so  by  the  power  of  his 
devotion  he  is  one  with  Me.  As  water  is  one  with  waves,  or 
camphor  with  fragrance,  or  a  jewel  with  lustre,  even  so  is  he 
one  with  Me"  (XV1I1.  1130-1183). 

110.  Jnanesvara  tells  us  of  the  great  post-ecstatic  awaken- 

ing of  such  a  mystic.     "When  ignorance 

The  ecstatic  and         has  ceased,    and   sacrificer    and  sacrifice 

post-ecstatic  states.        have    become    one ;  when    the    last    act 

of  the  sacrifice,  namely,   the  Avabhiitha 

ceremony,  has  been  performed  in  the  experience  of  the  Self  ; 

he  wakes  up  like  a  man  from  his  sleep,  and  says  that  while  he 


til]  THE  jNANESVARt  131 

was  experiencing  a  dream,  he  it  was  who  had  manifested  him- 
self in  all  the  various  forms  of  the  dream  ;  that  the  army  which 
he  saw,  was  not  an  army,  but  only  a  manifestation  of  his  own 
Self "  (TX.  244—247).  "  And  when  he  sits  for  meditation,  he 
hears  the  sound  of  the  kettle-drum  of  victory,  and  the  unique 
banner  of  Identity  unfurls  over  him  ;  and  Ecstasy  along  with 
her  Lord,  the  Realisation  of  the  Self,  is  crowned  on  the  throne 
of  Unitive  Experience"  (TX.  217  218). 

111.     The  most  famous  passage,  however,  in  which  Jnanes- 

vara   gives  us  a    description    of   unitive 

A  tale  of  unison          love,  is  towards  the  end  of  the  eighteenth 

brings  on  unison.         Chapter,    where  Sanjaya    is    speaking    to 

Dhritarashtra  about  the  unison  of  Krishna 

and  Arjuna,  and  is  so  overcome  with  feelings  that  he  himself 

becomes  one  with  them.     Sanjaya  was  like  a  little  salt-doll 

at  the  confluence  of  the  loves  of  Krishna  and  Arjuna,  and 

became  so  merged  in  the  waters  of  the  confluence  as  to  be 

entirely  indistinguishable  from  the  love  of  either.     "  There  is 

only  a  difference  of  names,  0   J)hiitarashtra,  said  Sanjaya, 

between  the  eastern  ocean  and  the  western  ocean ;  but  really 

speaking,  the  waters  in  both  are  identical.     Similarly,  there 

was  a  difference  between  Krishna  and  Partha  only  so  far  as 

their  bodies   were   concerned ;  but  there  was  no  difference 

left  in  their  spiritual  confluence.     Krishna  and  Arjuna  were 

like  two  clean  mirrors,  placed  one  against  the  other,  the  one 

reflecting  itself  infinitely  in  the  other.     Arjuna  saw  himself 

along  with  God  in  God,  and  God  saw   Himself  along  with 

Arjuna  in  Arjuna,   and  Sanjaya  saw  both  of  them  together  ! 

Had  there  been  no  difference    between  Krishna  and 

Arjuna,  no  question  and  answer  would  have  been  possible 
for  them  ;  if  there  was  a  difference,  there  would  have  been  no 
atonement.  Sanjaya  heard  their  dialogue,  as  well  as  saw  their 
atonement.  Krishna  and  Arjuna  were  however  identical. 
When  one  mirror  is  placed  against  another,  the  difference 
between  the  original  and  the  image  vanishes.  When  one 
mirror  is  placed  before  another,  which  reflects  which  ?  Sup- 
posing a  Sun  arose  before  the  Sun,  who  is  the  illuminator,  and 
who  is  the  illumined  ?  The  determination  of  duality  in  such 
an  experience  would  be  a  failure  ;  and  when  two  waters  have 
mixed  together,  if  a  piece  of  salt  goes  to  distinguish  between 
them,  in  a  moment's  time  it  becomes  mingled  with  both.  So, 
as  Krishna  and  Arjuna  reached  the  unitive  life,  I  myself,  said 
Sanjaya,  was  atoned  with  them."  "  While  he  was  speaking 
thus,  he  was  overcome  by  extreme  emotion,  and  his  conscious- 
ness seemed  to  have  departed  from  him  on  account  of  his 


MYSTICISM  IN  MAHARASri?  RA 

Bhavas.  His  body  was  covered  with  horripilation  of  hair.  He 
fell  motionless,  and  was  full  of  perspiration,  and  in  a  moment's 
time  a  shiver  passed  through  his  system,  which  conquered  both 
those  manifestations.  Tears  trickled  down  his  eyes  by  the 
blissful  touch  of  unitive  life.  The  tears  were  not  really  tears  ; 
through  them  oozed  out  his  spiritual  experience.  He  could 
contain  nothing  in  himself.  His  throat  was  choked,  and  words 
failed  to  come  out  of  his  mouth"  (XVIII.  1589-  1606). 

Epilogue. 

112.    In  his  epilogue  to  the  Jnanesvari,  Jnanesvara  brings  in 
two  passages,  in  one  of  which  he  tells  us 
The  Epilogue  of  the       that  victory  is  always  with  him  who  is  be- 
Jnanesvari.  friended  by  God  ;  that  God's  nature  being 

victory  itself,  victory  in  any  case  must 
accrue  to  the  side  where  God  is  present.  Phritarashtra,  the 
father  of  the  Kauravas,  who  was  anxious  to  know  the  result 
of  the  fight  that  was  taking  place  between  the  Kauravas  and 
the  Panda  vas,  asked  San  jay  a  on  what  side  victory  would 
ultimately  lie,  and  Sanjaya  had  no  hesitation  in  telling  him 
that  victory  must  lie  with  the  side  where  Lord  Krishna  was. 
"Where  there  is  the  moon,  there  is  the  moon-light.  Where 
there  is  the  god  Sankara,  there  is  his  spouse  Ambika.  Where 
there  are  the  saints,  there  is  discrimination.  Where  the  king 
is,  there  is  the  army.  Where  there  is  goodness,  there  is  friend- 
ship. Where  there  is  fire,  there  is  the  burning  power.  Where 
there  is  compassion,  there  is  religion  ;  where  there  is  religion, 
there  is  happiness ;  where  there  is  happiness,  there  is  God. 
In  spring-time,  there  are  groves  ;  in  groves,  there  are  flowers  ; 
in  flowers,  there  are  clusters  of  bees.  Where  the  Guru  is, 
there  is  knowledge ;  in  knowledge,  there  is  the  vision  of  the 
Self  ;  in  vision,  there  is  beatification.  Where  there  is  fortune, 
there  is  enjoyment.  Where  there  is  happiness,  there  is  energy. 

Where  there  is  the  Sun,    there  is    light Where   Lord 

Krishna  is,  there  is  Lakshmi ;  and  where  both  of  them  are, 
there  are  all  the  maidens  of  Lakshmi,  namely,  the  Powers. 
Krishna  is  victory  himself,  and  with  the  party  with  which 
He  has  sided,  victory  must  ultimately  lie.  In  a  place,  where 
Krishna  and  His  devotee  are,  the  very  trees  will  beat  down  the 
wish- trees  of  heaven  ;  the  stones  are  as  jewels  ;  the  earth  is 
of  gold ;  through  the  rivers  of  that  place  flows  nectar.  The 
prattling  of  him,  whose  parents  Krishna  and  Kamala  are, 

is  equal  to   the  Veda.     His  very  body    is  divine  ; and 

as  the  cloud,  which  is  born  of  the  ocean,  is  more  useful  to  the 
world  than  his  parent,  similarly,  Arjuna  was  more  useful  to 


Hi]  THE  JNANESVARl 

the  world  than  even  Krishna.  The  touch-stone  makes  gold 
of  iron,  but  the  world  prizes  the  gold  more  than  the  touch- 
stone. Spiritual  teachership  is  not  here  called  in  question. 

Fire  shows  itself  in  the  shape  of  a  lamp That  a  son 

should  conquer  his  father  is  the  peculiar  wish  of  the  latter. 
Where  Arjuna  is,  there  is  victory  also,  because  he  is  the  favour- 
ite of  God If  thou  belie  vest  in  the  words  of  Vyasa,  then 

believe  in  what  I  say.  Where  the  Lord  of  Lakshmi  is,  there 
is  the  company  of  the  Saints ;  there  is  happiness,  and  infinite 
auspiciousness.  If  this  turns  out  false,  then  I  shall  cease  to 
call  myself  the  disciple  of  Vyasa.  With  these  thundering 
words,  Sanjaya  raised  his  arm"  (XVIII.  1633—1659).  The 
second  famous  passage  in  the  epilogue  of  the  Jiianesvari  is  the 
one  where  JnaneSvara  asks  grace  from  God.  "Let  the  Lord 
of  the  Universe  be  pleased  with  this  literary  sacrifice  of  mine, 
and  being  pleased,  let  Him  give  me  this  grace :  May  the 
wicked  leave  their  crookedness  and  have  increasing  love  for 
good  !  Let  universal  friendship  reign  among  all  beings.  Let 
the  darkness  of  evil  disappear.  Let  the  sun  of  True  Religion 
rise  in  the  world.  Let  all  beings  obtain  what  they  desire.  May 
the  company  of  the  devotees  of  God,  who  shower  down  bles- 
sings incessantly,  meet  the  beings  on  earth  !  They  are  verily 
moving  gardens  of  wish- trees  ;  they  are  living  mines  of  wish- 
jewels  ;  they  are  speaking  oceans  of  nectar.  They  are  moons 
without  any  detracting  mark ;  they  are  suns  without  any 
tormenting  heat.  May  all  beings  be  endowed  with  all  happi- 
ness, and  have  incessant  devotion  to  the  Primeval  Being. 
Let  all  those,  who  live  upon  this  work,  have  victory  in  the 
seen,  as  well  as  the  unseen!  God  said  to  this,  'Amen!  this 
shall  come  to  pass,'  and  Jnanesvara  became  happy  by  hearing 
those  words"  (XVIII.  1794-1802). 


CHAPTER  IV. 
The  Amritanubhava. 

1 .  Jnanadeva  expounds  his  philosophical  teaching  in  this  work 
with  such  a  mastery  and  wealth  of  poetic 
Jnanadeva's  esteem       imagery,  that  it  remains  to  this  day  one  of 
of  his  work.  *he  greatest  philosophical  works  in  Marathi 

literature.  Though  Jiiamideva  more  than 
once  speaks  of  this  work  as  Anubhavamrita  (Amt.  X.  19,  20,. 
24,  25,  31),  we  have  yet  called  it  Amritanubhava,  as  this  title  is 
more  familiar  to  all.  The  encomiums  which  he  himself  passes 
on  it  make  it  evident  what  great  importance  he  wanted  to  at- 
tach to  this  work.  He  tells  us  that  it  is  rich  in  spiritual  experi- 
ence, and  that  by  it  people  would  gain  final  emancipation  in  this 
very  life  (Amt.  X.  19).  It  is  so  sweet  that  even  Ambrosia 
would  desire  to  partake  of  it  (Amt.  X.  20).  Jnanadeva  tells 
us  that  he  has  served  to  all  this  dish  of  spiritual  experience 
in  order  that  the  whole  world  may  enjoy  a  general  feast  (Anit. 
X.  24,  31).  He  declares  that  the  work  would  be  found  equally 
useful  for  all  classes  of  spiritual  aspirants — those  who  are 
bound,  those  who  desire  for  final  freedom,  as  also  those  who 
have  attained  to  spiritual  perfection  (Amt.  X.  25).  For,  in  the 
first  place,  he  thinks  that,  from  the  ultimate  point  of  view, 
there  is  only  a  difference  of  degree  and  not  of  kind  between 
these  classes  of  aspirants,  as  there  is  a  potentiality  of  spiritual 
perfection  even  in  those  who  are  bound,  and  in  those  who 
desire  for  liberation.  Thus  he  asks  Can  we  from  the  view 
point  of  the  Sun  say  that  the  Full  Moon  is  different  from  the 
Moon  of  other  days  ?  The  bloom  of  youth  that  expresses 
itself  in  a  young  woman  was  dormant  in  her  girlhood.  Again, 
with  the  advent  of  spring,  the  trees  begin  to  kiss  the  sky  with 
their  twigs,  and  they  bear  flowers  and  fruits  (Amt.  X.  21 
— 23) ;  but  this  is  only  an  actualization  of  what  was  poten- 
tially present  in  the  trees.  Secondly,  Jnanadeva  declares 
that  all  distinction  of  ability  or  level  between  the  three  classes 
of  spiritual  aspirants  vanishes  as  soon  as  they  taste  the  nectar 
of  spiritual  experience  presented  in  this  work.  He  describes 
the  unifying  influence  of  his  work  in  a  number  of  beautiful 
similes  :  he  tells  us  that  the  streams  that  go  to  meet  the  Ganges 
become  themselves  the  Ganges  ;  the  darkness  that  meets  the 
Sun  becomes  itself  the  light  of  the  Sun  ;  we  can  talk  of  differ- 
ence between  gold  and  other  metals  only  so  long  as  the  Parisa 
has  not  touched  the  other  metals  ;  for  then  it  makes  them  all 
pure  gold  (Amt.  X.  26—27). 


IV]  THE  AMRITANUBHAVA  141 

2.  The  principal  aim  of  the  work,  as  Jfianesvara  expresses 

it,  is  the  extension  and  diffusion  of  the 
The  Principal  Aim       Knowledge  of  God,  which  he  had  himself 
of  the  Work.  gained   through   the   unlimited   magnani- 

mity of  his  spiritual  teacher,  to  ail  the 
people  in  the  world.  He  tells  us  that  he  took  to  writing  this 
work,  simply  because  he  was  blessed  by  his  Guru  with  spiritual 
bliss  not  tor  his  own  individual  enjoyment,  but  with  the  ex- 
press desire  that  the  whole  world  may  be  enabled  to  partake 
of  it ;  as  God  endowed  the  Sun  with  liglit  not  for  his  own  sake, 
but  because  he  may  illumine  the  whole  world.  It  was  not  for 
the  Moon's  own  sake  that  nectar  was  given  to  the  Moon  ;  nor 
does  the  Sea  grant  the  clouds  water  for  their  own  use.  The 

light  of  a  Lamp  is  meant  for  all Thus  also  does  Spring 

enable  the  trees  to  bear  fruit,  and  oblige  all  people  (Amt.  X. 
1-6).  Here  we  find  that  Jnanadeva  is  preaching  a  kind  of 
spiritual  altruism,  which  strongly  reminds  us  of  the  Parable 
of  the  Cave  in  the  Republic,  where  Plato  insists  that  a  true 
philosopher,  who  has  seen  the  Spiritual  Light  outside  the 
Cave,  must  come  inside  and  tell  the  shadow-ridden  Cave- 
indwell  or  s  that  what  they  are  busying  themselves  with  are 
appearances  and  not  reality.  Jnanadeva  however  tells  us 
with  great  humility  that  he  has  disclosed  no  new  principle, 
since  it  is  impossible  to  express  in  words  the  Self-luminous, 
which  would  have  shone  even  if  the  work  had  not  been  written, 
and  even  if  he  had  remained  silent  (Amt.  X.  8 — 9).  Every- 
thing is  luminous,  and  there  is  no  secret  to  be  revealed,  since 
the  whole  universe  is  completely  filled  with  the  one  eternal 
perfect  Atman,  who  is  neither  hidden  nor  manifest  (Amt.  X. 
14  -15).  Nothing  exists,  therefore,  beyond  the  one  intelligent 
principle  which  has  been  existing  from  eternity  (Amt.  X.  16). 
it  is  inexpressible,  and  even  the  Upanishads  can  describe  it  only 
in  negative  terms  (Amt.  X.  18).  Jnanadeva,  therefore,  says 
that  his  work  is,  in  fact,  an  expression  of  the  deepest  silence  ; 
it  is  like  the  picture  of  a  crocodile  drawn  on  the  surface  of  water 
(Anib.  X.  17).  1  his  utterance  may  be  taken  on  the  one  hand 
as  connoting  the  impossibility  of  describing  in  words  the  nature 
of  the  Ultimate  Principle,  and  on  the  other,  as  an  expression  of 
the  extreme  humility  that  is  so  characteristic  of  Jnanadeva. 

3.  We  shall,  in  the  first  place,  consider  the  metaphysical 

speculations  of  Jnanadeva,  as  expressed 
The  Argument  of  the      in  this  work.    We  shall  see  how  under  the 
Work.  influence  of  the  Samkhya  system  he  dis- 

cusses the  nature  of  the  Prakriti  and  the 
Purusha  ;  how  they  are  related  to  each  other  as  husband  and 


142  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

wife ;  how  the  world  is  created  by  them  ;  how  they  are  inter- 
dependent ;  how  they  disappear  with  the  realisation  of  the 
real  nature  of  either  of  them ;  and  how  they  are  united  in 
Brahman  which  is  their  substratum.  We  shall  next  turn  to 
the  description  of  the  nature  of  the  Atman  as  given  by  Jnana- 
deva  under  the  influence  of  Vedanta  Philosophy.  We  shall 
show  how  the  Atman  transcends  all  expression,  and  in  parti- 
cular how  the  Word,  useful  in  reminding  us  of  the  real  nature 
of  our  Self,  which  we  have  forgotten  through  our  ignorance, 
proves,  in  fact,  useless  with  reference  to  the  Atman  which  is 
self-existent,  and  which  is  all-knowledge ;  while  it  is  also 
useless  in  removing  ignorance,  as  ignorance  by  its  very  nature 
has  no  existence.  Next  we  shall  consider  the  nature  of  know- 
ledge and  ignorance,  point  out  with  what  keenness  Jnanadeva 
meets  the  arguments  of  those  who  assert  the  real  existence  of 
ignorance  in  the  Atman,  show  how  he  proves  definitely  that  the 
Atman  is  beyond  both  knowledge  and  ignorance,  and  how  both 
of  these,  being  false,  only  limit  the  real  nature  of  the  Self. 
Next,  we  shall  see  how  there  exists  in  this  universe  nothing  but 
one  living  intelligent  principle,  namely,  the  Brahman  or  Atman, 
and  how  the  world  and  all  phenomenal  existence  are  but  vibra- 
tions, or  manifestations,  or  the  sports  of  this  One  without  a 
second.  It  is  the  substratum  of  all  existence  whatsoever, 
and  by  it  is  everything  illuminated.  It  is  this  self-luminous 
self-existent  Atman  that  presents  itself  as  the  world  with  the 
triads  of  the  seer,  the  sight,  and  the  seen,  the  knower,  the  know- 
ledge, and  the  known,  and  so  on,  and  yet  is  in  fact  beyond  all 
these,  and  absolutely  unaffected  by  them.  We  shall  next  pass 
to  the  mystical  speculations  of  the  Amritanubhava,  and  con- 
sider how  Jnanadeva  shows  that  this  Atman  can  be  intuitively 
apprehended,  and  realised  through  the  grace  of  a  Spiritual 
Teacher.  The  significance  of  the  Spiritual  Teacher  and  his  real 
nature  form  a  subject  of  perennial  .interest  to  Jnanadeva,  as  it 
does  to  all  other  Saints,  and  we  find  many  pages  of  the  work 
devoted  to  this  important  topic.  Finally,  we  shall  briefly  notice 
the  nature  of  supreme  devotion  to  God,  as  also  the  condition  of 
one  who  has  attained  to  final  emancipation  in  this  very  life. 

4.  When  we  come  to  the  discussion  of  the  nature  of  the 
Prakriti  and  the  Purusha  which  are  also 

Influence  of  Sam-  designated  as  Siva  and  Sakti,  or  God  and 
khya  and  Vedanta  on  Goddess,  by  Jnanadeva,  we  have  to  note 
the  thought  of  Jnana-  that  the  relation  between  them  is  likened 
deva.  to  that  subsisting  between  husband  and 

wife, — thus  clearly  showing  the  influence 
of  Saivism  on  the  one  hand,  an4  that  of  the  dualistic  trend 


IV]  THE  AMRITANUBHAVA  143 

of  thought  of  the  Samkhya  on  the  other.  The  Prakrit!  is  also 
declared  to  be  nothing  but  the  desire  of  the  Purusha  to  enjoy 
himself.  It  is  also  contended  that  both  the  ideas  of  the  Pra- 
ki;iti  and  the  Purusha  are  interdependent,  and  the  fact  that 
they  are  but  different  forms  of  one  living  intelligent  Brahman 
argues  for  their  essential  unity.  rl  his  synthesis  of  the  duality 
is  clearly  the  effect  of  the  influence  of  the  Vedanta  on  the 
thought  of  Jnanadeva.  These  preliminary  remarks  will  help 
us  to  understand  the  account  of  the  Prakriti  and  the 
Purusha  which  Jnanadeva  gives  in  the  second  chapter  of 
his  Amritanubhava. 

5.  Jnanadeva  regards  Prakriti  arid  Purusha,  or  Sakti  and 
Siva,  as  the  parents  of  an  infinite  number 

The  Prakriti  and  of  worlds,  who  mutually  exhibit  their  es- 
tke  Purusha.  sential  unity ;  ,and  he  declares  that 

it  is  very  difficult  to  know  what  part 
of  either  of  them  is  united  to  the  other  to  make  one  whole 
(Amt.  1,  Sanskrit  Verses  4,  3).  They  are  unlimited  (Amt.  I. 
1).  rlhey  are  related  to  one  another  as  husband  and  wife, 
the  Purnsha  himself  becoming  his  beloved,  the  Prakriti,  when 
impelled  by  a  desire  to  enjoy  himself  (Amt.  I.  2) ;  and  so 
strong  is  their  desire  to  enjoy  themselves  that  they  become 
one  through  it,  and  never  allow  their  unity  to  be  disturbed 
by  anything  (Amt.  I.  5).  So  intense  and  deep  is  the  love 
between  them  that  they  seem  as  if  to  swallow  up  each  other, 
and  thus  exhibit  the  world  as  the  sport  of  their  love  (Amt. 
I.  3).  What  Jnanadeva  wants  to  say  is  that  with  the  ex- 
pansion of  the  Prakriti,  the  Purusha  remains  concealed  and 
unknown,  while  with  the  extension  of  the  Purusha,  the  Pra- 
kriti disappears.  Thus  he  tells  us  that  these  are  the  only  two 
inmates  of  the  home  of  the  Universe,  and  when  the  Lord 
(the  Purusha)  goes  to  sleep,  the  Mistress  (the  Prakriti)  re- 
mains awake,  and  herself  plays  the  part  of  both  ;  and  that 
if  either  of  them  happens  to  wake  up,  the  whole  house  is  swal- 
lowed up,  and  nothing  is  left  behind  (Amt.  I.  13,  14).  The 
Prakriti,  again,  who  gives  birth  to  all  things  living  and  non- 
living in  the  world,  herself  disappears  absolutely  when  the 
Purusha  wakes  up  (Amt.  I.  37).  Ihey  mutually  serve  as 
mirrors  to  reflect  their  own  nature  (Amt.  I.  38),  and  become 
objects  of  enjoyment  to  one  another  (Amt.  I.  16)  ;  and  yet 
both  of  them  vanish  as  soon  as  they  embrace  each  other  (Amt. 
I.  47) ;  that  is,  with  the  real  knowledge  of  their  nature,  they 
cease  to  be  ultimate  realities,  and  become  only  the  manifest- 
ations of  the  one  Brahman  that  underlies  them  both.  Jnana- 
deva considers  Prakjiti  and  Purusha  to  be  interdependent, 


144  MYSTICISM  IN  MAHARASHTRA  [CHAl>. 

and  complementary  to  each  other.  Thus,  he  says  that  it  is 
only  through  the  God  that  the  other  is  a  Goddess,  and  it  is 
through  her  that  he  is  the  Lord.  The  chaste  arid  well-devoted 
Prakriti  cannot  live  without  him,  while  apart  from  his  beloved, 
the  Purusha  cannot  be  called  Siva,  nor  can  he  be  called  the 
all-doer  and  the  all-enjoyer  (Amt.  I.  10,  21,  28,  39)  ;  thus, 
these  two  being  relative  cannot  exist  independently  of  each 
other.  Through  their  profound  love,  they  live  happily  not 
only  in  the  smallest  particle,  but  find  the  great  world  too  small 
for  them  to  live  in.  They  treat  each  other  as  their  very  life, 
and  even  the  most  insignificant  thing  in  the  world  cannot  be 
created  without  their  mutual  help  (Amt.  I.  11-12).  On  the 
one  hand,  the  Prakriti,  blushing  at  her  formless  husband, 
adorns  him  with  the  ornaments  of  names  and  forms  as  great 
as  the  world  itself  ;  and  by  her  miraculous  power  presents 
the  rich  manifold  world  in  Brahman  which  cannot  tolerate 
even  the  idea  of  unity.  The  Purusha,  on  the  other  hand, 
enhances  the  growth  of  his  beloved  Prakyiti  by  contracting 
himself,  as  she  manifests  only  the  existence  of  the  Purusha 
in  all  her  manifestations  ;  and  he,  who  assumes  the  form  of  a 
seer  through  his  love  for  her,  suddenly  throws  himself  away 
in  grief  when  he  fails  to  see  his  beloved ;  it  is  on  account  of 
her  importunities  that  he  assumes  the  form  of  the  world, 
while  he  is  left  naked  without  her,  being  deprived  of  the  cover- 
ing of  the  names  and  forms  created  by  her  (Amt.  I.  30—34). 
Jnanadeva  is  here  giving  expression  to  a  very  favourite  idea 
of  his,  that  with  the  expression  of  the  Prakriti,  the  Purusha 
becomes  concealed ;  while  with  the  knowledge  of  the  real 
nature  of  the  Purusha,  the  Prakriti  vanishes.  This  reminds 
us  of  the  Empedoklean  idea  of  Love  and  Strife,  each  alter- 
nately entering  the  Sphere  and  driving  away  its  opposite. 
What  Jnanadeva  wants  to  express  here  is  that  as  soon  as  we 
come  to  know  the  real  nature  of  either  the  Prakriti  or  the 
Purusha,  their  dependence  on  Brahman  and  their  essential 
unity  with  it  become  evident,  and  we  come  to  regard  them 
as  only  relative  conceptions  that  point  to  the  one  Absolute 
which  underlies  them  both. 

6.    This  leads  us  to  consider  the  unity  of  the  Prakriti  and 

the  Purusha  in  Brahman.     We  are  told 

The  essential  unity  of     by    Jnanadeva    that    both    the    Prakriti 

Prakriti  and  Purusha  f  and  the  Purusha  live  in  Brahman  and  are 

in  Brahman.  illuminated  by  its  light,   and  that  from 

eternity  both  of  them  have  been  living 
there  as  one  (Amt.  1.  8).  Both  of  them  melt  their  forms  into 
the  unity  of  Brahman,  though  the  world  that  we  see  by 


IV]  THE   AMRITANUBHAVA  145 

our  ignorance  is  created  by  the  half  part  of  each  of  them  (Amt. 
I.  15).  Jnanadeva  further  tells  us  that  the  duality  or  differ- 
ence of  male  and  female  is  only  in  name,  while  in  reality  the 
One  supreme  Brahman  in  the  form  of  Siva  alone  exists.  The 
Prakriti  and  the  Purusha  together  create  but  one  world,  as  one 
sound  is  produced  by  striking  two  sticks  against  each  other, 
or  one  ViTia  prepared  by  means  of  two  bamboo  rods ;  two 
lips  utter  but  one  word,  and  two  eyes  give  but  one  vision. 
The  Prakriti  and  the  Purusha  whose  parts  are  as  if  intermin- 
gled, seem  to  be  two,  but  are  in  fact  eternally  enjoying  the 
unity  of  the  one  blissful  Atman  (Amt.  I.  17-  20,  40),  and  are 
therefore  really  one.  They  cannot  be  distinguished  from  one 
another,  as  sweetness  cannot  be  distinguished  from  sugar ; 
again,  the  sun  shines  on  account  of  his  lustre,  but  the  essence 
of  lustre  is  nothing  but  the  sun  (Amt.  23 — 25).  Siva  and 
Sakti,  the  Purusha  and  the  Prakriti,  are  declared  to  be  es- 
sentially one,  as  are  air  and  its  motion,  or  gold  and  its  lustre, 
or  musk  and  its  fragrance,  or  fire  and  its  beat  (Amt.  I.  41 — 42). 
If  day  and  night- were  to  go  together  to  the  abode  of  the  Sun 
to  meet  him,  the  day  would  vanish  along  with  the  night ; 
similarly  do  the  relative  conceptions  of  the  Prakriti  and  the 
Purusha  vanish  in  the  unity  of  Brahman  (Amt.  T.  43).  Though 
the  Purusha  and  the  Prakriti  seem  to  be  male  and  female  (from 
the  grammatical  point  of  view),  yet  there  is  really  no  difference 
between  them,  just  as  there  is  no  difference  in  the  waters  of 
the  Sea  (male)  and  the  Ganges  (female)  when  they  meet  to- 
gether (Amt.  f.  54).  Jnanadeva,  therefore,  bows  to  Bhutesa 
and  Bhavani,  the  Purusha  and  the  Prakriti,  in  a  spirit  of  unity 
with  them  as  the  ornaments  of  gold  would  bow  to  gold  of 
which  they  are  made  (Amt.  1.  60,  52).  Finally,  he  declares 
that  having  renounced  egoism,  he  has  now  become  one  with 
Sambhu  and  Sambhavi,  as  a  piece  of  salt  becomes  one  with 
the  sea  when  it  leaves  aside  its  solidity  and  smallness  (Amt. 
I.  63). 

7.    After  having  shown  in  the  previous  section  how  the 

Prakriti  and  the  Purusha,  being  relative 

Description  of  Brah-      conceptions,   point  to  an  ultimate  prin- 

man  or  Atman.          ciple,  call  it  Brahman  or  Atman,  which 

underlies  them  both,  we  may  now 
proceed  to  consider  the  nature  of  this  ultimate  principle. 
If,  as  we  are  told,  the  Atman  exists  independently  of  every- 
thing else,  and  sees  without  being  seen  by  anybody,  and  is 
ever  manifest,  how  can  we  talk  of  him  as  non-existent,  or  as 
lost  ?  The  Atman  silently  endures  the  charge  of  the  nihilists 
who  regard  him  as  nothing,  for  they  contradict  their  own 


146  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

theory  in  practice,  as  the  assumption  of  their  own  existence 
necessarily  presupposes  the  existence  of  the  Atman.  Can  the 
Atman  be  proved  as  non-existent — the  Atman,  who  witnesses 
the  sleep  which  in  its  dense  darkness  of  ignorance  engulfs  the 
gross  and  the  subtle  worlds  alike,  and  who  is  the  all-knower, 
and  who  cannot  be  encompassed  by  what  is  visible  ?  The 
.Vedas  speak  about  everything,  but  they  have  not  even  men- 
tioned the  name  of  the  Atman,  who  is  beyond  all  being  and 
non-being.  The  Sun  that  illumines  all  things  cannot  show  us 
the  Atman  ;  the  sky  that  envelopes  all  things  cannot  compre- 
hend the  Atman.  Egoism  which  eagerly  embraces  as  its  own 
every  kind  of  body  which  is  but  a  conglomeration  of  bones, 
leaves  aside  the  Atman,  who  is  beyond  all  egoism.  The  under- 
standing, that  grasps  all  things  knowable,  falters  before  this 
Atman.  The  mind,  that  imagines  many  things,  remains 
far  removed  from  the  Atman.  The  senses,  that  are  ever 
directed  to  the  useless  objects  of  sensual  pleasures,  like  wild 
cattle  feeding  on  the  grass  of  barren  land,  absolutely  fail  to 
taste  the  bliss  of  the  Atman.  Is  it  possible  to  apprehend  in 
all  its  totality  the  Atman  or  Brahman  that  swallows  up  the 
world,  along  with  ignorance  that  created  it  ?  It  is  impossible 
for  any  one  to  see  the  Brahman,  which,  being  pure  knowledge 
itself,  cannot  be  an  object  of  knowledge  even  to  itself,  just  as 
the  tongue  that  tastes  all  other  things  cannot  taste  itself. 
How  could  the  Atman  be  limited  by  anything  else,  when  it 
is  not  limited  even  by  any  desire  to  see  itself  ?  Thus  all  our 
efforts  to  determine  the  nature  of  the  Atman  prove  as  futile  as 
those  of  a  person  who  tries  to  outrun  his  own  shadow.  Those, 
therefore,  who  describe  the  Atman  in  words  or  by  means  of 
various  similes,  remain  only  far  removed  from  him,  as  they 
cannot  give  a  real  description  of  the  Atman.  The  Atman 
is  not  only  beyond  all  words,  but  also  beyond  the  reach  of 
intellectual  apprehension.  It  is  through  the  Atman  that  the 
individual  self  is  purged  away  of  its  ignorance,  and  can  ex- 
perience the  ecstatic,  beatific  condition.  Though  the  Atman 
is  the  seer,  he  is  not  relative  to  anything  seen ;  for  how 
could  there  be  any  act  of  seeing  when  there  is  not  in 
the  Atman  even  the  idea  of  unity,  as  unity  is  only  relative 
to  duality  (Amt.  VII.  104-122)?  Thus  the  ultimate 
principle,  namely  the  Atman,  is  declared  to  be  the  all- 
knower  and  all-seer ;  beyond  being  and  not-being ;  beyond 
the  reach  of  egoism ;  beyond  the  senses,  mind,  and  underj 
standing ;  baffling  all  description  by  means  of  words ; 
and  transcending  all  perceptual  and  conceptual  know- 
ledge. •  * 


IVl  THE  AMRITANUBITAVA  147 

8.    As  regards  the  nature  of  Brahman,  Jnanesvara  first  denies 
the  existence  in  it  of  the  three  attributes, 

Brahman  is  beyond  existence,  knowledge  and  bliss,  in  the  sense 
the  three  attributes—  that  they,  like  the  attributes  of  Spinoza, 
Existence,  Knowledge  are  incapable  of  exhaustively  determining 
and  Bliss.  the  nature  of  Brahman,  though  they  all 

enter  into  its  nature  and  are  together  expressive  of  Brah- 
man. As  lustre,  hardness,  and  yellowness  together  consti- 
tute gold ;  or  as  viscosity,  sweetness,  and  mellifluity  together 
constitute  nectar  ;  or  as  whiteness,  fragrance,  and  softness 
are  only  camphor ;  and  just  as  the  three  qualities  in  each 
case  mean  but  one  thing,  and  do  not  point  to  the  exis- 
tence of  a  triad ;  similarly  the  three  attributes  of  Existence, 
Knowledge,  and  Bliss  involve  no  triad,  but  express  one  Brah- 
man. And  as  the  three  qualities  of  camphor  do  not  exhaust 
its  nature  and  may  therefore  be  said  not  to  exist  in  it  at  all, 
similarly,  the  three  attributes  of  Brahman  may  be  declared 
to  be  non-existent  in  Brahman,  as  they  fail  to  grasp  Brahman 
in  its  totality  (Amt.  V.  1,  7).  They  are  only  human  ways 
of  looking  at  Brahman,  which  is  absolute  and  remains  un- 
affected by  these  ;  as  we  human  beings  talk  of  increase  or 
decrease  of  the  Kalas  of  the  Moon  from  our  own  point  of  view, 
while  the  Moon  is  as  it  is  in  itself,  perfect  at  all  times, 
and  unaffected  by  our  way  of  looking  at  it.  Similarly  Brah- 
man is  as  it  is,  and  is  not  affected  by  our  way  of  deter- 
mining its  nature  by  means  of  the  three  attributes,  or  their 
opposites  which  are  implied  in  them  (Amt.  V.  8 — 12).  These 
expressions,  however,  point  to  the  Absolute  before  they  vanish 
in  it,  like  the  clouds  that  shower  rain,  or  like  the  streams 
that  flow  into  the  sea,  or  like  the  paths  that  reach  the 
goal.  As  a  flower  fades  after  giving  rise  to  a  fruit,  or  as  a 
fruit  is  lost  after  giving  its  juice,  or  as  juice  vanishes  after 
giving  satisfaction ;  or,  again,  as  the  hand  of  a  sacrificer  re- 
turns after  offering  oblations  ;  or  as  a  sweet  tune  is  lost  in  the 
void  after  awakening  pleasurable  sensations  in  the  hearers ; 
or  as  a  mirror  disappears  after  reflecting  the  face ;  similarly, 
the  three  terms  become  lost  in  silence  after  manifesting  the 
pure  nature  of  Atman  as  the  Seer  (Amt.  V.  20  -25).  Brah- 
man is  beyond  all  speech,  and  it  is  as  impossible  and  futile 
to  speak  about  it,  as  to  measure  one's  length  by  measuring 
one's  shadow  by  one's  own  hands  (Amt.  V.  26—27). 
Brahman  is  beyond  all  relative  conceptions,  such  as  existence, 
intelligence,  and  happiness ;  as  also  beyond  the  opposites 
of  these  that  are  implied  in  th6m.  It  is  neither  existence,! 
por  non-existence,  for  it  is  absolute  existence ;  it  is  neither] 


148  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

intelligence  nor  non-intelligence,  as  it  is  absolute  intelligence  ; 
and  it  is  neither  happiness  nor  misery,  since  it  is  absolute 
bliss.  It  transcends  all  duality  of  opposite  and  relative  con- 
ceptions, and  is  absolutely  one,  though  not  numerically  one 
(Amt.  V.  20-34). 

9.  The  Sun  alone,  who   is  never   thrown  into  the    back- 
ground by   any    other   lustrous  body,    and   who   can    never 

be  covered  by  darkness,   can  bear  com- 
The  existence  of  Brah-      parison  with  Brahman,   which  is  neither 
man  proved  against  the    darkened    by    ignorance  nor    brightened 
Nihilists.  by  knowledge.     Moreover,  it  is  not  con- 

scious of  its  own  condition  (Amt.  IV. 
17 — 18) ;  for  if  we  were  to  suppose  that  Brahman  knows 
itself,  this  would  imply  that  it  was  ignorant  of  its  own  self 
for  some  time,  as  knowledge  is  always  relative  to  ignorance  ; 
this,  however,  is  absurd  (Amt.  IV.  23).  Ihe  mode  of  exis- 
tence of  Brahman  is  so  unique  that  both  existence  and  non- 
existence  prove  false  in  its  case  (Amt.  IV.  25).  But  we  can- 
not say  that  Brahman  does  not  exist  at  all ;  for  none  has  such 
an  experience.  Further,  Jnanadeva  asks,  on  whose  existence 
can  it  be  proved  that  Brahman  is  nothing,  and  does  not  exist  ? 
Some  one's  existence  is  absolutely  necessary  to  prove  the 
existence  or  non-existence  of  anything.  Brahman's  existence 
is  unique,  and  it  exists  without  existing  in  any  particular 
way,  and  without  being  non-existent  (Amt.  IV.  26-  31).  The 
reason  why  Brahman  is  supposed  to  be  non-existent  is  that  it 
is  an  object  of  knowledge  neither  to  itself  nor  to  any  one  else. 
Its  existence,  however,  is  pure  and  absolute,  and  is  therefore 
beyond  both  existence  and  non-existence.  It  exists  in  its 
own  way,  as  a  man  fast  asleep  in  an  uninhabited  forest  exists 
without  being  an  object  to  himself  or  to  anybody  else  (Amt. 
IV.  32-  34).  Brahman  exists  in  itself  without  being  consci- 
ous of  any  existence  or  non-existence  (Amt.  IV.  37),  as 
the  water  of  a  subterranean  spring  that  is  not  yet  tapped, 
exists  in  itself  perfectly  without  being  an  object  of  experi- 
ence to  anybody  (Amt.  IV.  39).  Thus  does  the  Absolute 
exist  in  itself,  and  is  beyond  all  relative  existence  and  non- 
existence. 

10.  Jiianadeva  speaks  of  Brahman  in  the  same  manner  in 

which    Kant   speaks  of  the  thing-in-itself,  , 

Brahman  is  and  declares  that  it  remains  unknown  to 

indescribable.  all  sciences  ;  that  it  suffers  no  comparison, 

and  is  like   itself,  as  the   sun  is  like  the 

sun,  the  moon  like  the  moon,  or  the  lamp  like  itself  (Amt.  V.  39  ; 

VII.  288).    It  alone  can  know  the  mode  of  its  existence,  as  does 


IV]  THE  AMRITANUBHAVA  149 

an  unplanted  sugar-plant  know  the  sweetness  of  its  juice  ; 
or  the  sound  of  an  unstruck  Vina  its  own  sound ;  or  as  the 
filament  and  fragrance  themselves  act  as  bees  to  appreciate 
the  fragrance  of  a  flower  that  has  not  yet  come  into  being ; 
or  again,  as  food  that  is  not  yet  cooked  can  know  its  own 
flavour ;  or  as  the  moon  of  the  30th  day  of  the  month  at  midday 
know  itself.  It  is  like  the  beauty  that  has  not  yet  assumed 
any  form,  or  like  the  holiness  of  a  virtuoiis  act  before  it  is 
performed.  The  Brahman  can  be  described  only  if  desire, 
that  is  dependent  on  mind,  were  to  grow  uncontrollable  even 
before  the  mind  was  created.  It  is  like  the  sound  that  exists 
before  any  musical  instrument  is  constructed ;  or  again  it  is 
like  fire  which  having  burnt  the  firewood  has  returned 
to  itself  and  lives  in  itself The  Brahman,  in  fact,  trans- 
cends all  generality  and  particularity,  and  lives,  ever  enjoying 
itself.  Silence  is  greatest  speech  in  its  case.  For  all  modes 
of  proof  proclaim  that  Brahman  cannot  be  proved,  and  all 
illustrations  or  parables  solemnly  declare  that  Brahman  can- 
not be  shown.  All  conceptions  and  all  scientific  characteris- 
ations vanish  before  it ;  efforts  prove  fruitless,  and  even 
experience  grows  hopeless  of  verification.  Thought  along 
with  its  determinative  quality  disappears,  and  thus  proclaims 
the  glory  of  Brahman  like  a  great  warrior,  who  by  his  death 
gains  success  for  his  master.  Understanding  becomes  ashamed 
of  its  inability  to  know  Brahman How  can  words  de- 
scribe Brahman,  where  experience  itself  vanishes,  along  with 
the  subject  that  experiences  and  the  object  that  is  experienced, 
where  the  supreme  speech  itself  disappears,  and  no  trace  is 
found  of  any  sound  (Amt.  V.  39  63) ?  Jnanadeva  declares 
that  it  is  as  unnecessary  to  describe  Brahman  in  words,  as  to 
wake  up  one  that  is  awake,  or  cook  food  for  one  who  has  taken 
his  meals,  or  to  light  up  a  lamp  when  the  sun  has  risen  (Amt. 
V.  65,  66). 

11.     Jnanadeva  now  proceeds  to  discuss  the  efficacy  and 
the  inefficacy  of  the  word,  its  efficacy  as 
Efficacy  of  the          a  reminder    of  Brahman    and  its  ineffi- 
Word.  cacy    to    reveal    the    absolute    nature    of 

Brahman,  as  well  as  to  destroy  Igno- 
rance which  does  not  exist.  First,  he  begins  by  praising  the 
importance  of  the  Word,  and  tells  us  that  we  regain  a  thing 
that  is  lost  in  forgetfulness  when  we  are  reminded  of  it  by 
Word.  The  Word  is  therefore  glorious  and  famous  as  a  re- 
minder (Amt.  V.  67,  68).  Jnanadeva  extols  the  great  utility 
of  the  Word,  and  asks  if  it  does  not  serve  as  a  mirror,  which 
by  reflecting  the  individual  Self,  makes  him  vividly  realise 


150  MYSTICISM  IN  MAHARASHTRA  [CHAt». 

his  own  Self,  and  thus  reminds  him  of  his  real  formless  nature 
which  he  has  forgotten  through  ignorance.  But  this  wonder- 
ful mirror  is  different  from  other  ordinary  mirrors,  inasmuch  as 
it  enables  not  only  the  seeing,  but  even  the  blind  to  see  their 
reflections  in  it.  The  Word  is  declared  to  be,  like  the  lustrous 
sun,  the  glory  of  the  family  of  the  Unmanifest.  Through  it 
does  the  sky  come  to  be  what  it  is,  and  possess  the  quality 
that  it  does.  Though  the  Word  is  invisible  like  a  '  sky-flower', 
it  gives  rise  to  the  fruit  of  the  world.  It  is  a  torch-bearer 
that  lights  the  path  of  action,  and  tells  us  what  ought  to  be 
done,  and  what  ought  not  be  done.  It  is  a  judge  that 
decides  between  bondage  and  freedom.  When  it  pleads  for 
Avidya,  it  makes  the  world,  which  is  the  result  of  ignorance, 
appear  as  if  it  was  real.  It  works  as  a  magician,  and  it  is  on 
account  of  its  spell  that  Siva  comes  to  be  limited,  and  thinks 
himself  as  an  embodied  Self  ;  while  it  is  also  through  the  Word 
that  the  individual  Self  comes  to  realise  his  own  real  nature. 
The  Word  cannot  be  compared  to  the  Sun,  because  the  latter 
shines  only  by  destroying  the  night  which  is  its  opposite, 
while  the  former  supports  both  the  opposite  paths  of  action 
and  actionlessness  at  the  same  time.  Jnanadeva  says  that  it 
is  impossible  to  describe  adequately  the  innumerable  excellent 
qualities  that  the  Word  possesses,  since  it  sacrifices  its  own 
life  for  the  knowledge  of  the  Atman. 

12.    Jnanadeva,   however,   shows  that  the  Word,   though 

famous  as  a  reminder,  is  yet  absolutely 

The  inefficacy  of  the     useless   in   the  case  of  the  Atman,  first 

Word    to   reveal    the     because  the  self-conceived  Atman,  that  is 

absolute  nature  of  the    all-knowledge,  stands  in  no  need  of  any 

Atman.  obligation  of  being   reminded  by  means 

of  Word  (Amt.  VI.  12,  13) ;  and  secondly, 
because  it  is  foolish  to  suppose  that  the  Word  can  show 
Atman  to  himself  by  destroying  Ignorance,  which  by  its  very 
nature  has  no  existence  whatsoever  (Amt.  VI.  20).  The  Word 
is  futile  both  ways,  since  it  can  neither  destroy  ignorance 
that  is  non-existent,  nor  reveal  the  Atman  that  is  all-know- 
ledge and  self-existent ;  it  is  therefore  useless  like  a  lamp 
lit  up  at  midday  which  can  neither  destroy  darkness  which 
does  not  exist  at  that  time,  nor  light  the  Sun  that  is  self-re- 
fulgent. Thus  being  fruitless  both  ways,  the  Word  vanishes 
like  a  stream  that  is  lost  in  the  waters  of  the  deluge  (Amt. 
VI.  96-  98).  Now  the  Word  is  useless  in  the  case  of  the  Atman, 
because  there  is  neither  memory  nor  forgetfulness  in  him,  and 
nothing  else  exists  besides  the  Atman.  How  could  the  Ab- 
solute remember  or  forget  itself  ?  Can  the  tongue  taste  itself  ? 


IVI  THE  AMRItANUBHAVA  i5i 

The  Atman  or  the  Absolute  is  pure  knowledge,  and  beyond  the 
relative  conceptions  of  memory  and  forge  bfulness  (Amt.  VI. 
14 — Iff).  It  is  simply  a  contradiction  to  suppose  that  the 
Word  can  gain  greatness  by  enabling  the  all-knowing  Atman 
to  experience  himself.  For  this  is  as  impossible  as  that  one 
should  marry  oneself,  or  that  the  Sun  should  light  itself  or 
eclipse  itself,  or  that  the  sky  should  enter  into  itself,  or  the  sea 
flow  into  itself ;  or  again  that  fruit  should  bear  fruit,  or  that 
fragrance  should  scent  itself,  or  that  fire  should  burn  itself. 
Again,  it  is  as  impossible  that  the  all-knowing  Atman  should 
be  enabled  to  know  himself,  as  that  sandal  should  smear  itself, 
or  that  colour  should  be  coloured,  or  that  a  pearl  should  adorn 
itself  by  a  pearl ;  or  again,  as  the  eye  should  see  itself,  or  as 
a  mirror  reflect  itself,  or  a  knife  cut  itself.  The  Atman  that 
is  self-evident  and  self-existent  stands  in  no  need  of  proof  by 
Word.  It  is  therefore  groundless  to  believe  that  the  Word 
can  gain  greatness  by  enabling  the  Atman  to  enjoy  himself 
(Amt.  VI.  75-  95). 

13.    Then,  again,  the  Word  is  equally  useless  with   refer- 
ence to  Ignorance  which  it  is  supposed  to 

Inability  of  the  Word  destroy.  Since  Ignorance  by  its  very 
to  destroy  Ignorance  nature  is  non-existent,  like  the  son  of  a 
which  does  not  exist.  '  barren  woman,  there  is  no  object  left 
for  logic  to  destroy.  Ignorance  is  as 
unreal  as  a  rainbow  ;  and  if  the  rainbow  were  real  as  it  seems 
to  be,  what  archer  would  apply  a  string  to  it,  and  discharge 
arrows  ?  It  is  as  impossible  for  Word  to  destroy  ignorance  as 
for  the  sage  Agastya  to  drink  up  a  mirage.  Again,  if  Avidya 
were  such  a  thing  as  to  be  destroyed  by  Word,  then  why 
should  not  fire  easily  burn  the  imaginary  city  in  the  sky  ?  It 
is  as  futile  to  try  to  destroy  Ignorance  by  Word  as  by  means 
of  a  lamp  to  see  the  Sun ;  for  Ignorance  is  unsubstantial 
like  a  shadow,  and  disappears  like  a  dream  in  wakefulness. 
Ignorance  is  false  like  the  ornaments  created  by  the  spell  of  a 
magician,  which  can  neither  enrich  a  poor  man  when  he  pos- 
sesses .  them,  nor  impoverish  him  when  he  is  deprived 
of  them.  Eating  of  imaginary  sweet  cakes  leaves  a  man 
without  food.  The  soil  on  which  a  mirage  appears  is  not 
moistened.  If,  therefore,  Ignorance  were  .real  as  it  seems,  men 
would  have  been  drenched  by  the  rain  painted  in  a  picture ; 
fields  would  have  been  moistened,  and  tanks  filled  by  it.  What 
necessity  would  there  be  to  prepare  ink  if  one  were  able  to  write 
by  mixing  up  darkness  ?  Ignorance  is  as  illusory  as  the  blue- 
ness  of  the  sky  ;  and  as  the  very  word  Avidya  itself  declares, 
it  does  not  exist If  Ignorance  were  something  positive, 


152  kYSTICISM  iN  MAHARASHTRA 

thought  would  have  determined  its  nature.  But  it  is  by  its 
very  nature  non-existent,  as  has  been  shown  in  various  ways  ; 
nothing  is  left  therefore  for  the  Word  to  destroy.  It  is  as 
vain  to  try  to  destroy  Ignorance  by  logic,  as  to  slap  the 
void,  or  embrace  the  sky,  or  kiss  one's  reflection.  One 
who  yet  entertains  a  desire  to  destroy  this  Avidya  may 
leisurely  take  off  the  skin  of  the  sky,  or  milk  the  nipple  of 

a  he-goat, or    by  crushing    a  yawn    take  out    juice 

from  it,  and  mixing  it  with  indolence,  pour  it  into  the 
throat  of  a  headless  body.  He  may  turn  the  direction  of 
the  flow  of  a  stream,  or  prepare  a  rope  from  wind.  He 
may  beat  a  bugbear,  bind  in  a  garment  his  own  reflection, 
or  comb  the  hairs  on  his  palm.  He  may  pluck  the  sky- 
flowers,  and  break  with  ease  the  horns  of  a  hare.  He  may  gather 
soot  from  a  lustrous  jewel,  and  marry  with  ease  the  child 
of  a  barren  woman ;  he  may  nourish  the  Chakora  birds  of 
the  nether  world  with  the  nectar-like  rays  of  the  new  moon, 
and  may  catch  with  ease  the  aquatic  animals  in  a  mirage 
(Amt.  VI.  24-  54) !  Jnanadeva  repeatedly  declares  that 
Avidya  does  not  exist  at  all,  that  its  non-existence  is  self- 
evident,  and  that  it  is  simplv  meaningless  to  say  that  the 
Word  destroys  it  (Amt.  VI.  43,  55,  68).  In  fact,  the  Word 
would  destroy  itself,  if  it  tries  to  explain  the  meaning  of  Ig- 
norance (Amt.  VI.  71).  Jnanadeva  concludes,  therefore,  that 
the  Word,  which  is  the  very  life  of  Knowledge  and  Ignorance, 
vanishes  along  with  them  in  the  Atman,  as  the  world  vanishes 
in  the  deluge,  or  the  cloudy  day  vanishes  when  the  clouds 
pass  away  (Amt.  VI.  102,  103). 

14.    Jnanadeva    next  turns  to    the   consideration    of  the 

relation  of  Avidya    and  Vidya,  and  tells 

Nature  and  Relation  of     us  that  with  the  destruction    of  Avidya 
Avidya  and  Vidya.       are  destroyed    the    four  kinds   of   speech 

which  are   so  intimately    connected   with 

it,  as  hands  and  feet  disappear  along  with  the  death  of  the 
body ;  or  as  the  subtle  senses  depart  along  with  the  mind ; 
or  as  the  rays  disappear  along  with  the  Sun  ;  or  again  as  the 
dream  vanishes  before  the  sleep  comes  to  ari  end.  Jnana- 
deva holds  that  from  the  ashes  of  the  Avidya,  that  is  de- 
stroyed, arises,  as  from  those  of  a  Phoenix,  the  Vidya,  and  the 
four  kinds  of  speech  are  again  revived  as  philosophical  sciences, 
and  they  continue  to  live,  as  the  iron  that  is  burnt  lives  as 
Rasayana,  or  as  the  burnt  fuel  lives  as  fire,  or  as  the  salt  that 
is  dissolved  in  water  lives  as  taste,  or  as  sleep  that  is  destroyed 
lives  as  wakefulness  (Amt.  III.  2  7).  As  Vibhuti  lives  in  the 
form  of  white  lustre  even  when  its  particles  are  brushed  away, 


tv]  friE   AMkltANtfBttAVA 

I 

or  as  camphor  lives  in  the  form  of  fragrance  even  when  it  is 
dissolved  in  water,  or  as  the  waters  of  a  stream,  that  has  run 
off,  live  in  the  form  of  moisture  in  the  soil,  similarly  does  the 
Avidya  that  is  destroyed  continue  to  live  in  the  form  of  Vidya 
(Amt.  III.  27-  29,  31).  Avidya,  therefore,  whether  living  or 
dead,  limits  the  Atman  either  with  bondage  or  liberation ; 
for  when  living  it  binds  the  individual  Self  with  false  know- 
ledge about  himself,  and  even  when  dead  it  remains  as  the  know- 
ledge of  the  real  nature  of  the  Atman,  which  is  also  equally 
a  limitation  to  the  Atman ;  thus  it  acts  like  sleep  which  by 
its  presence  creates  dreams,  and  which  while  departing  points 
to  the  existence  of  wakefulness  (Amt.  III.  11,  9-10). 
Thus,  Avidya  is  declared  to  be  the  cause  of  both  bondage 
and  freedom,  as  is  sleep  the  cause  of  dreams  and  wakefulness. 
Jnanadeva  maintains  that  both  the  conceptions  of  Bondage 
and  Freedom,  as  results  of  Ignorance  and  Knowledge,  are 
relative  and  false  ;  since  Freedom  itself  is  a  sort  of  Bondage 
in  the  case  of  the  Atman  who  is  beyond  them  both  (Amt. 
III.  12).  Even  the  knowledge  'I  am  the  Atman'  is  itself  a 
limitation  to  the  Atman,  because  it  is  relative  to  Ignorance  ; 
while  the  Atman  is  beyond  both  knowledge  and  ignorance, 
and  is  of  the  nature  of  pure  and  absolute  knowledge.  Keal 
emancipation  is  attainable,  only  when  this  relative  knowledge 
of  the  Atman  also  vanishes  (Amt.  III.  23,  24).  It  is,  there- 
fore, as  foolish  to  suppose  that  the  Atman,  who  is  absolute 
knowledge,  stands  in  need  of  any  sort  of  knowledge  in  order 
to  know  himself,  as  to  think  that  the  Sun  requires  another  Sun 
for  the  spread  of  his  light ;  and  it  is  as  ridiculous  to  say 
that  the  Atman  is  delighted  by  his  knowledge,  as  to  say  that 
a  man  who  has  lost  himself  wanders  over  various  countries 
to  find  himself,  and  that  he  is  delighted  when  after  a  num- 
ber of  days  he  comes  to  know  that  he  is  himself  (Amt.  III. 
19-  22).  The  final  result  of  all  this  discussion  is  that  both 
Knowledge  and  Ignorance  are  proved  to  be  obstructions  in 
the  way  of  the  realisation  of  the  Atman,  and  we  are  told 
that  both  of  them  should  therefore  be  sublated. 

15.  Now  Knowledge,  that  destroys  Ignorance  and  its 
effects,  is  itself  destroyed,  as  the  fire 

Knowledge  that  is  in  its  efforts  to  burn  camphor  burns 
relative  to  Ignorance  itself,  or  as  the  silkworm  in  confining  it- 
is  itself  destroyed  in  self  in  the  cocoon  and  shutting  up  the 
Brahman.  outlet  by  means  of  earth  kills  itself,  or 

as  a  thief,  who  enters  into  a  sack  and 
fastens  himself  in  it,  gets  bound  by  himself  (Amt.  IV.  2,  5,  4). 
Knowledge  that  thus  destroys  Ignorance  increases  till  it 


154  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

1 

entirely  destroys  itself  (Amt.  IV.  10) ;  but  before  its  final  dis- 
appearance it  grows  in  size  for  a  moment  like  the  light 
of  a  lamp  whose  oil  arid  wick  are  exhausted.  Thus  its  in- 
crease is  only  indicative  of  its  final  destruction.  Know- 
ledge lives  only  for  a  moment  to  be  finally  destroyed  like  the 
Jasmine  buds  that  bloom  into  flowers  only  to  fade  away  just 
the  next  moment ;  or  like  the  ripples  that  rise  only  to  be 
instantly  merged  in  water ;  or  like  the  lightning  that  flashes 
and  disappears  at  the  same  moment  (Amt.  IV.  10,  G  9). 
Knowledge,  that  shines  by  destroying  Ignorance,  is  itself 
swallowed  up  by  Absolute  Knowledge  (Amt.  IV.  14),  which 
leaves  no  distinction  between  Knowledge  and  Ignorance,  as 
the  Sun  that  fills  the  whole  universe  leaves  no  room  for  any 
distinction  between  light  and  darkness  (Amt.  IV.  11—12). 
Jnanadeva  declares  that  Knowledge  and  Ignorance  are  like 
twins  that  resemble  each  other,  and  that  Knowledge  is  there- 
fore itself  a  kind  of  Ignorance  (Amt.  VII.  6).  But  for  know- 
ledge, the  very  name  of  Ignorance  would  never  have  been 
heard  (Amt.  VII.  1)  ;  for  Ignorance  is  as  illusory  as  the  horses 
in  a  picture,  which  cannot  be  used  for  war  (Amt.  VII.  4).  It  is 
great  only  in  itself,  as  a  dream  and  darkness  are  great  in  them- 
selves (Amt.  VII.  3).  It  is  as  vain  to  search  for  it  in  real 
Knowledge,  as  to  seek  for  the  waves  of  a  mirage  in  Moonlight 
(Amt.  VII.  5). 

16.    The  nature  of  Ignorance  and  Knowledge  is  further 
expounded  by  Jnanadeva  in  his  subtle 

Jnanadeva's  argu-  and  forensic  attack  against  the  Ajna- 
ments  against  the  navadins,  who  argue  for  the  existence 
Ajnanavadins.  of  Ignorance  in  the  Atman.  Jnanadeva 

asks,  if  Ignorance  really  lives  in  real 
Knowledge,  which  is  the  Atman,  why  does  it  not  make  the 
Atman  ignorant,  since  it  is  the  nature  of  Ignorance  to  be- 
fool a  thing  in  which  it  exists  (Amt.  VII.  8,  9)  ?  Jnana- 
deva subtly  argues  that  if  Ignorance  exists,  it  must  by  its 
very  nature  cover  everything  ;  and  since  it  cannot  know  itself, 
there  will  be  nothing  to  recognise  and  prove  its  existence ; 
on  the  other  hand,  if  it  does  not  make  ignorant  the  thing  in 
which  it  exists,  it  will  be  no  Ignorance  at  all.  Thus,  he  says 
that  when  Ignorance  by  its  existence  has  rendered  the  one 
knowing  Absolute  ignorant,  nothing  will  exist  but  Ignorance  ; 
and  asks  '  who  would  then  know  that  Ignorance  exists  ? '  Ig- 
norance cannot  know  itself,  as  a  proof  cannot  prove  itself ; 
one  has  therefore  to  keep  silent  in  this  case  (Amt.  VII.  14, 
11-  13).  Ignorance  therefore  vanishes  since  it  does  not  know 
itself  (Amt.  VII.  17).  On  the  other  hand,  it  is  as  meaningless 


IV]  THE    AMRITANUBHAVA  156 

to  designate  as  Ignorance  what  does  not  make  ignorant  the 
Atman  in  which  it  exists,  as  to  call  a  cataract  that  which 
does  not  impair  the  eyesight,  or  to  name  as  fire  that  which 
does  not  burn,  or  to  posit  as  darkness  that  which  does  not 
destroy  light,  or  to  designate  as  sleep  what  does  not  disturb 
wakef  ulness,  or  to  entitle  as  night  what  does  not  diminish  the 
day.  It  is,  therefore,  vain  to  say  that  Ignorance  exists  in  the 
Atman  and  yet  the  Atman  remains  all-knowing  (Amt.  VI.  19 — 
23).  Again,  thought  makes  it  evident  that  it  is  merely  an  unjust 
distortion  of  facts  to  suppose  that  Ignorance,  the  cause  of 
worldly  existence,  exists  in  the  Atman  (Amt.  VII.  24).  For,  how 
can  the  two  diametrically  opposite  things  like  the  densely  dark 
ignorance  and  the  refulgent  knowing  Atman  exist  together  ? 
Ignorance  and  Atman  will  live  together,  only  if  sleep  and 
wakefulness,  f orgetfulness  and  memory,  can  exist  together ; 
or  if  cold  and  heat  can  travel  together ;  or  if  darkness  Can 
envelope  the  rays  of  the  Sun  ;  or  if  night  and  day  can  stay  to- 
gether at  the  same  place  ;  or  if  death  and  life  can  be  twins 
to  one  another.  It  is  therefore  mere  nonsense  to  say  that  the 
Atman  and  its  opposite  live  together  (Amt.  VII.  24 — 30).  It 
is  also  wrong  to  suppose  that  Ignorance  can  exist  in  the  Atman 
when  the  latter  exists  in  its  absolute  unmodified  condition,  as 
fire  does  in  wood  before  two  pieces  of  it  are  rubbed  together 
(Amt.  VII.  58,  59).  For  this  cannot  be  proved ;  and  this 
also  involves  a  contradiction  in  including  in  the  Atman  its 
opposite.  Further,  how  can  the  Atman,  which  cannot  suffer 
even  to  be  called  by  its  name,  and  which  is  not  even  con- 
scious of  itself,  have  any  resemblance  to  Ignorance  and  be 
united  with  it  (Amt.  VII.  60,  64)  ?  It  is  as  futile  to  try  to 
remove  ignorance  from  the  Atman  as  to  clean  a  mirror  that  is 
not  yet  made  (Amt.  VII.  62).  In  spite  of  all  this,  if  one  per- 
sists in  saying  that  Ignorance  exists  in  the  Atman,  which  is 
beyond  all  being  and  non-being,  we  may  admit,  says  Jnana- 
deva,  that  it  exists,  if  the  non-being  of  a  jar  that  is  broken  to  a 
thousand  pieces  can  exist,  or  if  the  all-killing  death  itself  be 
killed,  or  if  sleep  be  asleep,  or  if  fainting  itself  faint  away,  or 
if  darkness  fall  into  a  dark  well,  or  if  the  sky  can  be  turned  into 
a  whip  and  sounded,  or  if  poison  can  be  administered  to  a 
dead  man,  or  if  letters  that  are  not  written  can  be  erased 
away  (Amt.  VII.  66—70).  It  is  as  false  to  say  that  Ignorance 
exists  as  to  say  that  a  barren  woman  gives  birth  to  a  child, 
or  that  burnt  seeds  grow  ;  for  nothing  exists  except  the  Abso- 
lute (Amt.  VII.  71,  72).  It  is  as  foolish  to  try  to  find 
out  in  pure  intelligence  the  ignorance  which  is  entirely  its 


I5(i  MYStlCISM  IN  MAHARASHTRA  [CHAP. 

opposite,  as  to  wake  up  hurriedly  in  order  to  catch  sleep  (Amt. 
VIl.  73 — 76).  Think  in  whatever  way  we  may,  we  cannot 
find  any  existence  of  Ignorance  (Amt.  VII.  77).  And  it  is  as 
vain  to  trace  its  existence  as  to  erect  a  meeting-hall  using 
the  hare's  horns  as  pillars,  illuminate  it  with  the  rays  of  the 
new  moon,  adorn  the  children  of  a  barren  woman  with  sky- 
flowers,  or  give  to  them  the  ghee  of  a  tortoise  taking  the  sky 
as  a  measure-glass  (Amt.  VII.  80-83).  That  'Ignorance  does 
not  exist'  forms,  so  $o  say,  the  burden  of  Jiianadeva's  dis- 
cussion, and  he  concludes  that  Ignorance  can  exist  neither 
in  the  Atman  nor  independently  of  the  Atman,  as  a  living 
fish  made  of  salt  can  neither  exist  in  water,  nor  separately 
from  it  (Amt.  VIl.  35  39).  Its  existence  is  therefore  both 
ways  absolutely  illusory  (Amt.  VIl.  40). 

17.  Jnanadeva  next  proceeds  to  make  a  logical  discussion 
of  the  nature  of  ignorance.  He  con- 

A  logical  discussion  tends  that  ignorance  must  be  either 
of  the  nature  of  Igno-  directly  apprehended,  or  logically  in- 
ranee.  '  ferred.  It  is  not  directly  apprehended, 

first  because  all  Pramanas  like  Pratya- 
ksha  are  the  results  of  ignorance,  though  not  ignorance  itself, 
as  the  sprout  and  creeper  are  results  of  the  seed,  though  not 
seed  itself,  or  as  good  or  bad  dreams  are  the  offspring  of  sleep, 
though  not  sleep  itself.  These  Pramanas,  therefore,  as  the 
effect  of  ignorance,  cannot  certainly  apprehend  Ignorance 
(Amt.  VII.  47),  as  they  are  themselves  Ignorance  on  account 
of  the  identity  of  cause  and  effect  (Amt.  VII.  51).  Ignorance 
and  its  effect  are  the  same  as  the  dream  and  the  witness  thereof 
are  of  the  same  nature  (Amt.  VII.  49).  Secondly,  on  the  same 
principle  the  senses,  that  are  also  effects  of  Ignorance,  cannot 
perceive  it  (Amt.  VII.  48),  as  raw  sugar  cannot  taste  itself,  or 
as  collyrium  cannot  besmear  itself  (Amt.  VII.  50).  Thus  the 
very  fact  that  Ignorance  cannot  stand  the  test  of  any  Pramana 
proves  that  it  is  false,  and  that  there  is  no  difference  between 
it  and  the  sky-flower  (Amt.  VII.  55,  54,  53).  For  how  can 
ignorance  be  called  real,  when  it  is  neither  a  cause  of  anything, 
nor  does  it  produce  any  effect  ?  It  is  therefore  evident  that 
ignorance  is  incapable  of  direct  apprehension  since  it  is  neither 
cause  nor  effect  of  anything,  which  alone  are  directly  perceived 
(Amt.  56—  57).  As  to  the  second  alternative,  that  Ignorance 
can  be  logically  inferred,  the  Ajfianavadins  contend  that  the 
very  fact  that  there  is  this  vast  world  shows  that  Ignorance 
exists  as  its  cause,  and  though  it  is  not  directly  seen,  it  may  be 
safely  inferred  from  this,  its  effect ;  as  from  the  fact  that  the 
trees  are  fresh  and  green,  it  may  be  inferred  with  certainty 


IV]  THE  AMRITANUBHAVA  157 

that  their  roots  are  taking  water,  though  the  ground  round 
about  the  trees  may  be  apparently  quite  dry ;  or  as  the  exis- 
tence of  sleep  can  be  inferred  from  the  dreams,  though  the 
man  who  enjoys  the  sleep  is  not  conscious  of  it  at  that  time 
(Amt.  VII.  91-94).  Ignorance,  therefore,  though  not  directly 
visible  is  certainly  inferrible  (Amt.  VII.  90).  Jiianadeva 
replies  to  this  contention  that  the  world  which  the  Ajnana- 
vadins declare  to  be  the  result,  of  Ignorance  is  in  fact  an  exten- 
sion of  the  all-knowing  and  self-luminous  Atman,  who  presents 
himself  as  the  visible  world,  and  who  himself  assumes  the 
function  of  a  seer  (Amt.  VII.  87).  We  shall  discuss  in  detail 
the  views  of  Jnanadeva  about  the  nature  of  the  world  in  one 
of  the  sections  that  follow.  It  is  sufficient  to  note  here  that 
he  declares  that  to  regard  the  world,  which  is  really  a  form 
of  the  Atman  who  is  absolute  knowledge,  as  but  a  flood  of 
ignorance,  is  as  foolish  as  to  call  the  light  of  the  Sun  darkness 
(Amt.  VII.  100,  95).  Are  we  to  call  a  thing  collyrium,  which 
makes  all  other  things  brighter  and  whiter  than  the  moon  ? 
The  world,  which  is  in  fact  supreme  Light,  may  be  regarded 
as  a  result  of  Ignorance,  only  if  water  can  perform  the  function 

of  fire Can  ambrosia  ever  produce  poison  ?  (Amt.  VII. 

86 — 99.)  Similarly,  the  world,  which,  as  the  sport  of  the 
Atman,  proceeds  from  the  Atman,  who  is  all  knowledge,  cannot 
be  anything  but  knowledge.  If  one  were  to  call  such  a  world 
Ignorance,  Jnanadeva  says  that  he  knows  not  of  what  nature 
Knowledge  would  be  ;  for  whatever  exists  is  the  Atman  (Amt. 
VII.  101).  It  is  therefore  unjust  to  (tall  the  Atman  (who 
exists  also  as  the  world)  Ignorance.  But,  says  Jnanadeva, 
if  the  Ajnanavadins  persist  in  calling  what  illumines  the  world 
Ignorance,  he  could  regard  it  only  as  a  mode  of  expressing 
truth  in  a  contradictory  manner,  as  what  enables  a  man  to  see 
an  underground  store  of  wealth  may  be  called  collyrium,  or  as 
an  idol  made  of  gold  may  be  called  Kalika.  In  reality,  all 
existence  is  illumined  by  the  refulgent  One,  and  it  is  on  account 
of  him  that  knowledge  knows,  and  sight  sees,  and  the  world 
exists  as  his  form.  It  is  simply  foolish  to  point  out  to  this 
world  as  ignorance  (Amt.  2G9-  274).  If  one  were  to  place 
fire  inside  a  box  made  of  lac,  the  box  will  be  immediately 
reduced  to  fire  (Amt.  VII.  276),  and  there  will  be  inside  and 
outside  the  box  nothing  but  fire  ;  similarly,  there  is  one  Atman 
shining  inside  and  outside  the  world.  The  world  is  thus  a 
vibration  of  the  Atman,  and  if  the  Ajnanavadins  call  it  Ig- 
norance, we  may  regard  them  as  having  gone  mad  (Amt.  VII. 
277).  Jnanadeva  regrets  that  nobody  recognises  the  fact  that 
the  very  term c  Ignorance'  and  the  statement  *  Ignorance  exists' 


158  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

become  intelligible  only  through  Knowledge  (Amt.  VII.  279, 
18).  He  declares,  therefore,  that  Ignorance  which  is  not 
anything  and  which  does  not  know  itself,  is  proved  to  be 
non-existent  by  all  Pramanas ;  and  since  it  has  no  effect,  it 
cannot  be  said  to  exist ;  while  its  non-existence  is  self-evi- 
dent (Amt.  VII.  102,  103).  Finally,  Jnanadeva  criticises 
the  argument  adduced  in  favour  of  the  existence  of  Ignorance, 
that  from  the  fact  that  Ignorance  is  the  cause  of  the  know- 
ledge of  the  world,  it  may  be  inferred  that  Ignorance 
exists.  Jnanadeva  points  out  that  this  would  make  knowledge 
a  quality  of  ignorance,  which  is  as  absurd  as  to  suppose  that 
pearls  are  produced  from  soot,  or  a  lamp  lighted  by  ashes. 
Pure  illumination  would  be  produced  by  dark  ignorance,  only 
if  flames  were  to  be  proceeded  from  the  moon,  or  stones  from 
the  subtle  sky,  or  deadly  poison  from  nectar.  It  is  wrong  to 
suppose  that  knowledge  proceeds  from  ignorance ;  for  with 
the  appearance  of  knowledge  ignorance  is  destroyed,  and  pure 
knowledge  alone  ultimately  remains  (Amt.  VII.  282-287). 
There  is,  therefore,  no  difference  between  the  world  that  is 
illumined,  and  the  Atman  that  illumines  it :  they  are  one. 
Jnanadeva  thus  forces  his  opponent,  the  Ajnanavadin,  to  con- 
fess his  mistake,  and  regard  the  whole  world  as  but  an  illumi- 
nation of  the  Absolute  (Amt.  VII.  289). 

18.     We  may  now  turn  to  the  consideration  of  Jfianadeva's 

theory   about  the   world,    since  it  forms 
The  Sphurtivada.        his   original   contribution   to   philosophic 

thought.    He  regards  the  world  as  not 

in  any  way  different  from  the  Absolute,  but  as  a  manifest- 
ation of  Him,  a  sport  of  the  one  supreme  intelligent  Atman. 
Nothing  exists  but  Brahman,  which  alone  shines  forth  as  the 
world.  We  are  told  that  when  there  arises  a  desire  in  the 
supreme  Atman  to  see  himself,  he  himself  becomes  the  mani- 
fold world,  an  object  to  himself,  and  thus  comes  to  see  himself 
as  the  visible  world  (Amt.  129,  131,  156).  Thus  the  Atman, 
who  is  beyond  all  triads,  and  of  the  nature  of  pure  light,  ex- 
pands himself  as  the  world.  The  supreme  Intelligence  alone 
underlies  all  the  objects  of  the  world,  that  are  ever  changing 
and  assuming  different  forms  ;  it  is  so  rich  that  it  wears  every 
moment  new  apparels  in  the  form  of  the  objects  of  the  world. 
And  as  the  Atman  regards  the  objects  once  created  as  stale  and 
worn  out,  he  presents  to  his  vision  ever  fresh  and  new  objects. 
Jnanadeva  remarks  that  it  is  the  Absolute  that  itself  appears 
as  the  knowing  Subjects,  that  vary  with  the  variation  of  the 
Objects  that  are  known  (Amt.  123-128).  But  though  Brah- 
man itself  becomes  the  visible  world,  and  being  itself  its  seer? 


IV]  THE  AMRITANUBHAVA  159 

enjoys  it,  its  unity  is  not  in  the  least  disturbed  by  it,  as  the 
unity  of  the  original  face  is  not  disturbed  though  it  is  reflected 
in  a  mirror,  or  as  the  standing  posture  of  an  excellent  horse 
which  sleeps  while  standing  is  not  disturbed  even  when  it 
wakes  up.  Just  as  water  plays  with  itself  by  assuming  the 
form  of  waves,  the  Absolute  is  playing  with  itself  by  becoming 
the  world.  Is  any  difference  created  in  fire,  when  it  wears 
the  garlands  of  flames  ?  There  is  no  duality  between  the  Sun 
and  his  rays,  when  he  is  surrounded  by  the  rays.  The  unity 
of  the  moon  is  not  disturbed,  even  when  enveloped  by  the 
moon-light.  The  lotus  remains  one,  even  when  it  blooms 

into  a  thousand  petals Even  when  there  are  spread  on 

a  loom  a  number  of  threads,  there  is  to  be  found  in  them  nothing 
but  thread.  Similarly,  there  is  110  difference  in  the  Absolute, 
when  it  presents  itself  either  as  the  seer  of  the  world,  or  as  the 
world  that  it  sees ;  for  it  is  the  Absolute  alone  that  becomes 
both.  Thus,  the  unity  of  the  Atmari  is  not  lost  even  when 

he  comes  to  fill  the  whole  universe If  the  eye  had  been 

able  to  see  the  world  without  opening  its  lids,  or  if  the  seed  of 
a  Bunyan  tree  had  been  able  to  produce  the  full-grown  tree 
without  breaking  itself,  then  it  could  have  been  illustrated  how 
the  unity  of  Brahman  expands  itself  into  the  manifold  world 
(Amt.  VII.  132-  149).  On  the  other  hand,  when  the.Atman 
ceases  to  desire  to  see  himself,  and  thus  present  himself  as 
the  world,  he  can  do  so  easily,  for  then  he  would  remain  what 
he  is  by  nature  (Amt.  VII.  173).  He  would  then  rest  in  himself, 
as  sight  remains  absorbed  in  itself  when  the  eyes  are  closed, 
or  as  a  tortoise  draws  within  itself  its  feet,  or  as  on  the  new- 
moon  day  all  the  sixteen  Kalas  rest  in  the  moon  (Amt.  VII. 
150 — 153).  It  is  the  Absolute,  which,  by  its  mere  winking, 
presents  itself  as  the  particular  world,  and  which,  after  de- 
stroying this  world,  returns  to  its  absolute  condition  (Amt. 
V1T.  183).  As  all  that  exists  is  but  the  Absolute,  how  can 
there  be  any  subject  to  see,  or  any  object  to  be  seen  (Amt. 
VII.  155)  ?  Yet  as  the  visible  world  that  is  seen,  and  the  seer 
who  sees,  eternally  follow  from  the  Absolute,  they  are  eternal 
and  are  not  newly  created,  just  as  the  sky  and  the  void,  air 
and  touch,  light  and  brightness,  that  ever  live  together  are  riot 
newly  united  to  each  other.  The  Absolute  that  shines  as  the 
universe  sees  the  universe,  but  it  also  sees  the  non-existence 
of  the  universe  when  the  latter  vanishes ;  for  it  ever  conti- 
nues in  its  own  seeing  condition  in  spite  of  the  existence  or 
non-existence  of  the  universe.  It  is  ever  seeing  itself  in  what- 
ever condition  it  may  be,  for  there  is  no  difference  between  the 
Absolute  and  the  World,  as  there  is  none  in  the  whiteness 


160  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

of  the  moon  and  that  of  camphor.  There  is  no  reason  to  sup- 
pose that  the  Absolute  and  the  World  are  two  different  en- 
tities, and  that  the  one  sees  the  other  ;  for  it  is  the  Absolute 
alone  that  sees  itself  in  the  form  of  the  World.  The  intelli- 
gent Absolute  ever  sees  itself,  and  stands  in  need  of  no  other 
entity  to  see  itself,  just  as  a  jewel  does  not  require  any  other 
thing  to  cover  it  with  brilliant  lustre.  It  is  as  impossible  that 
the  Absolute  should  see  itself  through  some  other  entity,  as 
that  the  sandal  should  be  surrounded  by  some  other  scent, 
or  that  camphor  should  be  made  white  by  something  else 

As  a  lamp  is  wholly  filled  with  light,  so  is  the  universe 

entirely  filled  with  the  supreme  Intelligence,  which  is  for  ever 
throbbing.  And  the  seeing  and  the  non-seeing  of  the  Brah- 
man are  like  darkness  and  light  in  the  case  of  the  moon,  which, 
being  really  unaffected  by  these,  ever  lives  in  its  own  original 
unmodified  condition  (Amt.  VJI.  157-172).  The  seer  and 
the  seen,  being  relative  to  each  other,  destroy  each  other,  as 
camphor  that  is  put  into  fire  vanishes  along  with  fire ;  and 
the  Absolute  that  is  beyond  them  both  remains  as  the  reality 
of  both,  as  a  zero  alone  remains  when  one  is  subtracted  from 
one,  or  as  water  alone  remains,  destroying  all  distinction 
between  the  eastern  and  the  western  seas,  when  these  latter 
mix  together  (Amt.  VII.  175-  181).  The  natural  condition 
of  the  Absolute  lies  between  the  destruction  of  the  seer  and 
the  seen  and  a  new  revival  of  them,  as  water  remains  in  its 
natural  state  when  the  wave  that  has  arisen  vanishes  and  a 
new  one  has  not  yet  arisen,  or  as  we  are  really  ourselves  when 
our  sleep  ends  and  we  are  not  yet  fully  awake  ;  it  is  like  the 
state  of  the  sky  when  the  day  ends  and  the  night  has  not  yet 
set  in  (Amt.  VII.  185  -  189).  Since  the  Absolute  alone  exists 
in  all  things,  how  could  there  be  any  seeing  and  not-seeing, 
which  imply  duality  ?  The  seeing  and  not  seeing  that  are 
relative  and  dependent  on  the  Absolute  thus  destroy  each 
other  (Amt.  VII.  200).  The  Atman  is  not  proved  to  be  false 
even  when  he  is  not  manifested  by  Maya,  but  remains  what 
he  is,  as  the  face  remains  as  it  is,  whether  it  is  reflected  in  a 
mirror  or  not  (Amt.  VII.  215,  219).  On  the  other  hand,  Maya 
owes  its  reality  to  the  Atman,  as  a  lamp  that  is  lighted  by  a 
person  proves  the  existence  of  the  person  (Amt.  VII,  231 
233).  Nothing  else  therefore  exists  except  the  Atman,  whether 
he  appears  as  the  world,  or  its  seer,  as  there  is  nothing 
else  but  the  waters  of  the  Ganges,  whether  it  is  in  itself  or 
flows  into  the  sea,  or  as  the  ghee  remains  what  it  is,  whether 

it  is  in  a  solid  or  liquid  condition Keenest  thought, 

therefore,  makes  it  evident  that  both  the  seer  and  the  seen 


IV]  THE   AMRITANUBHAVA  161 

9 

are  false;  for  if  nothing  exists  except  the  one  Atman,  that 
is  pulsating  everywhere,  how  can  there  be  any  subject  that 
may  see,  or  any  object  that  may  be  seen  ?  It  is  as  useless  to 
say  that  it  sees  itself,  as  to  pour  waves  into  water,  or  to 
mix  light  with  light,  or  to  serve  satisfaction  to  satisfaction, 
or  to  crown  the  fire  with  flames  (Amt.  VII.  234—249).  The 
Atman  is  thus  declared  to  be  inexpressible  in  words,  and 
forms  no  object  either  for  knowledge  or  for  experience  (Amt. 
VII.  252).  The  richness  of  the  Atman  is  incomparable,  since 
it  becomes  the  world  without  losing  its  unity ;  it  could  have 
been  compared  to  the  Sun,  if  his  rays  had  not  gone  out  of  him- 
self (Amt.  VII.  257-  264).  The  sport  of  the  Atman  is  un- 
paralleled, and  all  that  we  can  say  about  it  is  that  it  is  like 
itself.  There  is  neither  any  waste  nor  any  diminution  in  the 
light  of  the  Atman  in  presenting  himself  as  the  World,  which 
the  Atman  enjoys  with  great  rapidity  (Amt.  VII.  267),  thus 
partaking  of  incomparable  sovereignty  within  himself  (Amt. 
VII.  268). 

19.     We  now  pass  on  to  discuss  the  significance  of  the  Spiri- 
tual Teacher  as    described   in  the  Amyi- 
Significance  of   the     tamibhava.    Jfianadeva's  love  for  his  Guru 
Spiritual   Teacher  in    is  profound,  and   absolutely   unbounded, 
the  mystic  life.  and    though    he    praises    him    with    all 

the  wealth  of  his  poetic  genius,  heaping 
similes  over  similes  and  metaphors  over  metaphors,  he  yet 
declares  that  he  is  absolutely  incapable  of  adequately  de- 
scribing the  greatness  of  his  Guru.  He  devotes  the  whole  of 
the  second  chapter  of  the  Amyitanubhava  to  a  description  of 
his  Spiritual  Teacher,  Nivritti.  He  dwells  on  the  significance 
of  the  name  Nivritti,  and  tells  us  that  the  glory  of  the  name 
Nivritti  lies  in  its  implying  absolute  actionlessness,  without 
the  slightest  touch  of  action  (Amt.  IT.  79).  We  are  further 
told  that  he  is  called  Nivritti  though  there  is  no  Pravritti  in  the 
Atman,  which  he  is  supposed  to  destroy,  as  the  Sun  is  called 
the  enemy  of  darkness,  even  though  there  is  no  darkness  which 
presents  itself  as  his  opponent  (Amt.  II.  33,  34).  He  regards 
Nivrittinatha  as  verily  a  god  who  is  indestructible,  indescrib- 
able, unborn,  absolute,  and  of  the  nature  of  pure  bliss  (Amt. 
Saiisk.  1  2).  Jnanadeva  bows  to  his  Guru  Nivritti.  who, 
he  says,  by  killing  the  elephant  in  the  form  of  Maya,  offers 
him  a  dish  of  the  pearls  taken  from  its  temples  (Amt.  II.  2). 
The  spiritual  teacher  is  as  it  were  a  spring  to  the  garden  of  an 
aspirant's  endeavours  for  self-realisation,  and  though  formless, 
as  it  were,  the  form  of  mercy  incarnate  (Amt.  II.  1).  He  makes 
no  distinction  of  great  and  small  in  distributing  the  wealth 


162  MYSTICISM   IN  MAHARASHTRA  [ClIAJ'. 

of  final  emancipation.  As  for  his  power,  he  surpasses  even  the 
greatness  of  Siva.  Tie  is  as  it  were  a  mirror  in  which  the  in- 
dividual Self  sees  the  bliss  of  Atman.  It  is  through  his  grace 
that  the  scattered  Kahxs  of  the  Moon  of  spiritual  knowledge 
are  brought  together.  All  the  efforts  of  the  spiritual  aspirant 
to  realise  the  Atman  cease  when  he  once  meets  a  spiritual 
teacher  who  renders  him  actionless,  as  the  (ianges  becomes 

motionless  and  steady  when  it  meets  the  sea rlhe  grace 

of  the  (iuru  is  declared  to  be  verily  the  8un,  with  whose  rise 
vanishes  the  darkness  of  ignorance,  and  the  blessed  day  of 
self-realisation  dawns.  Bathed  in  the  waters  of  his  Guru's 
grace,  the  individual  Self  becomes  so  pure  that  he  comes  to 
regard  even  Siva  as  impure,  and  would  not  allow  the  latter 
to  touch  him  (Amt.  IT.  5-  11,  14).  The  spiritual  aspirant 
gains  the  ripe  fruit  of  self-realisation  only  when  he  implicitly 
acts  according  to  the  orders  of  his  spiritual  teacher  (Amt.  II. 
17).  It  is  out  of  the  light  of  the  (iuru  that  the  moon  arid  the 
stars  are  created,  and  it  is  through  his  light  alone  that  the  Sun 
shines  (Amt.  II.  23).  He  is  a  priest  whom  even  Siva,  dis- 
tressed by  the  limitations  of  his  body,  asks  for  that  auspicious 
day  when  he  may  regain  his  pristine  condition  of  bliss  (Amt. 
II.  24).  The  spiritual  teacher  is  beyond  all  inference,  and 
beyond  all  modes  of  proof  ;  he  is  indescribable  in  words,  which 
become  silent  in  his  oneness  which  tolerates  no  duality  (Amt. 
II.  27-  28).  How  can  he,  who  is  beyond  the  reach  of  all  form 
and  sight  (Amt.  IT.  50),  be  an  object  for  our  praise  or  salu- 
tation ?  rl  hns,  when  we  go  to  fall  at  the  feet  of  the  Ouru,  he  does 
not  present  himself  as  an  object  worthy  of  salutation  ;  as  the 
Sun  is  not  the  cause  of  his  own  rise  (Amt.  II.  44).  Not  only 
does  he  not  become  an  object  of  salutation,  but  he  even  leaves 
no  trace  of  the  person  who  goes  to  salute  him  (Amt.  II.  47)  ; 
for  the  latter  is  also  made  to  realise  that  he  is  like  the  former 
really  the  Atman.  Jfmnadeva  tells  us  that  when  he  wenfc 
to  salute  his  Master,  he  found  that  the  object  of  salutation 
vanished  along  with  the  saluter,  as  camphor  and  fire  both 
vanish  when  they  are  brought  near  one  another,  or  as  a  hus- 
band, who  in  a  dream  goes  to  see  his  wife,  is  destroyed  along 
witli  the  wTife  as  soon  as  he  awakes  (Amt.  IT.  £2,  f>3).  rlhe 
spiritual  teacher  is  therefore  beyond  the  triad  of  saluter,  salu- 
tation, and  salutee  ;  arid  Jfianadeva  in  his  hopelessness  to 
describe  him  calls  him  the  greatest  mystery  possible  (Amt. 
IT.  37).  One  cannot  love  him  without  being  lost  to  his  bodily 
self,  and  there  remains  no  difference  between  master  and  piipil 
(Amt.  II.  39).  The  words  'master and  disciple/  therefore,  mean 
but  one  thing,  and  the  master  alone  lives  in  both  (Amt.  II.  61). 


IV]  THE    AMRITANCJBHAVA  163 

20.  Jnanadeva  next  proceeds  to  describe  the  unitive  ex- 

perience of  one  who  has  realised  Brah- 

Description  of  One    nian.    We  are  told  that  the  enjoyer  and 

who  has   realized  the     the  object  of  enjoyment,  the  seer  and  the 

Self.  object   of   sight,    become   merged   in   the 

mystic  realisation  of  Brahman,  which  is 
one  unbroken  whole  ;  it  is  as  if  fragrance  were  to  become  a 
nose  and  smell  itself,  or  a  sound  to  become  an  ear  and  hear 
itself,  or  a  mirror  to  become  an  eye  and  see  itself  (Amt.  IX.  1). 
The  knower  of  Brahman  retains  his  unity  in  the  midst  of 
diversity  as  a  SavantI  flower  remains  one  even  though  it  blooms 
into  a  thousand  petals  (Amt.  IX.  8).  The  unity  of  Brahman 
is  running  through  all  apparent  manifold  objects  of  sense,  and 
when  the  senses  go  to  catch  hold  of  their  objects,  they  are  lost 
along  with  their  objects  in  the  one  Brahman  which  alone 
remains  (Amt.  TX.  15  10)  ;  for  it  is  this  Brahman  which 
itself  becomes  both  the  senses  and  their  objects.  As  the 
hand  that  tries  to  catch  the  waves  finds  nothing  but  water  ; 
or  as  camphor  presents  itself  as  touch  to  the  hand,  as  a  white 
object  to  the  eye,  and  as  a  fragrant  thing  to  the  tongue  ;  simi- 
larly to  the  wise,  one  Brahman  alone  vibrates  as  the  sensible 
manifold  (Amt.  IX.  12-  14).  To  him  all  apparent  differences 
vanish,  as  the  parts  that  we  see  in  a  sugarcane  are  lost  in  its 
juice  ;  no  trace  of  multiplicity  is  to  be  found  in  him,  even 
though  his  senses  may  enjoy  their  objects  (Amt.  IX.  17,  18). 
Thus  his  supreme  silence  is  undisturbed,  even  though  he  may 
speak  of  all  objects  that  he  comes  across  ;  and  he  remains 
actionless,  even  when  he  performs  many  actions  (Amt.  IX. 
20  21).  He  remains  unique  like  the  Sun  who  goes  to  em- 
brace darkness  with  his  thousand  rays  (Amt.  TX.  23). 

21.  The    attitude  to  reality  of  such  a    person    may    be 

characterised     as      Advaita-Bhakti,      or 

Nature  of  Supreme       Vnitive  Devotion.    The  eight- fold  Yoga  is 

Devotion.  as  lustreless  before  it  as   the  Moon  is  by 

day.  Here  the  consciousness  of  the  body- 
absolutely  disappears,  and  all  actions  are  performed  with  the 
internal  conviction  that  everything  is  the  Atrnan.  rJ  he  unity 
of  the  Atman  underlies  the  apparent  multiplicity,  implied  in 
the  actions  of  such  a  knower  of  Brahman  ;  and  the  greater  the 
number  of  the  actions  performed,  the  greater  does  the  unity  grow. 
In  the  case  of  such  a  person,  the  enjoyment  of  the  objects 
of  sense  is  itself  superior  to  beatitude,  for  in  the  home  of  Su- 
preme Devotion  the  worshipper  and  the  object  of  worship  are 
so  mixed  together  as  to  become  absolutely  one.  In  this  case, 
therefore,  action  and  actionlessness  become  equal,  as  there 


164  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

is  nothing  to  be  achieved  by  action,  nor  is  there  anything  to 
be  lost  by  non-action.  This  state  of  Supreme  Devotion,  that 
the  knower  of  the  Atman  enjoys,  is  simply  unique,  as  it  is 
beyond  both  memory  and  forgetfulness.  His  sweet  will  forms 
the  moral  code,  and  his  free  actions  the  highest  ecstasy.  Here, 
God  Himself  becomes  the  devotee  ;  the  goal  itself  becomes  the 
way  ;  and  the  whole  universe  itself  becomes  solitude.  Now 
God  can  be  the  devotee,  and  the  devotee  God.  And  if  a  desire 
arises  in  God  to  enjoy  the  relation  of  master  and  servant,  he 
himself  becomes  both,  and  thus  exhibits  this  relation.  In 
Supreme  Devotion,  therefore,  the  devotee  has  nothing  but  God 
even  for  his  material  of  worship.  Here  it  may  be  said  that  God 
worships  God  with  God.  And  Jnanadeva  does  not  think  this 
to  be  impossible  :  for  he  tells  us  that  from  the  same  rock  are 
carved  the  idols  of  God,  the  temple,  and  God's  attendants, 
which  seem  to  be  different,  and  are  yet  one  (Amt.  IX.  26-  43). 
As  the  devotee  is  really  God  Siva,  he,  as  it  were,  worships 
God  even  when  he  does  not  worship  ;  and  it  is  as  unnecessary 
to  ask  him  to  worship,  as  to  ask  the  flame  of  a  lamp  to  wear 
the  garment  of  light,  or  the  moon  to  cover  itself  with  moon- 
light (Amt.  IX.  48,  45—  4f>).  Tn  Brahman,  therefore,  action 
and  actionlessness  are  both  destroyed,  and  devotion  and  non- 
devotion  occupy  the  same  position.  The  description  of  Brah- 
man, therefore,  which  we  find  in  the  Upanishads,  becomes 
a  censure,  and  censure  itself  becomes  the  highest  praise  ;  arid 
in  fact,  both  praise  and  censure  are  reduced  to  silence.  It 
is  wonderful  that  in  Supreme  Devotion  walking  and  sitting 
in  one  place  both  become  the  same  thing.  The  sport  of  the 
knower  of  Brahman  in  his  imitive  life  is  really  incomparable, 
but  may  be  likened  if  at  all  to  that  of  a  ball,  which  falls  down, 
rebounds  again,  and  thus  plays  with  itself  (Amt.  IX.  51). 
22.  Finally,  we  may  briefly  notice  the  personal  mystical 

experience  of  Jnanadeva  which  he  declares 

Personal  Experience      to  have  attained  through  the  grace  of  his 

of  Jnanadeva.  Guru,   Nivritti.     He    tells   us  that  he  is 

made  really  his  own  self  by  his  Guru, 
who  has  placed  him  beyond  the  reach  of  both  knowledge  and 
ignorance  ;  that  through  his  grace  he  became  so  great  that  he 
could  not  contain  himself  within  himself ;  that  he  is  not 
limited  even  by  Atman-hood  ;  that  he  cannot  be  limited  even 
by  self-consciousness,  because  it  is  relative  to  a  conscious- 
ness of  not-self  ;  and  finally  that  though  he  is  of  the  nature 
of  final  emancipation  itself,  this  creates  no  duality  in  him. 
Jnanadeva  says  that  there  has  yet  been  created  no  word  tliat 
would  describe  him,  no  sight  that  would  see  him,  There 


IV]  THE   AMRITANUBHAVA  16S 

is  no  wonder,  therefore,  that  he  remains  neither  concealed  nor 
manifest ;  and  the  real  mode  of  his  existence  is  rarely 
known  to  any  one.  Jnanadeva  proclaims  that  he  has  been 
placed  by  Nivritti  in  a  condition  that  cannot  be  described  by 
words  (Amt.  VIII.  1  -  8).  Knowledge  and  ignorance,  that 
are  relative  to  each  other,  both  vanish  in  that  condition  ; 
as  both  husband  and  wife  would  perish,  if,  in  their  endeavour 
to  exchange  themselves,  they  were  to  cut  each  other's  throat 
(Amt.  VIII.  10,  14).  Thus  swallowing  up  both  the  darkness 
of  ignorance  and  the  light  of  knowledge,  the  intelligent  Atman, 
who  is  verily  the  Sun  of  Reality,  shines  in  all  his  brilliance 
in  the  Chidakasa  (Amt.  VIII.  19).  Jnanadeva  exultantly  pro- 
claims that  he  has  been  made  the  sole  sovereign  of  the  king- 
dom of  supreme  bliss  by  the  grace  of  his  Guru  ;  and  though 
he  is  really  one  with  his  Guru,  it  is  becoming  the  love  of  the 
latter  that  he  should  be  addressed  as  his  Master's  own  (Amt. 
IX.  64-  66). 


CHAPTER  v. 

The  Abhangas  of  Nivritti,  Jnanadeva,  Sopana, 
Muktabai,  and  Changadeva. 

1.  We  have  hitherto  seen  the  contribution  which  Jiia- 

nesvara   has   made  to  the  Philosophy  of 

The  Abhanga  and  the     lieligion  by  his  exposition  of  the  princi- 

Religious  Lyric.         pies  of   the     BhagavadgltcT,    in   his   Jiia- 

nesvari  as  well  as  by  his  independent 
reflections  on  philosophico-religious  matters  in  the  Amrita- 
nubhava.  We  have  now  to  pass  through  the  Abhanga 
literature  a  literature  which  corresponds  closely  to  the  reli- 
gious Lyric  in  English  literature.  We  see  the  up-rise  of  this 
kind  of  literature  in  the  days  of  Nivritti,  Jiianadeva,  and  their 
contemporaries.  The  first  greatest  writer,  however,  of  note 
in  the  Abhariga  literature  is  Jnaiiesvara.  rl  he  Abhangas 
are  an  outpouring  of  the  heart,  especially  in  the  matter  of 
the  relation  of  the  Soul  to  Cod.  Use  is  made  no  doubt  of 
Abhanga  literature  in  the  matter  of  reflection  on,  and  criti- 
cism of,  social  customs.  But  the  main  purpose  of  Abhanga 
literature  is  to  express  the  innermost  feelings  of  the  heart. 
Namadeva,  who  came  immediately  after  Jnanadeva,  brought 
it  to  greater  perfection  still  ;  while  Tukarama  was  the  pinnacle 
of  the  writers  of  Abhangas,  inasmuch  as  personal  religion 
reached  its  acme  with  Tukarama.  After  Tukarama,  there  have 
been  reverberations  of  this  kind  of  literature  even  among 
later  writers ;  but  the  greatness  of  Tukarama  does  not 
reappear  in  them.  Our  present  purpose,  however,  is  to  take 
notice  of  the  contribution  that  was  made  by  Nivritti  and  others 
to  personal  religion.  We  shall  discuss  first  the  contribution 
that  was  made  by  Nivritti.  We  shall  then  pass  on  to  the 
Abhangas  of  Jnanesvara  ;  and  then  we  shall  proceed  to  the 
teachings  of  Sopana,  Muktabai,  and  Changadeva.  When  we 
have  considered  the  reflections  on  personal  religion  by  these 
writers,  this  part  of  the  work  will  come  to  a  close. 

Nivrittinatha. 

2.  To  begin  with  the  Abhangas  of  Nivrittinatha.  Nivritti- 

natha   compares    Samsara    to    a    tree    in 

The  teaching  of          the    manner    of    the    Bhagavadgita,    and 

Nivrittinatfca.  tells  us  that  this  Tree  of  Kxistence  could 

not  be  uprooted  without  the  grace  of  the 

Guru,  that  it  has  neither  shade  nor  foliage,  and  yet  that  it 

exercises  power  everywhere  in  the  world  (Abg.  2).     By  the 


V]  TttE  ABHANGAS  :  NIVklTTlNATHA  167 

grace  of  the  Guru,  says  Nivrittinatha,  he  is  able  to  visualise 
the  Atman  who  lives  in  all  things  (Abg.  3).  Only  him  should 
we  call  our  Guru,  who  is  able  to  show  God  directly  to  our  sight ; 
him  we  should  hand  over  all  our  wealth  and  mind  and  body, 
and  take  from  him  the  Atman  for  whom  we  aspire  (Abg.  4). 
God  shows  Himself  to  a  devotee,  only  if  this  latter  pos- 
sesses good  emotions  and  desires  (Abg.  8).  One  should  verily 
shut  one's  ears,  when  other  people  are  being  censured  or  dis- 
praised for  nothing.  One  should  shut  up  one's  mouth,  and  in  a 
mystical  manner  meditate  on  God  (Abg.  10).  One  should 
never  hear  one's  praise.  One  should  entirely  merge  one's 
consciousness  in  the  being  of  God  (Abg.  11).  As  a  sun  might 
rise  at  night,  similarly,  this  Atman  shines  forth  by  the  grace 
of  the  Guru  (Abg.  22).  Narratives  of  this  God  are  more 
fragrant  than  the  sandal  tree  itself.  The  fragrance  of  God 
indeed  surpasses  the  fragrance  of  the  sweetest  flowers  like  Jai, 
Jui,  and  Mogara  (Abg.  27).  God's  sweet  sound  emerges  out 
of  the  warf  and  woof  of  breath  (Abg.  29).  God  is  indeed  the 
Moon,  after  whom  we  pant  like  a  Chakora  bird,  or  of  whom 
we  are  like  rays.  We  live  in  the  body ;  God  is  outside  the 
body,  Nivrittinatha  says  that  like  a  Chataka  bird,  he  looks 
up  to  the  heaven  for  God  (Abg.  32).  There  is  no  special  time 
when  God  may  reveal  Himself.  We  are  able  to  see  God  always, 
and  at  all  times  (Abg.  30).  When  we  have  seen  God,  all  this 
world  vanishes  from  us.  We  are  unable  to  see  the  moon,  and 
the  sun,  and  the  stars.  We  are  unable  to  see  the  earth  and  the 
sky.  Every  nook  and  cranny  of  the  universe  becomes  filled 
with  God  (Abg.  37).  The  whole  world  indeed  becomes  God, 
and  there  remains  no  distinction  between  God  and  Devotee. 
As  an  ocean  waxes  and  wancp,  so  is  the  distinction  between 
Devotee  and  God  (Abg.  43). 

Jnanadeva. 

3.    Jrianesvara  tells  us  that  we  should  lead  a  life  of  utter 

ignorance  about  all    things  except  God. 

The  teaching  of          The     knowledge    of     God    is    devotion, 

Jnanadeva.  and  the  knowledge  of  God  is  realisation 

(Abg.  2).    Being  born  in  this  world,  we 

lead  a  life  of  enmity  towards  ourselves.     To  say  that    the 

body  is  ours,    or  the    children  or  the  wife  or  the  wealth  is 

ours,  is  not  to  know  that  all  these  are  in  the  hands  of  Death. 

We  bind  ourselves  to  these  things  like  a  parrot  which  sits  upon 

an  iron  bar,  falsely  fastening  itself  to  it  (Abg.  5).     As  a  crane 

falsely  meditates,  its  object  of  desire  being  a  fish,  similarly, 

we  falsely  take  resort  to  penance  in  a  forest,  when  we  are 


168  MYSTiCISM  IN  MAHARASHTRA  [CHAP- 

thinking  about  a  woman.  There  is  no  use  lashing  the  body 
until  we  have  conquered  our  mind  (Abg.  7).  We  need  not 
bid  good-bye  to  a  house-holder's  life,  nor  need  we  bid  good- 
bye to  the  actions  that  are  consequent  thereupon.  The  real 
secret  of  God-knowledge  lies  elsewhere.  So  long  as  our 
spiritual  teacher  has  not  favoured  us  with  his  grace,  so  long 
our  mind  shall  not  become  composed  (Abg.  11).  The  spiritual 
teacher  is  verily  the  King  of  all  the  Saints.  Him  we  may  call 
an  ocean  of  happiness,  or  a  mine  of  love,  or  a  mountain  of 
courage,  or  the  source  of  dispassion.  The  spiritual 
teacher  is  an  invariable  protector  of  his  disciple.  Like  a  wish- 
tree,  he  yields  all  desires  to  a  devotee.  He  punishes  the  wicked, 
and  destroys  all  sin  (Abg.  12).  The  Name,  upon  which  he  asks 
us  to  meditate,  puts  an  end  to  all  knowledge,  as  it  puts  an  end 
to  ignorance  (Abg.  16).  When  Prahlada  uttered  the  name  of 
God,  God  came  to  his  rescue.  God's  name  is  indeed  the  best 
and  holiest  of  all  things.  It  is  God's  name  which  came  to  the 
succour  of  Dhruva,  of  Gajendra,  of  Ajamila,  of  Valmiki  (Abg. 
18).  Mountains  of  sin  shall  perish  in  an  instant  at  the  utter- 
ance of  the  name  of  God  (Abg.  20).  There  is  neither  time  nor 
season  for  the  utterance  of  God's  name  (Abg.  24).  The  devo- 
tees of  God  feed  upon  the  nectar  of  His  name.  The  Yogins 
find  it  a  source  of  eternal  life  (Abg.  25).  If  we  meditate  in- 
tensely on  the  Name  of  God  within,  God  shall  take  pity  upon 
us.  Jnariesvara  silently  counts  this  rosary  of  God's  name 
within  himself  (Abg.  27),  and  is  therefore  able  to  see  the 
universe  wholly  filled  with  God  (Abg.  28).  The  Saints,  says 
Jnane&vara,  are  as  untouched  by  happenings,  as  the  Sun's 
disc  is  untouched  by  the  sky  (Abg.  30).  When  one  meets  a 
Saint,  one  feels  as  if  one  is  endowed  with  four  hands.  After 
meeting  the  Saints,  all  the  toil  of  life  ceases.  What  the  Saints 
are  able  to  confer  is  more  valuable  than  a  wish-tree,  or  a  touch- 
stone, or  a  wish-jewel  (Abg.  31).  As  a  penniless  man  should 
get  at  a  treasure,  or  as  a  dead  man  should  come  to  life  again, 
or  as  a  calf  might  meet  its  mother  from  which  it  is  separated, 
similarly,  one  is  filled  with  joy  at  the  meeting  of  these  Saints 
(Abg.  33).  When  the  Saints  back  up  a  devotee,  nothing  shall 
be  wanting  to  him.  Does  the  wife  of  a  King,  asks  Jnanesvara, 
go  on  begging  alms  ?  Or,  does  a  man,  who  sits  under  a  wish- 
tree,  ever  lack  anything  (Abg.  35)  ? 

4.    In  these  utterances  of  Jilanadeva,  we  do  not  yet  find 
his  heart  panting  for  God.    It  is  generally 

The  Pain  of  God.        supposed  that  Jnanadeva's  mind  did  not 

suffer  any  torment  in  its  search  after  God. 

But  there  are  a  few  utterances  in  his  Abhangas,  from  which  we 


Vj  THE  ABHANGAS  :  JNANADEVA          169 

can  see  that  Jnanadeva's  mind  was  like  that  of  Namadeva 
and  Tukarama  in  later  times,  panting  after  the  attainment  of 
God.  Jnanadeva  weeps  that  God  being  so  near  to  him,  he 
should  not  yet  be  able  to  see  Him.  "As  a  thirsty  man  pines 
after  water,  so  do  I  pine  after  Thee",  says  Jnanadeva  (Abg. 
37).  "I  am  all  the  while  a-thiiiking  as  to  how  I  might  come 
to  possess  a  woollen  garment.  My  garment  has  been  already 
torn  to  pieces.  I  have  neither  money  with  me,  nor  have  I 
the  capacity  to  undergo  physical  trouble.  I  am  suffering 
from  cold,  as  T  have  no  external  garment  with  which  I  might 
clothe  myself.  Nobody  except*  God  can  give  me  that 
garment"  says  Jnanesvara  (Abg.  38).  Tn  another  place,  like  a 
beloved  pining  after  her  lover,  Jnanesvara  tells  us,  that  he 
has  been  thrown  away  from  God  in  a  distant  country.  The 
night  appears  as  day,  and  he  pines  that  God  should  not  yet 
visit  him,  even  though  his  heart  has  been  set  so  much  on  Him 
(Abg.  39).  "The  cloud  is  singing  and  the  wind  is  ringing. 
The  Moon  and  the  Champaka  tree  have  lost  all  their  soothing 
effects  without  God.  The  sandal  paste  serves  only  to 
torment  my  body.  They  say  that  the  bed  of  flowers  is  very 
cool ;  but  yet  it  is  burning  me  like  cinders  of  fire.  The  Kokila 
is  proverbially  supposed  to  sing  sweet  tunes  ;  but  in  my  case, 
says  Jnanadeva,  they  are  increasing  my  love-pangs.  As  1 
begin  to  look  in  a  mirror,  says  Jnanesvara,  I  am  unable  to  see 
my  face.  To  such  a  plight,  God  has  reduced  me  "  (Abg.  40). 
Jnanesvara  wonders  that  God  should  be  seen  at  all  places, 
and  yet  he  should  be  unable  to  hold  converse  with  God. 
Whatever  he  hears  through  his  ears,  and  sees  with  his  eyes, 
is  only  a  divine  manifestation.  The  Personal  -and  the  Imper- 
sonal are  merely  ari  illusion  created  by  God.  Sufficient  unto 
me  is  the  evil  of  my  existence,  says  Jnanesvara.  My  exis- 
tence fills  me  only  with  shame.  Let  Thy  will  be  done,  says 
Jnanesvara,  for  my  supplications  are  all  useless  (Abg.  41). 
Finally,  Jnanesvara  tells  us  that  as  deep  was  calling  unto  deep, 
and  the  waters  of  the  Jumna  were  in  a  tempestuous  torment, 
the  eyes  of  the  whole  world  were  set  upon  the  form  of  God, 
and  God  would  deceive  the  world  by  showing  himself  in  a 
personal  vision,  and  yet  not  holding  converse  with  his  devotee 
(Abg.  42). 

5.    Jnanesvara  attributes  his  entire  progress  in  the  mystical 

life  to  the  grace  of  Nivritti.     "I  was  a 

Mystic  Progress  by       blind   man  and    a   lame   man,    and    illu- 

the  grace  of  Nivritti.      sion    had    encircled  me.     My  hands   and 

feet  were  unable  to  work.    Then  I  saw 
Nivjitti,  who  initiated  me  into  spiritual  knowledge  by  seating 


170  MYSTICISM  IN  MAHARASHTRA 

me  under  a  tree  and  dispelling  all  ignorance.  Blessed  be  the 
spiritual  wisdom  of  Nivritti.  Blessed  be  the  Name  of  C!od. 
The  fruit  of  my  actions  is  at  an  end  ;  my  doubt  is  dispel- 
led ;  all  my  desires  have  been  fulfilled.  I  shall  never  now 
move  sense-ward.  I  shall  sing  the  praises  of  the  Lord.  My 
wishes  have  ended,  because  I  have  been  living  under  the 
Wish-Tree.  My  anxieties  are  at  an  end,  because  1  am  feeding 
on  nectar.  My  mind  is  engrossed  forever  in  divine  joy.  All 
sufferings,  along  with  herds  of  sin,  have  now  passed  away .... 

Atmanic  wisdom  has  been  realised;  the  secret  of  the 

Vedas  has  been  unfolded  ;.*...  .the  pitcher  has  been  broken  ; 
the  bonds  have  been  dissolved  ;  Self-hood  has  come  to  an  end 

by  the  spiritual  wisdom  of  the  Teacher  ; Buddhi  and 

Bodha  have  been  united  (cf.  Jnanesvari,  16th  Chapter) 

eyes  have  been  created  in  eyes  ;  the  body  has  become  heavenly. 
In  all  directions  there  is  spiritual  bliss.  Everything  now  ap- 
pears to  me  to  be  Brahman.  My  teacher  Nivritti  has  dispelled 
my  blindness,  has  endowed  me  with  sight,  has  put  the  col- 
lyrium  of  God  in  my  eyes,  and  has  immersed  me  in  the 
Ganges  of  knowledge,"  says  Jnanadeva  (Abg.  43). 

6.    Jnanadeva's  mystical  experience  is  very  rich  and  varied. 

We   shall  begin  first  by  a   consideration 
Colour  experience.        of  the  various  colours  that  a  mystic  is 

supposed  to  see.     Jnanadeva  tells  us  that 

"the  abode  of  Godistlie  thousand- petal  led  cavity  in  the  brain, 
where  is  the  source  of  spiritual  bliss.  One  sees  the  red,  the 
white,  the  blue  and  the  yellow  colours,  and  sees  these  with  a 
pure  vision.  I  need  not  tell  you  much,"  says  Jnanadeva, 
"you  already  know  these  things.  You  understand  these 
things,  and  remain  silent"  (Abg.  45).  Jnanadeva  tells  us 
that  the  mystic  sees  a  perpetual  spiritual  show.  "One  sees 
the  black,  the  blue,  and  the  tawny  colours.  The  eye  is  lost 
in  the  eye.  Let  now  the  blue  colour  remain  firm  in  the  mind 

In  the  eye  one  is  able  to  see  pure  light,  and  one  can  see  it 

even  while  living  in  the  body"  (Abg.  46).  The  dark-blue 
colour  is  very  much  insisted  upon  by  .fnanesvara.  God  also 
manifests  Himself  in  a  dark-blue  shape  (Abg.  47).  "Ihe 

dark-complexioned  husband  is  the  source  of  bliss He  has 

filled  my  inside  and  outside,"  says  Jnanadeva  (Abg.  48).  "  It 
is  impossible  to  take  measure  of  Him.  One  cannot  remember 
Him  too  often.  One  can  never  too  much  sing  His  praises 
when  the  dark-complexioned  God  is  seen"  (Abg.  49).  It  is 
this  same  dark-complexioned  Being  who  lives  in  the  heavens. 
He  is  the  same  as  Atman.  I  have  seen  Him  with  these  eyes, 
says  Jnanadeva,  where  He  remains  imperishable  as  ever 


VJ  THE  ABHANGAS  :  JNANADEVA  1?1 

(Abg.  50),  He  plays  a  dark  game  on  a  dark  night ;  lie  mani- 
fests himself  as  a  dark-blue  god  (Abg.  51).  The  dark-blue 
colour  fills  the  whole  universe.  The  dark-blue  being  sees  the 
dark-blue  Person  (Abg.  52).  The  blue  light  spreads  every- 
where. The  heavens  are  merged  in  that  blue  light.  The 
blue  God  lives  in  our  very  hearts,  says  Jnanadeva  (Abg.  53). 
7.  Next  to  the  experience  of  colour,  comes  the  experience  of 

forms,  which  are  the  objects  of  a  mystic's 
Form  experience.         vision  on  his  spiritual  journey.     Of  these 

the  pearl  constitutes  the  first  kind  of 
experience.  "Beautiful  indeed  is  that  pearl  which  sheds 
light  through  all  its  different  eight  sides"  (Abg.  57).  "The 

pearl  ornament  is  indeed  a  source  of  bliss It  cannot  be 

had  in  the  market.  Tt  cannot  be  had  in  a  city.  It  can  be 
had  only  by  the  force  of  concentration"  (Abg.  58).  "Priceless 
indeed  is  that  jewel  which  thou  hast  attained.  Dost  thou 
not  know  that  it  is  the  source  of  the  Godhead  ?  It  cannot 
perish.  It  cannot  be  fathomed.  It  need  not  be  protected 
from  a  robber That  imperishable  Jewel  has  been  at- 
tained by  me,  says  Jnanadeva,  through  the  instruction  of  my 
Spiritual  Teacher"  (Abg.  56).  Then  Jnanadeva  describes 
the  experience  of  circles.  "What  work  indeed  has  he  ac- 
complished who  has  nob  investigated  the  nature  of  the  circle  ? 
He  has  been  inflated  with  ignorance  and  lias  lived  like  an  ass 

It  is  only  when  the  circle  has  been  investigated  that 

God  comes  to  be  found.  The  mellifluous  experience  is  hard 
to  be  spoken  of.  The  first  circle  is  of  a  white  colour.  In  the 
midst  of  it  is  a  dazzling  circle.  The  still  inner  circle  is  of  a 

red  colour,  and  the  final  circle  is  blue Until  this  circle 

is  investigated  all  else  is  ignorance 1  have  spoken  about 

it  to  you  by  the  grace  of  Niviitti"  (Abg.  59).  Jnanadeva 
tells  us  further  on  that  inside  the  palace  of  these  circles  is  the 
form  of  God  (Abg.  60).  "This  circle  is  indeed  a  void.  What 
appears,  is  a  void  ;  what  sees,  is  a  void  ;  when  the  void  and 
the  non-void  are  both  lost,  there  is  the  form  of  the  Self"  (Abg. 
61).  Next  comes  the  vision  of  the  eye.  "By  the  eye  is  the 
eye  to  be  seen,  and  it  is  indeed  the  end  of  the  void.  It  shines 
forth  like  a  dark-blue  circle.  In  it  rests  the  light  form  of  God" 
(Abg.  62).  It  is  the  Eye  of  all  eyes.  It  is  the  Blue  of  all  the 
blues  (Abg.  64).  "Now  my  eye  tries  to  penetrate  my  eye. 
The  eye  sees  the  eye  in  the  eye.  The  eye  was  verily  shown  to 
Jfianadeva  by  Nivritti,  and  he  saw  the  eye  in  all  places"  (Abg. 
63).  Finally,  Jnanadeva  describes  the  experience  of  the  vision 
of  the  Linga.  "I  have  indeed  seen  the  Linga,  and  have  be- 
come as  expansive  as  it  is.  It  moves  not,  nor  has  it  any  form 


172  MYSTICISM  IN  MAHARASHTRA  [CHAP; 

or  qualities.  In  my  body,  I  have  seen  this  Lingam  of  light, 
and  have  embraced  it  without  hands"  (Abg.  65).  Jnanadeva 
describes  in  a  beautiful  way  how  the  whole  Universe  is  like  a 
Lingam.  "I  have  seen  the  Linga"  says  he,  "whose  basin  is 
the  heaven,  whose  water-line  is  the  ocean  ;  which  is  as  fixed 
as  the  Sesha  ;  which  is  the  support  of  all  the  three  worlds  ; 
which  fills  the  whole  Universe ;  on  which  the  clouds  pour 
water ;  which  is  worshipped  by  means  of  flowers  in  the  form 
of  the  stars ;  to  which  the  offering  of  the  moon  as  of  a  fruit 
is  to  be  made ;  before  which  the  sun  is  waved  as  a  light ;  to 
whom  the  individual  Self  is  to  be  offered  as  an  oblation.  I  have 
worshipped  it  with  ecstatic  bliss.  I  have  meditated  upon  that 
Lingam  of  light  in  my  heart."  says  Jnanadeva  (Abg.  66). 

8.  Next  to  morphic  experiences,  come  the  experiences  of 

light.  Jnanadeva  tells  us  that  the  whole 
Light  experience.  world  is  filled  by  incomparable  light. 

"Interest  merges  in  interest ;  love  throbs  ; 
I  have  seen  the  intensive  form  of  God.  He  is  full  of  sound  and 

light The  dawn  breaks,  and  the  light  of  the  Sun  spreads 

forth By  the  spiritual  instruction  of  Nivritti,  Jnanadeva 

has  attained  to  spiritual  wisdom"  (Abg.  73).  "Jnanadeva  some- 
times speaks  of  the  moonlight  which  shines  without  the  moon 

God,  the  cause  of  all  the  universe,  appears  there  as  subtle 

and  as  small  as  an  atom.  Vitthala  is  indeed  personal  and  imper- 
sonal" (Abg.  71).  "Even  the  sun's  light  is  inferior  to  the  light  of 
the  Atman.  In  God,  indeed,  there  is  neither  day  nor  light. 
Beyond  all  duality  Jnanadeva  has  seen  the  eye,  and  nothing  can 
stand  in  comparison  to  it"  (Abg.  70).  God  is  indeed  seen  in  the 
super-conscious  state . . .  His  light  is  greater  than  the  light  of  the 
moon  and  the  sun.  This  Self -experience  is  known  only  to  those 
who  have  learned  it  from  their  spiritual  master  (Abg.  69).  And 
is  it  not  wonderful,  asks  Jnanadeva,  that  the  sun  should  shine 
by  night,  and  the  moon  by  day?  Contrary  to  all  ex- 
periences is  this.  There  is  neither  rising  nor  setting  in  Atman. 
He  is  his  own  mirror.  Only  the  man  of  experience  knows,  says 
Jnanadeva,  and  Saints  became  pleased  by  that  sign  (Abg.  72). 
"  That  light  is  indeed  seen  in  the  thousand-petalled  lotus  where 
there  is  neither  name  nor  form"  (Abg.  68) ;  "and  it  is  wonderful 
tha\»  that  light  is  neither  hot  nor  cold"  (Abg.  67) ;  "and  beyond 
indeed  that  light  is  God  who  remains  transcendent"  (Abg.  104). 

9.  Jiianadeva's  experience  of  sound  is  not  expressed  with 

the  same   fulness  with   which  his  colour 

Sound  experience.         experience    or    form    experience    or    light 

experience  are  expressed.    Indeed,  in  the 

Jnanesvaii,  he  has  spoken  of  the  sound  which  fills  the  whole 


V]  THE  ABHANGAS  :  JNANADEVA  173 

universe,  telling  us  that  a  mystic  does  not  know  whence  it 
comes,  and  whither  it  goes.  In  his  Abhangas  he  does  make 
mention  of  that  unstruck  sound  which  is  heard  in  the  process 
of  mystic  contemplation,  and  Jnanadeva  tells  us  that  beyond 
it  is  the  light  of  Cod  (Abg.  74).  Jnanadeva  is  also  careful  to 
describe  the  signs  of  approaching  death.  "  When  a  man  shuts 
his  ears  and  does  not  hear  the  sound,  he  should  know  that  he 
is  going  to  die  in  nine  days'  time.  When  he  looks  at  his  brows 
and  does  not  see  them,  he  shall  live  only  for  seven  days.  By 
rubbing  the  eye,  if  he  is  not  aj)le  to  see  the  circle,  he  will  live 
only  for  five  days.  When  he  does  not  see  the  tip  of  his  nose, 
on  that  day  he  will  pass  out  of  life.  This  indeed  is  the  mark 
of  a  Saint,  says  Jnanadeva,  and  one  may  realise  this  at  the 
time  of  his  death"  (Abg.  75). 

10.  The   experience    of   God  can   be    attained   in   all    the 

states   of    consciousness— in  the    waking 
God  can  be  attained     state,    in  the  dream  state,   in  the  deep- 
in  all  states  of  consci-     sleep   state,   as  well  as  in  the  super-con- 
ousness.  scious   state.     When  all  these  states  be- 

come alike,  thea  God  is  attained.  Jnana- 
deva employs  an  allegory  to  tell  us  how  God  is  to  be  ex- 
perienced in  all  these  states.  The  Waking  State  is  personified 
and  is  made  to  say  that  she  heard  the  voice  of  God  in  the 
courtyard,  and  saw  Him  with  her  own  eyes.  The  Dream 
State  and  the  Deep-Sleep  State  say  that  they  are  full  of  love 
towards  God,  and  when  they  will  realise  God,  then  the 
cymbals  will  be  sounded.  The  Super-conscious  State  is  made 
to  say  that  everything  that  belonged  to  her  was  taken  away 
by  God,  and  she  was  made  to  remain  deeply  silent  (Abg.  84). 
Elsewhere  also  Jnanadeva  tells  us  how  in  all  the  different 
states  of  consciousness  in  the  waking  state,  in  the  dream- 
state,  and  in  the  deep-sleep  state,-  his  mind  was  full  of  the 
bliss  of  God  (Abg.  83).  In  fact,  God's  bliss,  according  to 
Jnanadeva,  could  be  attained  in  all  states  of  consciousness. 

11.  Jnanadeva  expresses  variously  the  attainment  of  bliss 

consequent     on    communion    with    God. 

Experience  of  "As    1     went  to    see    God,  my  intellect 

Bliss.  stood  motionless,  and  as  I   saw  Him,  I 

became  Himself As  a  dumb  man 

cannot  express  the  sweetness  of  nectar,  so  also  I  cannot  ex- 
press my  internal  bliss.  God  keeps  awake  in  me,  says  Jnana- 
deva, and  the  Saints  became  pleased  by  this  sign"  (Abg.  79). 
This  same  silent  communion  with  God  Jiianadeva  expresses 
in  many  other  places.  "  Throughout  all  my  experiences,  1 
have  been  overwhelmed  with  silence,  What  shall  I  do  if  I 


174  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

cannot  speak  a '  word  ?  Nivritti  showed  me  the  God  in  my 
heart,  and  T  have  been  enjoying  each  day  a  new  aspect  of 
Him"  (Abg.  76).  "As  I  heard  of  Cod's  qualities,  my  eager 
heart  ran  to  meet  Him.  My  body  and  mind  and  speech  be- 
came transfixed.  In  all  eagerness,  my  hands  were  lifted  up. 
But  as  I  saw  the  form  of  God,  they  remained  motionless  as 
it  were.  My  eyes  refused  to  wink,  and  1  remained  one  with 
what  I  saw"  (Abg.  88).  "I  have  been  satiated  by  the  enjoy- 
ment of  Divine  experience,  and  I  have  been  nodding  from  time 
after  time.  I  have  lost  all  desires ;  1  have  grown  careless  of 
my  body.  Meum  and  Tuum  have  disappeared  from  me.  1 
became  merged  in  God,  arid  the  bliss  was  witnessed  by  all" 
(Abg.  81).  "God  indeed  fills  the  inside  and  the  outside,  and 
as  one  goes  to  embrace  Him,  one  becomes  identified  with  Him. 
God  cannot  be  warded  off,  even  if  one  wills.  Self-hood  is  at 
an  end.  As  desire  runs  after  God,  God  hides  Himself.  In  a 
moment's  time,  however,  He  shows  Himself,  when  all  the  de- 
sires remain  tranquil"  (Abg.  92). 

12.    What  is  this  Self-vision  of  which  Jnanadeva  speaks  ? 
Jnanadeva     characterises    it    in    various 
The  final  experience       different  formula*.     "  \  have  seen  the  God 
of  the  Self.  unobtainable  by   the   Yogins,"   he   says, 

"and  my  heart's  desire  is  not  satisfied, 
even  though  I  have  been  seeing  Him  for  all  time.  T  have  seen 
the  God  of  gods.  My  doubt  is  at  an  end.  Duality  has  disap- 
peared. I  have  indeed  seen  God  in  various  forms  and  under 
various  descriptions"  (Abg.  77).  Contrasted  with  this  atti- 
tude of  assurance,  is  also  the  attitude  of  submission  to  the 
Divine  will.  Jnanadeva  is  aware  that  God's  nature  cannot 
be  entirely  understood.  '  'The  cool  south  wind  cannot  be  made 
to  drop  like  water  from  a  piece  of  cloth.  The  fragrance  of 
flowers  cannot  be  tied  by  a  string.  The  Lord  of  all  can  neither 
be  called  great  nor  small.  Who  can  know  His  nature  ?  The 
lustre  of  pearls  cannot  be  made  to  fill  a  pitcher  of  water. 
The  sky  cannot  be  enveloped.  The  pupil  in  the  eye  cannot  be 

separated  from  the  eye The  quarrel  between  God  and 

his  spouse  cannot  be  made  up.  Hence,  Jnanadeva  meekly 
submits  to  the  will  of  Ood"  (Abg.  93).  Jnanadeva  is  a  past 
master  in  the  Yogic  vision  of  God,  and  he  sees  God  in  the 
immaculate  region  above  the  different  plexuses.  God  ap- 
pears neither  as  male  nor  as  female  (Abg.  85).  Both  night 
and  day  are  lost  in  God.  Both  the  moon  and  the  sun  derive 
their  light  from  Him.  He  appears  as  the  unity  of  man  and 
woman,  and  Siva  and  Sakti  are  both  merged  in  Him  (Abg. 
86).  As  Jnanadeva  sees  God,  he  finds  Him  in  a)l  directions, 


V]  THE  ABHANGAS  :  JNANADEVA  175 

"He  lights  the  lamp  of  experience,  and  the  same  vision  appears 
to  him  in  all  the  ten  different  quarters"  (Abg.  87).  God 
indeed  fills  not  merely  the  whole  outside,  but  also  the  entire 
inside  of  Jfianadeva.  As  Jiianadeva  sees  Him,  he  becomes 
merged  in  Him.  "His  mind  becomes  infatuated.  Forget- 
ful ness  becomes  remembrance.  The  whole  world  seems  to  be 
lost  in  Cod"  (Abg.  89).  "That  beautiful  form  of  God  infatu- 
ates him  as  he  sees  it.  He  sees  his  own  form  present  every- 
where" (Abg.  80).  "He  sees  the  mirror  of  form  without 
form.  The  seer  vanishes.  Everywhere  God  is  present.  There 
is  neither  any  rising,  nor  any  setting  of  God.  God  alone  is, 
and  He  enjoys  His  own  happiness  in  His  unitive  experience. 
The  invisible  Husband  keeps  awake  on  his  bed  without  there 
being  any  partaker  of  it"  (Abg.  91).  This  is  what  is  meant 
by  Self-vision.  In  order  to  attain  to  this,  the  body  has  first 
to  be  delivered  over.  "God  is  indeed  seen  as  a  full-grown 
sandal  tree,  or  as  a  full-blossomed  Asvattha.  Jfianadeva 
bids  adieu  to  all  phenomenal  existence.  True  bliss  is  to  be 
found  only  in  Self-vision"  (Abg.  94).  As  Jfianadeva  began 
to  see  himself,  he  was  lost  in  himself.  His  mind  remained 
cheated.  God  was  inside,  God  was  outside.  He  himself 
appeared  to  him  as  God.  Nivritti  had  really  killed  his  sepa- 
rate individuality  (Abg.  95).  Jnanadeva  even  supposed  that 
in  his  ecstatic  experience,  he  was  one  with  his  teacher  Nivritti 
(Abg.  97),  not  to  speak  of  his  identity  with  God.  God  was 
his,  and  he  was  God's.  This  unity  had  naturally  come  about. 
God  was  himself,  and  he  was  God.  Ignorant  they,  who  did 
not  know  this  unity  (Abg.  98).  He  had  seen  God  without  the 
eye,  and  touched  Him  without  the  hand  (Abg.  99).  He 
had  embraced  him  without  a  body  (Abg.  101).  Jnanadeva  is 
anxious  that  God  should  speak  a  word  with  him,  now  that 
He  has  presented  Himself  before  him.  He  is  on  the  point  of 
calling  (Joel  cruel  (Abg.  102).  But  God  indeed  is  able  to 
satisfy  all  the  desires  of  Jiianacleva.  He,  on  whose  forehead 
a  thousand  moons  shine,  whose  eyes  are  as  beautiful  as  a 
lotus,  and  who  has  a  constant  smile  on  His  lips,  begins  to 
move  before  Jnanadeva,  and  nods  before  him.  He  stands  up, 
and  moves  his  hands,  and  speaks  words  in  confidence  from 
time  to  time,  thus  fulfilling  all  the  desires  of  Jnanadeva  (Abg. 
103).  urlhis  is  indeed  the  end  of  the  Abhangas  of  Jnana- 
deva. In  this  wise  is  the  super-conscious  state  to  be  reached. 
Nivritti  alone  knows  the  final  cause  of  the  Abhangas.  A  fool 
does  not  deserve  to  know  this  spiritual  instruction  :  hence, 
he  is  unworthy  of  entering  into  this  shrine  of  knowledge" 
(Abg.  105). 


176  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

Sopana,  Muktabai  and  Changadeva. 

13.     The  Abhangas  of  Sopana,  Muktabai  and  "Changadeva 
approximate  to  the  Abhangas  of  Jnana- 
The     teaching     oi     deva  neither  in  quality  nor  in  quantity. 
Sopaoa,  Muktabai  and     Yet    mystical  experience    in  them  is  en- 
Changadeva.  tirely  unmistakable.   Sopana  tells  us,  that 

he,  who  contemplates  upon  the  name 
of  God,  shall  never  come  again  to  experience  the  turmoil  of 
life  after  life  (Abg.  1).  He  tells  us  that  the  distinction  be- 
tween sacred  and  not-sacred,  which  people  make,  is  entirely 
foolish.  The  only  sacred  thing  in  this  world  is  God, 
and  the  not-sacred  thing  is  the  mind  of  the  unbeliever. 
Sopana,  having  given  himself  over  to  God  incessantly,  is  an 
exemplar  of  sacredness  (Abg.  2).  He  also  tells  us  that  he 
forgot  all  joys  and  sorrows  in  the  Name  of  God  (Abg.  4), 
and  that  as  soon  as  the  sound  of  the  devotees  fell  upon  the 
ears  of  God,  He  came  forth  to  receive  them  (Abg.  5). 

Muktabai  tells  us  that  she  was  leading  merely  a  blind-fold 
life  ;  but  she  was  awakened  to  spiritual  consciousness  by  the 
grace  of  Nivritti  (Abg.  1).  She  compares  the  grace  of  Niv- 
ritti  to  the  bank  of  a  river,  across  which,  and  by  the  help  of 
which,  she  was  able  to  swim  to  her  goal  (Abg.  2).  She  tells 
us  also  in  a  mystical  fashion  that  "she  saw  an  ant  floating  in 
the  sky,  and  that  this  ant  was  able  to  devour  the  Sun.  A 
great  wonder  it  was,  she  says,  that  a  barren  woman  gave  birth 
to  a  child.  The  scorpion  went  to  the  nether  world,  and  there 
the  serpent  fell  at  its  feet.  A  fly  was  delivered,  and  gave  birth 
to  a  kite.  At  these  experiences,  says  Muktabai,  she  laughed" 
(Abg.  4).  She  asks  us,  who  has  been  able  to  see  the  moon- 
light by  day,  and  the  hot  sun-light  by  night  (Abg.  5)  ?  She 
tells  us  that  as  the  trees  in  a  forest  become  fragrant  by  a 
sandal  tree,  which  is  in  the  midst  of  them,  similarly,  people 
begin  to  love  God  when  there  is  a  devotee  in  the  midst  of  them 
(Abg.  6).  Muktabai's  advice  to  Changadeva  is  remarkable 
for  its  candour,  and  its  grasp  of  truth.  ""Turn  back  from 
the  stream  of  life",  she  tells  him  ;  "  for  if  you  wers  to  go  across 
the  current,  you  will  be  swept  away.  The  water  of  the  river  of 
life  runs  with  great  force,  and  it  throws  down  even  the  greatest 
of  swimmers.  Life  indeed  is  transient,  and  you  must  not 
allow  it  to  waste.  Think  of  the  internal  sign,  says  Muktabai 
to  Changadeva.  For,  it  is  the  grace  of  God  that  would  enable 
you  to  cross  the  stream  of  life"  (Abg.  7).  Muktabai  also  tells 
Changadeva  to  speak  words  of  silence  (Abg.  9).  She  ad- 
vises him  to  sleep  the  sleep  of  ecstasy,  whereii*  the  unstruck 


V]  THE  ABHANGAS  :  CHANGADEVA  177 

sound  is  heard,  the  mind  is  regulated  by  the  thread 
of  breath,  and  a  state  is  enjoyed  which  is  beyond  both  sleep 
and  consciousness  (Abg.  10).  "In  that  state,"  says  Muktabai, 
"  the  bride-groom  will  come  from  the  womb  of  the  bride, 
and  as  the  bride-groom  comes  out,  the  bride  will  vanish  from 
before  him,  and  there  will  be  no  limit  to  the  happiness  that 
may  be  enjoyed"  (Abg.  12). 

Changadeva,  who  was  taught  the  secret  of  spiritual  life  by 
Muktabai,  tells  us  in  his  Abhangas  that  the  body  is  the  bride, 
while  the  Atman  is  the  bride-groom  (Abg.  4).  After  the 
marriage  takes  place,  the  bride-groom  will  go  to  his  house, 
and  the  bride  will  be  sent  with  him.  "1  shall  now  re- 
main content,"  says  Changadeva,  fc<oricethat  I  have  delivered 
over  the  bride  into  the  hands  of  the  bride-groom"  (Abg.  5). 
Like  Muktabai  herself,  Changadeva  tells  us  that  "the  sky  has 
been  enveloped  by  an  ant,  and  there  a  great  wonder  took  place. 
It  was  one  gnat  which  enveloped  the  whole  Universe"  (Abg.  7). 
"As  from  a  sound-machine,  words  come  out,  and  there 
is  yet  no  person  who  is  visible,  similarly,  the  flute  is 
playing  all  day,  says  Changadeva,  and  its  sound  has  filled  the 
whole  Universe.  Changadeva,  who  merged  himself  in  this 
all-enveloping  sound,  became  Cod  by  meditating  on  God" 
(Abg.  10). 


CHAPTER  VI. 
General  Review. 

1.  Of  the  three  great  works  of  Jfianadeva,  the  Jnanesvari, 
the  Amritanubhava  and  the  Abhangas,  it 

General  Review  of  is  evident  that  the  Amritanubhava  is, 
the  Period.  on  the  whole,  a  philosophical  work,  the 

Abhangas  a  mystical  work,  while  the 
Jnanesvari  contains  both  philosophy  and  mysticism.  We 
have  characterised  Jnanadeva's  mysticism  as  intellectual 
mysticism,  because  it  is  rooted  in  tlie  firm  philosophical 
groundings  of  the  Bhagavadglta.  His  Commentary  on  the 
Bhagavadglta  may  be  regarded  as  evidently  the  greatest 
of  the  Commentaries  that  exist  on  that  immortal  poem.  This 
may  be  evident  from  the  copious  citations  that  we  have  given 
in  our  exposition  of  the  Jfianesvari  from  that  great  work.  The 
world  will  await  the  day  when  the  whole  of  the  Jnanesvari 
may  be  translated  into  English,  and  thus  be  made  available 
to  the  world  of  scholars.  But  our  selections,  representative 
as  they  are,  will  sufficiently  show  the  greatness  of  Jnanadeva's 
vision.  On  the  ethical  side,  especially,  the  Jfianesvari  excels 
almost  any  great  work  on  moral  philosophy.  Its  analysis 
of  the  different  virtues  is  acute  and  profound.  rj  he  philoso- 
phical grounding  of  Jfianadeva,  as  evidenced  in  the  Jiianesvari, 
is  more  or  less  of  the  Advaitic  kind,  though  occasionally  here 
and  there  some  concession  is  made  to  the  other  schools  of  the 
Vedanta.  Sir  JRamakrishna  Bhandarkar  once  expressed  his 
great  inability  to  understand  how  the  Maratha  Saints  could 
reconcile  Advaitism  with  Bhakti.  It  is  exactly  this  recon- 
ciliation which  is  made  in  Mysticism  generally,  and  more  parti- 
cularly in  the  Mysticism  of  the  Maharashtra  school  which  is 
worth  while  noting.  The  philosophical  foundation  of  the 
Amritanubhava  is  somewhat  in  a  different  line.  There  we 
see  how  Jfianadeva  is  under  the  influence  of  the  philosophy 
of  the  Siva-sutras  when  he  refers  to  such  terms  as  Pinda, 
Pada,  Siva,  and  Sakti.  It  will  be  an  interesting  study  when 
Gorakshnatha's  and  other  Nathas'  works  are  discovered  to  see 
how  much  Jfianadeva  owes  to  that  school.  But  it  is  evident, 
as  we  see  in  Amritanubhava  111.  16,  that  Jfianadeva  had  come 
definitely  under  the  influence  of  the  Siva-sutra  philosophy  : 
3?Tfr  SIR  3%  \q  i  %^^T%T%  fire  i  frfrraS  3?*r  i  ^TT%%.  Then 
again,  we  have  to  take  into  account  the  way  in  which 
Jfianadeva  argues  against  the  Maya  doctrine  as  ordinarily 
understood,  and  it  is  wonderful,  as  Pandit  Panduranga  Sarma 
has  pointed  out,  how  Jilanadeva  uses  the  very  same  arguments 


VI]  GENERAL  REVIEW  OF  THE  FIRST  PERIOD  179 

against  the  Maya  doctrine  as  Ramanuja  had  used  in  the  Sri- 
bhashya.  But  we  must  not  suppose  that  Jnanadeva  was  not 
a  believer  in  the  Maya  doctrine  in  its  ethical  and  mystical 
aspects.  Metaphysically,  no  doubt  he  advances  the  Sphurti- 
vada  in  the  Amritanubhava  :  as  light  may  come  from  a  jewel,  so 
the  world  comes  from  God,  and  the  world  is  to  the  same  extent 
real  as  the  light  is.  This  does  not  bespeak  the  utter  unreality 
of  the  world  according  to  Jnanadeva.  Ethically  and  mystically, 
however,  we  know  how  in  his  Jnariesvari  he  cries  aloft  :  - 


<rr 


i 

i    qpjRTcS  n         Jiia.  VII.  68-97. 

Jnanadeva  points  out  unmistakably  the  unreality  of  existence 
in  this  mortal  world,  and  he  calls  the  minds  of  the  people 
back  to  the  spiritual  life  which  alone  is  the  true  reality.  < 
This  Reality  could  be  attained  through  devotion.  Jnanadeva's 
philosophy  preserves  both  the  oneness  and  the  manyness  of 
experience.  His  spiritual  Mysticism  reconciles  both  Monism 
and  Pluralism.  "Not  in  the  Monism  of  SaihkarScharya,  nor 
in  the  Dualism  that  is  quite  satisfied  to  remain  two,  but  in 
the  spiritual  experience  that  transcends  and  includes  them 
both,  is  peace  to  be  found"  (Maciiicol).  It  is  not  our  business 
here  to  enter  into  a  philosophical  discussion  of  the  nature  of 
Mysticism.  But  we  may  say  that  it  does  not  regard  the  dua- 
lity of  devotion  and  the  unity  of  mystical  experience  as  con- 
tradictory of  each  other.  It  was  thus  that  Jnanadeva  and 
Nivrittinatha  and  Sopana  and  the  rest  could  start  by  Bhakti 
to  end  in  Unitive  Experience.  Farquhar  fitly  calls  Jnana- 
deva the  "  Cpryphapus  '  '  of  the  whole  Bhakti  movement  of 
the  M  aratha  country.  When  Jnanadeva  had  once  laid  the 
intellectual  foundations  of  mysticism,  the  superstructure  which 
the  other  Saints  raised  was  a  matter  of  not  very  great  diffi- 
culty. Nivrittinatha  must  have  been  a  great  Saint  indeed  - 
a  Saint  who  could  have  a  disciple  like  Jnanadeva.  Sopana, 
Jnanadeva  has  praised  immensely.  Muktabai,  the  young  sister 
of  the  three  brotKer  saints,  was  perhaps  the  greatest  of  the 
Indian  mystical  poetesses.  Changadeva,  who  comes  at  the  end 
of  the  line,  is  a  sublime  illustration  of  the  insufficiency  of  the  life 
of  mere  Yogic  power  before  a  truly  mystical  attainment  of  God. 


PART  II. 
The  Age  of  Namadeva:  Democratic  Mysticism. 


CHAPTER  VII. 
Biographical  Introduction. 

1.     When  we  come  to  the  age  of  Namadeva,  we  come  upon 
an  age  which  is  filled  with  the  echoes  of 

A  short  History  of  the  Sampradaya  of  Vitthala.  1  he  great 
Vilthala  Sampradaya.  saint  Jnanadeva  lived  only  for  a  short  time 
to  be  able  to  spread  during  his  life-time  the 
Sampradaya  of  Vitthala  far  and  wide.  The  work,  which  had 
been  begun  by  Jnanadeva,  was  continued  by  Namadeva,  who, 
though  he  was  born  at  the  same  time  as  Jnanadeva,  lived  for 
more  than  half  a  century  after  him,  during  which  period  he 
became  the  pillar  of  the  Vitthala  Sampradaya  at  Pandharpur. 
It  was  in  his  time  most  especially  that  Pandharpur  gained  its 
great  importance.  It  is  true  that  the  shrine  of  Vitthala  at  Pan- 
dharpur  was  erected  even  before  the  days  of  Jnanadeva  and 
Namadeva.  It  is  probable  that  Pundalika  was  the  first  great 
high  priest  of  the  God  of  Pandharpur.  As  to  where  and  when 
this  saint  actually  lived  we  have  not  any  records  to  determine. 
It  seems,  however,  that  Pundalika  was  a  Oanarese  saint,  and 
the  temple  which  is  built  in  his  memory  is  on  the  sands  of  the 
Bhima.  As  to  whether  this  temple  of  Puijdallka  is  to  be 
regarded  as  a  Samadhi  of  Puiidalika,  or  merely  a  temple  erected 
to  his  memory,  we  have  again  110  evidence  to  determine.  It 
is,  however,  to  be  noted  that  that  temple  contains  a  Lin  gam 
of  Siva,  and  even  here,  as  in  the  case  of  Jnanadeva,  we  have  to 
remember  that  Pundalika,  who  was  one  of  the  greatest  of  the 
devotees  of  Vitthala,  had  a  Lirgam  of  Siva  erected  in  memory 
of  him.  In  fact,  all  these  saints  of  Pandharpur  knew  no  dis- 
tinction between  Saivism  and  Vaishnavism.  As  Dr.  P.  R. 
Bhandarkar  has  cleverly  pointed  out,  the  epithet,  Pandu- 
ranga,  the  "white-limbed"  God,  which  is  really  the  name  of 
Siva,  is  here  transferred  to  Vitthala,  just  to  show  that  there 
is  ultimately  no  difference  between  Saivism  and  Vaishnavism. 
We  have  already  seen  in  the  Chapter  on  Jnanesvara  that  the 
earliest  inscription  of  Vitthala  and  Rakhumai  is  to  be  found  in 
Aland!,  dated  1209  A.D.*  (Sake  1131).  Later  in  chronology  to 
this  is  the  inscription  of  1237  A.D.  (Sake  1159)  in  the  temple 
of  Vithoba  in  Pandharpur  itself,  where  we  read  that  a  cer- 
tain king,  called  Somesvara,  had  conquered  the  kings  round 
about  his  territory,  and  had  encamped  in  the  year  1237  A.D. 
(Sake  1159)  in  a  town  called  "Paridarige"  on  the  banks  of  the 
Bhimarathi,  where  Pundallka  was  being  lovingly  remembered 
by  people  as  a  great  sage.  Ihe  next  inscription  is  of  the  date 


184  MYSTICISM  IN  MAHARASHTRA 

1273  A.D.  (Sake  1195)  from  that  temple  itself,  which  records 
.that  in  that  year  the  temple  of  Vitthala  was  being  rebuilt, 
and  that  during  the  period  from  1273  A.I),  to  1277  A.D.  (Sake 
1195—1199)  funds  were  being  collected  in  order  to  raise  a 
suitable  temple  to  the  God.  In  this  inscription,  the  names  of 
those  who  contributed  to  the  rebuilding  of  the  temple  are 
mentioned,  most  prominently  among  whom  are  the  names  of 
Hemadapant,  the  minister  of  Kamdevrao  Jadhava,  and  of  the 
King  Ramdevrao  Jadhava  himself,  who  visited  the  temple 
in  1276  A.I).  (Sake  1198),  and  gave  the  temple  a  very  large 
subsidy.  It  would  seem  therefore  that  the  Sampradaya  of 
Vitthala  at  Pandharpur  was  prevalent  even  before  the  time  of 
Jnanadeva  and  Namadeva,  and  that  after  Pundallka  the 
greatest  saints  in  the  history  of  Sampradaya  were  Jnanadeva 
and  Namadeva  themselves.  Pilgrims  from  all  parts  of  the 
country  flocked  to  Pandharpur  from  Gujerath,  Karnatak,  the 
Telugu  and  Tamil  Districts,  as  well  as  from  the  Maratha  Pro- 
vince. The  Kirtana,  as  a  method  of  spreading  the  gospel 
of  these  saints,  seems  to  have  originated  in  the  necessity  of 
making  their  spiritual  ideas  clear  to  the  many  pilgrims  who 
were  flocking  to  Pandharpur,  and  it  seems,  to  a  certain  ex- 
tent, Jnanadeva  himself,  and  after  him  Namadeva,  were  the 
greatest  of  the  early  Kirtana-performers,  or  singers  of  the 
praise  of  God. 

2.    That  Jnanadeva  and  Namadeva  were  contemporaries, 

that  they  went  together  on  a  pilgrimage 

Jnanadeva  and  Nama-     from   Pandharpur,    that   they   were   bro- 

dcva  as  Contempora-     thers    in   a     spiritual    Sampradaya,     are 

riei.  facts  too  well-grounded,   and  not  mere 

myths  to  be  disturbed  by  sceptical  con- 
siderations. Ihe  fact  that  there  is  a  difference  of  language 
between  the  Jnanesvari  and  the  Abhangas  of  Namadeva 
is  not  an  argument  to  prove  any  difference  of  time  between 
the  two  great  saints.  rJ  he  originals  of  Namadeva's  Abhangas 
are  not  preserved.  They  have  undergone  successive  changes, 
as  they  were  recited  and  have  been  handed  over  from  mouth 
to  mouth.  All  these  facts  account  for  the  modernness  of 
Namadeva's  style.  For  that  very  same  reason,  for  which 
the  Abhangas  of  Jnanadeva  are  separated,  for  example  from 
the  JnaneSvari  by  these  critics,  would  they  separate  the 
Abhangas  of  Namadeva  in  time  from  the  writings  of  Jnana- 
deva. But  the  considerations  we  have  adduced  above  will 
•convince  our  readers  that  there  is  justification  enough  for  the 
modernness  of  Namadeva's  style.  Moreover,  the  fact  must 
not  be  lost  sight  of,  that  there  might  be  a  difference  of  style 


VIll  BIOGRAPHICAL  INTRODUCTION  185 

from  individual  to  individual.  This  consideration  also 
will  justify  us  in  not  separating  Namadeva  from  Jnanadeva 
in  time.  According  to  Bharadvaja's  proposition,  Jnanadeva, 
the  author  of  the  Abhangas,  was  contemporaneous  with 
Namadeva.  But,  as  we  have  established  in  our  last  Chapter 
that  the  Jnanadeva  of  the  Abhangas  is  not  a  different  Jnana- 
deva from  the  Jnanadeva  of  the  Jnanesvaii,  the  supposition 
that  Namadeva  was  a  contemporary  of  the  Jnanadeva  of  the 
Abhangas  loses  all  meaning.  Nor  can  Bharadvaja's  argument 
that  the  reference  in  Namadeva  to  the  Mahomedan  invasions, 
and  the  absence  of  it  in  the  Jnanesvari,  be  an  argument  for 
the  difference  in  time  between  Jiianadeva  and  Namadeva.  As 
we  have  shown  in  our  introduction  to  the  age  of  Jnanadeva, 
Allauddin  Khilji  invaded  the  Deccan  in  1294  A.D.  (Sake 
1216),  that  is  to  say,  about  two  years  before  Jnanadeva  passed 
away ;  while,  as  we  shall  see  later  on,  Namadgga^s  death  feaok 
jijlflr^jj]  p£Q  A.T)T  (Sake  1272).  Thus  there  is  clearly  a  differ- 
ence of  fifty-four  years  between  the  dates  of  Jnanadeva's 
and  Namadeva's  passing  away.  During  this  half  century, 
it  is  not  impossible  that  the  invasions  of  the  Mahomedans 
had  made  great  impression  upon  the  minds  of  the  Marathas  ; 
andjience  it  is  no  wonder  that  Namadeva  refers  to  these  inva- 
sionsjin.,  Hs  Abhangag ;  while  we  can  see  from  the  very  same 
fact  why  Jnanadeva  could  not  have  referred  to  them.  The 
only  sense  in  which  we  can  say  that  Namadeva  was  later  than 
Jnanadeva  is  this :  not  that  Namadeva  was  separated  from 
Jnanadeva  in  time  by  over  a  century  as  some  critics  would 
have  it,  but  that  even  though  they  were  born  about  the  same 
time,  Namadeva  outlived  Jnanadeva  by  over  half  a  century. 
It  is  only  in  this  sense  that  we  may  say  that  Namadeva  was 
later  than  Jnanadeva  ;  while,  the  fact  that  they  lived  and 
moved  together  could  be  seen  not  merely  from  the  account  of 
their  travels  given  in  the  TIrthavall  of  Namadeva  which  no- 
body has  hitherto  dared  to  regard  as  mythical,  but  also  from 
the  many  references  in  Namadeva  to  Jnanadeva,  as  well  as 
from  the  references  in  Jnanadeva  to  Namadeva,  whom  he 
declares  to  be  verily  'the  illumination  of  the  world'. 

3.    From  an  Abbanga  written  by  Namadeva  himself,   it 

"seemsThat  Namadeva  was  born  in  1270 

A  sketch  of  A.D.   (Sake   1192),   that  is,   a  few  years 

Namadeva's  life.         before    Jnanadeva.    Namadeva    tells    us 

that  a  certain  Brahmin,  Babaji  by  name, 

had    cast   his   horoscope,    foretelling   that   Namadeva   would 

compose  a  hundred  crores  of  Abhangas  (Abg.  I).    In  another 

of  his  Abhangas,  we  read  that  his  father  Damaseta  was  a  tailor 


186  MYSTICISM  IN  MAHARASHTRA  [CHAl*. 


by  caste,  and.  Jjgfid  in^Narasingpui;.  The  same  Abhanga  tells 
us  thaFNamadeva  led  a  very  lawless  life  in  the  beginning  of 
his  career.  We  are  told  that  he  was  a  marauder,  and  a  way- 
layer,  who  once  upon  a  time  killed  eighty-four  horsemen,  and 
when  he  had  gone  to  visit  the  temple  of  Amvadhya,  as  was  his 
usual  custom,  he  saw  a  woman  rebuking  her  child  which  was 
crying  because  it  had  nothing  to  eat ;  and  when  Namadeva  in- 
quired, she  told  him  that  she  was  made  a  widow,  and  the  child 
an  orphan,  on  account  of  her  husband  being  killed  among  the 
eighty-four  horsemen  by  a  certain  way-layer ;  upon  which 
Namadeva's  heart  was  touched  to  the  quick,  and  he  went  inside 
the  temple  and  in  the  fury  of  repentance,  he  struck  his  neck  with 
a  scythe,  and  let  loose  streams  of  blood  on  the  Deity.  The  wor- 
shippers of  the  temple  saw  that  horrible  deed,  asked  him  the 
reason  why  he  was  doing  it,  and  turned  him  out  of  the  temple. 
He  went  to  Pandharpur  and  determined  to  lead  a  holy  and  pious 
life.  Thus  it  was  by  the  tears  that  were  shed  by  a  woman  whom 
in  his  lawlessness  he  had  made  a  widow,  that  he  was  suddenly 
converted  from  an  evil  life,  and  he  then  determined  to  lead  the 
life  of  a  saint.  He  uscd_to_yisjt  the  temple  &t  Pandliarjnir 
an^Fall^DrostratQ  before  Ga3.  "After  some  years  of  repen- 
tance and  devotion  to  God,  he  came  to  realise  the  nature  of 
God.  The  story  goes  that  when  Jnanadeva,  Gora  Kumbhara, 
and  other  saints  had  once-  gathered  together  at  Pandharpur, 
Gora  began  to  test  which  of  the  "pots"  that  had  gathered  there 
were  ripe,  and  which  wrere  unbaked  ;  and  he  ultimately  found 
that  Namadeva  was  entirely  an  unbaked  pot.  This  story  we 
shall  give  later  in  detail  in  the  very  words  of  Namadeva.  Here 
we  have  made  a  reference  to  it  just  to  give  completeness  to 
the  life-story  of  Namadeva  at  this  stage.  Namadeva  felt 
very  sorry,  and  finding  that  he  was  the  only  unbaked  pot 
in  the  whole  assembly  of  saints,  determined  to  find  a  Guru, 
through  whom  he  might  know  the  way  to  spiritual  life.  He  went 
to  Visoba  Khechara,  some  say  at  Barsi,  while  others  say  at 
Amvadhya,  where  Namadeva  was  convinced  by  Visoba 
Khechara  of  the  Omnipresence  of  God,  and  was  initiated  by 
him  into  the  spiritual  life.  Thereupon,  Namadeva  became 
worthy  of  the  company  of  the  Saints  at  Pandharpur.  Many 
stories  are  told  of  the  way  in  which  Namadeva  led  a  perfectly 
spiritual  life.  While  he  was  once  eating  a  piece  of  bread, 
a  dog  appeared  before  him,  and  ran  away  with  the  piece. 
Namadeva  pursued  it  with  a  pot  of  curds,  praying  that  it  should 
partake  of  the  curds  also.  This  story  shows  how  Namadeva 
began  to  see  God  in  every  creature.  rlhere  are  all  kinds  of 
miracles  told  about  Namadeva,  especially  while  he  and 


Vlll  BIOGRAPHICAL    INTRODUCTION  187 

Jnanadeva  had  gone  on  their  famous  pilgrimage.  Janabai  tells  us 
how  once  upon  a  time  Namadeva  by  his  power  saved  Pandhar- 
pur  from  the  ravages  of  a  great  flood.  Namadeva's  house  in 
Pandharpur  is  still  shown.  There  is  still  the  image  of  Kesi- 
raja  in  that  house.  Before  the  great  image  in  the  temple  at 
Pandharpur,  Namadeva  danced  in  spiritual  ecstasy.  He  was 
probably  the  greatest  of  the  early  Kirtana-performers.  He 
developed  the  Sampradaya  of  Pandhari,  as  no  other  single 
saint  ever  did.  There  were  a  number  of  other  Saints  in  his 
time  at  Pandharpur,  and  they  all  formed  a  happy  spiritual 
company.  It  seems  that  Namadeva  died  in  1350  A.D.  (Sake 
1272),  that  is,  about  fifty-four  years  later  than  Jnanadeva. 
The  passing  away  of  Jnanadeva  must  have  been  a  very  severe 
blow  to  Namadeva.  jjianadeva  and  Namadeva  represent 
the  intellectual  and  the  emotional  sides  of  spiritual  life.  Ac- 
cording to  some,  Visoba's  spiritual  teacher  was  Sopana,  and 
according  to  others  Jnanadeva.  If  the  latter  be  true,  then 
Jnanadeva  happens  to  be  the  teacher's  teacher  of  Namadeva. 
Namadeva  is  buried  at  the  great  door  of  the  temple  of  Vithoba. 
Namadeva  and  Chokhamela  stand  face  to  face  before  the  front 
door  of  the  temple.  The  priests  in  Vithoba's  temple  say 
that  the  bones  of  the  Namadeva  who  was  buried  at  the  front 
door  are  the  bones  of  a  Brahmin  Namadeva,  about  whom 
we  shall  speak  presently,  and  not  of  the  tailor  Namadeva. 
But  this  does  not  seem  to  be  established.  For,  the  Brahmin 
Namadeva  who  was  otherwise  called  Vishnudasa  Nama  does  not 
seem  to  be  so  great  a  saint  as  to  deserve  the  honour  of  being 
buried  in  the  very  front  of  the  temple  of  Vithoba.  On  the  other 
hand,  the  tailor  Namadeva^  who  is  one  of  the  greatest  pf^the 
sajnts_that  ever  Jived,  may  be  regarded  as'Tngntly  deserving 
tTiat  honour.  Whether  the  other  members  of  Namadeva's 
family  were  alike  buried  near  the  front  door  is  questionable. 
But  we  can  definitely  take  the  "Payari"  which  is  known  at 
present  as  "Namadeva's  Payari"  before  the  great  door  of  the 
temple,  as  the  Samadhi  of  the  great  saint. 
4.  An  authentic  collection  of  Namadeva's  Abhangas  has 

yet  to  be  made.    Indeed  this  matter  is 

Namadeva  and          one  of  insuperable  difficulty,  inasmuch  as 

Vishnudasanama.        the  Abhangas  of  the  Tailor  Namadeva  and 

the  Abhangas  of  the  Brahmin  Namadeva 
are  hopelessly  mixed.  The  only  possible  criterion  of  the  sepa- 
ration of  the  Abhangas  of  the  one  from  those  of  the  other, 
is  that  the  latter  probably  invariably  calls  himself  Vishnu- 
dasanama. It  is  evident  that  the  latter,  who  came  after  the 
earlier  Namadeva  by  a  couple  of  centuries,  had  justification 


188  MYSTICISM  IN  MArf/VRASHTRA  [CilAPi 

for  calling  his  Abhangas  as  those  of  Vishnudasanama,  to 
distinguish  them  from  the  Abhangas  of  Namadeva.  The 
earlier  Namadeva,  if  he  ever  called  himself  Vishnudasanama, 
called  himself  so,  only  in  the  sense  that  he  was  a  devotee  of 
God.  The  later  Namadeva,  when  he  calls  himself  Vishnu- 
dasanama, uses  the  term  as  an  appellation.  There  are  other 
criteria  also.  The  criteria  of  brilliance  of  imagination,  of 
simplicity  of  style,  the  comparative  oldness  of  vocabulary, 
arid  such  others,  must  be  systematically  applied,  and  some 
day,  we  hope,  an  authentic  collection  of  the  great  Namadeva' s 
Abhangas  will  be  made.  We  have  said  that  there  is  a  differ- 
ence of  a  couple  of  centuries  between  the  earlier  Namadeva, 
who  was  a  tailor,  and  the  later  Namadeva  who  was  a  Brahmin. 
Mr.  Bhave  has  shown  that  the  date  of  the  later  Namadeva  should 
be  taken  as  1578  A.D.  (Sake  1500).  In  any  case,  his  Abhangas 
cannot  command  the  originality  and  the  spontaneity  of  the 
Abhangas  of  the  earlier  Namadeva.  It  is  probably  a  confusion 
of  these  two  Namadevas,  which  lies  at  the  bottom  of  trans- 
ferring even  the  earlier  Namadeva  to  about  a  century  or  two 
later,  and  many  critics  have  fallen  a  prey  to  it.  As  Pandit 
Pandurangasarma  has  shown,  the  earlier  Namadeva's  exploits 
are  referred  to  in  Narasi  Mehta's  "Haramala",  A.D.  1413 
(Samvat  1470).  This  means  that  Namadeva's  name  must 
have  been  a  classical  one  at  the  time  when  Narasi  Mehta  wrote 
the  work.  Moreover,  the  eighty  Abhangas  of  Namadeva 
in  the  Granthasaheb  of  the  Sikhs  must  be  attributed  to  the 
earlier  Namadeva.  I  n  our  account  of  the  teachings  of  the  earlier 
and  the  later  Namadevas,  we  have  tried  as  best  we  can  to  sepa- 
rate their  Abhangas  by  the  tests  we  have  referred  to  ;  but 
our  conclusions  at  this  stage  could  only  be  provisional.  It 
is  only  when  the  tests  we  have  referred  to  have  been  applied 
severely,  and  the  Abhangas  thus  separated  into  two  different 
groups,  that  we  shall  ultimately  be  able  to  say  that  our  con- 
clusions are  final. 

5.    Of  the  contemporary  saints  of  Namadeva,   Gfora.  the 

Efltter,  evidently    takes    the    first   place. 
Gora,  the  Potter.         He  was  born  in   1267  A.D.  (Sake   1189), 

three  years  before  Namadeva,  and  about 
eight  years  before  Jnanadeva.  As  he  was  the  eldest  of  the 
contemporary  saints,  he  was  called  'Uncle  Gora5.  He  lived 
at  Teradhoki.  As  we  have  seen,  he  was  given  the  work  of 
testing  the  spirituality  of  Namadeva  by  Jnanadeva  and  others. 
He  was  present  at  the  Jnanadeva-Namadeva  pilgrimage,  and 
was  respected  by  all  his  contemporaries.  The  story  goes  that 
he  was  so  filled  with  God-devotion  that  he  once  did  not  know 


VII]  BIOGRAPHICAL   INTRODUCTION  1S» 

that  lie  had  trampled  his  child  in  clay  under  his  feet,  while  he 
was  dancing  in  joy.    But  by  God's  grace  the  child  was  saved. 

6.  Visoba  Khechara,  who  is  next  in  importance  as  being  the 

teacher  of  Namadeva,  has  been  supposed  to 
Visoba  Khechara.  have  lived  either  at  Amvadhya  or  Barsi. 

He  was  called  Khechara  in  contempt  by 
Muktabai  and  Jiianadeva,  as  he  did  not  at  first  believe  in  them. 
But,  having  later  come  to  know  their  spiritual  greatness,  he 
became  their  disciple.  While  Namadeva  went  to  meet  him,  he 
had  placed  his  feet  upon  a  Lin  gam  of  Siva,  and  when  Nama- 
deva rebuked  him  for  having  insulted  the  deity,  Visoba  asked 
him  to  place  his  feet  elsewhere,  where  also  as  the  story  goes, 
there  sprang  up  a  Lingam  of  Siva  under  his  feet.  This  only 
means  that  Visoba  convinced  Namadeva  of  the  omnipresence  of 
God.  He  also  accompanied  Jnanadeva  and  Namadeva  in  their 
pilgrimage.  He  died  at  Barsi  on  Sravana  Suddha  Ekadasi, 
1309  A.D.  (Sake  1231). 

7.  The   third    of    the     great     contemporary    saints     of 

Namadeva,  was  Samvata.  the  ffardefier  o£ 

Samvata,  the  Aranagapn.     Aranagaon  is  a  village  three 

Gardener.  ftifl^fe    ftftm   Modanimba    Station,    B.    L. 

Kailway,  and  is  under  Miraj  jurisdiction. 
His  garden  and  well  are  shown  even  to-day.  Samvata  could 
see  God  in  everything,  before  Namadeva  could.  He  was  also 
present  in  the  Jnatiadeva-Namadeva  pilgrimage.  He  died 
on  Ashadha  Vadya  Chaturdasi,  1295  A.D.  (Sake  1217).  His 
Samadhi  is  at  Aranagaon.  This  is  a  very  well-built  building, 
much  of  the  expenses  of  which  have  been  defrayed  by  the 
gardener  community  of  Bombay  and  Poona.  One  of  the 
Brahmin  Bhaktas  of  Samvata  has  been  buried  before  him. 
Aranagaon  is  worth  while  a  visit. 

8.  Narahari,  the  goldsmith,   was  at  first  an  inhabitant  of 

Devagiri,  and  then  he  came  to  Pandharpur. 
Narahari,  the  Gold-       He  was  a  great  devotee  of  Siva,  and  could 
smith.  not  appreciate  Vitthala-Bhakti  at  first.    It 

seems  that  on  account  of  the  influence  exer- 
cised by  Jiianadeva  and  others,  he  came  into  the  Bhagavata 
line.  A  story  is  also  told  how  he  came  to  recognise  the  identity 
of  Siva  and* Vishnu.  He  died  in  1313  A.D.  (Sake  1235). 

9.  Chokha,  the  untpuchablp.  was  a  resident  of  Mangalvedhd. 

^^Tfangalvedha  is  now  a  Taluka  under  the 

Chokha,  the  Un-          State  of  Sangli  and  is  well  worth  a  visit 

touchable.  on  account  of  the  many  antiquarian  relics 

there.   Chokha  was  a  great  devotee  of  the 

God  of  Pandharpur,  and  being  of  the  outcast  community,  cou!4 


190  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

only  pray  to  God  from  outside  the  temple  at  Pandharpur.  But 
God  Vithoba  loved  him  none  the  less.  He  had  a  son  called 
Karma,  and  a  sister  called  Nirmala.  He  was  also  present  in  the 
Jnanadeva-Namadeva  pilgrimage.  While  he  was  at  work  on 
the  parapet  at  Mangalvedha,  the  wall  fell  down  on  him,  and 
he  died  with  the  other  workers  under  the  wall  in  1338  A.D. 
(Sake  1260).  The  devotees  of  Pandharpur  wanted  to  bring 
the  bones  of  Chokha  to  Pandharpur.  But  they  could  not  know 
how  to  distinguish  his  bones  from  those  of  others.  So  they 
prayed  to  Namadeva  to  tell  them  how  they  could  separate  the 
bones  of  Chokha  from  those  of  the  rest.  Namadeva  told  them 
to  pick  up  only  those  bones  from  the  ruins,  from  which  was 
audible  the  name  of  Vitthala,  and  the  story  goes  that  the  bones 
were  thus  separated  and  brought  to  Pandharpur.  This  story 
only  shows  that  devotion  to  the  Name  of  God  had  penetrated  to 
the  very  bones  of  Chokha,  and  that  even  though  his  physical 
body  was  dead,  the  inert  matter  of  which  his  body  was  com- 
posed could  still  be  a  witness  to  the  presence  of  God.  Chokhii's 
bones  were  carried  to  Pandharpur,  and  can  even  to-day  be  seen 
placed  in  a  Samadhi  before  the  front-door  of  the  temple  just 
opposite  to  the  place  where  Namadeva' s  bones  have  been  placed. 

10.  JanabaL  who  is  the  next  in  the  order  of  seniority,  was  a 

Tnaid-flpflYfljit  of  Namadeva.  While  only 
Janabai,  the  Maid.  a  girl,  she  was  handed  over  to  the  care  of 

Damaseta  by  her  father,  and  she  spent 
her  life  in  doing  menial  service  at  Namadeva's  house,  and  in 
singing  the  praises  of  God.  She  was  the  greatest  of  the  female 
disciples  of  Namadeva,  as  VenubSi  and  Akka  were  the  greatest 
of  the  female  disciples  of  Ramadasa.  As  regards  her  place 
among  the  female  saints  of  Maharashtra,  we  may  say  that 
she  was  the  greatest  of  them,  barring  only  the  sister  of  Jfiana- 
deva,  namely,  Muktabai.  Her  Abhangas  show  a  fervour,  in 
which  she  is  certainly  influenced  by  the  great  devotion  of  Nama- 
deva. We  also  owe  to  her  certain  Abhangas  which  enable  us 
to  discuss  the  historical  position  of  Namadeva  and  other  saints. 

11.  Sena,  the  Jjjajdj&r>  was  in  the  service  of    the  king  of 

**  Bedar.     He  was  so  given  to  God-devotion, 

Sena,  the  Barber.         that  he  once  gave  no  heed  to  the  king's  in- 
vitation for  shaving,  while  he  was  engaged 

in  meditation.  He  lived  about  the  year  1448  A.D.  (Sake  1370), 
and  could  say  that  he  could  show  God  to  others  as  in  a  mirror. 

12.  Karmqpatra  was  a  very  beautiful  daughter  of  Syama, 

a  dancing  woptian  in  Mangalvedha.     She 

ICanhftpaira.  the         said  that  she  would  marry  only  him  whose 

Dancing  Girl.  beauty    equalled    hers.     She    found    the 

beauty  only  in  the  God  of  Pandharpur, 


VII]  BIOGRAPHICAL  INTRODUCTION  191 

and  remained  there  as  Vithoba's  worshipper.  The  king  of 
Bedar  once  sent  for  the  beautiful  Kanhopatra.  She  im- 
plored God  to  save  her,  but  when  the  messengers  insisted 
upon  taking  her  to  the  king  of  Bedar,  she  decided  to  give  up 
the  ghost  rather  than  go  to  the  king  of  Bedar.  The  dead 
body  was  thus  laid  at  the  feet  of  God,  and  she  was  buried  to 
the  south  of  the  temple.  A  strange  tree  has  sprung  up  on  the 
place  where  she  was  buried.  This  tree  still  remains,  and  is 
worshipped  by  all  pilgrims.  She  seems  to  have  lived  about 
1468  A.D.  (Sake  1390).  With  this  biographical  introduction 
to  Namadeva  and  his  contemporary  saints,  let  us  now  turn  to 
a  survey  of  their  teachings  as  gathered  from  their  various 
writings. 


CHAPTER  VIII. 
The  Abhangas  of  Namadeva  and  Contemporary  Saints. 

1.    The  great  characteristic  of  the  Abhangas  of  Namadeva 
is   the    manner  in  which  we  see  always 
The  Heart-rendings  of     how    his    heart    pants    for    God.      Like 
Namadeva.  Tukarama    at    a    later    date,    Namadeva 

also  experienced  much  heart-rending  for 
the  attainment  of  God.  This  state  has  been  characterised 
in  Western  Mysticism  as  "the  Dark  Night  of  the  Soul".  We 
will  see  how,  in  the  case  of  Namadeva,  this  state  was 
experienced  partially.  Later,  we  will  see  how  Tukarama 
experienced  it  fully.  We  may  say  that  Namadeva  in  this 
respect  approaches  Tukarama  more  than  Jiianadeva.  "As 
a  bee's  heart  might  be  set  upon  the  fragrance  of  a  flower,  or  as 
a  fly  might  take  resort  to  honey,  similarly  does  my  mind 
cling  to  God,"  says  Namadeva  (Abg.  11).  "1  am  called  lord- 
less,  lordless ;  but  Thou  art  called  the  Lord.  I  am  called 
fallen,  fallen  ;  but  Thou  art  called  the  reliever  of  the  fallen. 
Poor,  poor,  do  they  call  me;  but  they  call  Thee  the  reliever  of 
the  poor  in  heart.  They  call  me  afflicted,  afflicted  ;  but  they 
call  Thee  one  who  wouldst  relieve  people  of  their  afflictions. 
If  Thou  wert  not  to  listen  to  me,  says  Namadeva,  would  it 
not  be  a  matter  of  shame  ?  "  (Abg.  13).  In  this  world,  there  is 
nobody  else  except  rl  hee  for  whom  I  care,  or  who  cares  for 
me  (Abg.  14).  This  little  Samsara  has  had  the  power  to  conceal 
Thee,  who  art  all-encompassing.  Thou  obligest  me  to  cling 
to  Samsara,  arid  thus  bringest  to  me  the  treachery  of  my 
Lord.  I  have  now  come  to  know  Thy  wiles,  says  Namadeva  ; 
I  shall  take  any  measures  I  will  (Abg.  16).  If  the  moon  were 
to  satisfy  the  desires  of  the  Chakora,  would  her  light  be  dimi- 
nished for  the  obligation  ?  (Abg.  18.)  If  a  cloud  were  to  quench 
the  thirst  of  a  Chataka  bird,  would  his  greatness  be  thereby 
lessened  ?  (Abg.  19.)  Thou  art  my  bird,  I  am  Thy  young  one. 
Thou  art  my  deer,  I  am  Thy  cub  (Abg.  20).  If  the  mother- 
bird  moves  out  of  her  nest  in  the  morning,  its  young  ones  keep 
looking  out  for  her.  Similarly,  does  my  mind  look  out  for 
Thee,  my  Lord  (Abg.  22).  If  a  child  falls  into  a  fire,  its  mother 
comes  to  its  succour  with  an  overpowered  heart.  If  a  fire 
envelopes  a  forest,  the  mother-deer  is  afflicted  for  its  young 
one.  In  a  similar  way,  says  Namadeva,  Thou  must  care  for 
me  (Abg.  23).  When  I  consider  that,  at  the  end  of  my  life,  I 
shall  have  to  depart  alone  ;  when  I  think  that  my  mother  who 
bore  me  in  her  womb  for  nine  months  will  cruelly  stand  aside  • 


VIIlJ      ABHANGAS  OF  NAMADEVA  AND  OTHER  SAINTS        193 

when  I  find  the  futility  of  the  affection  which  sisters  and  bro- 
thers bear  towards  me  ;  when  T  find  that  children  and  wife  shall 
stay  away  when  my  body  will  be  burning  upon  the  funeral 
pile  ;  when  I  contemplate  how  friends  and  relatives  shall  leave 
me  in  the  cemetery  and  walk  away  ;  I  then  begin  to  shed  tears  ; 
my  throat  chokes  ;  I  find  that  darkness  reigns  everywhere  ; 
my  only  resort  is  Thy  feet,  says  Namadeva  (Abg.  24).  I  con- 
template an  immolation  of  myself  at  Thy  feet.  The  river  of 
desire,  however,  carries  me  away.  I  cannot  be  rescued  from 
the  river  by  any  other  swimmer  except  Thee  ;  hence,  throw 
Thyself  into  the  river  with  Thy  apparel  to  rescue  me.  The 
necklace  of  the  nine  jewels  of  devotion  has  been  sub- 
merged  in  the  river.  The  gourds  of  courage  and  discrimi- 
nation have  been  broken  to  pieces.  Faith,  the  rope  by  which 
one  might  swim  out,  has  been  sundered  in  twain.  The  great 
iish  plying  into  the  waters,  namely  Anger,  is  intent  upon  carry- 
ing me  to  the  bottom  of  the  river.  Thou  shouldst  swiftly 
leap  into  the  river  to  take  me  out,  says  Namadeva  (Abg.  28). 
With  tears  in  the  eyes  and  with  out-stretched  hands.  Nama- 
deva is  looking  out  for  his  Lord  (Abg.  30).  Shameless  as 
he  is,  with  his  life-breath  centred  in  his  throat,  he  has  been 
thinking  about  Thee  night  and  day  (Abg.  31).  The  three 
fires  of  the  physical,  metaphysical,  and  accidental  evils,  have 
been  burning  fiercely  before  me.  When  wouldst  Thou  rain 
from  heaven,  0  Cloud  of  Mercy  ?  1  have  been  caught  in  the 
flames  of  grief  and  infatuation.  The  wild  conflagration  of 
anxiety  has  spread  all  round.  I  am  going  to  the  bottom 
of  the  river  and  coining  up  again.  Unless  Thou,  O  Cloud  of 
Mercy,  run  to  my  succour,  my  life-breath  will  depart  from  me 
(Abg.  32).  Thou  shouldst  not  consider  my  merit.  I  am  an 
ocean  of  sin  incarnate.  From  top  to  toe,  1  have  committed 
sins  innumerable  (Abg.  35).  Do  you  think  that  I  shall  grow 
weary,  and  go  away  from  your  presence,  feeling  that  you  would 
not  come  ?  The  rope  of  my  life  1  shall  bind  to  Thy  feet,  and 
shall  bring  Thee  to  me  at  pleasure.  It  is  best  therefore  that 
Thou  shouldst  see  me  of  rl  hy  own  accord  (Abg.  36).  1  shall 
spread  the  meshes  of  my  love  and  catch  Thee  alive.  I  shall 
make  my  heart  a  prison  for  Thee,  and  shall  intern  Thee  inside. 
I  shall  beat  Ihee  with  the  voice  of  Self-identity,  and  Thou 
shalt  surely  ask  for  compassion  (Abg.  37).  Thy  genero- 
sity has  been  falsely  praised.  Thou  givest  only  when  Thou 
hast  taken  away  (Abg.  40).  The  great  Bali  threw  his  body 
at  Thy  feet,  and  then  Thou  hadst  compassion  on  him.  Thy 
devotees  have  sacrificed  their  lives  for  Thy  sake.  Thou  shouldst 
not  forget  that  it  is  these  devotees  that  have  brought  name  to 

13  F 


194  .         MYSTICISM  IN  MAHARASHTRA  [CHAP. 

Thee  (Abg.  41).  If  a  king  leaves  away  his  wife,  does  she  not 
rule  over  the  world  ?  If  the  son  of  an  Emperor  has  com- 
mitted a  fault,  is  it  possible  that  any  other  man  might  bring 
him  to  book  ?  We  may  possess  as  many  faults  as  we  like,  and 
yet  our  faults  are  in  the  Lord  (Abg.  44).  We  shall  speak  such 
words  as  will  make  God  nod  in  joy.  Love  shall  fill  every 
part  of  our  body,  and  our  mouth  will  utter  the  name  of 
God.  We  shall  dance  in  the  performance  of  Kirtana,  shall 
light  the  lamp  of  knowledge  in  this  world,  and  live  in  a 
place  which  is  beyond  the  highest.  All  power  has  come  to 
me,  says  Namadeva,  on  account  of  the  gift  of  my  Spiritual 
Teacher  (Abg.  47). 
/  2.  Among  all  the  Saints  of  Maharashtra,  we  find  a 


perpetual  insistent    on    ttiQ  significance 
and 


Namadeva's  Insistence  and  efficacy  of  —  th^  Nfurm  of  God  ; 
on  the  Name  of  God,  and  of  all  ,  these  saints,  we  may  say, 
Namadeva's  insistence  upon  the  Name 
is  the  strongest^,  "if  I  were  to  leave  meditation  on 
Thy  feet  even  for  a  while,"  says  Namadeva,  "my  life- 
breath  will  vanish  instantly.  If  there  were  a  cessation  to 
the  utterance  of  the  name  of  God  in  my  mouth,  my  tongue 
will  split  a  thousand-fold.  ]f  my  eyes  were  not  to  see 
Thy  beautiful  form,  they  would  come  out  forcibly  from  their 
sockets"  (Abg.  49).  Through  mystical  experience,  through 
devotion,  through  deceipt,  through  the  torments  of  Samsara, 
let  the  name  of  God  always  dance  upon  the  tongue  (Abg.  51). 
There  is  neither  time  nor  season  for  the  meditation  of  God. 
There  is  neither  a  high  caste  nor  low  in  His  meditation. 
He  who  is  the  Ocean  of  love  and  pity  shall  come  to  the 
succour  of  all  (Abg.  54).  The  great  Siva  was  tormented 
by  the  poison  called  Halahala,  and  yet  his  body  became  cool 
when  he  meditated  on  God.  In  the  eighteen  Puranas,  says 
Namadeva,  the  only  remedy  narrated  is  the  utterance  of  the 
Name  of  God  (Abg.  55).  The  Panda  vas,  even  though  they 
were  enveloped  in  a  house  of  fire,  were  saved  because  they 
meditated  on  the  name  of  God.  The  cow-herds  could  not  be 
burnt  by  fire,  because  they  held  God  in  their  hearts.  Hanuman 
could  not  be  burnt  by  fire,  because  he  meditated  on  the  name 
of  Rama.  Fire  had  no  power  over  Prahlada,  because  he  con- 
stantly uttered  the  name  of  God.  Sita  was  not  burnt  by 
fire,  because  she  set  her  heart  upon  Raghunatha.  The  home  of 
Bibhishana  was  saved  in  the  holocaust  at  Lanka,  says  Nama- 
deva, because  he  meditated  on  the  name  of  God  (Abg.  59). 
The  coverings  of  untruth,  which  envelop  a  man's  words,  shall 
never  depart  except  through  a  meditation  on  God  (Abg.  61). 


VIIIJ      ABHANGAS  OF  NAMADEVA  AND  OTHER  SAINTS       195 

The  Name  of  God  is  the  Form  of  God,  and  the  Form  of  God 
is  the  Name  of  God.  There  is  no  other  remedy  except  the 
Name  of  God,  says  Namadeva,  and  anybody  who  says  there 
is  another  is  a  fool  (Abg.  64).  God  may  remain  concealed ; 
but  He  cannot  conceal  His  name.  When  we  have  once  uttered 
His  name,  He  cannot  escape  from  us  (Abg.  66).  Let  the 
body  live  or  depart,  fix  your  mind  upon  God.  1  shall  never 
leave  Thy  feet,  says  Namadeva,  shall  keep  Thy  Name  in  my 
mouth,  and  set  my  heart  aflame  with  Thy  love.  I  only 
implore  Thee,  says  Namadeva,  that  Thou  shouldst  fulfil  my 
resolve  (Abg.  67).  To  be  in  Samsara  is  even  a  pleasure,  when 
the  mind  is  once  set  upon  God  (Abg.  68).  jPoor .  Brahmins 
do  not  know  the  secret  of  realisation.  God  can  be  attained  by 
meditation  on  His  name  only.  I  implore  the  young  and  the 
old,  says  Namadeva,  to  cling  fast  to  the  Name  of  God.  In  all 
your  religious  ceremonies,  you  should  think  only  of  God,  and 
nothing  else  (Abg.  72).  They  paint  the  pictures  of  the  sun 
or  the  moon,  but  they  cannot  paint  the  picture  of  light.  They 
can  put  on  the  apparel  of  a  Samnyasin,  but  they  cannot  imi- 
tate his  dispassion.  rl  hey  may  perform  a  Kirtana,  says  Nama- 
deva, but  they  will  miss  the  nature  of  God-love  (Abg.  75). 
With  a  Vina  in  my  hand,  and  with  the  name  of  God  in  my 
mouth,  I  shall  stand  up  in  the  temple  of  God.  I  shall  renounce 
all  food  and  '  water,  and  shall  think  of  nothing  but  God.  1 
shall  forget  my  mother,  or  father,  or  wife,  or  children.  I  shall 
lose  all  bodily  consciousness,  and  merge  it  in  the  Name  of  God, 
says  Namadeva  (Abg.  77).  If,  in  such  a  condition,  Death 
comes  to  devour  me,  I  shall  sing  and  dance  in  joy.  My  only 
wish  is,  says  Namadeva,  that  1  should  serve  Thee  from  life  to 
life  (Abg.  80). 

3.    We  have  said  in  a  foregoing  chapter  that  one  of  the 
uses  to  which  the  Abhanga  was  put  was 
Reflections  on  Social     for  reflection  Qfl  SQCJaljaattgr^,  as  it  was 
Matters.  also  "for  the   purpose   of  personal  devo- 

tion. Namadeva  very  often  makes  use  of 
his  Abhangas  to  discourse  on  social  topics.  He  tells  us  that 
it  is  impossible  that  the  pursuit  of  God  can  be  coupled  with 
a  life  of  Samsara.  If  it  had  been  possible,  he  tells  us,  for  a 
man  to  find  God  while  he  was  pursuing  Samsara,  then  Sanaka 
and  others  would  not  have  grown  mad  after  God.  If  it 
had  been  possible  for  him  to  see  God  while  carrying  on  the 
duties  of  a  house-holder,  the  great  Suka  would  not  have  gone 
to  the  forest  to  seek  God.  Had  it  been  possible  for  people 
to  find  God  in  their  homes,  they  would  not  have  left  them  to 
out  God,  Namadeva  says  that  he  has  left  away  all  these 


196  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

things,  and  is  approaching  God  in  utter  submission  (Abg.  83). 
Then,  again,  he  tells  us  that  our  one  goal  should  be  the  vision 
of  God,  whatever  pursuit  we  might  be  undertaking.  Children 
send  a  kite  into  the  sky  with  a  rope  in  their  hands  ;  but  their 
attention  is  upon  the  kite,  and  not  upon  the  rope.  A  woman 
from  Gujerath  goes  with  pitcher  piled  upon  pitcher,  moving 
her  hands  freely,  but  her  attention  is  riveted  upon  the  pit- 
chers. An  unchaste  woman  has  her  heart  always  set  upon 
her  lover.  A  thief  sets  his  heart  upon  other  people's  gold. 
A  covetous  man  has  his  attention  ever  directed  towards  his 
treasure.  We  may  carry  on  any  pursuit,  says .  Namadeva, 
provided  we  always  tjiink  of  God  (Abg.  85).  Then,  again, 
he  tells  us  that  it  is  the  consideration  of  the  belly  which  is 
paramount  with  all  people  in  the  world.  The  belly,  which 
is  scarcely  larger  than  a  span's  length,  is  yet  so  powerful,  says 
Namadeva.  It  prevents  us  from  treading  in  the  way  of  the 
saints.  The  belly  is  our  mother ;  the  belly  our  father ; 
the  belly  our  sister  and  brother.  Namadeva  looks  at  his  belly 
and  asks  how  long  it  is  going  to  have  sway  over  him  (Abg. 
87).  Wcjshould  always  think  of  death*  says  Namadeva,  in 
whatever  pursuit  we  might  be  engaged.  As  when  a  thief  is 
being  carried  to  the  hanging  place,  death  is  approaching  him 
at  evey  step  ;  as  when  a  man  is  plying  his  axe  at  the  root  of 
a  tree,  its  life  is  diminishing  every  moment ;  similarly,  what- 
ever we  may  be  doing,  we  must  suppose  that  death  is  always 
approaching  us  (Abg.  90).  Moreover,  Namadeva  tells  us 
that  we  should  be  supremely  indifferent  to  dualities  like  good 
and  evil.  All  objects  of  sense  should  be  as  indifferent  to  us, 
as  either  a  serpent  or  a  beautiful  maiden  is  to  a  man  who  has 
gone  to  sleep.  We  should  regard  dung  and  gold,  or  a  jewel 
or  a  stone,  as  of  equal  value.  Let  the  sky  come  and  envelop 
us,  or  let  cinders  be  poured  on  our  head,  we  should  not  allow 
our  life  in  Atman  to  be  disturbed.  You  may  praise  us  or 
censure  us,  says  Namadeva,  we  shall  always  live  in  the  joy 
of  God  (Abg.  01).  People  forget,  says  Namadeva,  that  their 
bodily  miseries  are  due  to  the  sins  they  have  committed. 
Nobody  should  expect  a  sweet  fruit  when  he  sows  a  sour  seed. 
From  an  Arka  tree,  plantains  shall  never  come  out.  A  pestle 
can  never  be  bent  to  the  form  of  an  arrow.  One  may  pound 
stones  as  he  pleases,  but  never  will  any  juice  come  out  of  it. 
We  should  not  grow  wroth  with  our  fate,  says  Namadeva  : 
we  should  ask  ourselves  what  we  have  done  (Abg.  92).  Then, 
again,  Namadeva  tells^^s,  that  to  pin  our  faith  upon  stoj|£- 
images  IsT  a  vain  pursuit.  A  stone  god  and  an  illusory  deygjfcfie 
can  never  satisfy  each  other,  Such  gods  have.ieen  broken  to 


ABHANGAS  OF  NAMADEVA  AND  OTHER  SAINTS       197 


pieces  by^the^Tw^  IB  water,  and  yet 

tKey~3o_npt  cry.  Show  me  nob  such  deities  of  iron,  says 
Niimadevgi  .  ,tp^  Qod  (Abg.  94).  Is  it  not  wonderful,  asks 
Namadeva,  that  people  should  give  up  the  animate,  and 
hold  the  inanimate  as  superior  to  it  ?  They  pluck  a  living 
Tulsi  plant,  and  with  it  worship  an  inanimate  stone.  They 
pluck  the  leaves  of  Bela,  and  throw  them  in  numbers  upon  a 
liiigam  of  Siva.  They  kill  a  living  ram,  and  say  they  are  per- 
forming the  Soma  sacrifice.  They  besmear  a  stone  with  red 
lead,  and  children  and  women  fall  prostrate  before  it.  The 
performance  of  an  Agnihotra  means  death  to  the  Kusa  grass 
and  the  Pimpala  sticks.  People  worship  a  serpent  made  of 
mud,  but  they  take  cudgels  against  a  living  serpent.  All  these 
pursuits  are  vain,  says  Namadeva  :  the  only  pursuit  of  value 
is  the  utterance  of  the  Name  of  God  (Abg.  95).  Then,  Nama- 
deva tells  us  that  a  beautiful  woman  is  the  cause  of  sorrow, 
and  an  ugly  woman  the  cause  of  happiness  ;  for  the  one  incites 
love,  while  the  other  does  not  (Abgs.  100,  101).  Contact 
with  other  women,  says  Namadeva,  is  the  sure  cause  of  ruin. 
In  that  way  did  Havana  die.  In  that  way  was  Bhasmasura 
reduced  to  ashes.  In  that  way  the  Moon  became  consump- 
tive. In  that  way,  Indra  had  his  body  covered  with  a 
thousand  holes  (Abg.  102).  Ft  is  only  then,  says  Namadeva, 
that  we  may  talk  of  dispassionateness,  when  we  are  not  at- 
tacked by  the  arrows  of  a  woman's  eyes.  It  is  only  then, 
says  Namadeva,  that  we  may  talk  of  Self-knowledge,  when 
anger  and  love  do  not  spring  up  within  us.  It  is  only 
then,  says  Namadeva,  that  we  may  talk  of  absence  of  egoism, 
when  our  self  is  not  censured  (Ahg.  103).  Finally,  Namadeva 
tells  us  how  it  is  difficult  to  find  the  following  pairs  together  : 
gold  and  fragrance,  diamond  and  softness,  a  Yogin  and  purity  ; 
a  talking  god,  a  moving  wish-tree,  and  a  milch-elephant  ;  a 
rich  man  with  compassion,  a  tiger  with  mercy,  and  fire  with 
coolness  ;  a  beautiful  woman  who  is  chaste,  a  hearer  who  is 
attentive,  and  a  preacher  who  knows  ;  a  Kshatriya  who  is 
grave,  a  sandal  tree  covered  with  flowers,  and  a  handsome 
man  who  is  virtuous.  Namadeva  tells  us  that  it  is  impossible 
to  find  such  pairs  in  life  (Abg.  106). 

4.    The  characteristics  of  the  Saints,  says  Namadeva,  are 

manifold.      Him    alone  we    may    call    a 

The  Characteristics       saint,  says  Namadeva,  who  sees  God  in  all 

of  Saints.  beings  ;  who  looks  upon  gold  as    a    clod 

of  earth  ;  who  looks  upon  a  jewel  as 
a  mere  stone  ;  who  has  driven  out  of  his  heart  anger  and 
passion  ;  who  harbours  peace  and  forgiveness  in  his  mind  ; 


198  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

whose  speech  is  given  merely  to  the  utterance  of  God's  name 
(Abg.  108).  As  trees  do  not  know  honour  and  dishonour,  as 
they  are  equal  to  those  who  worship  them  and  those  who  cut 
them,  similarly,  the  saints  in  their  supreme  courage  look  upon 
honour  and  dishonour  alike  (Abg.  109)'.  That  is  the  supreme 
Law  of  Saint-hood,  says  Namadeva,  which  regards  as  neces- 
sary a  perfect  belief  in  the  efficacy  of  God's  name,  and  which 
requires  us  to  eradicate  all  our  other  desires  (Abg.  110).  He 
alone,  we  may  say,  has  reached  ecstasy,  who  looks  upon 
honour  and  dishonour  alike.  He  alone  is  the  beloved  of  God, 
who  looks  upon  friend  and  enemy  alike.  He  alone  is  the  king 
of  Yogins  who  looks  upon  gold  and  a  portion  of  mud  with 
equal  eye.  Such  a  one  is  a  great  purifying  power,  and 
makes  all  the  three  worlds  pure  by  his  presence  (Abg.  111). 
The  very  gods  worship  the  water  of  his  feet.  A  mere  remem- 
brance of  him  puts  an  end  to  all  sin  (Abg.  114).  Namadeva 
tells  us  that  a  Saint  is  a  spiritual  washerman.  He  applies  the 
soap  of  illumination,  washes  on  the  slab  of  tranquillity,  puri- 
fies in  the  river  of  knowledge,  and  takes  away  the  spots  of 
sin  (Abg.  115).  Fie  upon  that  place,  says  Namadeva,  where 
there  is  no  company  of  the  saints.  Fie  upon  that  wealth  and 
progeny,  which  is  not  given  to  the  worship  of  the  saints.  Fie 
upon  that  thought  and  life,  wherein  there  is  no  worship  of 
God.  Fie  upon  that  song,  and  fie  upon  that  learning,  which 
is  not  given  to  the  name  of  God.  Fie  upon  that  life  which  does 
not  make  God  its  sole  aim  (Abg.  120).  There  is  one  way,  says 
Namadeva,  to  reach  God,  namely,  that  we  should  go  and  take 
resort  with  the  saints  ;  for  when  we  have  worshipped  the  saints, 
we  shall  certainly  see  God.  God  always  serves  His  saints, 
and  holds  aloft  His  yellow  garment  to  protect  His  devotees 
from  sun  (Abg.  121 ).  If  we  cling  to  the  feet  of  the  saints,  says 
Namadeva,  we  shall  be  relieved  of  all  suffering.  If  we  serve 
at  their  door,  we  shall  be  relieved  of  all  infatuation.  If  we 
partake  of  their  "  prasada  ",  our  life-span  shall  increase.  The 
saints  are  an  ocean  of  mercy,  says  Namadeva,  and  they  bestow 
upon  us  knowledge,  devotion,  and  love  (Abg,  122).  Those  who 
have  seen  God,  says  Namadeva,  lose  all  sense  of  false  shame. 
For  them  exist  no  duties  of  caste  and  colour.  I  hey  are  for- 
ever filled  with  the  joy  of  unitive  life.  We  should  ask  of  only 
one  favour  from  God  ;  namely,  that  we  should  be  the  pollen  on 
the  feet  of  such  saints  (Abg.  124).  He  alone  is  a  Saint,  says 
Namadeva,  who  is  able  to  show  God.  How  fortunate  am  I, 
he  exclaims,  that  I  have  been  able  to  see  Him  in  the  company 
of  such  Saints  (Abg.  125) !  Without  the  favour  of  these  Saints, 
the  secret  of  spiritual  life  does  not  reach  our  hands.  The  names 


Vlll]      ABHANGAS  OF  NAMAfcfcVA  AND  OTHfcR  SAINTS       199 

of  God  are  various ;  but  unless  the  saints  confer  favour  upon 
us,  we  shall  not  know  how  to  meditate  on  the  name  of  God 
(Abg.  127).  We  can  take  hold  of  a  ray  of  light  and  walk 
thereon  to  heaven ;  but  we  cannot  know  the  full  significance 
of  the  company  of  the  saints.  We  can  go  to  the  nether  world 
and  cross  the  highest  ocean  ;  but  we  cannot  know  the  value  of 
the  company  of  the  saints  (Abg.  128).  A  Ohataka  bird  shall 
not  ask  for  all  kinds  of  water  ;  the  waters  on  the  surface  of  the 
earth  have  no  value  for  it.  A  Cuckoo  shall  not  sing  at  all  times ; 
it  will  sing  only  when  the  spring  sets  in.  A  Peacock  shall 
not  dance  before  anybody  and  everybody  ;  it  is  only  when 
the  rain-cloud  is  rumbling,  that  it  will  begin  to  dance.  The 
Eagle  can  say  that  it  shall  serve  nobody  except  God  ;  similar- 
ly, Namadeva  implores  God  not  to  make  him  dependent  upon 
anybody  except  Him  (Abg.  130).  Finally,  says  Namadeva, 
there  have  been  various  types  of  men  who  have  played  the 
game  of  spiritual  life.  Is  it  not  wonderful  that  where  there  was 
nothing,  the  form  of  God  began  to  take  shape  ?  That  which 
was  formless  in  a  while  became  f ormful.  One  Brahmin  child  ran 
away  from  the  game  to  hide  itself  for  twelve  years  in  a  forest.  A 
six-faced  boy  took  shelter  in  a  mountain.  A  four-faced  youth 
called  Narayana  was  a  stalwart  player.  Hanuman  was  a  wise 
man  among  these  stalwart  players,  for  he  did  not  give  himself 
up  to  the  life  of  sex.  One  Gopala,  born  in  the  family  of  the 
Yadavas,  played  his  game  in  manifold  ways  :  ultimately  he  kill- 
ed all,  threw  away  the  sport,  and  himself  went  away.  Myriads 
of  such  players  have  there  been,  says  Namadeva  (Abg.  134) ; 
but  we  should  play  the  game  which  would  suit  us  best. 
5.  Namadeva  supposes  that  the  faculty  of  God-realisation 

is  a  God-given  gift.    A  cow  gives  birth  to 

The  Spiritual  Ex-        a  calf  in  a   forest :  who  sends    the   calf, 

perience  of  Namadeva.     asks  Namadeva,  to  the  udders  of  the  cow  ? 

Who  teaches  the  young  one  of  a  ser- 
pent the  art  of  biting  ?  A  Mogara  flower  stands  of  itself  at 
the  top  of  the  creeper  :  who  teaches  it  to  be  fragrant  ?  Even 
if  we  manure  a  bitter  gourd-creeper  with  sugar  and  milk,  it 
makes  the  fruits  of  the  gourd  more  bitter  still.  A  sugar-cane 
shall  never  leave  its  sweetness,  if  it  is  cut  to  pieces,  or  even 
if  it  is  swallowed.  Similarly,  says  Namadeva,  the  faculty  of 
f realising  God  is  a  native  faculty,  and  by  that  alone  will  one 
be  able  to  realise  God  (Abg.  135).  When  we  have  once  seen 
God,  it  matters  little  to  what  place  we  go.  As  soon  as  we 
remember  God,  God  shall  be  near  us  (Abg.  137).  We  shall 
forget  our  hunger  and  thirst  in  the  plea&ure  of  God's  Name. 
God,  who  is  the  source  of  immortality,  is  iu  the  heart  of 


200  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

Namadeva,  and  Namadeva  therefore  enjoys  continued 
beatification  (Abg.  139).  There  is  only  one  favour  that  we 
should  ask  of  God  :  that  we  should  always  think  of  Him  in 
our  heart ;  that  we  should  always  utter  His  name  by  our 
mouth ;  that  we  should  always  see  Him  with  our  eyes  ;  that 
our  hands  should  worship  only  Him  ;  that  our  head  be  placed 
always  at  His  feet ;  that  our  ears  should  only  hear  of  God's 
exploits  ;  that  He  should  show  Himself  always  to  our  right 
and  to  our  left,  before  and  after,  and  at  the  end  of  our  life. 
We  should  ask  God  of  no  other  favour  except  this  (Abg.  140). 
As  Namadeva  began  to  see  God,  he  found  Him  in  all  corners,  and 
in  all  directions  (Abg.  141 ).  God's  form  can  be  seen  even  by  a 
blind  man,  and  a  dumb  man  can  communicate  even  in  a  deaf 
man's  ears  the  knowledge  of  God.  An  ant  shall  devour  the 
whole  universe  by  its  mouth,  says  Namadeva.  Only  we 
shall  have  to  verify  all  these  things  in  our  own  experience 
(Abg.  142).  When  the  Unstruck  Sound  springs  out  of  the 
thousand-petal! ed  lotus  and  when  God's  name  is  uttered,  sins 
shall  depart  and  hide  themselves  in  a  cavern.  Keep  yourself 
awake  in  the  meditation  on  God.  Your  sins  will  depart  at  the 
utterance  of  God's  name,  and  God  will  give  you  a  secure  lodg- 
ment in  His  abode  (Abg.  143).  In  another  place,  also,  Nama- 
deva speaks  of  sins  being  destroyed  by  God's  name.  A  single 
utterance  of  the  name  of  God  creates  panic  among  sins. 
As  soon  as  God's  name  is  uttered,  the  divine  recorder  ceases 
to  record.  God  Himself  comes  forth  to  receive  His  devotee 
with  materials  of  worship.  If  this  were  to  turn  out  false, 
says  Namadeva,  then  may  his  head  be  cut  off  from  his  body 
(Abg.  144).  Indeed,  Namadeva  tells  us  how  God  is  filled  with 
happiness  at  the  singing  of  His  praise.  As  we  sit  down  and 
sing  the  praise  of  God,  God  stands  before  us.  As  in  devotion 
we  stand  up  and  call  on  the  name  of  God,  God  dances  before 
us.  God  indeed  loves  his  Kirtaim  so  much  that  He  forth- 
with comes  to  the  succour  of  His  devotees  in  the  midst  of 
difficulties  (Abg.  145).  We  have  experienced  joy,  says  Nama- 
deva, a  thousand-fold  of  what  we  have  witnessed  in  the  Divali 
holidays.  rl  here  has  been  a  waving  of  lights  in  every  house, 
and  we  have  seen  God  Vitthala  with  our  eyes.  His  presence 
has  filled  us  with  joy.  Utter  now  the  name  of  God.  As  the 
Lord  of  Namadeva  came,  the  very  gods  were  filled  with 
delight  (Abg.  146).  Namadeva  in  one  place  describes  his 
experience  when  he  saw  God.  Light  as  brilliant  as  that  of 
a  thousand  Suns  shone  forth  at  once  from  the  heavens.  The 
saints  told  Namadeva  that  God  was  coming.  God  indeed 
did  come  to  Namadeva  as  a  cow  goes  to  its  calf.  All  the  ten 


VIII]      ABHANGAS  OF  NAMADEVA  AND  OTHER  SAINTS       201 

quarters  were  filled  by  the  inroads  of  the  Eagle.  A  garland 
of  flowers  was  released  from  the  neck  of  God,  and  came  to 
the  earth.  God's  disc  moved  with  Him  in  order  to  protect 
His  devotee.  God  lifted  up  Namadeva  with  both  of  His  hands, 
and  clasped  him  to  His  bosom  (Abg.  147).  He  alone,  says 
Namadeva,  can  be  awake  who  has  a  determined  faith  in  the 
words  of  his  teacher.  What  lamp  can  we  light  in  order  to  see 
our  Self  ?  He,  who  gives  light  to  the  sun  and  the  moon,  cannot 
Himself  be  seen  by  any  other  light.  There  is  neither  east  nor 
west  in  Him ;  neither  north  nor  south.  As  an  ocean  at  the  time 
of  the  Great  End  might  fill  the  universe,  similarly,  God  fills  the 
universe  for  one  who  has  experienced  Him  (Abg.  148).  And 
as  such  a  one  goes  to  the  sleep  of  ecstasy,  the  twelve  and  sixteen 
damsels  wave  the  fans  before  him.  The  devotee  keeps  awake 
in  Self -illumination.  Trumpets  sound  forth.  Untold  varieties 
of  unstruck  sound  emerge.  rlhere  is  then  neither  sleep  nor 
dream.  The  very  Sun  and  the  Moon  set  before  that  Illumi- 
nation (Abg.  149).  It  is  only  God  who  can  know  the  love 
of  His  devotee  in  this  manner.  He  always  does  reside  with 
His  devotee.  Namadeva  tells  us  that  he  was  so  filled  with 
God-experience,  that  he  thought  that  he  was  God,  and  that 
God  was  himself  (Abg.  150). 

6.  Gora,  the  potter,  who  tested  the  spirituality  of  the 
Saints  at  the  time  of  Jnanadeva  and 
The  Teachings  of  Gora.  Namadeva,  found,  it  is  well  known,  that 
Namadeva  was  an  unbaked  pot.  But 
when  Namadeva  came  to  know  the  real 
secret  of  spiritual  life,  Gora  Kumbhara  was  satisfied,  and 
told  him  that  thenceforth  there  was  no  distinction  between 
him  and  Namadeva.  He  told  Namadeva  that  his  own  Form 
had  been  fixed  in  his  eye,  and  that  all  his  realisation  was  cen- 
tred in  the  pupil  of  his  eyes  (Abg.  1).  Gora  also  tells  us  that  as 
he  began  to  look  at  the  sky,  he  felt  as  if  happiness  had  gone  to 
meet  happiness  (Abg.  2).  He  tells  us  furthermore  that  he 
heard  the  unstruck  sound,  and  that  it  was  proclaiming  the 
voice  of  victory.  The  very  Yedas  describe  the  nature  of  God 
as  neither  this  nor  that,  and  stand  motionless  before  this  per- 
petual sound.  Gora,  the  potter,  advises  Namadeva  to  con- 
tinually partake  of  this  ambrosial  juice  of  ecstasy  (Abg.  3). 
The  Potter  also  tells  us  that  in  the  contemplation  of  God,  he 
felt  as  if  he  had  gone  mad.  He  tells  us  how  he  had  lost  all 
sense  of  body.  By  the  primeval  form  of  God  having  taken 
possession  of  him,  he  felt  as  if  he  was  possessed  by  a  spirit. 
Henceforth,  it  was  impossible  for  him  to  be  besmeared  with 
the  mud  of  action,  or  even  with  virtue  or  sin.  He  lived,  he 


202  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

tells  us,  as  one  who  was  emancipated  even  during  life— a 
Jivanmukta  (Abg.  4).  We  also  know  from  Gora  that  his  mind 
became  mute,  and  that  the  bliss  of  experience  transcended 
all  bounds.  The  eyes,  unable  to  see  their  object,  turned  upon 
themselves,  and  remained  motionless.  Gora  tells  us  that 
one  can  enjoy  the  bliss  of  experience  only  in  mystic  silence 
(Abg.  5).  Just  as  a  dumb  man  cannot  express  the  sweetness 
of  the  sugar  he  is  eating,  similarly,  by  our  bliss  we  enjoy  bliss, 
and  in  that  way  attain  to  emancipation  even  during  life. 
Finally,  he  warns  us  not  to  let  the  world  know  of  this  state. 
They  do  not  deserve,  says  Gora,  to  be  taught  the  secret  of 
spiritual  life  (Abg.  6). 

7.  Visoba,    the   teacher   of   Namadeva,    tells  Namadeva, 

that  if  he  boasts  that  he  has  seen  God, 

The  Teachings  of        it  is  merely   false  knowledge.     Tt  would 

Viaoba.  not  be  possible  for  any  one  to  meet  God 

until  one's  egoism  is  at  an 'end  (Abg.  1). 
Our  bliss  is  with  ourselves  ;  it  does  not  lie  in  any  external 
object.  If  we  possess  merely  discrimination  and  dispassion, 
the  way  is  open  for  us  to  know  God  (Abg.  2).  By  the 
contemplation  of  God,  mountains  of  sins  shall  be  reduced 
to  ashes.  By  the  contemplation  of  God,  the  evils  of  Sam- 
sara  shall  come  to  an  end.  Visoba  advises  Namadeva  that 
he  should  consider  himself  fortunate  if  he  obtains  the  clue  to 
this  spiritual  pathway  (Abg.  8).  Finally,  we  learn  from 
Khechara  that  for  him  all  land  and  water,  all  stones  and 
trees,  beings  from  the  very  ant  to  the  highest  Being,  seemed 
to  have  been  filled  with  God.  The  whole  world  is  God,  says 
Khechara  to  Namadeva.  He  uttered  these  words  in  Nama- 
deva's  ears,  placed  his  hand  upon  the  head  of  Namadeva, 
relieved  him  from  the  duality  of  existence,  and  brought  him 
to  oneness  with  himself.  Visoba,  who  was  mad  with  joy, 
tells  us  how  it  was  from  Jnanadeva  that  he  had  himself  re- 
ceived spiritual  illumination,  and  how  he  communicated  the 
secret  of  his  spiritual  life  to  Namadeva  (Abg.  4). 

8.  Samvata,  the  gardener,  was  so  filled  with  the  presence 

of  God  that  he  found  Him  all-pervading 

The  Teaching*  of     /  in    the    garden    where    he    was    working 

Samvata.         ^  all    his   life.     Garlic,    Chilly,    and    Onion 

are    all    my    God.     Ihe    water-bag,    the 

rope,  and  the  well  are  all  enveloped  by  my  God.     Samvata 

is  cultivating  a  garden  and  has  placed  his  head  on  the  feet  of 

Vitthala.     The  one  supplication  that  he  makes  to  God  is  that 

He  should  relieve  him  of  Samsara.    The  only  thing  he  asks 

of  God,  says  Samvata,  is  that  He  should  bereave  him  of  all  his 


VIIIJ     ABHANGAS  OF  NAMADEVA  AND  OTHER  SAINTS        203 

progeny  (Abg.  1).  Very  well  it  was,  that  I  was  born  in  a  low 
caste,  and  very  well  it  is  that  I  have  not  attained  to  greatness. 
Had  I  been  born  a  Brahmar  a,  T  would  have  given  myself  over 
to  rituals  and  ceremonies.  Placed  as  I  am,  I  have  neither 
ablutions  to  make,  nor  Sandhya  to  perform.  Born  in  a  low 
caste,  I  can  only  ask  for  Thy  compassion,  says  Samvata  (Abg. 
2).  Samvata  furthermore  tells  us  that  we  should  behave  alike 
in  pleasure  and  sorrow.  One  day  we  may  ride  an  elephant, 
or  move  through  a  palanquin  ;  another,  we  may  walk  bare- 
footed. One  day  there  may  be  no  corn  at  home  to  live  upon  ; 
another,  wealth  may  be  so  plentiful  that  one  may  not  know 
where  to  preserve  it.  One  day  the  God  of  Death  may  come 
and  we  may  go  to  the  cemetery  ;  another,  our  spiritual  teacher 
might  take  compassion  on  us,  and  the  Father  of  Samvata  may 
show  Himself  to  him  (Abg.  4).  Samvata  also  tells  us  as  to  how 
his  eyes  had  once  been  full-blown,  and  his  hands  out-stretched, 
and  how  his  heart  was  full  of  humility.  At  that  time,  Jfiana- 
deva  and  Namadeva  were  passing  by  his  garden.  But  God 
went  inside  the  garden,  placed  His  hand  upon  the  head  of 
Samvata,  brought  him  to  his  senses,  and  with  His  four  hands 
embraced  him.  At  that  time,  SamvatH  requested  God  to  sit  by 
him,  so  that  he  might  worship  Him  (Abg.  5).  Finally,  he  has  as 
much  belief  in  the  efficacy  of  the  Name  as  the  other  Saints. 
He  tells  us  that  by  the  power  of  God's  name,  one  may  bid 
good-bye  to  all  feeling  of  fear,  and  deal  a  blow  on  the  head  of 
Death.  By  the  power  of  God's  name,  one  can  bring  God  from 
heaven  to  earth,  and  sing  and  dance  in  His  praise.  Samvata 
thus  implores  all  people  to  follow  the  path  of  Bhakti :  for  God 
is  surely  attained  by  Bhakti,  says  Samvata  (Abg.  6). 

9.    Narahari,    the   goldsmith,    is   so   convinced   about   the 

unreality  of  the  world  that  he  regards 

The  Teachings  of        it  as  merely  a  picture  drawn  upon  a  wall. 

Narahari.  As   children   build   houses   of   stone   and 

then  throw  them  down,  similarly,  do 
people  engage  themselves  in  worldly  life,  and  then  take  leave 
of  it  (Abg.  1).  He  tells  us  that  his  waywardness  was  control- 
led only  by  his  Guru.  As  an  elephant  may  be  controlled  by 
an  Anku6a,  as  a  terrible  tiger  may  be  pent  up  within  a  cage 
as  the  poison  of  a  serpent  can  be  controlled  by  means  of  a 
Mantra  or  the  root  of  a  tree,  similarly,  Narahari  was  brought 
under  control  by  Gaibinatha  (Abg.  2).  The  unstruck  sound 
is  forever  sounding  in  my  ears,  and  my  mind  has  been  capti- 
vated by  it.  By  means  of  the  unstruck  sound,  think  always 
upon  God,  and  meditate  upon  Him  in  your  heart.  That 
will  endow  you  with  true  love  of  God,  and  show  you  His 


204  MYSTICISM  IN  MAHARASHTRA  [.CHAP. 

pathway,  as  it  did  Narahari  (Abg.  4).  Finally,  we  learn  from 
Narahari  how  he  carried  on  his  business  of  a  goldsmith  even  in 
his  spiritual  life.  Narahari  calls  himself  a  goldsmith  who  deals 
in  the  name  of  Cod.  He  makes  his  body  the  melting  vessel 
of  the  soul,  which  is  the  gold  therein.  In  the  matrix  of  the 
three  Gun  as,  he  pours  the  juice  of  Cod.  Hammer  in  hand,  he 
breaks  to  pieces  anger  and  passion.  With  the  scissors  of 
discrimination,  he  cuts  away  the  golden  leaf  of  the  name  of 
God.  With  the  balance  of  illumination,  he  weighs  the  name 
of  God.  He  bears  the  sack  of  gold  on  his  shoulders,  and  carries 
it  to  the  other  end  of  the  stream.  Narahari,  the  goldsmith, 
who  is  a  devotee  of  God,  gives  himself  night  arid  day  to  the 
contemplation  of  God's  name  (Abg.  5). 

10.  Chokha,  the  untouchable,  tells  God  that  people  say  to 
him,  "get  away,  get  away".  How,  then, 

The  Teachings  of  would  it  be  possible  for  him  to  meet 
Chokha.  Him  (Abg.  1)  ?  He  implores  God  to  have 

compassion  on  him,  and  to  come  to  him 
at  no  slow  pace.  The  worshippers  of  the  temple  beat  me 
for  no  faiilt  of  mine.  They  asked  me  how  it  was  that  I  came 
by  the  garland  on  the  bosom  of  the  Deity.  They  abused  me 
and  said,  that  1  had  polluted  God.  I  am  verily  a  dog  at  Thy 
door,  says  Chokha  ;  send  me  not  away  to  another  man's  door 
(Abg.  2).  Chokha  is  convinced  that  the  real  Pandhari  is  his 
own  body,  that  his  soul  is  the  deity  Vitthala  therein.  Tran- 
quillity plays  the  part  of  Kukmiiu,  says  Chokha.  Contem- 
plating God  in  this  fashion,  he  says,  he  clings  to  the  feet  of 
God  (Abg.  3).  He  tells  us  that  a  sugar-cane  may  be  crooked, 
and  yet  its  juice  is  not  crooked.  A  bow  may  be  curved,  and  yet 
the  arrow  is  not  curved.  A  river  may  have  windings,  and  yet 
the  water  has  no  windings.  Chokha  may  be  untouchable,  but 
his  heart  is  not  untouchable  (Abg.  4).  He  tells  us,  further- 
more, that  if  God  were  to  endow  him  with  a  son,  he  should 
endow  him  with  one  who  would  become  a  saint.  TE  God  were 
to  endow  him  with  a  daughter,  she  should  be  like  either  Mir  aba! 
or  Muktabai.  If  it  would  not  please  God  to  give  him  offspring 
in  this  manner,  it  would  be  much  better  that  He  should  take 
all  offspring  from  him  (Abg.  5).  Chokha  tells  us  that  while 
we  are  engaged  in  the  Name  of  God,  we  need  have  no  cause  for 
fear,  or  anxiety.  The  most  wicked  persons  on  the  earth  should 
come  to  this  place  to  get  themselves  purified,  says  Chokha, 
and  sounds  his  drum  (Abg.  0).  Chokha  and  his  wife  were 
sure  of  the  presence  of  God  within  their  house.  Chokha  tells 
us  that  God  had  come  to  his  house  to  partake  of  dinner 
with  him.  He  spreads  before  Him  various  kinds  of  sweet 


VIII]     ABHANGAS  OF  NAMADEVA  AND  OTHER  SAINTS        205 

dishes,  and  requests  Him  to  take  His  meals  with  him  (Abg.  7). 
The  wife  of  Chokha  tells  God  that  even  though  the  food  that 
she  gives  Him  is  not  worthy  of  Him,-  yet  He  may  be  gracious 
enougli  to  partake  of  it  to  His  heart's  content.  She  asks 
God  whether  He  did  not  partake  of  the  fluid  rice  in  the  house 
of  Vidura,  and  whether  He  was  not  satisfied  with  merely 
a  leaf  of  the  vegetable  which  Draupadi  had  given  Him. 
Similarly,  she  implores  Him  to  take  His  meals  with  them 
(Abg.  8). 

11.  Janabai' s  place  among  the  spiritual  poetesses  of 
Maharashtra  is  just  next  to  that  of 

The  Teachings  ol  Muktabai.  As  Muktabai  derived  her 
Janabai.  poetic  inspiration  from  Jiianadeva,  simi- 

larly, Janabai  derived  hers  from  Nama- 
deva.  She  tells  us  that  as  a  fly  in  the  vanity  of  pleasure  falls 
upon  the  flame  of  a  lamp,  similarly,  people  in  this  life  fall  upon 
sensual  pleasures  in  order  to  kill  themselves.  In  this  life,  we 
should  live  as  if  we  were  the  shadows  of  our  body  (Abg.  2). 
We  should  surpass  the  earth  in  forgiveness,  be  milder  than 
butter,  and  lighter  than  a  flower  (Abg.  3).  The  weapon 
of  a  warrior,  the  treasure  of  a  miser,  the  pearl  on  the  temples 
of  an  elephant,  the  hood  of  a  serpent,  the  nails  of  a  lion,  the 
breasts  of  a  chaste  woman,  these  shall  never  come  to  our  hands. 
Similarly,  unless  we  take  leave  of  all  egoism.  God  shall  not 
come  to  our  hands  (Abg.  4).  The  only  source  of  happiness  in 
this  life  is  betaking  oneself  to  the  Spiritual  Teacher.  We 
should  hand  him  over  all  our  wealth  and  body  and  mind,  and 
take  from  him  in  exchange  the  form  of  God.  This  will  not 
come  to  our  vision  without  the  grace  of  the  Spiritual  Teacher, 
ft  is  already  inside  us  ;  but  we  do  not  know  that  this  is  so. 
We  wave  a  rosary  of  beads,  and  mutter  numbers  of  prayers ; 
but  He  who  makes  us  wave  the  rosary,  and  inspires  us  with 
the  saying  of  prayers,  Him  we  do  not  know  even  though  He 
is  inside  our  hearts.  He  alone  is  the  Spiritual  Teacher,  says 
Janabai,  who  can  show  the  Atman  directly  to  our  vision 
(Abg.  5).  Bhakti  is  indeed  like  a  pit  of  cinders,  or  like  a  deep 
place  in  a  river  which  is  hard  to  approach.  It  is  like  a  morsel 
of  poison,  or  like  the  sharp  edge  of  a  sword.  To  be  a  real 
Bhakta,  says  Janabai,  is  as  difficult  as  any  of  the  above 
things  (Abg.  C).  As  a  bird  may  go  to  roam  in  the  sky  and  still 
think  of  its  young  one,  or  as  a  mother  may  be  engaged  in  the 
house-hold  duties  and  yet  may  think  of  her  child,  or  as  a 
she-monkey  may  leap  from  tree  to  tree  and  yet  may  clasp  its 
young  one  to  her  bosom,  similarly,  says  Janabai,  we  should 
always  think  of  Vitthala.  Occasionally,  she  grows  wroth 


206  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

with  Vitthala,  and  even  goes  to  the  length  of  abusing  Him. 
Vithya,  Vithya,  Thou  art  the  spoilt  child  of  the  Primeval 
Maya.  Thy  wife  has  become  a  courtesan.  Thy  body  is 
dead.  Janabai  stands  in  the  court-yard  of  her  house,  and 
abuses  Thee  right  and  left  (Abg.  10).  It  is  only  when  we 
pen  Vitthala  within  the  prison  of  our  heart,  enchain  Him  with 
the  power  of  the  Name,  beat  Him  with  the  lash  of  Self -identity, 
that  Vitthala  will  cry  piteously,  and  ask  to  be  discharged 
for  life  (Abg.  II).  Occasionally,  Janabal  tells  us  that  it  was 
on  account  of  the  company  of  Namadeva  that  she  was  able  to 
know  Vitthala.  As  in  the  company  of  the  bride-groom, 
people  get  dishes  of  all  kinds,  similarly,  in  the  company  of 
Namadeva,  Janabal  has  earned  God  (Abg.  12).  First,  there 
is  a  red  circle,  says  Jariabai,  above  which  there  is  a  white 
one,  beyond  that  is  a  dark-blue  circle,  and  finally  there  is  a 
full  blue  circle.  Janabal  is  greatly  struck,  she  tells  us,  by 
hearing  the  unstruck  sound  (Abg.  13).  She  is  entirely  unable 
to  describe  the  great  flame  of  light  which  shines  before  her 
(Abg.  14).  As  she  looks  at  God,  she  sees  Him  to  her  right 
and  left,  above  and  below,  and  in  all  quarters  (Abg.  16).  The 
form  of  God  came  upon  Janabai  like  a  flood,  by  looking  at  which, 
Janabal  unconsciously  shut  her  eyes  (Abg.  17).  Her  weari- 
ness departed,  her  sin  and  torment  were  at  an  end.  Where 
there  is  the  Name  of  God,  there  can  happen  no  calamity  (Abg. 
18).  Janabai  tells  us  that  a  great  miracle  took  place  in  the 
company  of  her  Guru.  The  camphor  was  burnt,  and  no 
soot  came  out  of  it ;  the  sugar  was  sown,  and  the  sugar-cane 
was  taken  out ;  the  ear  became  the  eye  ;  an  old  woman  was 
married  to  a  child  husband.  This  was  the  great  wonder, 
she  says,  which  she  saw  with  her  eyes,  and  which  she  could 
not  explain  (Abg.  20).  Whatever  desires  she  had  harboured 
in  her  heart  were  fulfilled  by  God.  He  finally  gave  her  a 
place  in  His  own  abode  (Abg.  21).  As  the  form  of  God  be- 
came firmly  fixed  in  Janabafs  mind,  her  bodily  condition 
changed.  Passion  and  attachment  took  leave  of  her.  As 
Janabai  began  to  see,  she  saw  that  God  Vitthala  was  standing 
at  her  door  (Abg.  22).  She  tells  us  that  she  ate  God,  and 
drank  God ;  that  she  slept  on  God ;  that  she  gave  God  and 
took  God  ;  that  God  was  here,  and  God  was  there  ;  that 
there  was  no  place  which  was  not  filled  by  God,  either  inside 
or  outside  (Abg.  23).  As  she  began  to  sweep  the  floor  of 
Namadeva's  house,  God  came  and  took  the  refuse  in  a  basket. 
He  became  so  infatuated,  that  He  began  to  do  even  mean 
work  for  her  (Abg.  25).  As  God  danced  on  mud  with  the 
potter  Gora?  as  He  talked  with  Kabxra  while  the  latter  was 


VIII]     ABHANGAS  OF  NAMADEVA  AND  OTHER  SAINTS        207 

weaving  cloth,  as  He  drove  away  the  cows  and  buffaloes 
of  the  untouchable  Chokha,  similarly,  He  now  began  to  grind 
in  the  company  of  Janabai,  seeing  which,  she  tells  us,  even 
the  gods  were  pleased  (Abg.  26).  He  who  is  befriended  by 
God,  becomes  an  object  of  favour  for  the  whole  world.  God 
sees  that  such  a  devotee  lacks  nothing,  and  He  takes  on 
Himself  the  duty  of  protecting  him  in  calamities.  He  does 
not  stay  away  from  His  devotee  even  for  a  single  moment, 
and  on  critical  occasions,  invariably  lends  His  helping  hand 
(Abg.  30). 

12.  Sena,  the  barber,  has  no  compromise  with  the  evil- 
doers. He  tells  us  that  we  should  by  all 

The  Teachings  of  means  dishonour  the  wicked,  deal  kicks 'to 
Sena.  them,  and  drive  them  away.  He  who 

lives  in  the  company  of  wicked  men,  says 
Sena,  lives  in  perdition  (Abg.  1).  Like  other  saints,  he  also 
believes  in  the  great  efficacy  of  the  Name.  One  does  not  re- 
quire to  inhale  smoke,  or  to  sit  in  the  midst  of  the  five  fires. 
One  has  merely  to  make  his  mind  calm,  and  with  a  concen- 
trated attention  sing  the  praises  of  God  (Abg.  2).  There  is 
no  other  remedy  except  this,  says  Sena.  God  will  surely 
come,  and  relieve  His  devotee.  He  makes  no  consideration 
of  caste  or  quality.  He  runs  at  once  to  the  cause  of  those 
who  love  Him  (Abg.  3).  One  need  not  go  to  mountains  and 
forests.  If  one  goes  to  the  forest,  he  would  be  deceived,  as 
Vibhandaka  was  deceived  by  a  damsel.  Knowing  this,  Sena 
sat  where  he  was,  and  sent  his  submission  to  God  (Abg.  4).  He 
implores  God  to  relieve  him  of  his  sins.  T  am  a  great  evil- 
doer, says  Sena,  i  have  harboured  passion  and  anger  ;  I 
have  not  cared  for  the  company  of  the  good ;  nor  have  I 
meditated  on  God.  I  have  censured  those  who  have  believed 
in  God.  I  have  entertained  passion  for  wealth.  Sena  is  a 
statue  of  sin  incarnate,  and  bends  in  submission  before  God 
(Abg.  5).  Blessed  am  I,  he  tells  us,  that  I  have  seen  Thy 
feet.  All  my-  previous  merit  has  borne  its  fruit  (Abg.  7). 
To-day  is  a  day  of  gold,  says  Sena,  that  he  has  seen  the 
Saints  (Abg.  9).  The  child  of  the  powerful  is  itself  powerful. 
All  our  sins  will  be  forgiven  us  by  our  Father.  Sena  sits 
under  the  shade  of  the  wish-tree,  and  bears  compassion  to- 
wards all  (Abg.  10).  Sena  describes  how  he  was  given  to 
the  art  of  shaving  even  in  spiritual  life.  We  are  greatly 
skilled  in  the  art  of  shaving,  says  Sena.  We  show  the  mirror 
of  discrimination,  and  use  the  pinches  of  dispassion.  We 
apply  the  water  of  tranquillity  to  the  head,  and  screw  out 
the  hair  of  egotism.  We  take  away  the  nails  of  passion,  and 


208  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

are  a  support  to  all  the  four  castes,  says  Sena  (Abg.  11).  In 
two  of  his  Abhangas,  Sena  informs  us  that  he  departed  from 
this  life  at  midday  on  the  12th  of  the  dark  half  of  Sravana 
(Abgs.  12,  13). 

13.    Kanhopatra,  the  beautiful  daughter  of  a  dancing  wo- 
man of  Mangalavedha,  tells  us  that  it  is 
The  Teachings  of        bad    pursuit    to  follow  the  path  of  sen- 
Kanhopatra.  sual  pleasure.   Indra's  body  became  verily 

perforated  ;  Bhasmasura  was  reduced  to 
ashes  ;  the  Moon  bears  the  sinful  spots  on  her  body  ;  Havana 
lost  his  life,  because  he  gave  himself  to  carnal  pleasure 
'(Abg.  1).  I  am  verily  an  outcast,  says  Kanhopatra.  I  do 
not  know  the  rules  of  conduct.  I  only  know  how  to  ap- 
proach Thee  in  submission  (Abg:  2).  Thou  callest  Thyself 
the  reliever  of  the  fallen.  Why  dost  Thou  not  lift  me  up  ? 
I  have  once  called  myself  Thine.  If  I  am  now  obliged  to 
call  myself  another's,  on  whom  would  the  blame  rest  ?  If  a 
jackal  were  to  take  away  the  food  of  a  lion,  who  would  be 
blamed,  asks  Kanhopatra  (Abg.  3)  ?  This  Abhanga  she  pro- 
bably composed  when  she  was  invited  by  the  Mahomedan 
king  of  Bedar  to  visit  his  court.  When  she  saw  the  image 
of  Vitthala,  she  says,  it  seemed  as  if  her  spiritual  merit  had 
reached  its  consummation.  Happy  am  I,  she  says,  that  I  have 
seen  Thy  feet  (Abg.  4).  The  very  God  of  Death  would  be 
terrified  if  we  utter  the  Name  of  God.  Ajamela,  Valmiki,  and 
even  a  Courtesan  have  been  lifted  up  by  the  Name  of  God. 
Kanhopatra  tells  us  that  she  wears  the  garland  of  God's 
Names  (Abg.  5). 


CHAPTER  IX. 
General  Review. 

There  are  certain  characteristics  which  mark  off  the  saints 
of  this  period  from  the  saints  who  belong  either  to  the  earlier 
or  the  later  period  in  the  development  of  Maharashtra  Mysti- 
cism. In  the  first  place,  these  mystics  are  cosmopolitans. 
They  recognise  a  spiritual  dwiocracy  alL  round.  Prof.  W.  B. 
Patwardhan  has  well  described  the  democracy  of  the  Bhakti 
scliooTTas  represented  in  Namadeva  and  his  contemporaries  : 
"The  gates  of  the  Bhakti  school  were  ever  open.  Whoever 
entered  was  hailed  as  a  brother  nay  more  -was  honoured 
as  a  saint.  He  was  addressed  as  a  'Santa'.  All  were  'Santas' 
that  gathered  round  and  under  the  Garudataka,  the  flag  with 
the  eagle  blazoned  on  it,  with  Tala  or  cymbals  in  hand,  and  the 
name  of  Vitthala  on  the  tongue.  1  he  very  atmosphere  was 
sacred  and  holy.  The  breath  of  Heaven  played  freely,  and 
all  were  equal  there.  Love  true  genuine-  pure  love  ad- 
mits not  of  high  and  low,  rich  and  poor  ;  all  is  one  and  equal. 
All  separatist  tendencies  vanished  ;  the  haughty  isolation  of 
Pride,  of  Heredity,  of  Tradition  melted  away,  and  all  were 
but  men,  human,  weak:,  frail,  feeble,  lame,  and  blind,  calling 
on  the  same  strength,  seeking  the  same  love,  hoping  the  same 
hope,  dreaming  the  same  dream,  and  seeing  the  same  vision. 
Before  Vithoba  or  Dattatreya,  or  Naganatha  call  him  by 
any  name  all  were  equal.  Age  and  sex,  caste  and  class, 
breathed  not  in  this  equalising  air.  In  the  joy  of  Love,  in  the 
bliss  of  the  service  of  the  Lord,  in  the  dance  round  the  Flag 
of  devotion  all  were  inspired  with  the  same  lire  ;  they  ate 
of  the  same  dish,  drank  of  the  same  well,  bathed  in  the  same 
Chandrabhaga  or  Krishna  or  Goda  or  Banaganga,  lay  on  the 
same  sands,  and  waked  to  the  same  dawn.  For  five  successive 
centuries,  Maharashtra  was  the  abode  of  that  noblest  and  truest 
of  all  Democracies,  the  Democracy  of  the  Bhakti  school." 
In  the  second  place,  all  these  saints  are  characterised  by  a  con- 
trition of  the  heart,  by  the  helplessness  of  human  endeavour 
to  reach  unaided  the  majesty  of  God,  by  a  sense  of  sinfulness 
inherent  to  human  nature,  by  the  necessity  of  finding  out  a 
Guru  who  may  relieve  them  from  the  sufferings  of  the  world, 
and  finally,  by  the  phenomena  of  conversion  almost  in  every 
individual  case.  I^ach  saint  indeed  has  an  individuality  of 
his  own  even  in  his  spiritual  development.  In  the  third  place, 
it  seems  as  if  the  mystics  of  this  period  show  an  all-absorbing 

14  T 


210  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

love  of  God,  which  would  riot  allow  a  rightful  performance 
of  one's  duties  before  God-absorption.  It  is  true  that  these 
saints  show  thatjGo^jcould  be  realised,  in  any  walk^.  Jjfe  ; 
but  they  also  show  that  God  is  a  very  jealous  God,  who  would 
not  allow  any  love  to  be  given  to  any  other  object  beside  Him- 
self. The  tailor,  the  barber,  the  maid-servant,  the  gardener, 
.  the  sweeper,  the  potter,  the  goldsmith,  even  the  nautch-girl, 
could  all  realise  God  in  their  different  stations  of  life.  But  as 
to  whether  they  could  continue  in  a  rightful  performance  of 
their  duties  in  the  state  of  God-realisation  is  a  different  question. 
It  seems  that  these  saints  gave  themselves  up  to  God-love, 
and  forgot  everything  else  before  it.  The  conflict  between  a 
rightful  performance  of  duty  and  an  all-absorbing  love  of 
God  has  existed  at  all  times  and  in  all  countries.  But  it 
seems  that  the  saints  of  this  period  inclined  the  beam  in  the 
latter  rather  than  in  the  former  direction,  and  exhibited  the 
all-absorbing  character  of  God-realisation.  God  indeed  is  an 
all-devourer,  and  it  seems  from  the  example  of  these  saints 
that  He  devours  also  the  performance  of  one's  own  natural 
duties.  The  saints  of  the  age  we  shall  consider  in  our 
next  section  show  rather  the  opposite  tendency,  namely, 
the  tendency  of  making  compatible  the  love  of  God  and  the 
rightful  performance  of  Duty.  Janardana  Swam!  was  a  saint, 
while  he  was  yet  a  fighter.  Ekanatha  was  a  saint,  while  he 
was  yet  a  householder.  We  shall  see  as  we  proceed  to  con- 
sider the  lives  and  teachings  of  these  saints  in  the  next  part 
of  this  work  how  this  conflict  is  resolved  in  a  synthetic 
performance  of  Duty  in  the  midst  of  God-realisation. 


PART    III. 
The  Age  of  Ekanatha  :  Synthetic  Mysticism. 


CHAPTER  X. 

Biographical  Introduction  :  Bhanudasa,  Janardana 
Swami  and  Kkanatha. 

1.    Bhanudasa,    the  great-grandfather   of  Kkanatha,     was 
born   at    Paithana   in   1448   A.D.     (Sake 
Bhanudasa.  1370).     His  son  was  Chakrapani.    Chakra- 

pani's  son  was  Suryanarayana,  and 
Suryanarayana's  son  was  Ekanatha.  Bhanudasa  was  a 
Desastha  Brahmin,  and  was  probably  a  contemporary  of  the 
saint  Damajipant.  This  latter  saint  must  have  lived  either 
about  1458  A.D.  (Sake  1380),  or  about  14(18  A.D.  to  1475  A.D. 
(Sake  1390  to  1397),  the  two  dates  of  the  dire  famine  in  the 
Deccan.  Bhanudasa  himself  must  have  experienced  this 
famine.  When  he  was  about  ten  years  of  age,  Bhanudasa 
was  rebuked  by  his  father  for  mischievous  conduct.  He, 
therefore,  went  to  a  desolate  temple  outside  Paithana,  re- 
mained there  for  seven  days,  and  worshipped  the  God  Sun, 
for  which  he  was  called  Bhanu-dasa.  Bhanudasa  is  reported 
to  have  brought  back  the  image  of  Vitthala  from  Hampi, 
where  Knshnaraya  had  taken  it.  The  Abhanga  which  Bhanu- 
dasa composed  at  this  critical  moment  of  his  life  at  Vijaya- 
nugar  might  well  be  taken  as  a  motto  of  God-love  by  all 
Saints  :-- 


From  the  temple  of  Vijayavitthala  at  Hampi  whose  remains 
could  be  seen  even  to-day,  we  do  not  know  definitely  whether 
Krishnaraya  had  actually  taken  the  image  of  Vitthala  to  that 
place,  or  whether  he  had  merely  erected  a  building  where 
he  might  later  carry  the  image  from  Paridharapiir  and  establish 
it  finally.  At  present  the  temple  of  Vijayavitthala  presents 
a  desolate,  though  an  architectural,  appearance.  It  is  a  good 
temple  without  any  image  inside  it,  though  it  is  known  by  the 
name  of  "Vijayavitthala"  temple.  It  is  not  unlikely,  that,  as 
Paridharapur  must  have  sutlered  from  the  ravages  of  the 
Mahomedans,  the  image  of  Vithoba  of  Pandharapfir  was  in 
danger  of  being  ill-handled  by  the  invaders,  and  hence  a 
Hindu  king  like  Knshnaraya,  the  king  of  Vijayanagar,  might 
have  thought  it  fit  to  take  away  the  image  from  a  zone  of  dan- 
ger to  a  place  where  it  might  be  safely  lodged  ;  and  it  is  not 


214  MYSTICISM  IN  MAHARASHTRA  [CiiAP. 

unlikely,  again,  that  he  might  have  handed  the  image  back  to 
a  Saint  like  Bhanudasa,  when  there  was  no  longer  any  danger 
of  its  being  ill-handled  by  the  Mahomedans.  In  any  case,  it 
seems  that  the  bringing  back  of  the  idol,  from  Vijayanagar 
to  Pandharapur  was  the  great  achievement  of  the  life  of 
Bhanudasa.  With  Bhanudasa  and  his  successors,  the  third 
epoch  of  the  development  of  the  Sampradaya  of  Paridhara- 
pur  began.  The  first  was  evidently  that  of  Jnanadeva  ;  the 
second  of  Narnadeva  and  his  contemporary  saints  ;  the  third 
of  Bhanudasa  and  his  successors,  Janardana  Swami,  and  Eka- 
natha. Bhanudasa  is  reported  to  have  entered  Samadhi  in 
1513  A.D.  (Sake  1435). 

2.  Janardana  Swami,  the  teacher  of  Ekanatha,  was  born 

in  1504  A.D.  (Sake  1426)  at  Chalisgaon. 
Janardana  Swami.  He  was  a  Desastha  Brahmin  by  birth. 

He  tells  us  how  he  led  an  immoral  life  at 
the  beginning,  and  how  he  was  later  converted  from  that  life 
to  a  spiritual  life  by  the  grace  of  Nnsiniha-sarasvatl  whom  he 
met  under  the  Audumbara  tree  at  Ankalakop  on  the  river  of 
Krishrra.  This  place  could  be  met  with  even  to-day  in  the 
Satara  District.  Nrisimhasarasvati  was  a  very  great  saint. 
The  three  sacred  places  which  are  known  after  him  are 
Narasobavadi,  Audumbara,  and  Ganagapur.  When  this 
Saint  was  at  Ankalakop,  Janardanaswami  went  to  see  him, 
and  was  initiated  by  him  into  the  spiritual  life.  He  was 
later  appointed  Lvilledara  of  Devagada  by  a  Mahomcdan 
long.  He  was  a  statesman  also.  He  devoted  himself  to  the 
service  of  God,  while  he  was  doing  his  worldly  duties.  He 
was  a  type  for  Ekanatha  Swami  for  a  combination  of  worldly 
and  spiritual  life.  He  was  respected  by  the  Mahomedans 
and  the  Hindus  alike,  and  every  Thursday  which  was  sacred 
to  the  God  of  Janardana  Swami  was  proclaimed  a  holiday  at 
Devagada  by  the  order  of  the  Mahomedan  king.  Janardana 
Swami  died  in  1575  A.D.  (Sake  1497)  at  Devagada  orDaulata- 
bad,  where  his  Samadhi  could  be  seen  even  to-day  inside  a 
cave  on  the  hill. 

3.  The  dates  of  Ekanatha's  birth  vary.     Messrs.  Sahasra 

buddhe  and  Bhave  took  the  date  of 
Date  of  Ekanatha.  Ekanatha's  birth  to  be  1548  A.D.  (Sake 

1470).  Mr.  Pangarakar  in  his  earlier 
edition  of  his  Life  of  Ekanatha,  took  it  to  be  1528  A.D. 
(Sake  1450),  while  in  the  second  edition,  he  modified  this 
to  1533  A.D.  (Sake  1455),  which  Mr.  Bhave  later  accepted. 
Similarly  about  the  date  of  Ekanatha's  passing  away. 
It  was  long  taken  to  be  1609  A.D.  (Sake  1531),  for  example, 


X]  BIOGkAPMlCAL  INTRODUCTION 

by  Mr.  Sahasrabuddhe.  But  Mr.  Pangarakar  has  shown 
it  to  be  1599  A.D.  (Sake  1521).  It  thus  seems  that  there 
is  yet  some  difference  of  opinion  about  the  exact  dates 
of  the  birth  and  death  of  Ekanatha.  On  the  whole,  we  may 
say  that  the  period  from  1533  A.D.  toJ599  A.I).  (Sake  1455 
tcr-WST^lftay1"  be  taken  as  the^Etost  probable  period  of  the 
life  of  Ekanatha.  Ekanatha  thus  seems  to  have  passed  away 
aF~£Ee  age  of  sixty-six. 

4.    Ekanatha  was  born  at  Paithana  of  Suryamlrayana  and 
Rukminibai,  both  of  whom  unfortunately 

Ekanatha's  Life.  died  while  Ekanatha  was  yet  a  baby. 
Hence  Ekanatha  was  brought- up  by  his 
grandfather  and  grandmother.  He  was  of  a  very  calm 
disposition,  and  was  devoted  to  Cod  from  his  very  childhood. 
He  had  a  very  keen  intellect,  and  was  fond  of  reading  stories 
and  mythologies  and  the  lives  of  the  Saints.  He  was  also 
given  to  meditate  on  the  stories  he  had  heard  in  a  temple  of 
Siva  outside  Paithana.  Once  upon  a  time,  while  he  was  only 
twelve,  he  heard  a  voice  saying  that  there  lived  a  saint  called 
Janardanapant  on  Devagada,  and  that  he  should  get  himself 
initiated  by  him.  Ekanatha  thereupon  went  to  Devagada 
of  his  own  accord,  without  taking  the  permission  of  his  guar- 
dians. rl  he  date  of  the  first  meeting  of  Ekanatha  and  Janar- 
dana Swami  was  formerly  given  by  Mr.  Pangarakar  to  be 
IS 40  A.D.  (Sake  1462)  ;  but  with  a  change  in  his  date  about 
Ekanatha's  birth,  he  has  also  altered  the  date  of  Ekanatha's 
first  meeting  with  his  (Jura  to  1545  A.J).  (Sake  1407).  In  any 
case?  it  seems  that  Ekanatha  went  to  Janardana  Swami  while 
he  was  yet  only  twelve.  He  devoted  himself  to  an  absolutely 
disinterested  service  of  his  Spiritual  Teacher.  He  studied  the 
Jnanesvari,  and  the  Amritanubhava  with  Janardana  Swami. 
He  was  once  asked  by  Janardana  Swami  to  examine  certain 
accounts,  when  he  was  very  glad  to  find  that  his  disciple 
had  after  a  long  vigil  detected  the  error  which  he  was  seeking. 
Ekanatha  was  instructed  by  Janardana  Swami  to  perform  a 
like  subtle  meditation  on  God  on  a  hill  behind  Devagada. 
Ekanatha  lived  with  his  spiritual  teacher  for  six  years,  during 
which  period  Ekanatha  attained  to  C5od- vision.  While 
Janardana  Swami  was  onc§  engaged  in  meditation,  the  enemy 
raided  Devagada,  but  Ekanatha  successfully  warded  off  the 
attack  by  putting  on  the  coat-of-mail  of  Janardana  Swami. 
Later,  Ekanatha  was  ordered  by  Janardana  Swami  to  go  on  a 
pilgrimage,  and  after  returning,  to  go  to  Paithana,  meet  his 
own  grandfather  and  grandmother,  marry,  and  live  a  house- 
holder's life  while  also  leading  a  life  of  meditation.  Ekanatha 


216  MYSTICISM  IN  MAHARASHTRA  [CHAI>. 

successfully  did  all  these  things.  On  his  return  from  the  pilgri- 
mage, he  was  married  to  a  girl  from  Bijapur  called  (Jirijabai. 
Ekanatha's  married  life  never  stood  in  the  way  of  his  devo- 
tion. It  is  true  that  he  tells  us  in  his  Chiraiijivapada  that  one 
should  not  sit  among  women,  one  should  not  look  at  women, 
one  should  not  get  himself  shampooed  by  women,  one  should 
not  speak  with  women,  one  should  not  allow  the  company  of 
women  in  solitude  (30-  31).  But  he  also  tells  us  that  this 
rule  applies  to  other  women  beside  one's  own  wife.  One 
should  never  give  these  a  place  in  one's  presence.  One  should 
never  have  anything  to  do  with  these,  and  even  while  one's 
own  wife  is  concerned,  one  should  call,  and  touch,  and  speak 
to  her  only  as  much  as  is  necessary.  But  we  should  never 
allow  our  mind  to  be  filled  with  the  idea  of  even  our  own 
wife  (33-  34).  The  rule  of  Kkanatha's  life  was  the  rule  of 
moderation.  His  daily  spiritual  routine  was  regularly  and 
strictly  practised,  lie  rose  up  at  the  same  hour,  devoted 
himself  to  spiritual  pursuits  at  the  same  hour,  and  went  to 
rest  at  the  same  hour.  After  having  got  up  before  dawn  and 
spent  some  time  in  spiritual  meditation,  he  would  go  to  the 
river  to  bathe  in  the  waters,  and  after  return  devote  himself 
to  the  reading  of  the  Bhagavata  and  the  Bhagavadgita  ;  then 
receive  guests  for  his  midday  meals  ;  then  in  the  afternoon 
deliver  a  discourse  on  the  Bhagavata  or  the  .Jnanesvari; 
spend  his  time  in  meditation  in  the  evening  ;  then  perform 
a  Kirtana  at  night,  and  after  that  go  to  rest.  This  was  the 
constant  rule  of  his  life,  which  he  never  allowed  to  break. 
His  life  was  a  manifestation  as  to  howT  a  man  of  real  Cod- 
realisation  should  live  in  worldly  life.  His  patience,  his  tran- 
quillity, his  angerlessness,  his  sense  of  equality  all  around 
were  beyond  description.  His  behaviour  with  a  Mabomedan 
who  spat  on  his  body  successively  as  he  was  returning  from 
his  river  bath,  his  feeding  of  the  untouchables  on  a  Sraddha 
occasion,  his  giving  the  draught  of  the  holy  waters  of  the 
(iodava-ri  which  he  was  bringing  to  an  ass,  his  purification  and 
spiritual  upliftment  of  a  concubine,  the  reception  which  he  gave 
to  thieves  when  they  broke  into  his  house,  his  raising  of  an 
untouchable  boy  and  carrying  him  to  his  mother,  his  calm  and 
silent  behaviour  with  his  son  Haripandit  who  was  intoxicated 
with  knowledge  and  who  scarcely  knew  at  first  the  value  of 
spiritual  life,  are  all  indications  of  the  way  in  which  a  man  of 
perfect  realisation  should  live  in  the  world.  While  he  was 
thus  pursuing  his  spiritual  life  in  the  midst  of  worldly  life, 
he  once  suffered  from  a  throat-disease,  as  we  have  pointed 
out  in  our  Jiianadeva  chapter,  and  was  told  in  his  dream  by 


X]  BIOGRAPHICAL  INTRODUCTION 

Jnanadeva  that  the  disease  would  disappear  only  when  he 
had  taken  away  the  root  of  the  Ajana  tree  which  had  encir- 
cled his  neck  in  the  Samadhi  at  Aland! ;  whereupon  Eka- 
natha  tells  us  that  he  went  to  Aland!,  took  away  the  root 
as  directed,  and  found  an  inspiration  for  the  reform  of  the 
text  of  the  Jfianesvari,  which  he  successfully  achieved  in  1584 
A.I).  (Sake  1506).  Ekanatha  has  benefited  the  world  as 
much  by  his  own  independent  works  as  by  his  editing  of  the 
text  of  the  Jfianesvari.  Ekanatha  took  Samadhi  at  Paithana 
in  J599  A.I).  (Sake  1521)  without  allowing  any  break  to  occur 
in  his  daily  spiritual  routine,  which  was  the  greatest  test  of  his 
constancy  of  purpose  and  the  reality  and  value  of  spiritual  life. 
5.  Ekanatha' s  literary  work  was  great  and  voluminous. 

He    has  left    behind   a    vast   amount   of 
Ekanatha's  Works.        spiritual  literature.     His  commentary  on 

the  1  Ith  chapter  of  the  Bhagavata  is  his 
most  classical  production.  Next  in  order  of  merit  is  his 
Bhavartha  IJamayaria  whir,h,  Ekanatha  tells  us,  he  was 
inspired  to  write.  Ekanatha  left  it  at  the  44th  chapter 
of  the  Yuddhakanda,  and  davaba,  one  of  his  disciples,  later 
finished  it.  The  Marriage  of  Kukmini  is  also  another  of 
Ekanatha's  great  works,  showing  the  very  pure  love  of  Huk- 
mini  for  Krishna,  and  vine  versa.  The  Abhaiigas  of  Eka- 
natha are  also  of  established  value,  inasmuch  as  they  consti- 
tute a  peculiarly  original  contribution  to  spiritual  life.  Other 
works  and  commentaries  are  expositions  ;  butjn  his  Abhangas_ 
Ekanatha  pours  out  his  heart.  There  are  a  number  of  other 
minor  works  of  Ekanatha,  for  example,  his  commentary  on 
Chatuhsloki  Bhagavata,  Svatmasukha,  and  such  others.  In 
our  exposition  of  Ekanatha,  we  shall  concern  ourselves  espe- 
cially with  two  of  his  productions  which  are  alone  relevant 
for  our  purpose  as  giving  us  the  philosophical  and  mystical 
teachings  of  Ekanatha,  namely,  the  commentary  on  the  Bhaga- 
vata, and  his  Abhangas.  Other  works  are  mainly  expository, 
and  do  not  contain  the  requisite  philosophical  or  mystical 
interest ;  so  we  concern  ourselves  with  only  those  that  are 
significant  for  our  purpose.  Ekanatha  is  a  past  master  in 
depicting  the  emotional  side  of  poetry.  Prof.  Patwjirdhan  has 
given  very  acutely  Ekanatha's  descriptions  of  the  various  senti- 
ments in  his  Wilson  Philosophical  Lectures.  For  example,  we 
can  read  in  Palwar^Ean  how  Ekanatha  describes  the  love  senti- 
ment, or  the  heroic  spirit,  or  pathos,  or  yet  terror,  and  such  other 
cognate  emotions.  Ekanatha  is  not  merely  a  saint,  but  also 
a  poet  of  a  very  high  order,  which  fact  has  contributed  in  no 
small  measure  to  his  popularity  as  a  great  teacher  of  religion. 


CHAPTER  XL 

The  Abhangas  of  Bhanudasa,  Janardana  Swami 
and  Ekanatha. 

1.  Bhanudasa,  the  great-grandfather  of  Ekanatha,  tells   us 

that  he  knows  of  no  other    code  of  con- 
Thc  Abhangas  of        duct  and  no  other  mode  of  thought  than 
Bhanudasa.  that  of  uttering  the  Name  of  God  (Abg.  L). 

He  says  that  Pandharapur  is  a  mine  of 
rubies.  Those,  who  come  to  this  place  may  take  howsoever 
much  they  like,  yet  the  treasure  remains  the  same  as  it  was. 
God  Vitthala  himself  is  like  a  well-set  ruby,  says  Bhanudasa 
(Abg.  2).  When  Bhanudasa  was  taken  to  the  gallows,  because 
he  was  reported  to  have  stolen  the  necklace  of  Cod,  he  is  said 
to  have  composed  some  very  pathetic  Abhangas.  How  long 
are  you  going  to  test  my  devotion,  asks  Bhanudasa  '?  My 
breath  is  choked  in  my  throat.  Torments  of  all  kinds  are 
befalling  me,  and  my  mind  is  submerged  in  grief.  There  seems 
to  be  no  remedy  to  this  situation,  except  to  fall  in  submission 
before  Thee.  Fulfil  my  desires,  says  Bhanudasa,  and  endow 
me  with  real  happiness  (Abg.  5).  Even  if  the  sky  were  to  fall 
over  my  head,  if  the  world  were  to  break  into  pieces,  and  if 
the  universe  were  to  be  devoured  by  the  sea-fire,  1  will  still 
wait  for  Thee,  says  Bhanudasa.  I  believe  in  the  efficacy  of 
Thy  name.  Make  me  not  dependent  upon  others.  Even  if 
the  seven  seas  were  to  amalgamate,  if  the  world  was  to  sub- 
merge in  the  huge  expanse,  even  if  the  five  great  elements 
were  to  be  destroyed,  I  shall  not  leave  Thy  company.  How- 
soever great  the  danger  that  may  befall  me,  1  shall  never 
forsake  Thy  name,  nor  shall  my  determination  move  an  inch.  As 
a  beloved  is  attached  to  her  husband,  so  shall  I  be  attached 
to  Thee,  says  Bhanudasa  (Abg.  6).  When  these  Abhangas 
were  composed,  God  is  said  to  have  showed  himself  to  Bhanu- 
dasa in  as  miraculous  a  manner  as  a  dry  piece  of  wood  were 
to  put  forth  sprouts,  and  as  God  came  to  relieve  Bhanudasa 
of  his  suffering,  Bhanudasa  tells  us  he  fell  at  His  feet  in  utter 
submission  (Abg.  7). 

2.  Janardana  Swami,  the  spiritual  teacher  of  Ekanatha, 

tells  us  that  he    was  initiated  into   the 

The  Abhangas  of        spiritual   line   by   a   Saint   who   lived   at 

Janardana  Swami.        Ankalakop  on  the  banks  of  the   Krishna 

under  an  Auduinbara  tree.     He  does  not 

mention    Nrisimha-sarasvati    by  name,    but   his  description 


XI]  THE  ABHANGAS  :   EKANATHA  219 

points  to  that  Saint  as  being  his  Guru  (Abg.  1,2).  He  sup- 
plicates his  Guru,  because  he  had  led  a  life  of  sin.  He  re- 
garded his  wife  as  the  most  beloved  object  of  his  love.  He 
censured  the  Brahmins.  He  gave  himself  over  to  duties  other 
than  his  own.  Tfe  took  pleasure  in  doing  deeds  of  demerit. 
Being  grieved  in  life,  and  being  tormented  by  different  kinds 
of  calamities,  he  came  to  Audumbara.  He  describes  himself, 
as  verily  a  mine  of  sins,  and  he  tells  us  that  he  went  to  his 
Guru,  and  sat  at  the  threshold  of  his  door,  in  order  that  he  might 
relieve  him  of  his  sins  (Abg.  2).  If  Thou  wert  not  to  relieve 
me  from  my  misery,  where  else  should  I  go  ?  or  whom  else 
shall  1  worship  ?  Dost  Thou  hide  Thyself,  because  my  sins 
are  too  strong  for  Thee,  or  art  Thou  gone  to  sleep  ?  Thy  very 
silence  increases  my  grief,  says  Janardana  (Abg.  3).  Thou 
shouldst  verily  take  pity  on  me.  1  did  not  know  the  way  of 
spiritual  illumination,  and  hence  I  wandered  in  various  direc- 
tions. 1  have  suffered  immense  grief.  Thou  art  known  to 
afford  succour  to  the  fallen.  1  have  come  in  submission  to 
Thee,  with  the  desire  that  Thou  mightest  relieve  me  (Abg.  4). 
These  Abhangas  indicate  the  stage  in  which  .Janardana  was 
yet  journeying  as  a  spiritual  pilgrim.  When  he  reached  his 
destination  and  became  a  full-fledged  saint,  and  when  later 
Kkanatha  betook  himself  to  him  in  order  to  receive  spiritual 
illumination,  from  him,  Janardana  tells  him  not  to  care  for  this 
unreal  world,  but  to  follow  the  easy  path  of  Pandhari  (Abg.  7). 
There  is  no  other  remedy  for  spiritual  knowledge  than  the 
utterance  of  God's  name.  What  Pundallka  achieved  in  his 
life-time,  thou  shouldst  thyself  achieve  in  thine  (Abg.  8). 
Harbour  no  thought  of  otherness  about  other  beings.  Fall 
prostrate  before  the  Saints,  and  give  food  to  those  who  come 
to  thee  (Abg.  9).  There  is  no  greater  merit  than  giving  food 
to  guests  without  consideration  of  caste  or  colour ;  for,  food 
indeed  the  Vedanta  regards  as  God  (Abg.  10).  There  is  no 
use  going  to  places  of  pilgrimage.  If  the  mind  becomes  pure, 
God  lives  in  our  very  house,  and  can  be  seen  by  the  devotee 
wherever  he  may  be  (Abg.  12).  Then  Janardana  proceeds  to 
describe  certain  mystical  experiences.  Wheels  within  wheels 
appear  to  the  vision,  says  Janardana,  each  as  large  as  the  sky. 
Therein  seem  to  be  set  bunches  of  pearls.  Light  of  the  rubies, 
and  lamps  without  wicks,  appear  before  the  vision,  says  Janar- 
dana (Abg.  13).  In  the  first  stage  of  ecstasy,  there  is  a  dense 
form  like  that  of  a  serpent,  and  pearls  and  jewels  shine  of 
themselves  (Abg.  14).  First,  one  sees  white  foam,  and  then 
the  clear  moon-light.  Fire-flies,  stars,  the  moon,  and  the  sun 
follow  one  another.  The  swan  presents  itself  in  a  state  of 


220  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

steady  contemplation.  One  should  see  straight  into  its  eye,  and 
should  never  leave  the  ecstatic  state.  Then  the  lord  of  souls 
who  is  of  an  imperishable  nature  shines  forth  :  one  should  in- 
deed regard  him  as  the  Self  (Abg.  10).  rl  his,  in  fact,  seems 
to  be  the  essence  of  the  spiritual  experience  which  was  com- 
municated by  Janardana  ttwami  to  Ekanatha. 

3.  Kkanatha's  love  for  his  Spiritual  Teacher  is  as  great  as 

that  of  Jnanesvara  for  Nivjitti.     Kkana- 

Ekanatha  on  his          tha  has  immortalised   his  teacher  Janar- 

Spiritual  Teacher.        dana  Swami  by  coupling  his  name  with 

his  own  in  every  Abhanga  which  he  has 

composed.  Ekanatha  tells  us  that  he  first  prepared  a  seat  for 
his  teacher  in  his  purified  mind.  rlhcn  he  burnt  the  incense 
of  egoism  at  his  feet,  lighted  the  lamp  of  good  emotions, 
and  made  over  to  him  an  offering  of  (ive  Fran  as  (Abg.  12). 
Ekanatha  felt  greatly  indebted  to  his  teacher,  because  he 
had  showed  him  a  great  miracle.  He  swallowed  the  egoism 
of  his-  disciple,  and  showed  him  the  light  within  himself,  which 
had  neither  any  rising  nor  any  setting  (Abg.  4).  As  the  mind 
of  a  chaste  woman  is  always  fixed  on  the  feet  of  her  husband, 
similarly,  the  devotee  has  his  mind  always  set  on  God.  Janar- 
dana, says  Ekanatha,  showed  him  the  God  within  himself 
(Abg.  fl).  Is  it  not  a  matter  of  great  wonder  that  he  showed 
me  the  God  in  my  heart  without  my  being  obliged  to  undergo 
any  exertions  for  His  attainment  I  The  real  secret  of  the  grace 
of  the  Guru  is  that  a  man  should  thereby  see  the  whole 
world  as  God.  Whatever  one  sees  with  his  eyes,  or  hears 
with  his  ears,  or  tastes  with  his  tongue,  should  all  be  of 
the  nature  of  God  (Abg.  8).  Finally,  he  extols  the  Spiritual 
Teacher  by  saying  that  God  Himself  serves  him  who  regards 
his  spiritual  teacher  as  identical  with  God  (Abg.  9). 

4.  Ekanatha  excels  in  composing  Abhangas  which  have  a 

didactic    significance.     Is    it  not  wonder- 

Ekanatha's  moral  and     ful,  he  asks,  that  the  spiritual  life,  which 

spiritual  instruction.      is  sweet  in  itself,  appears  sour  to  the  man 

who  has  no  belief  in  God  (Abg.  10)  ? 
Unless  we  repent,  God's  name  shall  not  come  to  our 
lips.  Repentance  is  the  cause  of  ecstasy.  Jf  one  sincerely 
repents,  God  is  not  far  from  him  (Abg.  12).  On  the  other 
hand,  disbelief  is  the  cause  of  many  vices.  It  pro- 
duces egoism,  and  destroys  the  spiritual  life.  One  may  say  that 
disbelief  is  the  crown  of  all  sins  (Abg.  14).  People,  who  vain- 
ly seek  their  identity  with  God,  forge  new  kinds  of  chains  for 
themselves.  They  free  themselves  from  the  chains  of  iron 
to  put  on  themselves  the  chains  of  gold  (Abg.  15).  Some 


XI]  THE  ABHANGAS  :  EKANATHA  221 

people  miss  the  spiritual  life  in  the  arrogance  of  their  know- 
ledge. Others  abandon  it  because  they  cannot  reach  the  goal. 
A  few  others  always  postpone  their  search,  because  they  think 
they  would  give  themselves  over  to  the  spiritual  life  some 
time  later  (Abg.  10).  There  are  only  two  ways  for  the  attain- 
ment of  spiritual  life  :  one  is  that  we  should  not  get  ourselves 
contaminated  with  others'  wealth  ;  the  other  is  that  we  should 
not  contaminate  ourselves  with  others'  women  (Abg.  17). 
Seeking  of  wealth  means  losing  of  Paramartha  (Abg-  18). 
Even  musk  loses  its  odour  if  it  is  put  alongside  of  asafc&tida. 
Similarly,  good  men  lose  their  virtue  if  they  keep  the  com- 
pany of  the  wicked.  Even  if  we  were  to  feed  the  roots  of  the 
Nimba  tree  with  the  manure  of  sugar,  it  would  not  fail  to  pro- 
duce bitter  fruits  (Abg.  10).  Ekanatha  advises  us  not  to  leave 
away  home  and  betake  ourselves  to  a  forest.  Are  there  not 
'many  pigs  who  live  in  a  forest,  he  asks  us  I  A  man  who  be- 
takes himself  to  a  forest  is  like  an  owl  that  hides  itself  before 
sun-rise  (Abg.  20).  We  should  not  have  the  dispassion  of  a 
goat,  or  the  ecstasy  of  a  cock.  We  should  by  all  means  avoid 
the  pranks  of  a  monkey  (Abg.  22).  Seeking  of  wealth  is  one 
sure  road  to  ruin.  If  we  were  to  add  to  it  the  seeking  of  women, 
we  do  not  know  what  may  come  to  pass  (Abg.  24).  Kka- 
natha  is  a  great  believer  in  the  value  of  his  Vernacular,.  Can 
we  say  that  (Jod  created  the  Sanskrit  language,  and  that  the 
Vernaculars  "were  created  by  thieves.?  In  whatever  language 
we  praise  Cod,  our  praise  is  equally  welcome  to  Him  ;  far 
Ood  is  Himself  the  creator  of  all  languages  (Abg.  27). 
Rkanatha  discourses  upon  the  power  of  Fate.  Camphor,  which 
is  placed  in  a  treasure,  is  destroyed  by  wind.  A  ship  sinks 
in  a  great  sea.  Jiogues  come  and  pass  counterfeit  coin  into 
our  hands.  Armies  of  enemies  fall  upon  us,  and  take  away 
money  from  subterranean  places.  (Jranaries  of  corn  are 
destroyed  by  water.  Sheep  and  cows  and  buffaloes  are  all 
destroyed  by  disease.  A  treasure  placed  undergound  is  re- 
duced to  ashes.  Such,  says  Ekanatha,  is  the  power  of  .Fate 
(Abg.  28).  He  also  tells  us  that  people  are  afraid  at  the  very 
word  "Death".  They  do  not  know  that  it  is  sure  to  overtake 
us  some  (Taylor  other.  The  flower  is  dried  up  and  the  fruit 
comes  in  its  place,  and  some  time  after  even  the  fruit  disap- 
pears. One  goes  before,  another  conies  behind,  and  yet  all  pass 
into  the  hands  of  Death.  Ihose  who  run  away  on  hearing 
the  name  of  Death  are  themselves  placed  some  day  on  a 
funeral  pile.  The  coffin-bearers,  who  regard  a  dead  body  as 
heavy,  are  themselves  carried  in  a  coffin  to  the  cemetery  some 
day.  It  is  only  those,  who  go  in  submission  before  CJod,  says 


222  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

Ekanatha,  that  do  not  come  within  the  clutches  of  Death  (Abg. 
29).  We  should,  therefore,  live  in  life  as  mere  pilgrims  who 
come  to  a  resort  in  the  evening,  and  depart  the  next  morn- 
ing. As  children  build  houses  in  sport  and  throw  them  away, 
similarly  should  we  reckon  this  life  (Abg.  30).  As  birds  alight 
in  a  court-yard  and  then  flow  away,  even  so  we  should  pass 
through  this  life  (Abg.  31).  Ekanatha  tells  us  principally 
to  observe  one  rule  in  life  :  we  should  never  follow  what  our 
mind  dictates  to  us.  What  the  mind  regards  as  happiness 
comes  ultimately  to  be  experienced  as  unhappiness  (Abg.  32). 
We  should  thus  always 'keep  our  mind  imprisoned  at  God's 
feet  (Abg.  33).  Finally,  sexual  passion,  says  Ekanatha,  has 
ruined  many,  and  it  is  only  those  who  conquer  it  that  are  able 
to  consummate  their  spiritual  life.  The  god  of  love,  you  may 
say,  is  like  a  powerful  ram,  or  like  a  great  lion.  He  jostled 
with  Sankara,  sent  fear  into  the  heart  of  Indra,  threw  him- 
self against  Narada,  destroyed  Havana,  killed  Duryodhana, 
caught  into  his  meshes  a  great  sage  like  Visvamitra.  Only  it 
was  the  sage  Suka,  who  by  the  power  of  his  meditation,  caught 
hold  of  this  ram,  brought  him,  and  imprisoned  him  at  the 
feet  of  Janardana  Swami,  the  spiritual  teacher  of  Ekanatha 
(Abg.  35). 

5.    Ekanatha  defines  Bhakti  as  the  recognition  of  the  divine 
•  nature    of    all    beings.     Remembrance    of 

Bhakti  and  the          Clod  is  likeness  of  God,  forgetfulness  of  God 
Name  of  God.  ig  illusion  of  life  (Abg.  36).     To  utter  the 

name  of  God  is  alone  Bhakti  (Abg.  37). 
Amongst  all  evanescent  things,  God's  name  is  alone  imperish- 
able (Abg.  38).  Tt  fulfils  all  the  desires  of  the  mind  (Abg.  39). 
He  who  has  no  devotion  in  his  heart  will  regard  the  pursuit 
of  God  as  a  mere  chimera.  But  he  who  gets  spiritual  ex- 
perience will  have  the  greatest  value  for  it  (Abg.  40).  People 
vainly  busy  themselves  in  wrangling,  without  seeing  that 
the  name  of  God  leads  to  the  form  of  God  (Abg.  41).  If  a 
man  does  not  feel  happy  at  heart  at  the  utterance  of  God's 
name,  we  must  take  it  that  he  is  a  sinful  man.  Even  if 
we  put  the  manure  of  musk  at  the  basin  of  onion,  its  strong 
smell  cannot  be  conquered.  A  man,  who  has  high  fever, 
does  not  find  even  fresh  milk  sweet.  A  man  who  is  bitten  by 
a  serpent  regards  even  sugar  as  bitter.  Similarly,  a  man 
immersed  in  worldly  life  has  no  belief  in  the  efficacy  of  the 
Name  (Abg.  42).  The  Name  of  God  gives  us  divine  happiness. 
It  puts  an  end  to  all  diseases  of  body  and  mind.  It  enables 
us  to  preserve  equanimity  (Abg.  44).  God  runs  to  the  help  of 
the  devotee,  if  he  devoutly  remembers  Him.  He  thus  came 


XI]  THE  ABHANGAS:  EKANATHA  223 

to  the  succour  of  Draupadi  when  a  host  of  Brahmins  had  come 
to  ask  for  dinner.  He  succoured  Arjuna  and  protected  him 
from  deadly  arrows.  He  saved  Prahlada  on  land  and  in 
water  and  in  fire  (Abg.  46).  A  man,  who  has  no  real  devotion, 
even  though  learned,  looks  merely  like  a  courtesan,  who  puts 
on  different  kinds  of  ornaments  (Abg.  48).  fihakti  is 
the  root,  of  which  dispassion  is  the  flower,  and  illumination 
the  fruit  (Abg.  49).  In  the  devoted  performance  of  a  Kirtana, 
every  time  a  new  charm  appears.  The  hearer  and  the  speaker 
both  become  God.  The  devotees  of  God  sound  lustily  the  name 
of  God.  Even  the  sky  cannot  contain  the  joy  of  these  Saints 
(Abg.  51).  When  a  man  devoutly  performs  the  Kirtana  of 
God,  God  shows  Himself  before  him.  Great  is  the  happiness 
of  a  Kirtana  when  God  stands  in  front  of  His  own  accord.  He 
wards  off  all  our  calamities  by  taking  a  disc  and  a  mace  in  his 
hands  (Abg.  52).  He  who  is  impossible  to  attain  by  a  life 
of  Yoga,  says  Ekanatha,  dances  in  a  Kirtana  (Abg.  53). 
Ekanatha's  sole  desire  is  that  he  should  be  spared  long  to 
perform  the  Kirtana  of  God  (Abg.  54).  A  man  who  performs 
a  Kirtana  and  begs  for  money  will  go  to  perdition  (Abg.  55). 
We  should  sing  and  dance  in  joy,  and  ask  nothing  of  anybody. 
We  should  eat,  if  we  get  a  morsel  of  food.  Otherwise,  we 
should  live  on  the  leaves  of  trees.  We  should  determine  not 
to  leave  a  Kirtana,  even  though  the  life  may  be  passing  away 
(Abg.  56).  With  great  reverence,  we  should  sing  the  acts 
of  good  men,  and  should  bow  to  them  with  all  our  heart.  In 
the  company  of  the  good,  we  should  utter  the  name  of  God, 
and  at  the  time  of  a  Kirtana  we  should  nod  in  joy  beside  God. 
We  should  never  waste  our  breath ;  and  should  talk  only 
about  devotion  and  knowledge.  In  great  love,  we  should  dis- 
cuss the  various  kinds  of  dispassion.  Saints  perform  a  Kirtana 
in  such  a  manner  that  the  form  of  God  is  thereby  firmly  set 
before  the  minds  of  men  (Abg.  57).  There  have  been  various 
Saints  who  have  performed  various  kinds  of  Bhakti.  Parik- 
shit  performed  the  devotion  of  the  hearing  of  God's  exploits. 
Suka  performed  the  devotion  of  Kirtana.  Prahlada  gave 
himself  over  to  the  uttering  of  the  Name  of  God.  Rama 
did  physical  service  of  God.  Akrura  performed  the  devotion 
of  prostration.  Maruti  gave  himself  over  to  the  service  of 
God.  Arjuna  led  a  life  of  friendliness  with  God.  And  the 
great  Bali  performed  the  devotion  of  utter  self-sacrifice  for 
the  sake  of  God  (Abg.  58). 

6.  Ekanatha  thinks  that  it  is  an  extremely  lucky  event  to 
meet  with  real  saints.  One  may  be  able  to  know  the  past, 
the  present  and  the  future  ;  one  may  be  able  to  stop  the  Sun 


224  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

from  setting ;  one   may  easily   cross  the   ocean ;    but  it  is 
difficult  to  meet  a  real   Saint  (Abg.  59). 
The  Power  of  the         He  alone  is  a  real   Saint  who   does   not 
Saints.  allow  his  peace  to  be  disturbed,   even  if 

his  body  is  tormented  by  another  ;  or  who 
does  not  shed  tears  of  grief,  even  if  his  son  is  killed  by  enemies. 
He  is  not  dejected,  when  all  his  wealth  is  taken  away  by  thieves; 
and  lie  does -not  become  angry,  even  if  his  wife  turns  out  un- 
chaste (Abg.  01).  fie  looks  equally  upon  praise  and  censure 
(Abg.  60).  He  always  sings  the  praises  of  God  in  the  midst 
of  difficulties.  In  poverty  also,  he  remains  equanimous  (Abg. 
63).  Those,  on  the  other  hand,  are  false  Saints,  who  assume 
sainthood  only  in  order  to  fill  their  belly.  They  besmear  their 
body  with  ashes,  and  tell  people  that  they  are  the  source  of 
happiness.  They  deceive  and  rob  innocent  people,  ask  others 
to  make  them  their  spiritual  preceptors  (Abg.  60),  and  have  no 
objection  to  take  all  kinds  of  service  from  their  disciples  (Abg. 
67).  Real  saints  are  not  like  these  counterfeit  ones.  God  is 
at  their  beck  and  call,  and  Ekanatha  implores  them  to  show 
him  the  vision  of  God  but  once  (Abg.  68).  He  regards  it  a 
matter  of  great  joy,  when  the  vSaints  come  to  visit  his  house 
(Abg.  72).  He  feels  he  should  not  be  separated  from  them 
even  for  a  moment  (Abg.  73).  'Fears  of  joy  flow  from  his  eyes 
when  he  comes  in  contact  with  these  saints  (Abg.  74).  rl  he 
Saints  are  really  more  generous  than  even  a  cloud.  They 
fulfil  all  desires.  They  turn  away  the  minds  of  men  from 
empty  and  insignificant  things,  and  make  them  worthy  of 
themselves.  They  rescue  them  from  the  clutches  of  Death 
(Abg.  76).  There  is  no  saviour  except  Saints  when  a  calamity 
befalls  a  man  (Abg.  77)  ;  for  the  gods  become  weary  of  the 
evil-doers,  but  the  Saints  accept  them  also  (Abg.  80).  As 
the  Sun's  light  cannot  be  hidden  in  the  sky,  similarly,  the 
greatness  of  a  Saint  cannot  be  hidden  in  the  world  (Abg.  82). 
All  the  treasures  of  heaven  reside  with  these  saints  (Abg.  83). 
How  wonderful  is  it,  asks  Ekanatha,  that  by  means  of  Bhakti 
a  devotee  can  himself  become  God  (Abg.  84)  ?  God  forgets  His 
divinity,  and  fulfils  all  the  desires  of  his  devotees  (Abg.  87). 
If  we  place  our  burden  on  God,  God  shall  certainly  support  us 
in  the  midst  of  difficulties  (Abg.  89).  He  serves  His  devotees, 
as  Krishna  served  Arjuna  by  being  his  charioteer  (Abg.  90). 
God  released  Draupadi  from  calamities,  and  relieved  Sudaman 
of  his  poverty ;  protected  Paiikshit  in  the  womb  ;  ate  of  the 
morsels  of  cow-herds,  and  carried  aloft  the  hill  of  Govardhana 
(Abg.  91) ;  baked  pots  with  Gora  ;  drove  cattle  with  Chokha  ; 
cut  grass  with  Samvata ;  wove  garments  with  Kabira  ;  coloured 


XI]  THE  ABHANGAS  :    RKANATHA  225 

hide  with  llohidasa  ;  sold  meat  with  the  butcher  Sajana  ; 
melted  gold  with  Narahari ;  carried  cow-dung  with  Janabai ; 
and  even  became  a  Pariah  messenger  of  Damaji  (Abg.  92). 
Devotion  indeed  makes  the  devotee  the  elder,  and  God  the 
younger.  The  devotee  is  even  the  father  of  God  (Abg. 
95).  God  is  impersonal,  but  the  devotee  is  personal  (Abg. 
96).  (Joel  and  devotees  are  like  the  ocean  and  waves,  like 
gold  and  ornaments,  like  flower  and  scent  (Abg.  98).  God 
even  harbours  the  kick  of  his  devotee  on  his  breast  (Abg.  100). 
Kansa  hated  Krishna,  but  honoured  Narada,  and  so  went  to 
heaven  (Abg.  101).  God  is  indeed  the  body,  of  whom  the 
Devotee  is  the  soul  (Abg.  105).  It  is  a  matter  of  shame  to 
God  that  His  devotee  should  look  piteous  in  the  eyes  of  men 
(Abg.  107).  God  regards  ITis  life  as  useless,  if  the  words  of  the 
devotee  come  untrue  (Abg.  108).  The  Saints  indeed  take  on 
a  body  when  the  path  of  religion  vanishes,  and  when  irreligion 
reigns.  By  the  power  of  God's  name,  the  Saints  come  to  the 
succour  of  the  ignorant  and  the  fallen.  By  the  force  of  their 
devotion,  they  destroy  heresy  and  all  pseudo-religion  (Abg. 

11])- 

7.  Kkanatha's  mystical  experience  is  of  the  highest  order. 
He  gives  us  all  the  physical  and  psychical 
The  Mystical  Ex-  marks  of  God-realisation.  There  are  eight 
perience  of  Ekanatha.  such  marks  to  be  found  in  a  state  of  God- 
realisation  :  the  hair  stand  on  end  ;  the 
body  begins  to  perspire  ;  a  shiver  passes  through  the  system  ; 
tears  flow  from  the  eyes  ;  the  heart  is  filled  with  joy  ;  the 
throat  becomes  choked  ;  there  is  a  mystical  epokhe  ;  and 
there  are  long  inspirations  and  expirations  (Abg.  114). 
Through  the  ear,  Kkanatha  tells  us  in  mystical  language, 
he  came  to  the  eye,  and  ultimately  became  the  eye  of 
his  eye.  As  he  thus  began  to  see  the  world,  the  world  began 
to  vanish  from  before  him.  His  entire  body,  in  fact,  became 
endowed  with  vision  (Abg.  115).  He  rose  beyond  merit 
and  demerit.  He  left  the  three  states  of  consciousness 
behind  him.  He  dwelt  in  the  light  of  the  spiritual  moon 
(Abg.  110).  He  was  thus  greatly  indebted  to  his  spiritual 
teacher,  for  he  showed  him  the  eye  of  his  eye,  which  put  an 
end  to  all  doubt  whatsoever  (Abg.  117).  Inside  his  heart, 
he  saw  Janardana.  The  vision  of  self- illumination  dispelled 
all  his  infatuation  (Abg.  118).  At  the  dawn  of  mystical  ex- 
perience, he  saw  that  the  whole  world  was  clothed  in  radiance 
(Abg.  1 19).  When  the  Spiritual  Sun  arose,  he  saw  that  there 
was  neither  noon,  nor  evening,  nor  morning.  There  was  a 
constant  rise  of  the  Spiritual  Sun  before  him.  There  was  an 

15  F 


226  MYSTICISM  IN   MAHARASHTRA  [CHAP. 

eternal  end  to  all  setting  whatsoever.  The  East  and  the  West 
lost  their  difference.  Action  and  non-action  both  became 
as  the  Moon  by  day  (Abg.  120).  As  he  stepped  inside 
water  for  bathing,  lie  saw  the  vision  of  (!od  even  in  water. 
By  that  vision,  even  the  Ganges  became  sacred.  To  whatever 
place  of  pilgrimage  Ekanatha  went,  it  was  rendered  holy  by 
his  presence  (Abg.  121).  Ekanatha  tells  us  that  real  San- 
dhya  consists  merely  in  making  obeisance  to  all  beings  with  the 
feeling  of  non-diiTerence  (Abg.  122).  As  the  cloud  of  Eka- 
natha began  to  rumble  in  the  sky,  the  ocean  of  Janardana 
began  to  overstep  its  limits  (Abg.  12-1).  Ekanatha  tells  us 
with  warmth  that  he  saw  a  four-handed  vision  of  God, 
with  a  dark-blue  complexion,  with  a  conch  and  disc  in  his  hands, 
a  yellow  garment  over  his  body,  and  a  beautiful  necklace 
on  his  breast  (Abg.  126).  With  one-pointed  devotion,  wher- 
ever the  devotee  may  go,  he  sees  the  vision  of  God.  lie  sees 
Cod  in  his  meditation,  in  sleep,  in  the  world,  and  in  the  forest 
(Abg.  128).  Inside  and  outside,  he  sees  God.  Sleeping,  and 
waking,  and  dreaming,  he  is  always  enjoying  the  vision  of 
(Jod  (Abg.  129).  Wherever  such  a  one  sees,  he  finds  that  Cod 
fills  all  directions  and  quarters  (Abg.  130).  God  seems  to  be 
almost  shameless,  because  there  is  no  garment  which  he  wears. 
God  even  becomes  a  white  hog,  says  Kkanatha  (Abg.  132).  God 
becomes  so  happy  in  the  house  of  the  Saints,  says  Kkanatha, 
that  He  does  not  depart  from  their  house,  even  though  He  is 
thrown  out  of  the  house.  God  enjoys  the  company  of  the 
Saints,  and  keeps  returning  to  them  even  though  He  is  driven 
away  (Abg.  133).  As  one  moves  out  to  a  foreign  land,  (Jod 
moves  with  him.  On  mountains  and  precipices,  wherever  the 
eye  is  cast,  God  is  seen.  Ekanatha  satin  the  immaculate  enjoy- 
ment of  God,  and  so  he  did  not  move  out  into  the  world  or  into 
the  forest  (Abg.  134).  His  mind  became  engrossed  in  God, 
so  much  so,  that  it  became  God.  As  Ekanatha  began  to  sec 
God,  the  world  began  to  vanish  from  him  (Abg.  13(5).  He  did 
not  care  now  whether  his  body  remained  or  departed.  A 
rope-serpent  neither  dies  nor  comes  to  life.  We  really  did  die, 
says  Ekanatha,  while  we  were  living,  and  having  been  dead, 
yet  lived  (ALg.  138).  rl  he  whole  world  became  to  us  now 
,  full  of  the  joy  of  God.  Our  mind  rested  on  His  feet  (Abg.  139). 
'The  result  of  such  a  unitive  devotion  was  that  (Jod  and  devotee 
became  one.  Cod  forever  stood  before  Ekanatha,  and  the 
'distinction  between  God  and' Devotee  vanished  (Abg.  140). 
Now,  nsks  Ekanatha,  how  would  it  be  possible  for  him  to 
worship  God  ?  All  the  materials  of  worship,  such  as  scent, 
incense,  light,  and  so  on,  were  all  the  forms  of  God,  with  the 


XI]  THE  ABHANGAS  :  KKANATHA  227 

result  that  there  was  no  distinction  between  worshipper  and 
worshipped  (Abg.  143).  So  long  as  the  world  does  not  allow 
one  to  worship  oneself,  till  then  an  ignorant  man  must  appear 
better  than  a  self -worshipper  (Abg.  144).  Now,  says  Ekanatha, 
I  became  one  with  Brahman.  1  became  free  from  all  the 
^roubles  of  existence  ;  free  from  physical  and  mental  torments  ; 
I  was  left  alone  to  myself  with  the  result  that  all  duality  was 
at  an  end  (Abg.  145).  All  that  appeared  to  the  vision  was 
now  to  me  the  form  of  God  (Abg.  147).  All  the  directions 
^became  filled  with  God.  There  was  thus  no  distinction  be- 
tween the  East  and  the  West.  If  God  filled  every  nook  and 
cranny  of  the  universe,  where  was  there  any  place  left  for 
Him  to  occupy  (Abg.  149)  ?  1  found  out  a  suitable  field 
for  tilling,  says  Ekanatha.  I  sowed  the  seed  of  spiritual 
illumination.  When  the  crop  came  out,  the  world  was  too 
small  to  contain  the  grain.  Various  Sciences  have  tried 
to  take  the  measure  of  God,  says  Ekanatha,  and  yet  God 
has  remained  immeasurable  (Abg.  150). 


CHAPTER  XII. 
The  Bhagavata  of  Ekanatha. 

1.  The  Bhagavata  of  Kkanatha  is  a  Marat  hi   Commentary 

on  the  eleventh  Skanda  of  Shrlmat  Bhaga- 

The  Place  and  Date  of     vata.     Ekanatha    got   his    inspiration    to 

Composition.  open  to  the  Marathi-speaking  people  this 

treasure  of  divine  love,  hidden  in  the 
Sanskrit  language,  from  Jnanesvara,  who  had  done  pioneering 
work  in  this  line. by  writing  the  Jiianesvari.  Though  Jfianes- 
vara  and  Kkanatha  are  separated  from  each  other  by  nearly 
three  centuries,  Jfianesvara's  influence  upon  Ekanatha  is 
so  great  that  his  Bhagavata  appears  to  be  merely  an  enlarged 
edition  of  the  Jfianesvari.  In  the  works  of  Ekanatha,  we 
meet  with  the  same  thoughts,  the  same  similes,  even  the  very 
words  and  phrases,  which  we  meet  with  in  the  Jiianesvari. 
Kkanatha's  greatness  consists  in  using  the  old  material  with 
ail  addition  of  fresh  stock  for  building  a  structure  which  wears 
a  new  yet  old  and  familiar  appearance.  Following  Jiianes- 
vara,  Kkanatha,  at  the  close  of  his  work,  mentions  the  place 
and  date  of  composition  of  his  work.  He  tells  us  that  he  under- 
took this  work  of  commentation  at  Paithana,  his  own  native 
place,  and  a  great  centre  of  pilgrimage  on  the  banks  of  the 
(jiodavaii,  the  longest  and  holiest  river  in  the  Dcccan.  There, 
however,  he  could  finish  five  Adhyayas  only.  The  rest  were 
completed  in  the  Panohamudra  Matha  at  Benares  on  the  banks 
of  the  holy  Oanges.  Kkanatha  is  silent  about  the  reasons 
which  led  him  to  discontinue  his  work  at  Paithana,  and  to 
undertake  a  long  journey  to  Benares  to  finish  it.  He  simply 
proceeds  to  give  the  date  of  the  composition  according  to  the 
methods  of  calculation  current  in  both  parts  of  the  country  - 
the  Deccan  as  well  as  the  North.  To  state  it  according  to 
Vikrama  era  current  at  Benares,  it  was  the  Vjisha  Samvatsara 
1630  (i.r.,  1573  A.D.).  In  this  year,  it  was  in  the  auspicious 
month  of  Karttika  on  the  full-moon  day  on  Monday  that  the 
work  was  completed.  "Listen/*  he  says,  "to  the  year  of 
composition  according  to  the  Saka  era  established  in  my  land. 
Tt  was  in  the  Saka  year  1495  that  this  wonderful  commentary 
was  completed  through  the  grace  of  Jaiiardana"  (K.  B.  XXXI. 
527  28,  535,  552 --56). 

2.  Ekanatha   is   one   of   those    few   saint-poets   who   have 

obliged  the  future  generations  by  tracing 

Family  History.          their  family  ancestries  at  the  beginning  or 

end  of  their  works.  Unlike  Jnanadeva,  who 

is  satisfied  with  tracing  only  his  spiritual  lineage,  Ekanatha, 


XII]  THE  BMAGAVATA  <)!«'  KfcANATHA  220 

in  the  beginning  of  his  work,  after  he  has  offered  salutations 
to  the  (iod  and  (Joddess  of  Learning,  proceeds  to  give 
an  account  of  his  family.  He  says  that  the  family  in  which  he 
was  born,  through  good  fortune,  was  a  Vaislmava  family, 
that  is,'. a  family  whose  tutelary  deity  was  f!od  Vishnu,  lie 
was  the  fourth  in  descent  from  Bhanudasa,  the  illustrious 
devotee  of  the  Sun  Deity,  whose  birth  in  the  family  so  endeared 
it  to  (Jod.  Ekanatha  tells  us  that  even  when  quite  young,  this 
servant  of  the  Sun-god  endeared  himself  to  the  luminous  (lod 
by  his  unflinching  devotion,  and  thus,  through  his  grace,  him- 
self became  the  Sun  of  spirituality.  Conquering  the  sense 
of  conceit  and  pride,  he  made  such  a  tremendous  advance  in 
spirituality  that  he  now  and  then  saw  divine  visions.  His 
devotion  and  spirituality  were  so  great  that  (?od  Vitthala 
once  actually  visited  Paithana  in  order  to  have  a  look  at  his 
feet,  and  in  the  dead  of  night,  Bhamidfisu  saw  before  him  his 
own  Ishtam  bedecked  with  precious  ear-rings,  and  illuminating 
the  whole  surrounding  world.  Chakrapani  was  the  son  of  this 
widely  renowned  Bhanudasa.  Bhauudasa  named  his  grand- 
son Surya,  and  expired.  "  Conceiving  from  this  luminous 
Surya,  Kukmini  his  wife,  gave  birth  to  me."  "Hence  it 
is",  he  adds,  "  that  Hakhumai  is  my  very  mother  " 
(E.B.I.  130  34). 

3.  As  is  common  with  these  Maharashtra  Saints,  Kkanatha 
proceeds  to  trace  his  spiritual  lineage. 
Spiritual  Lineage.  The  originator  of  his  line  was  (Jod  Dat- 
tatreya. The  first  to  receive  initiation 
from  him  was  Sahasrarjuna,  and  king  Yadu  was  the  second. 
In  this  Kaliyuga,  Janardana  alone  had  the  good  fortune  to 
be  accepted  as  disciple  by  Dattatreya.  The  divine  discontent 
that  Janardana  felt  was  so  great,  that  in  thinking  of  his  (Juru, 
he  lost  all  outward  sense.  Seeing  the  divinely  discontented 
state  of  Janardana's  heart,  (Jod  Dattatreya,  who  expects  only 
sincere  faith  from  his  devotees,  approached  him  and  favoured 
him  by  placing  his  hand  on  his  head.  Miraculous  was  the 
effect  of  this  touch  !  Janardana  became  the  master  of  all 
spiritual  illumination.  He  clearly  felt  the  emptiness  of  this 
transitory  world,  and  realised  within  himself  the  true  nature 
of  Atman.  Dattatreya  taught  him  that  faith  which  preaches 
inaction  through  action.  Janardana  now  understood  the 
secret  of  living  free,  though  embodied.  rl  he  faith  that  was 
generated  in  Janardana4 s  heart  through  the  grace  of  (!od 
Dattatreya  was  so  determinate  and  fearless,  that  he  never 
thought  himself  polluted  even  when  he  accepted  the  house- 
holder's life,  and  continued  to  perform  the  duties  of  that 


230  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

station.  When  his  soul  was  thus  overflowing  with  the  spiritual 
possession  bestowed  by  divine  grace,  it  lost  the  very  power 
of  intelligence.  Janardana  could  nob  control  the  oncoming 
of  this  rapturous  ecstasy,  and  lay  on  the  ground  motionless 
like  a  corpse.  Dattatreya  brought  his  mind  down  to  the  world 
of  phenomena,  and  gently  admonished  him  that  even  that 
kind  of  emotional  surging  was  after  all  the  work  of  the  Sattvic 
quality,  and  that  the  highest  state  consisted  in  suppressing 
the  emotional  swelling,  and  living  a  quiet  life  with  the  con- 
viction of  the  realised  Self.  Having  finished  his  worship, 
Janardana  wanted  to  prostrate  himself  before  his  Guru.  But 
when  he  lifted  his  eyes,  to  his  utter  amazement  he  found 
that  Dattatreya  had  vanished  away.  Ekanatha,  at  the  end, 
oilers  an  apology  for  going  out  of  his  way  to  give  such  a  de- 
tailed account  of  his  spiritual  teacher.  His  apology  consists 
in  simply  putting  before  his  hearers  his  utter  inability  as 
compared  with  Janardana.  He  says  that  even  when  he  would 
like  to  be  silent,  his  (5uru  would  not  allow  him  to  do  so.  Thus, 
in  spite  of  himself,  he  was  forced  to  give  an  account  of  his 
spiritual  lineage  (E.  B.  IX.  430  430,  454). 

4.  Tt  was  the  sincere  belief  of  Ekanatha  that  though,  to 
all  appearances  it  was  his  hand  that  was 

Ekanatha's  Humility  working  to  produce  the  Commentary, 
before  Janardana.  the  real  agency  that  worked  was  no 
other  than  that  of  Janardana  himself. 
It  was  his  grace,  he  tells  us,  that  enabled  him  to  under- 
take and  finish  that  gigantic  commentary  on  the  eleventh 
Skanda  of  Shrlmat  Bhagavata.  Just  as  a  father  holds  in 
his  hand  the  tiny  armlet  of  his  child,  and  by  means  of  it 
writes  all  the  letters  himself,  so  here  it  was  Janardana,  who 
through  him  opened  to  the  world  the  secret  of  the  eleventh 
Skanda.  As  to  his  ability  to  perform  the  task,  he  says  he  must 
frankly  state  that  he  was  a  perfect  ignoramus,  that  he  knew 
not  even  how  to  proceed  with  the  task,  much  less  how  to  be 
true  to  the  original.  He  waw  a  perfect  stranger  to  that  kind 
of  literary  art.  He  was  simply  the  mouthpiece  of  Janardana. 
Ekanatha  is  not  wearied  to  state  that  in  getting  this  huge  work 
done  through  a  blockhead  like  himself,  Janardana  had  verita- 
bly performed  a  great  miracle.  To  explain  the  meaning  of 
every  sentence  in  the  Bhagavata  is  a  task  beyond  the  capacities 
of  even  the  great  founders  of  philosophical  systems.  And  yet 
here  in  this  Marathi  commentary,  all  this  has  been  achieved  by 
Ekanatha.  rl  his  is  indeed  due  to  the  mercy  of  the  omnipotent 
Janardana.  !?ucli  indeed  is  the  extraordinary  grandeur  of 
Janardana's  grace!  (E.B.  XXXI.  496-504). 


XII]  THE  BHAGAVATA  OF  EKANATHA  231 

5.  So  wonderful  was  the  working  of  this  grace  that  in  spito 

of  the  authorship  of  this  work,  Ekanatha 

Ekanatha,  an  Enigma  tells  us  that  he  continued  to  be  an  enigma 
to  bis  Neighbours.  to  his  neighbours.  1  n  the  following  words, 

he  gives  a  very  graphic  description  of 
popular  notions  about  him.  "Attend  to  the  tale  -of 
kka  Janardana/'  he  says.  "Those  that  will  perchance  read 
his  work  will  pronounce  him  to  be  an  erudite  Pandit ; 
but  if,  by  chance,  they  happen  to  meet  him  personally,  they 
will  surely  find  him  an  ignoramus.  Some  persons  look 
upon  him  as  a  great  devotee,  yet  some  others  believe  him  to 
be  a  Jivanmukta.  Some,  on  the  other  hand,  conclude  that 
Kka  is  assuredly  a  worldly-minded  man,  attached  to  sense- 
pleasures.  They  declare  that  Kka  Janardana  knows  nothing 
of  Yogic  postures,  nor  has  lie  ever  counted  beads  or  practised 
meditation.  He  is  not  even  found  to  be  regular  in  the  obser- 
vance of  a  single  rule,  nor  does  he  wear  on  his  body  any  rosary 
or  such  other  sectarian  mark.  Thus  there  is  nothing  with 
him  that  would  characterise  him  as  one  walking  on  the  path 
of  devotion.  To  them,  therefore,  he  is  a  great  mystery.  They 
therefore  declare  '  Who  knows  what  sacred  formula  he  possesses, 
and  what  he  preaches  to  his  disciples!  lie  takes  all  possible 
care  to  keep  his  Mantra  secret.  He  simply  takes  undue  ad- 
vantage of  the  blind  faith  of  the  poor  innocent,  and  deludes 
them.  He  resounds  the  air  with  Clod's  name,  and  hypnotises 
his  hearers.'  Such  is  the  nature  of  the  doubts  that  Janardana 
himself  kindles  in  their  hearts.  When  Kka  tries  to  give  an 
account  of  himself,  Janardana  forces  him  aside,  and  begins 
to  speak  himself.  Somehow,  all  trace  of  egotism  in  him  is  lost. 
The  smallest  movement  of  his  tiniest  finger  is  caused  by  Janar- 
dana himself  (K.  B.  XXXI.  505  511). 

6.  We  close  this  portion  of  the  historical  account  by  giving 

in    the    words   of    Kkanatha   the   history 

Bbagavata,  of   the  Bhagavata  itself.     Ekanatha  uses 

a  Great  Field.         the  simile  of  a  field  to   trace  the  history 

of  the  Bhagavata.  "Sri  Bhagavata,'' 
he  says,  "is  a  great  iield.  Brahma  was  the  first  to  obtain 
seed.  Narada  was  its  chief  proprietor.  And  it  was  he  who 
did  this  wonderful  work  of  sowing  the  seed.  Vyasa  secured 
protection  for  the  field  by  erecting  ten  bunds  about  it,  and  the 
result  was  the  unusually  excellent  crop  of  divine  bliss.  Suka 
worked  as  a  watchman  to  guard  the  crops  :  with  simply  dis- 
charging tho  sling  of  ()od\s  name,  ho  made  the1  sin-birds  flow 
away.  Uddhava  thrashed  the  ears,  heaped  them  together 
in  the  form  of  the  eleventh  Skanda,  and  winnowing  the  corn, 


232  MYSTICISM  IN  MAHARASHTRA  [CiiAP. 

separated  the  grains  in  the  form  of  the  weighty  words  of  Sri 
Krishna.  From  these  were  very  skilfully  prepared  several 
dishes  with  an  immortal  flavour.  Parikshit  succeeded  Ud- 
dhava.  He  broke  with  the  world  to  listen  to  the  Bhagavata 
from  the  lips  of  Sukadeva,  and  obtained  divine  bliss.  Fol- 
lowing in  his  footsteps,  Sridhara  illuminated  the  hidden  meaning 
of  the  Bhagavata  in  his  Bhavarthadipika.  and  brought  blissful 
peace  for  himself.  The  favourite  fly  of  Janardana,  namely, 
Ekanatha,  with  the  two  wings  of  the  Marathi  dialect,  flew 
straight  upon  that  dish,  and  enjoyed  it  to  its  heart's  content, 
as  it  was  left  there  unmolested  by  any  one.  Or,  otherwise, 
it  might  be  said  that  Janardana's  favourite  cat  happened 
to  see  the  delicious  preparations  through  the  light  of  the 
Bhavarthadipika.  Smelling  the  dish  to  be  pure  and  delicious, 
it  ventured  and  approached  the  plates.  When  it  mewed,  the 
merciful  Saints  wrcre  pleased  to  offer  to  it  a  morsel  of  the  rem- 
nants of  their  dish.  The  favourite  cat  of  Janardana  was  sim- 
ply overjoyed  to  lick  the  unwashed  vessels  of  these  Saints, 
and  it  enjoyed  the  dish  as  a  heavenly  ambrosia"  (K.B.  XXXT. 
443  -  454). 

I.   Metaphysics. 

7.  in  his  metaphysical  views,  Kkanatha  shows  a  distinct 
influence  of  Sankara,  the  eminent  chain- 
Introductory,  pion  of  Vedantic  Monism.  Tt,  however, 
appears  that  he  appreciated  and  digested 
that  great  scholar's  philosophy  not  only  through  his  Sanskrit 
works,  but  also  through  the  Marat  hi  works  of  Jfianadeva  and 
Mukundaraja,  especially  through  the  works  of  the  former. 
He  expounds  the  spiritualistic  monism  of  Sankara.  using  as  is 
usual  with  him,  the  materials  already  prepared  by  Jfiaiiadeva. 
For  similes  and  ideas,  it  appears  that  he  has  laid  under  obli- 
gation not  only  the  Jnanesvar!  but  even  the  Amritanubhava. 
Kkanatha  believes  in  Sankara \s  theory  with  all  its  deductions. 
It  may  therefore  be  truly  said  that  his  great  contribution  to 
philosophy  consists  in  the  popularisation  of  the  Vedanta. 
Jnanadeva  disappeared  from  this  mundane  world  quite  pre- 
maturely. Namadeva  lived  long  and  did  a  great  deal  of 
propagandist  work  by  travelling  on  foot  from  South  to  North, 
and  resounding  the  air  with  Cod's  name  ;  yet  he  shows  little 
trace  of  any  acquaintance  with  Sanskrit  scholars.  Tuka- 
rama  who  flourished  after  Kkanatha,  carried  on,  with  great 
success,  the  work  of  Namadeva.  But  he  too  lacked  the  close 
acquaintance  with  Sanskrit  in  which  the  treasures  of  Yedantic 
philosophy  were  hidden.  By  his  temperament,  by  his  external 


Xil']  THE  UIlAGAVATA  Ol>  KKANATHA 

environments  like  that  of  a  birth  at  Paithana,  then  a  great 
centre  of  Sanskrit  learning,  by  his  long  term  of  life,  and  nob 
the  least,  by  his  fortunate  acquisition  of  divine  grace  quite 
early  in  life,  Ekanatha  was  of  all  the  fittest  person  to  popu- 
larise the  Vedanta.  We  give  below  a  brief  statement  of  the 
salient  features  of  his  metaphysical  views. 

8.  Kkanatha,    as    has    been    said    above,    advocates    the 

theory  of  spiritualistic  monism.  But  it  is  a 
Brahman    alone    is     monism  proved  through  nescience.       Kka- 
Rcal ;    the   World    is     natha  says:      "  Before    its    manifestation 
Unreal.  the  woild  was  not.     After  its  disappear- 

ance it  will  not  leave  even  a  trace  of  its 
existence  behind  it.  What  therefore  manifests  itself  during 
the  middle  state  of  existence  is  unreal,  and  manifests  itself 
through  the  power  of  Maya.  Parabrahman  or  the  Highest  Being 
is  the  beginning  of  this  world.  It  is  that  peerless  Brahman 
that  survives  the  destruction  of  the  world.  Naturally,  even  in 
the  state  of  existence,  when  the  world  appears  to  possess  a 
concrete  existence,  what  really  exists  is  not  the  world  but 
Brahman.  Only  to  the  undiscriminating  this  illusory  show 
appears  as  real."  To  illustrate  what  he  means  :  "A  mirage  has 
no  existence  prior  to  the  rays  of  the  sun.  And  it  dies  without 
a  trace  when  the  sun  sets.  Naturally,  during  the  middle 
state  of  existence  what  appears  as  flowing  water  is  simply  an 
illusion.  Ideally,  not  a  drop  of  real  water  can  be  found  where 
such  an  amount  of  water  appears  to  have  flown."  To  take 
another  illustration  :  "A  rope  is  often  confounded  with  a  ser- 
pent. Prior  to  this  confusion,  a  rope  exists  as  a  rope.  When, 
the  misconception  is  removed,  there  is  again  the  rope  existing. 
Hence  even  when  in  the  middle  state,  the  illusion  causes  the 
confused  perception  of  a,  serpent,  the  rope  stands  as  a  rope 
unchanged  or  unmodified."  Kkanatha  therefore  concludes 
that  if  one  were  to  think  about  the  beginning  and  the  end 
of  the  world,  one  will  be  convinced  that  Brahman  alone  is 
real,  and  the  world  is  unreal  (K.  B.  XIX.  87  1)1). 

9.  The   existence   of  this  concrete   world   is  the  greatest 

stumbling    block   in  the   path   of   all   the 
Four     Proofs     of     monists.     Kkanatha  therefore  brings  forth 
the   Unreality  of    the     all  possible  arguments  to  prove  the  unreal 
World.  character    of    this    seemingly    real    world. 

" Brahman  alone,  without  a  second,  ex- 
ists. rl  he  world  is  only  apparently  real.  It  possesses  an 
imaginary  existence  supported  by  the  reality  of  Brahman." 
Kkanathii  advances  four  arguments  to  prove  the  unreality 
of  the  world.  First,  the  Scriptures  can  \vell  stand  witness 


234  MYSTICISM  IN  MAHARASHTRA  [CilAl*. 

to  this.  Secondly,  we  all  of  us  perceive  the  transiency  of  body. 
Then,  again,  Markandeya  and  Bhusundi  have  witnessed  for 
millions  of  times  the  whole  world  reduced  to  ashes  at  the  end 
of  each  cycle.  This  hear-say  coming  from  the  lips  of  the  hoary 
venerable  persons  is  the  third  proof,  which  may  be  called  the 
historical  proof.  What  is  known  as  Inference  in  logic  is  the 
fourth  proof  to  prove  the  unreality  of  the  universe.  It  can 
be  laid  down  in  the  following  manner  :  "A  rope  is  a  rope  at 
all  times.  But  through  misconception  it  is  understood  vari- 
ously as  a  log  of  wood,  a  serpent,  a  garland  of  pearls,  or  a  line  of 
a  water  flow.  Similarly,  Brahman  is  existence  itself,  knowledge 
itself.  But  various  mysterious  theories  discuss  it  as  a  mere  void, 
or  as  being  qualified.  They  range  from  pure  nihilism  to  plural- 
ism of  an  extreme  type.  Tims  the  fact  that  a  variety  of  theories 
exists  clearly  shows  that  this  world-experience  is  false."  Eka- 
natha  therefore  asserts  that  in  this  case  the  Yedantic  theory 
alone  expresses  the  truth.  "As  the  cloth  cannot  be  supposed 
to  have  an  independent  existence  apart  from  the  thread 
that  goes  to  form  it,  so  the  world  cannot  be  supposed  to  pos- 
sess an  independent  existence  apart  from  Brahman.  Beyond 
the  thread,  which,  woven  into  warp  and  woof,  gives  exis- 
tence to  the  cloth,  cloth  is  only  a  name.  So  the  world  beyond 
the  Brahman  which  supports  this  misconception  has  exis- 
tence only  in  name"  (E.  B.  XIX.  197- -205). 

10.     In  order  to  explain  the  existence  of  plurality,  a  monist 

of  the  type  we  are  considering  is  required 

Avidya,  Vidya  to  think  of  a  principle  which  will  partake 

and  Maya.  °f  both   unity   and  plurality,    and   which 

without  tampering  in  any  way  the  purity 
of  the  One,  will  yet  be  the  parent  of  the  Many.  The  Sankarite 
Vedanta,  with  one  important  modification,  accepts  the  Prakyiti 
of  the  Samkhyas  for  such  a  principle.  The  Samkhyas  believe 
in  the  eternity  and  independence  of  this  principle.  rl  he 
Vedanta  of  Sankara  just  removes  these  two  characteristics, 
makes  it  an  existence  dependent  upon  the  Atman,  describes 
it  as  having  its  end  with  the  rise  of  the  knowledge  of  the  Atman, 
and  steers  clear  of  a  rock  upon  which  many  monistic  theories 
have  suffered  shipwreck.  Kkanatha  follows  Sankara  in  the 
hypothesis  of  this  explanatory  principle.  lie  first  states 
the  traditional  meaning  of  Vidya,  Avidya  and  Maya  and  then 
proceeds  to  the  important  question  of  their  futility.  Vidya, 
he  says,  can  be  defined  as  the  experience  which  one  has  at 
the  time  of  real  knowledge.  It  expresses  itself  in  the  con- 
sciousness "I  am  Brahman''.  It  is  this  experience  which 
destroys  Avidya,  which  is  the  parent  of  all  misery.  The 


Xlll  THE  BHAGAVATA  OF  EKANATHA  235 

belief  that  *  I  am  sinful  and  ever  unfortunate'  is  the  clear  ex- 
pression of  Avidya,  the  mother  of  all  doubts  and  miseries. 
Avidya  enchains  the  individual  self,  Vidya  delivers  him  from 
bondage.  But  these  two  are  the  eternal  powers  of  Maya, 
a  great  enchantress  who  is  a  perpetual  enigma  to  men  as  well 
as  to  angels.  She  is  a  riddle  because  she  cannot  be  proved 
to  be  real  or  unreal.  She  cannot  be  proved  to  be  real,  be- 
cause she  vanishes  with  the  first  ray  of  spiritual  knowledge. 
And  she  cannot  be  proved  to  be  unreal  inasmuch  as  everyone 
feels  her  presence  and  power  day  and  night.  She  has  there- 
fore been  called  the  'Indescribable',  neither  real  nor  unreal. 
It  is  she  who  spreads  a  net  of  allurement  for  the  world.  Jt  is 
she  who  breeds  and  brings  up  under  her  fostering  care  the 
two  powers,  namely,  Vidya  and  Avidya.  But  if  one  were  to 
come  closer  and  look  at  her  carefully,  it  will  be  seen  that  this 
Enchantress  is  no  other  than  the  finite  Self's  own  idea  (K.  B. 
XT.  98  100,  102-  100). 

11.  Janaka,  king  of  the  Vidchas,  asked  Antariksha    a  ques- 

tion about  the  nature  of  this  Maya.     There- 

As  Maya  is  not,  any     upon,  Antariksha  said  to  the  king,  kfc  Well, 

question    about  it  is     y°u  have  asked  me  a  question  about  the 

useless.  nature   of   Maya.     But   it   is   a   question 

which  is  futile,  as  in  this  case  the  speaker 
has  no  support,  or  hold  at  all.  All  speech  is  at  an  end  if  a  king 
demands  from  his  servant  the  horoscope  of  a  barren  woman's 
son.  Suppose  some  one  was  to  build  a  shed  for  supplying 
water  to  the  passers-by  living  in  a  town  in  the  clouds  ;  suppose 
some  one  was  to  card  the  wind,  roll  it  and  light  it  at  the  Hame 
of  a  fire-fly  ;  or  suppose  some  one  was  to  break  the  head  of  his 
shadow  or  take  the  skin  off  the  body  of  the  sky  ;  or  suppose 
a  son  was  born  to  the  daughter-in-law  of  a  barren  lady,  who  was 
so  graceful  of  figure  that  his  very  sight  brought  milk  in  the 
breasts  of  Bhlshma's  wife.  Grind  the  wind  minutely  in  a  wind- 
mill ;  break  open  the  heaven  with  the  horns  of  a  horse  ;  or 
let  lamps  be  lighted  with  the  lustre  of  a  red  berry  to  celebrate 
the  marriage-ceremony  of  Hanuman.  The  story  of  Maya  can  be 
told  by  those  wiseacres  who  would  make  the  above  suppositions. 
Thus  all  discussions  about  Maya  would  bring  shame  to  the  man 
who  would  venture  to  describe  her"  (E.B.  ill.  32  40). 

12.  We  have  said  in  the  beginning  that  Ekanatha's  great 

work    consists    in    the    popularisation    of 

There  is  no  room  for      the    Vedfmtic    philosophy.     If    a    further 

the  world.  proof    is    necessary,    it    can    be    obtained 

from  the  various  beautiful  solutions  which 

he  offers  of  the  problems  he  raises  in  his  commentary.     They 


236  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

show  what  a  keen  logical  acumen  this  devotee  of  Pandhara- 
pur  possessed.  Let  us  hear  what  he  says  about  his  proof 
of  the  non-existence  of  the  world.  "It  must  be  granted, 
he  says,  that  there  are  two  existences,  the  soul  and  the  body. 
The  question  is,  which  of  them  supports  Samsara  ?  It  is  no 
use  saying  that  the  Samsara  does  not  exist  at  all,  for  every- 
one of  us  feels  its  existence  day  arid  night.  80,  that  it  exists 
is  a  fact,  and  the  question  of  its  support  must  be  solved.  But 
the  Atman,  which  is  ever  free,  and  which  is  the  principle  of 
intelligence,  cannot  be  its  support ;  nor  can  Samsara  be  sup- 
ported by  body  which  is  dull  and  insensate.  The  eternal  Atman 
transcends  all  definition  and  description.  It  is  his  self-efful- 
gence that  helps  the  Sun  and  the  Moon  to  send  floods  of  light 
which  alternately  illumines  the  whole  world.  Such  a  self- 
cfTulgent  Atman  could  be  fettered  by  the  world-fetters,  only 
if  the  Sun  were  to  be  drowned  in  a  pool  of  mirage  or  to  be 
burnt  up  by  the  fire  of  a  fire-fly,  or  if  the  golden  mountain 
Meru,  which  is  considered  to  be  the  support  of  the  three  worlds, 
were  to  be  drowned  in  a  small  pond,  or  finally  if  the  heavens 
were  to  be  blown  up  by  the  flutter  of  a  fly's  wings.  We  may 
go  further  and  say  that  even  if  these  impossibilities  were  to 
happen,  the  Atman  shall  not  be  fettered  by  the  world-fetter. 
As  to  body  which  is  dull,  stupid,  and  material,  not  even  a 
fool  will  be  prepared  to  regard  it  as  the  support  of  this  world. 
If  a  stone  were  to  suffer  a  stomach-ache,  or  if  a  mountain  were 
to  be  affected  with  cholera,  or  if  darkness  were  to  be  whitened 
by  charcoal,  then  the  body  would  support  the  Samsara.  Thus 
there  is  no  room  for  the  world  either  in  the  Atnmn  or  in  the 
Body  (E.  B.  XXV1I1.  122  -- 133). 

13.  Brahman  has  been  declared  by  the  VedavS  to  be  indi- 
visible. What  then  has  divided  it  into 
The  Individual  Self  two  ?  Possibly  he  divided  himself  into 
and  the  Universal  Self .  two,  after  the  fashion  of  a  man  looking 
in  a  mirror.  But  what  a  groat  contrast 
do  these  two  selves  present  ?  When  a  man  is  before  a 
mirror,  his  reflection  stands  before  him,  and  appears  to 
copy  him  exactly.  But  really  it  can  be  contrasted  with  the 
original  in  every  way.  For  instance,  if  a  man  is  looking  in 
the  eastern  direction,  his  reflection  in  the  mirror  looks  in 
the  opposite,  that  is,  the  western  direction.  If  so,  how  can 
it  be  regarded  as  the  faithful  copy  of  the  original  ?  So,  in  the 
case  of  Atman,  Maya,  produces  a  wonderful  difference.  The 
Universal  Self  has  his  vision  directed  towards  himself  ;  while 
his  copy,  the  individual  self,  directs  his  sight  towards  the 
world.  Hence  though  it  appears  that  they  look  at  each  other. 


XII]  THE  BHAGAVATA  OF  EKANATHA  237 

they    are    entirely    opposed  to  one  another  (R.  B.   XXIV. 
90  '  93). 

14.  Though  opposed  to  each  other,  they  are  yet  best  friends. 

They  can  be  very  well  compared  to  two 
The  Figure  of  two         birds    who    have    nestled    on    the    same 
Birds.  tree,  namely,  the  body.     Both  arc  equally 

intelligent,  and  in  their  eternal  and  un- 
dying love  for  each  other  excel  the  love  of  any  other  pair. 
At  no  time,  whether  by  day  or  night,  can  they  be  seen  sepa- 
rated from  each  other.  On  account  of  their  close  friendship 
and  sincerity,  they  live  together  sportively.  As  the  lamp 
never  leaves  the  company  of  light,  and  vice  versa,  one  cannot 
be  separated  from  the  other.  Whatever  the  finite  self  desires, 
(Jod  never  refuses  but  hastens  to  supply.  (Jod  immeasurably 
satisfies  all  the  desires  which  a  man  has  in  the  last  moments 
of  his  life.  In  return,  the  finite  self  also  has  surrendered  him- 
self to  him  completely.  So  great  is  the  attachment  between 
the  two,  that  the  Unite  self  ungrudgingly  obeys  his  friend, 
Cod,  in  the  minutest  detail,  and  even  at  the  cost  of  life.  When 
in  great  difficulty,  the  finite  self  prays  to  (Jod  for  succour, 
and  through  mercy  natural  to  Him,  He  runs  to  help  him  at 
the  first  call.  Thus  the  finite  self  lives  by  (Jod's  grace,  and 
in  the  end  becomes  one  with  Him.  (Jod  also  loves  him  to 
such  an  extent  that  He  lives  only  for  him.  These  reciprocal 
acts  of  love  have  but  one  exception.  I1  he  finite  self  is  greatly 
fond  of  tasting  the  sour,  stringent  fruits  of  the  fig-tree.  In  spite 
of  God's  continuous  warnings,  he  goes  on  tasting  these  fruits, 
and  as  a  result  suffers  the  miseries  of  birth  and  death.  (iod 
Himself,  never  tastes  these  fruits,  and  thus  enjoys  eternal 
bliss  (K.  B.  XT.  164  173,  199-  205). 

15.  The  two  are  the  best  friends  because  they  are  in  essence 

one    and   the    same.     Here,    there   is   no 

The  essential  unity  of     room  for  the  smallest  degree  of  difference. 

Jiva  and  Siva.  '1'°  continue  the  simile  of  a   man  looking 

into  a  mirror,  when  a  man  looks  in  this 
manner,  he  appears  to  double  himself ;  but  in  reality  he  is 
one.  The  distinctness  is  only  an  appearance.  The  reflection 
of  (Jod  in  the  dull  mirror  of  Avidya  is  Jiva  or  the  finite  self, 
in  the  mirror  of  Vidya  it  is  Siva  or  the  Universal  Self.  Thus 
the  grandeur  of  unity  remains  undefiled,  in  spite  of  the  appear- 
ance of  duality  (K.  B.  XXII.  Ill  113). 

16.  In    this    body,    as     their    necessary    background,    the 
Atman    is    an    over-present,     changeless     factor    in     all    the 
varying  states  of  body  and   mind.     Living   in   a   body,   yet 
himself   unsoiled  by  bodily   changes,    he    is    a    continuously 


238  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

present  witness  to   our  changing  states.     This  continuity  of 
the    Atman    can    be    very    well  inferred 
The  Atman  is  pre-     from  the  constant    experience    of    every 
sent  in  all   states  of     human  being,  that  it  is  he  who  was  once 
body  and  mind.  a  young  child,  has  become  now  a  youth, 

and  will,  after  a  sufficient  lapse  of  time, 
become  a  decrepit  old  man.  In  the  state  of  wakefulness 
a  man  enjoys  an  infinite  variety  of  objects.  It  is  he  who, 
in  his  dream,  develops  within  himself  the  traces  of  the  sense- 
enjoyments  of  the  waking  lifc.  Again,  it  is  he,  who,  without 
any  vivid  consciousness  attached  to  him,  witnesses  sound  sleep, 
where  the  mind  is  absorbed  in  ignorance  and  where  there  is 
neither  waking  nor  dream.  With  the  change  of  states,  however, 
he  does  not  change.  He  remains  conscious  that  it  is  he  who 
witnesses  the  waking  state,  the  dream  and  the  sleep.  These 
things,  says  Kkanatha,  are  sufficient  to  prove  the  continuity 
of  the  Atman  (E.  B.  XIII.  481  -  483,  486,  490  491 ). 

17.  As  the  Atman  is  a  changeless  witness  to  the  varying 

states  of  mind  and  body,  so  he  is  an  un- 

The  Atman  remains       modified  witness  to  the  creation,  existence, 

unmodified.  and   destruction   of    the    whole     universe. 

What  is  true  in  the  case  of  the  microcosm 
needs  only  to  be  extended  to  the  case  of  the  macrocosm. 
Atman  is  not  born  with  the  creation  of  the  world,  nor  does 
he  die  with  the  destruction  of  the  world.  The  world  is  born, 
grows,. or  is  destroyed.  Atman  is  not  born,  nor  does  he  grow, 
or  die.  He  remains  changeless  all  the  while  (E.  B.  XX VII I. 
258  259). 

18.  If  this  is  the  true  nature  of  the  Self,  where  is  there 

any  room  for  the  states  of  bondage  and 

Freedom  is  an  illu-     freedom  ?  They    have    not    the    slightest 

sion,  because  bondage     room    for    existence    in    man's    spiritual 

is  so.  nature.     It    is    all    the    working    of    the 

Qualities.  The  Self  is  in  no  way  involved 
in  them.  Qualities  are  the  creations  of  Maya,  and  the  true  self 
transcends  the  influence  of  Maya.  If  truth  can  be  overcome 
by  falsehood,  or  if  a  person  living  in  rerum  natura  can  be  drowned 
in  the  flood  of  a  mirage,  then  alone  can  the  true  Self  be  fettered 
by  these  Qualities  and  States.  The  all-pervading  self-efful- 
gent Atman,  man's  true  Self,  alone  exists  and  is  ever  free 
(E.  B.  XI.  29—32). 

II.     Ethics. 

19.  Ekanatha  is  very  elaborate  in  giving  gentle  admoni- 
tions useful  for  spiritual  life.     The  Bhagavata  of  Ekanatha  can 


XII]  THE  BHAGAVATA  OF  EKANATHA  239 

be  well  called  the  best  guide  to  an  aspirant  who  is  trying 
to  explore  the   unknown  region  of  Divine 
Introductory.  Bliss.     But.  as  elsewhere,  the   chief   merit 

of  Ekanatha  consists  in  his  power  of 
exposition  rather  than  in  absolute  originality.  We  do  not 
mean  to  say  that  there  is  nothing  original  in  Ekanatha.  It 
is  impossible  that  there  should  be  no  originality.  But  it  is 
a  fact  which  even  Ekanatha  would  have  gladly  admitted 
that  he  was  so  much  influenced  by  Jfianadeva,  that  practically 
it  was  Jiianadeva  who  was  explaining  himself  through  Eka- 
natha. As  for  virtues,  the  cultivation  of  which  forms  a  prac- 
tical background  for  the  development  of  spiritual  experience, 
Ekanatha  mentions  the  usual  virtues,  namely,  purity,  penance, 
endurance,  celibacy,  non-killing,  equanimity,  and  such  others. 
We  qiiote  here  a  few  cases  just  to  bear  oiit  what  we  have  said. 

20.  The  sine  qua  nou  of  spiritual  life  is  purity,  internal  as 

well  as  external.  The  mind  becomes  im- 
Purity.  pure  by  contact  with  evil  desires.  So  long 

as  it  is  not  purified,  all  talk  of  spiritual 
life  is  useless.  As  gold  purified  in  a  crucible  shines  bright,  so 
the  constant  meditation  on  the  teachings  of  the  Guru  makes 
the  mind  pure,  and  bright  with  spiritual  lustre,  llms  if  inside 
the  mind  is  purified  by  the  words  of  the  Guru,  that  purity 
is  sure  to  reveal  itself  through  external  activities.  Mere  bodily 
purity,  without  the  purity  of  the  heart,  is  absolutely  useless. 
It  would  be  a  mere  farce,  like  bathing  a  donkey.  It  is  an 
empty  show.  It  would  be  as  ludicrous  as  a  beautiful  lady 
wearing  on  her  head  a  garland  of  pearls,  but  all  the  while 
standing  naked.  What  is  absolutely  necessary,  therefore, 
is  an  internal  purity  of  the  heart  coupled  with  the  external 
purity  of  good  actions  (K.  B.  II I.  380  399). 

21.  Penance   Ekanatha   has   described   in   various   ways. 

Here  also  he  distinguishes  between  the 
Penance.  external  appendages  and  the  internal 

ore  of  penance.  To  emaciate  one's  body 
by  fasting,  or  some  such  processes,  is  not  true  Penance.  So 
long  as  there  are  evil  passions  in  man,  all  external  appliances 
are  useless.  For  instance,  a  man  may  retire  in  a  forest,  and  to 
all  external  appearances  may  be  said  to  have  forsaken  the 
world,  but  in  mind,  all  the  while,  he  may  be  thinking  of  his 
own  beloved.  And  then  his  stay  in  a  forest  proves  to  be 
absolutely  useless.  The  true  meaning  of  penance,  therefore, 
is  constant  meditation  on  God  (K.  B.  XTX.  451  454). 

22.  To  attain  to  God,   it  is  necessary  that  a  man  must 
retire  to  solitude.      lie  must  lead  a  lonelv  life.     Where  there 


240  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

are  two.   Satan   is   always  a  third.     This  can  be  illustrated 
by  the   instance  of   a  young  girl   to   be 
Retirement.  married.  Supposes  while  alone  in  the  house, 

her  house  was  visited  by  the  members 
of  her  would-be  husband's  family.  Consistent  with  her 
modesty,  she  would  oiler  hospitality  through  a  window,  thus 
showing  that  she  was  alone  in  the  house.  But  she  would 
now  think  that  she  must  help  her  mother  by  pounding  rice. 
When  she  would  begin  pounding,  with  the  raising  and  lower- 
ing of  her  hand,  her  bangles  would  make  noise.  But  that 
noise  would  carry  an  impression  to  the  bridegroom's  party 
that  her  family  was  poor.  To  avoid  such  an  impression, 
she  would  take  out  one  bangle  after  another.  So  long  as 
there  were  more  than  one  bangle  in  each  hand,  they  would 
continue  to  make  noise.  She  would  therefore  leave  in  each 
hand  one  bangle,  so  that  all  noise  would  come  to  an  end.  This 
illustration  would  show  how  an  aspirant  must  retire  from 
the  world,  and  lead  a  lonely  life  for  (Jod  (K  B.  IX.  113— 
115, 87  102). 

23.  According  to  Kkanatha,  another  very  important  virtue 

which   an  aspirant  must  cultivate  is  the 
Bearing  with  the         virtue  of  hearing  with  the  defects  of  others. 
defects  of  others.         ^n    the    description    of    the    virtues,    but 
especially  in  the  description  of  this  and 
the  next,  the  very  life  of  Kkanatha  seems  to  be  reflected.     To 
attend  to  the  faults  or  defects  in  others  is  the  worst  of  all  faults 
in  men.     Virtue  consists  in  not  observing  either  the  vice  or 
virtue  in   others.     If    Brahman   truly   transcends  the   duality 
of  vice  and  virtue,  he  who  is  prone  to  notice  the  faults  or  merits 
in  others  can  be  safely  declared  not  to  have  attained  to  a  true 
realisation    of    Brahman.     Divine    experience    will    forsake    a 
man  who  attends  to  the  vices  or  virtues  in  others.     In.  a  total 
solar  eclipse,  the  stars  become  visible  to  the  human  eye  even 
by  day.     Similarly,   when  this  duality  is  visible,   it  can   bo 
i safely  inferred  that  the  divinity  is  absent  in  men.     The  per- 
ception of  duality  can,  therefore,  be  regarded  as  the  sure  sign 
of  the  prevalence  of  ignorance  (K.  B.  XIX.  574     579). 

24.  For   the    attainment    of   the     non-perception   of   this 

duality    of    virtue    and    vice    in    others, 

Bearing  with  the        man  must    cultivate  another  but  closely 

slander  of  ethers.        allied    virtue    of    enduring    abuse    from 

others.     Why   should   a  man  ever   think 

of  retaliation  or  revenge,  when  a  man  who  blanders  is  but 

his  own  reflex  ?  Suppose  a  man's  teeth  were  to  press  against 

his  own  tongue.     With  whom  shall  he  be  angry  '>   In  a  tit  of 


XIII  THE  BHAGAVATA  OF-EKANATHA  241 

anger,  will  he  root  out  the  teeth,  or  cut  off  his  tongue  ?  Surely, 
nothing  like  this  will  be  done,  because  a  man  understands 
that  both  the  tongue  and  the  teeth  are  after  all  a  part  of  him- 
self. He  who  sorters  a  fall  by  a  sudden  collision  with  another 
may  easily  have  reason  to  be  provoked  against  the  latter. 
But  suppose  a  man  walks  carefully,  and  his  foot  slips  and  he 
falls  down.  In  this  case  with  whom  will  he  be  angry  ?  A  man 
in  such  a  case  simply  looks  down  through  shame,  and  resumes 
his  course.  A  true  Sadhu,  similarly,  suffers  calmly  the  slanders 
of  others,  because  he  has  realized  his  oneness  with  the  uni- 
verse. He  will  never  allow  himself  to  be  over-ruled  by  the 
passion  of  anger  or  revenge  (K.  B.  XXTII.  778  781). 

25.  So  far,  we  have  treated  of  positive  virtues.     We  have 

said  what  virtues  an  aspirant  must  pos- 
Onc  who  is  attached     sess-     We  shall    now  discuss    what    vices 
to  woman  and  wealth     he    should     avoid.     The    first    thing,    an 
is  neglected  by  God.        aspirant  must  be    free    from,    is    attach- 
ment to  wealth    and  woman.     Let  alone 

divine  life  ;  even  the  ordinary  and  worldly  life  woidd  become 
unhappy,  if  a  man  has  a  strong  attachment  to  these.  He  is 
the  seat  of  doubt,  whose  mind  is  maddened  by  attachment  to 
wealth  and  woman.  He  becomes  a  stranger  to  worldly  hap- 
piness ;  what  then  of  divine  life  !  He  who  loves  money  and  is 
conquered  by  woman  is  shunned  by  (Sod,  who  lives  in  the 
temple  of  the  body  (K.  B.  XXTII.  305  307). 

26.  A   true  aspirant,  therefore,   must  be  very  careful   in 

guarding    himself    against    the    evil    in- 

An  aspirant  must  not     fluence  of  woman.     So  great  and  so   many 

touch  even  a  wooden     are  the  centres  of  influence  in  this  case. 

doll  by  his  loot.  that  an  aspirant  will  not  know  how  and 

when  the  enemy  has  made  entrance  in  his 
heart,  and  captured  it.  Ekanatha's  injunction  to  an  aspirant 
in  this  case  is  :  %cLet  not  an  aspirant,  while  hurrying  through 
the  street,  touch  even  a  female  doll  by  his  feet,  lest  she  should 
generate  in  him  the  sexual  consciousness."  How  the  society 
of  woman  serves  as  a  check  or  a  hindrance,  how  it  more  often 
than  not  produces  a  destructive  influence  upon  the  aspirant 
lias  been  illustrated  by  Ekanatha  by  the  example  of  an  intoxi- 
cated elephant.  So  strong  is  this  animal,  that  it  is  almost 
impossible  to  catch  him  and  tame  him.  But  even  this  huge 
anima\  is  caught  and  tamed  through  his  attachment  towards 
the  f  emale  of  his  species.  To  bear  out  his  point,  Ekanatha 
quot  es  from  the  Puranas  a  very  interesting  story.  Usha,  the 
diu  ghtcr  of  the  demon  Ban  a,  saw  in  her  dream  Aiiiruddha, 
th?  grandson  of  Krishna.  Seeing  him  but  once,  and  that  too 

10  f 


242  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

in  a  dream,  she  fell  in  love  with  him,  and  she  managed 
through  her  female  attendant  to  secure  his  attachment  to 
her.  So  magical  is  the  influence  of  sex.  It  is,  therefore, 
absolutely  necessary  for  an  aspirant,  who  wants  the  divine 
presence  in  his  heart  to  cleanse  his  mind  of  sexual  attach- 
ment (K  B.  VIII.  119  121,  120,  130  131). 

27.  It  might  well  be  urged  that  there  is  no  danger  to  an 

aspirant  if  the  woman  is  herself  Sattvic, 

A    Sadhaka   should     that    is,    endowed    with    noble    qualities. 

keep  himself  away  from     Cut   Ekaiiatha    advises   an   aspirant   not 

the    society    of    even     to  take  a  chance  in  this  case,  as  the  costs 

Sattvic  women.  would  be  disproportionately  heavy.     The 

human  mind  is  proverbially  fickle,  and 
so  long  as  it  is  not  completely  lost  in  (*od\s  meditation,  who 
knows  what  it  may  not  love  !  It  is  very  likely  that  an  as- 
pirant's mind  may  be  softened  by  contact  with  a  woman,  as 
ghee  melts  in  the  vicinity  of  fire.  An  earthen  jar  that  once 
contained  ghee,  say  sixty  years  before,  if  kept  near  fire,  would 
be  moistened  on  account  of  the  old  remnants.  Similarly,  lust 
may  rise  even  in  old  age.  An  aspirant  must,  therefore,  keep 
himself  aloof  from  the  influence  of  woman  (K.  B.  XXVI.  241- 
244). 

28.  Worse,  however,  is  the  company  of  the  uxorious,  or  men 

excessively  fond  of  the  company  of 
Worse  still  is  the  com-  women.  We  have  heard  of  people,  he 
pany  of  the  uxorious,  says,  who  have  been  helped  by  women  in 

their  journey  towards  Ood,  like  Madalasil 
or  Ohudala.  But  no  one,  who  has  kept  company  with  those 
who  are  attached  to  women,  has  ever  been  saved.  It  is  these 
who  by  their  passionate  glorification  of  the  sexual  life  excite 
the,  passions  that  are  slumbering  in  man.  It  is.  therefore, 
highly  essential  that  the  company  of  these  be  avoided  (K  B. 
XXVI.  302,  251). 

29.  The  first  step  towards  purification,  the  sine  qua  non 

of  spiritual  life,  is  a  searching  self-exami- 
Repentance  is  the        nation  culminating   in   repentance.     For, 
greatest  atonement.       that  alone  has  the,  power  to  wash  off  all 
dirt  generated   in    the    human   mind   by 
the  evil  contact  with  sense-objects.     A  few  moments  of  true 
repentance  have  the  power  to  burn  all  sin.   Repentance  is,  there- 
fore, the  true  act  of  atonement,  which  washes  off  all  sin.     All 
other  acts  of  atonement  are  simply  a  farce.      When  once  a  man 
truly  repents  for  his  follies,  he  is  sure  to  feel  disgusted  for  past 
life,  and  thus  to  renounce  the  old  ways  of  life.     The  story  o\ 
Purur^vas  is  a  standing  example  of  this  potency  of  repentance 


XII]  THE  BHAGAVATA  OF  EKANATHA  243 

to  break  the  tie  of  attachment  in  a  single  moment  (K.  B.  XXVI. 
17     20). 

30.  Kkanatha  gives  us  a  formula  as  to  how  to  bring  the 

mind  under  control.     Has  not  the    mind 

flind  can  be  con-        already  levelled  to  the  ground  many  of  the 

quered  by  mind.         so-called  great  persons  '{   All  sadhanas  are 

useless  against  this.  Ekanatha  proposes 
an  easy  way  of  bringing  it  under  control.  As  a  diamond  can 
be  cut  only  by  a  diamond,  so  mind  can  be  conquered  only  by 
mind.  But  even  that  is  possible  only  when  the  grace  of  the 
Guru  is  secured.  This  unconquerable  mind  is,  as  it  were,  a 
maid-servant  of  the  (5 urn,  and  is  at  his  beck  and  call.  Tf,  there- 
fore, it  is  handed  over  to  the  control  of  the  Guru,  it  shall  gives 
the  aspirant  the  contentment  and  bliss  which  it  alone  can  give. 
It  is  proverbial  that  the  human  mind  is  naturally  full  of  many 
vices.  But  it  has  one  saving  feature.  If  it  chooses  to  secure 
Divine  Grace  for  man,  it  can  certainly  do  so.  Mind  is  its  own 
friend  or  foe,  as  the  bamboo  is  the  cause  of  both  its  gro\\th  and 
destruction.  The  striking  and  rubbing  of  one  branch  of  a 
bamboo  against  another  produces  a  spark  of  fire  that  burns 
a  whole  forest  of  bamboos.  Mind  may  destroy  itself  simi- 
larly, if  it  so  thinks.  The  best  means  for  its  control  is  thus 
to  make  it  our  friend  through  the  grace  of  the  Guru,  who  alone 
can  control  it  (K.  B.  XX11I.  084-691). 

31.  Tf  a  man  wants  to  improve  himself,  he  can  find  models 

worth   copying   everywhere,  and    at   any 

For  different  virtues,      time.     Kkanatha  makes  Avadhuta  narrate 

different  models.         a  very  interesting  account    of  his  Gurus. 

For  different  virtues,  Avadhuta  takes 
different  objects  as  his  models.  Avadhuta  enumerates  twenty- 
four  such  models.  But  he  says  that  because  it  is  possible  to 
learn  positively  or  negatively  from  almost  everything  in  the 
world,  in  a  sense,  the  whole  world  may  be  »said  to  be  full  of 
Teachers.  Only  a  man  must  have  the  will  to  learn  (K.  B.  VII. 
341  344). 

32.  Ekanatha  is  definitely  of  opinion  that  the  Vedas  want 

to  preach  the  gospel,  not  of  enjoyment 
Vedic  injunctions  but  of  renunciation.  His  argument  may 
are  calculated  to  wean  be  briefly  stated  as  follows.  Men  have 
a  man  from  sense-  an  instinctive  tendency  towards  sense- 
objects:  the  cases  of  (1)  gratification.  Who  is  there  that  does 
marriage,  and  (2)  sac-  not  love  the  world  with  all  its  entice- 
rifice.  ments  ?  Who  does  not  like  woman,  or 

wealth,  or  sweets  ?  Men  have  in-born 
tendencies  towards  flesh-eating,  drinking,  and  copulation. 


244  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

So  strong,  is  the  attachment  to  these,  that  all  the  admoni- 
tions of  the  Saints  prove  absolutely  futile  in  weaning  a 
man  from  them.  If  this  is  so,  what  is  the  special  feature 
of  the  Vedas,  if  they  were  to  preach  just  this  grati- 
fication of  sense  ?  They  may  as  well  not  exist  at  all.  Thus 
the  existence  of  the  Vedas  can  be  justified  only  if  it  be  supposed 
that  they  preach  control  or  renunciation,  rather  than  un- 
restrained enjoyment.  That  that  is  the  Vedic  ideal  can  be 
inferred  from  the  two  institutions  of  marriage  and  sacrifice, 
which  they  have  introduced.  The  Vedic  ideal  of  marriage 
means  not  a  license  to  legal  prostitution.  It  is  established 
to  restrain  the  sexual  instinct,  whose  unlimited  satisfaction 
may  bring  down  the  fall  of  man.  The  fact  that  it  has  intro- 
duced so  many  restrictions  in  the  case  of  marriage  is  in  itself  a 
sufficient  indication  of  the  underlying  motive.  Similar  is  the 
case  of  sacrifices  like  Sautramani  or  Asvamedha.  They  are 
introduced  to  put  a  restraint  upon  the  unbridled  instincts 
of  man.  Ekanatha  thus  concludes  that  the  Vedas  try  to  wean 
a  man  gradually  from  sense-objects,  and  in  this  wise  gradation 
consists  the  importance  of  the  Vedic  Religion.  It  rightly 
understands  human  psychology,  and  therefore  does  not  preach 
liko  some  other  religions  a  wholesale  renunciation.  The 
gradual  detachment  brought  by  the  slow  and  sure  path  of 
control  is  the  ideal  which  the  Vedas  place  before  the  world 
(K.  B.  V.  208  210,  218  -  219,  236  239). 

33.  But  Kkanatha  completely  understands  the  limitations 

of  these  injunctions.  So  long  as  a  mango- 
Limitations  of  Vedic  tree  has  fruits  on  it,  it  is  not  simply  de- 
commands,  sirable  but  even  essential  that  it  must 

have  a  watchman  to  guard  it.  But  once 
the  fruits  are  ripe  and  are  removed  to  the  owner's  house,  the 
watchman  may  be  safely  dispensed  with.  Similarly,  so  long 
as  a  man  is  under  the  influence  of  Avidya,  it  is  binding  upon 
him  that  he  should  obey  the  orders  of  the  Vedas.  But  once 
a  man  has  transcended  body-consciousness,  his  soul  being 
merged  in  Brahman,  he  may  be  said  to  have  transcended  also 
the  limitations  of  Vedic  orders  (K.  B.  X1TI.  474-  75). 

34.  lie,   who  is  completely  unattached  to  the  objects  of 

enjoyment,  either  in  this  world  or  in  the 
Persons  qualified  for     next,     is     the     fittest     man    to     betake 
knowledge,  action  and     himself  to  the  path  of  knowledge.     On  the 
devotion.  other  hand,  he  who  is  attached  to  sense- 

objects  and  has  never  dreamt  of  non- 
attachment  or  renunciation,  is  the  person  qualified  for  the 
path  of  action  (K.  B.  XX,  74  -70).  Kkanatha.  however. 


XII]  tHE  BHAGAVATA  OF  KKANATHA  245 

treats  at  great  length  the  qualifications  of  one  fit  for  Bhakti. 
rl  his  Bhakta  occupies  a  sort  of  a  middle  position.  Having 
heard  from  the  lips  of  the  saints  the  greatness  and  mercy  of 
(Jod,  a  strong  conviction  is  produced  in  him  that  the  true  goal 
of  man's  life  is  to  secure  (Jod's  grace.  But  unfortunately 
he  has  not  the  courage  or  the  strength  to  free  himself  from  the 
worldly  bonds,  and  thus  betakes  himself  to  a  solitary  place 
to  meditate  on  CJod.  He  is  intellectually  convinced  of  the 
emptiness  of  the  world.  But  his  attachment  towards  the  world 
will  not  allow  him  to  break  with  it.  And  he  has  therefore  to 
stay  on  in  the  midst  of  a  life  which  practically  bores  him. 
Suppose  a  child  is  attempting  to  lift  up  a  heavy  stone.  When 
it  has  just  raised  it  from  the  ground,  suppose  the  stone  slips 
from  its  hand  and  the  child  finds  its  hand  heavily  pressed 
under  the  weight  of  that  very  stone.  The  child  then  iinds 
itself  unable  to  throw  off  the  stone  unaided.  It  is  impatient 
to  extract  its  hand,  but  the  heavy  weight  of  the  stone  will 
not  allow  it  to  do  so.  As  the  child  in  that  state  simply  chafes 
and  frets  but  is  all  the  while  unable  to  withdraw  its  hand, 
similarly,  the  Bhakta  finds  the  weight  of  the  worldly  affairs 
too  heavy  for  him,  and  wants  to  get  rid  of  them  at  once,  but  has 
no  mental  strength  to  throw  them  off.  and  be  free  at  once.  He 
lives  a  worldly  life,  but  does  not,  and  cannot  enjoy  it.  In  such  a 
state,  he  prays  to  Uod  day  and  night  for  succour.  Such  a  man, 
who  is  neither  completely  free  from  desire,  nor  is  completely 
attached  to  sense-objects,  but  is  all  the  while  praying  to  (Jod, 
may  be  called  a  Bhakta.  To  him,  (Jod  reveals  Himself,  pleased 
by  his  constant  prayer  (K.  B.  XX.  78  87). 

35.  Upon  one  who  is  attached  to  worldly  objects  nothing 

can  confer  greater  benefit  than  the  dis- 
The  value  of  duly  charge  of  the  duty  of  the  station  in  which 
discharging  one's  duty,  he  may  be  placed.  rl  he  performance  of 
duty  alone  has  the  power  to  purify  the 
mind.  Kkaniitha  compares  duty  to  a  kind  of  philosopher's 
stone,  which,  if  it  is  selflessly  made  to  touch,  will 
transform  the  whole  world  into  the  gold  of  Brahman. 
Or,  he  says,  it  can  be  called  the  Sun  whose  unselfish 
rise  has  the  power  to  dispel  the  darkness  of  ignorance.  A 
man  who  does  not  perform  his  duty  is  required  to  suffer  the 
miseries  of  birth  and  death.  rl  he  selfless  discharge  of  one's 
duty  pleases  God.  It  can,  therefore,  be  well  called  a  boat  which 
will  help  a  man  to  cross  the  worldly  ocean  (K.  B.  XVI 11. 
380—387). 

36.  When  a  man's  heart  is  thus  purified  by  the    discharge 
of  duty,  he  becomes  qualified  for  Bhakti.     Bhakti   has   been 


24f>  MYSTICISM  IN  MAHARASHTRA  [CHAf. 

defined  and  classified  in  several  ways.    The  usual  classification 

is  the  nine-fold  one.    But  often  it  is  classi- 

Thc  meaning  o(          ficd   under  three,  four,  or  even  two  heads. 

Bhakti.  Following  Narada,  the  famous  author  of 

the  Bhakti-sutras,  Ekanatha  defines 
Bhakti  as  the  deep  and  sincere  love  for  God.  To  be  widely 
known  in  the  world  as  a  great  devotee  is  an  easy  task.  But 
to  be  a  true  and  sincere  devotee  of  God  is  a  very  difficult  one. 
He,  upon  whom  God  chooses  to  shower  His  grace,  can  alone 
be  a  true  devotee.  Sincere  love  for  God  may  be  said  to  have 
arisen  in  him,  whose  heart  is  seen  panting  after  Him  day  and 
night.  A  lady,  who  is  for  all  external  purposes  engaged  in 
doing  service  to  her  husband,  but  is  in  the  heart  of  hearts 
thinking  constantly  of  her  paramour,  cannot  be  called  a  chaste 
and  devoted  lady  ;  similarly,  he  cannot  be  called  a  true  de- 
votee, who  is  externally  engaged  in  doing  worshipful  acts 
to  God,  and  yet  is  inwardly  expecting  a  worldly  return  for  it. 
He  is  not  a  true  devotee  whose  eye  is  set  on  worldly  honours 
and  worldly  objects,  and  who  simply  externally  engages  himself 
in  doing  service  to  God.  A  true  Bhakta  is  lost  in  the  thought 
of  God,  and  day  and  night  remembers  Him  alone.  He,  who 
has  through  God's  grace  found  the  fountain  of  infinite  love 
towards  Him,  need  not  perform  his  daily  ablutions ;  for  he 
has  transcended  the  stage  of  action  (K.  B.  XI.  1106-  1109). 
37.  In  the  seventh  Adhyaya  of  the  Bhagavadglta  occurs 

the  famous  four-fold  classification  of  the 

The  four  kinds  of        Bhaktas,    the    distressed,    the    seeker   for 

Bhaktas.  knowledge,    the    lover    of    gain,    and    the 

knower  of  truth.  Ekanatha  tries  to  ex- 
plain the  classification  further.  He  says  that  the  distressed, 
in  the  discussion  of  spiritual  knowledge,  does  not  mean  one 
afflicted  with  the  pains  of  a  disease.  Here  the  suffering  or 
disease  is  the  intense  excitement  of  the  mind  for  God-realis- 
ation. 1  he  divinely  distressed  is  so  keen,  and  grows  so 
impatient,  that  being  unable  to  suffer  the  pangs  of  separation 
from  God,  he  runs  to  a  mountain-precipice  to  throw  himself 
down,  or  rushes  forth  to  throwr  himself  in  a  burning  fire.  This 
impatience  for  God-realisation  is  the  true  characteristic  of  the 
spiritually  distressed.  Finding  him  prepared  to  commit 
suicide,  the  other,  the  seeker  for  knowledge,  asks  him  to  note 
that  this  human  life  is  given  to  him  by  God  not  for  self-de- 
struction, but  for  patient  work  towards  His  attainment.  He 
must  look  at  the  way  by  which  the  devotees  of  bygone  times 
have  been  able  to  obtain  God's  favour.  He  says  to  him  "What 
is  the  use  of  throwing  away  this  golden  opportunity  ?  Suicide 


XII]  THE  BHAGAVATA   OF   KKAttATHA  247 

will  not  bring  you  nearer  Cod/'  Such  an  advice  some- 
what cools  down  the  impatience  of  the  divinely  distressed 
man  and  he  tries  to  understand  how  his  predecessors  on  the 
spiritual  path  persevered  in  their  attempts.  This  is  the  second 
stage,  or  the  desire  to  know.  Love  of  gain  in  this  case  does  not 
mean  love  of  money,  for  money  is  a  definite  obstacle  in  the 
path  of  the  aspirant.  The  true  love  of  gain  means  the  expecta- 
tion to  find  (lod  everywhere.  He  is  a  true  lover  of  gain, 
who  tries  to  see  (4od  even  when  he  meets  an  infinite  variety 
of  objects.  The  knowcr,  of  course,  means  not  one  who  is  well 
versed  in  the  worldly  affairs  or  scriptures,  but  he  who  has 
realised  Brahman  (K  JB.  XIX.  272  280). 

38.  The  religion  of  the  Bhagavata  takes  a  special  interest 

in    the    weak    and    the    ignorant.     Not 
Saguna    easier     of     that  it  neglects  the  strong  and  the  wise, 
approach    than    Nir-     but  it  is  true  that  it  always  piits  before 
guna.  itself  the  many  in  number,   namely,  the 

weak  and  the  ignorant.  Looking  to  the 
frailty  and  instinctive  tendency  for  ease  in  every  man,  the 
Bhagavata  always  preaches  an  easy  means  to  reach  the  (God- 
head. In  several  places,  Kkanatha  says  that  the  Saguna 
or  the  Manifest  is  easier  than  the  Nirguna  or  the  Unmanifest. 
The  apprehension  of  the  Unmanifest  is  beyond  the  grasp  of 
the  intellect.  Hence  with  discrimination  and  love,  the  as- 
pirants concentrate  their  minds  on  the  Manifest  and  save 
themselves  easily.  A  mind  can  easily  think  of  the  visible 
rather  than  the  invisible.  Thus,  idol-worship  is  meant  for 
one  who  cannot  realise  His  presence  in  all  beings.  Let  a  man 
begin  somewhere,  and  by  gradual  steps  he  may  be  led  to 
higher  stages  (K.  B.  XX VII.  251  352  ;  .Y71). 

39.  He.  whose  mind  is  purified  by  the  discharge  of  his 

duty  and  constant  prayer  to  (Jod,  feels 
The  path  of  Knowledge,  non-attachment  to  worldly  objects,  lie 

then  learns  to  discriminate  truly  the  real 
from  the  unreal.  fl  his  discrimination  is  knowledge.  It  is  by 
this  that  the  wise  know  that  the  true  self  is  not  the  body, 
but  the  self-effulgent  Atman,  who  informs  the  physical 
and  the  subtle  body.  See  through  how  many  processes  the 
sugar-cane  has  to  pass  before  it  can  assume  the  pure  form  of  a 
sugar-doll.  First,  the  sugar-cane  has  to  be  squeezed  in  the 
juice-mill,  thus  producing  a  liquid  juice.  Thereupon,  the  juice 
is  purified  by  heat  and  is  exposed  to  cold  to  be  congealed  into  a 
thick  cake  of  sugar.  But  it  has  to  be  again  melted  -before 
it  can  be  moulded  into  the  form  of  a  sugar-doll.  Similarly, 
the  discriminating  first  realize  the  unreality  of  the  seemingly 


248  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

solid  physical  body,  then  destroy  the  subtle  body,  while  finally 
they  annihilate  egoism  and  become  Brahman  themselves 
(E.B.XXVI1I.221-224). 

III.     Mysticism. 

40.  Krom  Ekanatha's  metaphysics  and  ethics,  we  now  pass 

to    his    mysticism,    the   coping    stone  of 
Four  means  of  God-       his  philosophy.     Ekanatha  gives  Bhakti, 
realisation.  Knowledge,    denunciation     and    Medita- 

tion as  the  four  means  of  (Uxl-realisation. 
Bhakti  he  defines  as  intense  love,  and  Knowledge  as  the  firm 
belief  in  the  identity  of  the  finite  self  and  the  infinite  self.  Re- 
nunciation is  defined  as  a  feeling  of  strong  disgust  which  con- 
temptuously treats  a  damsel  like  Urvashi  or  a  heap  of  jewels,  as 
if  they  were  like  a  blade  of  grass  (E.  B.  XIX.  347—352,  355). 
In  addition  to  these,  he  lays  stress  in  various  places  on  the 
path  of  'meditation'.  Let  concentration  be  actuated  by  love, 
hate,  or  fear.  Jf  a  man  concentrates  his  body,  mind,  and  speech 
upon  one  object,  he  is  sure,  in  course  of  time,  to  be  so  trans- 
formed as  to  be  one  with  the  object.  In  order  to  prove  the 
wonderful  power  of  'meditation',  he  gives  the  illustration  of 
an  insect  and  a  bee.  A  bee  catches  an  insect,  and  keeps  it  in 
the  fissure  of  a  wall  and  goes  out  in  search  of  food.  Between  the 
bee's  departure  and  return,  the  poor  insect  is  practically  lost 
in  the  thought  of  the  bee.  The  insect  expects  the  bee  to 
come  and  peck  at  it  every  moment.  As  a  result  of  this  ex- 
pectnnt  concentration  generated  through  fear,  a  wonderful 
transformation  takes  place  in  the  insect.  A  day  dawns  when 
that  crawling  insect  is  itself  transfomed  into  a  flying  bee,  and 
in  its  own  turn  leaves  the  wall,  and  flies  in  the  high  air  above. 
Ekanatha  cleverly  remarks  that  in  this  illustration  both  the 
insect  and  the  bee  are  dull,  and  live  only  on  the  instinctive 
plane.  If  even  an  insect  living  on  the  instinctive  plane  is 
transformed  into  a  bee  through  the  strength  of  contemplation, 
will  not  the  meditation  of  Hod,  who  is  Self-effulgent,  by  a  man, 
who  is  sentient  and  lives  on  the  intellectual  plane,  transform 
him  into  God  ?  (E.  B.  IX.  236-  244). 

41.  Ekanatha  exhorts  men  to  understand  how  precious  this 

human   life   is.     It  is  easy  to   be    born 
One  must  make         either  in   hell  or  in  heaven  ;  because   the 
haste  to  realise  God.      former  is  the  effect  of  the    excess  of  de- 
merit, while  the  latter  is  the  result  of  exce  ss 
of  merit.     A  human  birth  on   the  other  hand  is  possible  onl  y 
when  merit  and  demerit  balance  each    other.     Coupled   with 
this  accidental  character  of  human  birth,  if  one  were  to  note 


Xll]  THE  BHAGAVATA  OF  EKANATlIA  249 

the  impossibility  of  God- vision  in  any  other  life,  one  need  not 
be  told  that  one  must  make  haste  to  realise  the  divinity  in 
himself.  If  a  man  were  to  reason  that  he  would  try  for  spiritual 
life  after  he  had  gratified  his  sense,  let  him  remember,  says 
Ekanatha,  that  Death  is  certain,  and  no  one  knoweth  the 
day  and  the  hour  when  Death  will  lay  his  icy  hand  on  us. 
As  the  soldier  who  has  entered  into  the  thick  of  a  fight  cannot 
take  a  moment's  rest  so  long  as  he  has  not  conquered  his  foe; 
or  as  a  widower  is  most  anxious  to  get  himself  wedded  to  a  new 
bride  ;  so  let  a  man  with  all  speed  make  ready  to  take  up  this 
new  bride,  more  beautiful,  and  more  chaste  than  can  be  imagin- 
ed. As  no  moment  is  to  be  lost  in  the  search  of  the  lost  child 
by  a  beloved  monarch,  so  let  no  man  waste  a-  moment  to  start 
for  the  search  after  this  divine  bliss.  Slaying  sloth,  conquer- 
ing sleep,  let  a  man  watch  and  pray  day  and  night,  for  "ye 
know  not  what  hour  your  Lord  doth  come"  (E.  B.  11.  22 — 30  ; 
IX.  ,334  344). 

42.     Ekanatha  divides  his  discussion  of  Bhakti  into  two 

parts :  Bhakti    as    end,    and    Bhakti    as 
Esoteric  Bhakti.          means.     Ideal,    or    what    we    might    call 

Esoteric  Bhakti,  is  possible  only  on  the 
highest  plane  of  experience  ;  and  it  is  therefore  possible  only 
to  a  select  few.  In  this  highest  form,  the  means  and  the  end 
merge  into  each  other.  At  this  stage,  with  their  minds  puri- 
fied by  their  faithful  devotion,  His  devotees  obtain  the  in- 
tuition of  their  true  vself  through  the  grace  of  the  Guru.  Erorn 
this  view-point,  they  see  that  the  hearts  of  all  people  are  but 
temples  for  His  residence.  Thus  they  then  see  Him  every- 
where inside  and  outside.  T  hen  the  devotee  himself  becomes 
God,  who  pervades  the  whole  world.  He  now  may  be  truly 
said  to  live,  move,  and  have  his  being  in  Him.  The  perception 
of  distinctions  of  kind,  of  names  and  forms,  of  conditions  and 
actions,  is  now  no  bar  to  him  for  the  true  perception  of  divi- 
nity in  all  these.  He  is  a  true  devotee  whose  conviction  that 
Cod  is  everywhere  is  not  in  the  least  affected  even  when  he 
sees  before  him  an  unmanageable  variety  of  things  and  events. 
Ekanatha  regards  this  as  the  acme  of  realisation,  and  is  never 
wearied  in  describing  the  wonderful  equality  or  even-minded- 
ness  in  the  experience  of  such  a  realised  soul.  The  truest 
worship  offered  to  God  consists  in  realising  divine  presence 
everywhere.  .Realising  His  presence  everywhere,  such  a  Bhakta 
prostrates  himself  before  men,  women,  and  children,  cows,  asses, 
or  horses.  This  kind  of  worship  is  possible  only  when  God  is 
pleased  to  illumine  the  heart  of  His  Bhakta  with  the  ray  of 
His  divine  knowledge  (E.  B.  XXIX.  275  280  ;  282  -  284). 


250  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

43.  The  highest  duty  according  to  the  Bhagavata  Dharnia. 

therefore,  consists   in    relinquishing   one's 

The  True  Bhagavata       affection   for   one's   belongings   and   dedi- 

Dharma.  eating    them    all     wife,    children,    home, 

or  even  one's  life  to  the  service  of  God. 
Kkanatha  here  tells  us  how  all  the  eleven  senses  can  be  directed 
towards  God.  The  Mind  should  always  meditate  on  Him. 
The  Ear  should  listen  to  the  discussions  of  His  greatness  and 
mercy.  The  Tongue  should  always  be  active  in  uttering 
His  holy  name.  The  Hands  should  worship  His  image  and  the 
Feet  should  walk  towards  the  holy  temple,  in  which  His  image 
is  installed.  The  Nose  should  smell  the  flowers  and  the  "tulasi" 
leaves  with  which  He  is  worshipped.  The  cast-off  flowers  of 
His  worship  should  be  placed  on  one's  Head,  and  the  water 
consecrated  by  the  touch  of  His  feet  should  be  put  inside  the 
Mouth.  Thus  to  direct  towards  God  one's  instinctive  and 
purposive,  religious  and  social  actions,  is  the  true  Bhagavata 
Dharnia.  As  the  bubbles  on  the  watery  wave  are  all  the. while 
playing  on  the  water,  so  the  Bhakta  is  in  all  of  his  actions 
engaged  in  worshipping  his  Ideal  (K.  B.  11.  298-  303,  34(3 
—347). 

44.  We    have  up    till    now  placed  before  our  readers  the 

highest   kind   of   Bhakti   and    the   truest 

Three  grades  oi  the        nature   of   the   Bhagavata   Dharnia.     AVe 

Bhagavatas.  now  discuss  the   different  grades   of  the 

devotees,  according  as  they  remain  faith- 
ful or  unfaithful  to  their  ideal.  The  best  of  the  Bhagavatas 
perceives  God  in  all  beings,  and  all  beings  in  God.  lie 
sees  one  God  pervading  the  whole  universe.  Not  only 
this,  he  realises  that  he  himself  is  this  all-pervading  God. 
He  is  the  greatest  of  devotees,  the  greatest  of  the  Bhaktas. 
The  second  type  of  Bhagavata  is  he  who  makes  a  distinc- 
tion between  God,  His  saints,  and  the  ignorant  masses  of 
men.  As  he  regards  God  as  the  highest  object  of 
reverence,  he  loves  Him.  His  devotees  in  His  eyes  are  just 
inferior  to  Him  ;  therefore  he  wants  to  make  friendship  with 
them.  He  pities  the  ignorant,  as  he  considers  them  lowest 
in  the  scale  ;  and  he  neglects  the  God-haters  because  they  are 
sinful.  He  is  said  to  be  of  an  inferior  type  of  Bhakta,  because 
he  has  not  completely  understood  the  Lord  as  He  truly  is. 
The  last  type  is  represented  by  him  whose  dogmatic  con- 
viction would  restrict  divinity  only  to  a  stone-image.  He 
never  even  bows  before  saints  :  what  then  of  common  people  > 
He  never  even  dreams  of  respecting  them  as  divine  :  this  is  the 
lowest  type  (E.  B.  II.  643— C45  ;  II.  C49-  G50  ;  II.  (J52  654). 


Xll]  tHE  UHAr.AVATA  OK  KKANATHA  25i 

45.  How  the  highest  kind  of  Bhakta  is  merged  in  Divine  joy 

has   been    well   expressed   by    Kkanatha. 

The  Bliss  of  the          When    a    man    begins    to    repeat    God's 

repetition  of  God's       name,    a    Bhakta   through    divine   grace, 

Name.  falls   a   victim   to   that   divine    madness, 

which,  as  it  were,  transfigures  him  com- 
pletely. Tears  flow  from  his  eyes,  the  body  trembles,  and 
his  breath  becomes  slow.  When  the  mind  is  thus  absorbed 
in  its  spiritual  essence,  his  throat  is  choked  with  excess  of  joy, 
his  hair  stand  on  end,  his  eyelids  become  half-opened,  and  his 
look  becomes  stationary.  The  constant  repetition  of  God's 
name  results  in  his  mind  being  overcome  by  divine  love,  and 
he  begins  to  lament  loudly  almost  in  a  frenzied  manner.  But 
somehow  this  lamentation  results  in  an  equally  frenzied 
laughter,  and  thus  he  alternately  wails  and  laughs.  He  feels  ex- 
cessive joy  at  the  thought  that  the  grace  of  the  Guru  has  removed 
from  him  the  last  taint  of  egoism  and  ignorance.  He  exult- 
ingly  dances  because  his  toacher  has  returned  to  him  his 
Self,  who  had  been  practically  lost  to  him  through  his  folly. 
With  the  exultation  resulting  from  these,  he  begins  to  sing 
songs  of  God's  praise.  But  then,  he  even  leaves  that,  and 
cries  aloud  :  fcfc  1  am  the  singer  as  well  as  the  hearer.  I  am  my 
song.  T  alone  exist  in  this  world.  There  is  no  trace  of  duality 
to  be  met  with  "  (E.  B.  Til.  589-  002). 

46.  Thus  it  is  the  utterance  of  God's  name  that  gives  the 

blessed    contentment   to   a   man's   heart. 

Bhakti,  a  Royal          Bhakti  may,  therefore,  be  well  called  the 

Read.  great     royal     road,    for    God    personally 

stands  there  to  guard  the  wayfarer  from 
the  attacks  of  highwaymen.  With  the  disc  in  His  hand, 
God  asks  His  devotee  if  He  can  do  anything  for  him.  Him- 
self without  enemies,  He  destroys  with  His  weapons  those  who 
are  the  enemies  of  His  devotees.  With  His  disc  also,  Tie  de- 
stroys His  devotee's  egoism,  and  with  His  mace,  his  attachment 
and  ignorance.  With  His  conch,  He  illuminates  his  mind  with 
the  spark  of  His  knowledge,  and  with  the  lotus  in  His  hand 
He  worships  His  devotee.  What  fear  of  danger  can  there  exist 
for  a  Devotee,  when  God  has  given  him  such  an  assurance 
of  protection  ?  (E.  B.  II.  542  f>45). 

47.  Not  only  is  the  way  of  Bhakti   easier  than  the  path 

of  knowledge,  but  it    is    by  itself   suffi- 

Intellect  vs.  Love.         cient.     As    the     Sun    requires    no    help 

to    dispel    darkness,    Bhakti    requires  no 

external  help  to  destroy  Avidya.    Intellectual    knowledge  is 

unnecessary.     Ekanatha   illustrates   this  by  the  example   of 


252  MYSTICISM  IN  MAHARASHTRA  fClfAP. 

the  milk-maids  of  Vraja.  rl  hose  ladies  were  manifestly 
ignorant  of  any  scriptural  knowledge.  Bub  by  loving  Him, 
and  even  acting  against  the  injunctions  of  the  Sastras,  they 
realised  their  spiritual  goal.  In  his  enthusiasm  to  show  that 
the  Gopis  could  realise  God  simply  through  love,  Kkanatha 
uses  a  phraseology  which  is  likely  to  be  misunderstood.  He 
describes  as  if  the  Vraja  milk-maids  illegally  associated  them- 
selves with  their  paramour,  the  young  adolescent  Krishna, 
while  He  was  leading  a  pastoral  life.  Let  it,  however,  be 
remembered  that  this  is  only  imagery.  Ekanfitha  expressly 
says  in  the  12thAdhyaya  that  the  Gopis  loved  him  as  a 
dutiful  wife  her  husband.  The  above-mentioned  immoral 
imagery  is  used  just  to  put  clearly  two  factors  involved  in  the 
attempt  towards  the  realisation  of  divine  experience.  The 
first  is  the  extraordinary  courage  which  will  not  be  daunted 
to  make  a  holocaust  of  everything,  and  the  second  is  the  forget- 
f ulness  of  everything  except  God.  As  the  paramour  forgets 
everything  beside  the  thought  of  the  lover,  so  a  devotee  for- 
gets all  in  thinking  about  God.  That  Kkanatha,  though 
in  word-painting  he  makes  use  of  this  loose  language,  did  not 
mean  any  immorality,  can  be  proved  from  two  things.  In 
the  first  place,  he  says  that  the  Vraja  ladies  were  not  ordinary 
women :  they  were  Srutis  or  Vedic  hymns  incarnate.  As 
hymns  they  were  not  able  to  obtain  an  intuitive,  direct  per- 
ception of  God  ;  hence  they  assumed  a  human  form,  and  real- 
ised God  through  love.  Secondly,  he  expressly  lays  down 
that  they  followed  the  Lord  because  they  believed  that  He 
alone  had  the  power  to  gratify  the  innermost  craving  of  their 
heart.  Thus  it  was  not  flesh  but  spirit  that  attracted  them 
(K.  B.  XII.  11)1-  J 92,  103  166). 

48.     In  matters  worldly  as  well  as  spiritual,  says  Kkauatha, 

the  help  of  the  Guru  is  invaluable,  nay, 

The  help  oi  the  Guru      indispensable.     If    an    aspirant    were    to 

is  invaluable.  proceed  in  these  spiritual  exercises  with  a 

complacent  self-reliance,  his  progress  is 
sure  to  be  obstructed  by  many  obstacles.  Not  even  God  can 
guide  him  truly.  Kkanatha  illustrates  this  by  quoting  the 
case  of  Vasudeva,  the  father  of  Lord  Krishna.  Once  it  so 
happened  that  Narada  visited  tlie  palatial  residence  of  Vasu- 
deva. Vasudeva  duly  worshipped  him  and  asked  him  the  wa)' 
to  God.  Narada  was  simply  amazed.  He  asked  Vasudeva 
why  he  should  ask  liim  this  question  when  Shrl  Krishna  was 
already  his  child.  rl  hereupon  Vasudeva  told  him  his  sad 
story.  He  said  that  he  had  formerly  prayed  to  God,  who 
was  pleased  to  offer  him  a  boon.  But  befooled  by  Divine 


XII]  THE  BHAGAVATA  OF  EKANATHA  253 

Maya,  he  requested  Him  to  be  his  son.  Now  He  was  his 
son,  but  He  would  not  be  his  spiritual  guide.  He  always 
pleaded  ignorance  before  him,  and  then  there  was  no  help 
for  it.  The  moral  of  the  story  is  that  even  in  matters  of 
spiritual  progress,  one  may  please  God  ;  but  unless  one  has 
understood  from  the  Guru  what  should  be  asked  of  God, 
one  is  likely  to  go  wrong  and  lose  the  golden  opportunity 
(E.  B.  III.  80fi  807;  II.  85  87). 

49.  Here  a  little  difficulty  may  arise.     It  might  be  objected 

that  if  the  Guru  is  able  to  give  everything 

If  Divine  Knowledge    that  the  disciple  wants,  there  is  no  ncccs- 

is  communicated  by  the     «ity  of  praying  to  God  at  all.     Let  it  be 

Guru,    why    worship    remembered    once    for    all,  that    without 

God?  God's  grace  a  true  Spiritual  'readier  can 

never  be  found.  In  a  sense,  it  might  be 
said  that  the  Guru  and  God  are  one.  And  secondly,  God 
confers  His  grace  only  upon  those  that  have  been  favoured 
by  Saints.  This  has  been  clearly  expressed  by  Vasudeva 
to  Narada:  "0  Narada,  thou  art  the  favourite  of  God.  He 
saves  those  only  that  are  favoured  by  you.''  Kkanatha  has 
very  finely  described  the  anxious  state  of  the  disciple  expecting 
every  minute  that  some.  om>.  able  to  save,  shall  meet  him. 
In  his  anxiety  for  such  a  one,  ho  forgets  all  enjoyments, 
wanders  from  place  to  place  to  find  him  somewhere,  wor- 
ships him  even  before  he  has  seen  Him,  and  is  lost  day  and 
night  in  the  thought  of  a  Guru.  To  such  divinely  discontent- 
ed souls  (Sod  reveals  Himself  in  the  form  of  a  Guru  (E.  B. 
XXII.  97  100  ;  X.  138). 

50.  Ekaimtha  tells  us  often  that  God's  meditation  is  a 

panacea  for  all  disturbances     physical  as 
God's  meditation  is  a      well  as  mental,  material  as  well  as  spiri- 
panacea  for  all  evils,      tual.     A   single   moment   spent  in  medi- 
tating upon  God  can  destroy  tribulation, 
disease,  obstacles,  doubts,   sin  and   egoism.     All  these    things 
will    vanish     before   the   power   of   meditation.    If  it  be    not 
possible  to  find  out  a    calm  and  quiet  place,   or  to  secure  a 
good  posture    and  meditate,  even  the  constant  repetition    of 
His  Name  is  able  to  ward  o.T  all  calamities  (K.  ]$.  XXVIII. 
(H2     020). 

51.  In  the  way  of  meditation,   however,  there    are    four 

pitfalls,  against  which  an   aspirant  must 

Pitfalls  in  the  path        guard    himself.     rl  hoy    are:     dissipation, 

oi  meditation.  passion,     fickleness   and   absorption.     All 

these  are  the  faults  of  an  unsteady  mind. 

To  revolve  in  the  mind  the  sweetness  of  sense-objects,  when 


254  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

one  is  sitting  in  a  meditative  posture,  is  dissipation.  To 
attend  only  to  love-stories  or  descriptions  of  sexual  unions,  is 
passion.  To  pass  from  one  field  of  consciousness  to  another, 
and  thus  to  be  every  moment  unsteady  like  a  madman,  is 
fickleness.  To  be  inattentive  through  sad  indifference  to  the 
chief  object  of  meditation,  and  thus  to  be  ultimately  lost  in 
sleep,  or  in  blue  or  yellow  colours,  is  absorption  (E.  B.  XI. 
706  711). 

52.  If  once  («od  reveals  Himself  to  the     devotee   in  his 

heart,  then  that  vision  cannot  be  confined 

Experience  of  God-       to  the  devotee's  heart  only.     He  sees  God 

realisation.  everywhere.     (Jod  reveals  Himself  to  him 

as  the  all-pervading  Atman,  assuming 
various  forms.  Once  He  is  thus  revealed  in  His  true  universal 
form,  a  devotee  becomes  dead  to  all  world-vision.  Once  He  is 
revealed,  the  subtle  body,  the  cause  of  all  bondage,  perishes 
without  a  stroke.  A  gust  of  strong  wind  dispels  an  array  of 
clouds,  so  His  spiritual  light  dispels  all  desires.  With  the 
destruction  of  desires,  vanish  all  doubts  and  duties.  As  dark- 
ness cannot  stand  before  the  light  of  the  Sun,  qualities  with 
their  effects,  Avidya  with  ignorance,  Jiva  with  Siva,  egoism 
with  its  ties  of  spirit  and  matter,  all  vanish  away.  Even 
the  constant  repetition  of  the  formula  k  I  am  Brahman'  is  no 
more  to  be  heard.  All  fear  of  birth  and  death  disappears,  and 
the  stage  is  reached  where  the  world  is  not,  and  (Jod  alone 
is.  His  devotees  reach  this  stage  by  constantly  praying  to  Him 
(E.  B.  XX.  374  381). 

53.  This  experience   is  true  Samadhi.     People  have  mis- 

taken notions  about  this  Brahmic  con- 
A  True  Samadhi.  sciousness  or  Samadhi.  Soms  believe  that 

it  is  necessarily  an  actionless  stage,  charac- 
terised by  stiffness  of  body  and  absence  of  speech  and  motion. 
But  really  it  is  not  so.  If  stiffness  of  body  is  to  be  called 
Samadhi,  any  man  who  has  an  attack  of  apoplexy  can  well  be 
said  to  have  experienced  Samadhi.  Such  a  temporary  loss  of 
consciousness  can  be  brought  about  by  merely  holding  the 
breath  for  a  few  seconds,  or  even  by  hypnotism.  rlhat  is, 
therefore,  a  mistaken  notion  of  Samadhi.  Yajnavalkya,  Suka 
and  Vamadeva  are  illustrations  of  perfect  saints  whose  Brah- 
mic consciousness  was  in  no  way  tampered  with,  even  when 
they  walked  and  talked  and  did  all  manner  of  things.  Narada 
used  to  cut  all  sorts  of  humourous  jokes,  and  yet  he  was  all  the 
whilo,  living  in  Brahmic  consciousness.  Yajnavalkya  had 
two  wives,  but  his  Samadhi  was  proved  real  by  the  Sages 
of  the  Brihadaranyaka  Upanishad,  Why  not  take  the  most 


XII]  THE  BHAGAVATA  OF  KKANATHA  25.5 

famous  illustration  of  Arjuna  ?  Lord  Krishna  blessed  Arjuna 
with  Brahmic  consciousness,  and  made  him  fight  against 
the  Kauravas.  In  spite  of  his  fight,  Arjuna  continued  to 
occupy  the  level  of  Brahmie  consciousness.  Thus  a  true 
Samadhi,  resulting  from  the  teaching  of  a.  true  Spiritual 
'feacher,  is  entirely  compatible  with  net-ion.  It  is  not  a  loss 
of  consciousness,  or  motionlessncss,  but  a  constant  divine 
experience  (B.  B.  II.  423  432). 

54.  A  devotee,  who  has  been  thus  favoured  has  transcended 

the   responsibilities   of   all   the   stages   of 

Description     of     a     life.      Constant    association   with    God   is 

Soul  that  has  realised     now  his  duty.     Now  neither  good  action, 

God.  nor  renunciation,   nor  discrimination  can 

bring  him  any  profit.  He,  who  has 
surrendered  himself  to  God,  has  paid  all  his  debts  to  deities, 
sages,  ancestors,  and  men.  lie,  who  has  clearly  understood 
his  distinctness  from  body  and  senses,  can  have  now  no  gain 
from  the  controlling  of  his  senses.  To  him,  who  has  truly 
realised  God,  no  higher  gain  can  be  obtained  by  constant 
meditation  on  Him.  He  is  merged  in  Brahmic  conscious- 
ness, even  when  he  is  enjoying  nil  sense-objects  (K.  B.  XVII. 
389  31)1  ;  XXV1IT.  323  329). 

55.  Who  has  the  power  to  frighten  this  servant  of  God  ? 

When,    with    tTis    burning    disc,    God   in 

Who  can  frighten  a       person    is    ready    to    guard    His   devotee, 

God's  Servant?          who   can   attack    him?  No   obstacle   can 

present  itself  before  him.     He,  who  saved 

Prahlada  from    the  clutches  of  hi^  demoniac  father,  will  never 

allow  a  hair  of  His  devotee's  body  to  be  touched.     If  God 

Himself  obeys  His    devotee,  what  can  bring  difficulties  in  his 

path  ?  All  fear  has  left  him  for  good.     In  him  the  very  gods 

find  a  Tower  of  Strength  (K.  B.  XXTIT.  446    451). 

56.  Such  perfect  souls,  however,  are  very  rare.     In  this 

wide  world,  only  by  rare  chance  may  it 
Such  men  are  rare.  be  possible  for  one  to  meet  such  a  man". 

Kqually  rare  is  he  who  is  gifted  with  the 
vision  to  recognise  such  a  man,  if  chance  but  puts  him  in  his 
way  (K.  B.  XXII.  fi7J)  TF(  ). 


CHAPTER  XIII. 
General   Review. 

There  are  certain  characteristics  which  mark  off  the  saints 
of  this  period  from  those  of  the  preceding 

The  Chief  Charac  and  the  forthcoming  ages.  In  the  first 
teristics  of  the  Age  of  place,  there  is  to  be  seen  among  the 
Ekanatha.  saints  of  this  period  a  unique  reconciliation 

of  \\orldly  and  spiritual  life,  unattained 
cither  before  or  afterwards.  For  example,  as  we  have  already 
pointed  out,  Janardana  Swarm  and  Kkanatha  were  types  of 
saints  who  did  not  extricate  themselves  from  worldly  life. 
Janardana  Swam  I  was  a  fighter  and  a  saint ;  Ekanatha  was  a 
householder  and  a  saint.  In  this  reconciliation  of  worldly 
and  spiritual  life,  Ekanatha  accomplished  what  had  not  been 
accomplished  either  by  Jnanadeva  or  Namadeva  before  him, 
or  by  Tukarama  and  Ramadasa  after  him.  Jnanadeva  and 
Kamadfisa  had  no  wives  and  children,  and  so  we  cannot  say 
that  they  ever  reconciled  the  worldly  and  the  spiritual  life. 
Namadeva  and  Tukarama  had  wives  and  children,  but,  as  in 
the  case  of  Spinoza,  God  was  to  them  a  great  lion's  den  to 
which  all  steps  pointed,  but  from  which  none  returned.  They 
were  so  absorbed  in  Clod  that  nothing  else  was  of  any  value 
to  them.  Not  so  with.  Ekanatha.  lie  observed  the  Aris- 
totelian mean  in  all  things,  was  a  man  in  whose  life  the  prin- 
ciple of  right  judgment  could  be  seen  to  have  predominated 
at  every  moment.  Kkanatha's  life  was  unique,  and  he  derived 
this  tact  in  no  small  measure  from  his  teacher  Janardana 
Swfuni  himself.  In  the  second  place,  at  this  period,  we  see 
a  popularisation  of  Vedfinta  accomplished  to  an  extent  which 
was  never  known  before.  Jnanadeva's  philosophy,  like  his 
language,  was  somewhat  abstruse.  Tt  had  also  clothed  itself 
in  an  antique  garb,  which  prevented  people  from  adjudging 
it  at  its  proper  value.  Not  so  with  Ekanatha.  Kkanatha's 
teachings,  whether  in  his  work  on  the,  Bhagavata,  or  in  his 
heart-felt  Abhahgas,  were  such  as  could  be  appreciated  by  the 
populace.  It  was  principally  Ekanatha  who  made  the  ideas 
of  Vedanta  familiar  to  the  men  in  the  street.  With  Jnanadeva, 
philosophy  had  reigned  in  the  clouds  ;  with  Ekanatha,  it 
came  upon  the  earth  and  dwelt  among  men.  As  we  may  see 
from  the  account  of  the  various  philosophical  principles  which 
he  enunciates  so  lucidly  in  his  great  commentary  on  the  Bhaga- 
vata,  Ekanatha  had  attained  to  a  stage  of  exposition  so  simple, 
so  lucid,  and  so  popular,  that  nobody  before  his  time,  or  no- 
body after  him?  has  ever  been  equally  successful  in  presenting 


XIII]  GENERAL    REVIEW  .  257 

philosophy  in  such  a  popular  manner.  In  the  third  place,  the 
most  distinguishing  feature  of  Ekanatha  as  a  Marathi  writer  is 
his  great  love  and  respect  for  the  language  in  which  he  wrote. 
It  is  the  Saints  of  the  Maharashtra  school,  and  most 
particularly  Jiianadeva,  Ekanatha  and  Jiamadasa,  who  laid  es- 
pecial stress  upon  conveying  their  ideas  in  the  simple  verna- 
cular, instead  of  in  Sanskrit  in  which  latter  it  was  customary 
for  the  Pandits  to  clothe  their  thoughts.  Jiianadeva  first, 
Ekanatha  afterwards,  and  Eamadasa  last,  broke  away  from  this 
tradition  of  the  erudite  Pandits,  took  to  the  vernacular  as 
a  means  of  expounding  their  thoughts,  and  thus  could  appeal 
to  the  lowest  rungs  of  the  Maratha  society.  Prof.  Patwar- 
dlian  has  stated  the  service  which  Ekanatha  did  to  tEe"  cause 
orUarathi  literature  in  the  following  way:  "The  partisans 
of  Sanskrit  were  still  very  powerful,  and  the  contempt  for 
Marathi  was  still  rank  and  rampant.  But  it  was  not  for  name 
and  fame  among  the  Pandits  that  Ekanatha  wrote.  It  was 
for  the  diffusion  of  Truth  and  Light  among  the  illiterate,  among 
women  and  Sudras,  that  Ekanatha  wrote.  He  scorned  the 
scorn  of  the  learned,  and  championed  the  voiceless  millions, 
espousing  the  cause  of  the  vernaculars.  He  too  had  to  light 
the  battle  of  the  vernacular,  as  we  in  these  days  of  greater 
enlightenment  and  consequent  deeper  darkness  have  to  wage. 
Marathi  was  the  language  of  the  illiterate  and  the  vulgar, 
and  one  versed  in  Sanskrit  lore  ought  not  to  have  anything 
to  do  with  it.  It  was  degradation.  That  was  the  view  of  the 
learned  in  those  days,  just  as  nearly  as  of  the  so-called  edu- 
cated in  these  days.  Ekanatha,  like  his  great  predecessor, 
cared  not  a  jot  for  these  considerations.  His  heart  went  out 
to  the  spiritually  blind  and  mute,  and  he  knew  that  the  way 
to  reach  them  was  to  approach  them  through  their  own 
mother  tongue.  He  faced  all  opposition  :  answered  the  sum- 
mons of  the  learned  in  Kasi,  endured  his  trial  before  that 
tribunal  foT  the  crime  of  rendering  the  sacred  words  of  the 
Bhagavata  into  the  language  of  the  Sudras  :  and  with  his 
courage  and  powers  of  persuasion,  he  came  out  unscathed. 
Jiianadeva  was  proud  of  Marathi.  Prouder  still  was  Ekanatha." 


17 


258  MYSTICISM  IN  MAHARASHTRA 

Ekanatha  asks  very  often  "if  Sanskrit  was  made  by  Jjipd,  was 
Prakrit  born  of  thieves  and  knaves  ?  Let  these  errings  of 
yanit^alpjie.  Whether  it  is  Sanskrit  or  Prakrit,  wherever  the 
story  of  God  is  told,  it  is  essentially  holy  and  must  be  respected 

God  is  no  partisan  of  tongues.     To  Him  Prakrit  and 

Sanskrit  are  alike.  My  language,  Marathi,  is  worthy  of  ex- 
pressing the  highest  sentiments,  and  is  rich-laden  with  the 
fruits  of  divine  knowledge."  We  can  see  thus  how  Ekanatha 
occupies  not  merely  a  high  place  among  the  saints  of  Maha- 
rashtra, but  also  among  its  great  poets. 


PART    IV. 
The  Age  of  Tukarama :  Personalistic  Mysticism. 


CHAPTER  xiv. 

Biographical  Introduction  :  Tukarama. 

1.  It  is  an  unfortunate  thing  that,  in  spite  of  much  re- 

search, there  should  still  be  a  difference 
The  date  of  Tuka-  of  opinion  about  the  dates  of  the  birth 
rama's  passing  away,  and  death  of  a  celebrated  saint  like  Tuka- 
rama. It  may  be  said,  however,  that  the 
date  of  Tukarama's  passing  away  is  a  little  more  definite  than 
that  of  his  birth.  In  an  MS.  of  Tukarama's  Gatha,  which  is 
preserved  at  Dehu,  the  place  of  Tukarama's  birth  and  death, 
the  date  of  his  passing  away  is  given  as  ]  649  A.D.  (Sake  1571) ; 
while  in  the  copy  of  Tukarama's  Gatha  written  by  Balaji,  the 
son  of  Santajl  Jaganade,  the  famous  disciple  of  Tukarama,  the 
date  of  Tukarama's  passing  away  is  given  as  1650  A.D.  (Sake 
IT 72).  Tt  is  to  be  noted,  however,  that  the  date  on  which 
Tukarama  passed  off  is  generally  recognised  to  be  Phalguna 
Vadya  2,  Thursday.  Now  Phalguna  Vadya  2  does  not  fall 
on  Thursday  in  1649  A.D.  (Sake  1571),  but  in  1650  A.D. 
(Sake  1572).  Hence  the  greater  probability  of  1650  A.D. 
(Sake  1572)  being  the  date  of  Tukarama's  passing  away  from 
this  life. 

2.  As  regards  Tukarama's  birth,  there  are  four  different 

theories:    (1)  Mr.  Rajavade  relying  upon 

Theories  about  the     the  entry  in  an  MS.  of  the  Gatha  with  a 

date    of    Tukarama's     Varkari    at    Vai,    fixes    upon    Sake    1490 

birth.  (1568  A.D.)    as  the  date  of  Tukarama's 

birth.  Moreover,  he  quotes  an  Abhanga 
of  one  Mahipati  that  Tukarama  was  initiated  about  thirty 
years  after  Babaji's  passing  away.  The  main  argument 
against  Rajavade's  date  is  that  if  we  are  to  suppose  that 
Tukarama  was  born  in  1568  A.D.  (Sake  1490),  he  must  have 
been  eighty-two  years  of  age  at  the  time  when  he  passed  away, 
that  is,  in  1650  A.D.  (Sake  1572),  and  we  know  that  it  is  a 
historical  fact  that  when  Tukarama  died,  his  wife,  who  was 
only  seven  or  eight  years  younger  than  himself,  was  pregnant, 
and  that  later  she  gave  birth  to  Narayana,  who  was  thus 
Tukarama's  posthumous  son.  Now  we  could  not  ordinarily 
suppose  that  a  son  could  be  born  to  a  man  at  the  age  of  eighty- 
two.  Hence,  Mr.  Rajavade's  date  cannot  be  regarded  as  very 
convincing.  Rajavade  says  that  if  his  date  were  to  be  regarded 
as  true,  then  we  can  very  well  explain  how  Tukarama  was 


262  MYSTICISM  IN  MAHARASHTRA  [CHAI>  . 

initiated  in  Sake  1520  (1598  A.D.)  on  Magha  Suddha  10;  which 
is  a  Thursday.  (2)  Mr.  Bhave  argues  from  this  date  of  Tuka- 
rama's initiation,  namely,  Sake  1520  (1598  A.D.),  Magha 
Suddha  10,  which  was  a  Thursday,  backwards  to  about  twenty- 
one  years,  when,  according  to  him,  Tukarama  was  born,  which 
gives  us  the  date  1577  A.D.  (Sake  1499).  Bhave  thus  relies 
upon  1598  A.I).  (Sake  1520)  as  an  absolutely  reliable  date  of 
Tukarama's  initiation,  and  deduces  all  other  dates  from  it. 
(3)  Mr.  Pangarakar  tries  to  prove  that  the  famine  referred  to 
in  Tukarama's  Abhangas  must  be  taken  to  be  in  1629  A.D. 
(Sake  1551),  and  that  very  soon  later  Tukarama  was  initiated, 
namely,  in  Sake  1554  (1632  A.D.)  on  Magha  Suddha  10,  which 
also  was  a  Thursday.  Also,  Pangarakar  relies  upon  Mahi- 
pati's  evidence  that  half  of  Tukarama's  life  had  been  spent 
before  the  time  of  the  famine,  and  the  remaining  half  later, 
from  which  fact  he  goes  back  twenty-one  years  and  comes  to 
1608  A.D.  (Sake  1530)  as  the  date  of  Tukarama's  birth.  Now 
these  dates,  namely,  Sake  1530,  1551,  1554  as  the  dates  of 
Tukarama's  birth,  of  the  famine,  and  of  the  initiation,  are  not 
impossible  ones.  But  it  must  be  remembered  that  Pangarakar, 
on  the  evidence  of  Mahipati,  conceives  Tukarama's  life  to 
be  divided  exactly  into  two  half  portions  at  1551.  Probably 
what  Mahipati  meant  was  that  '  about '  a  half  of  Tukarama's 
life  and  not  exactly  a  half  was  spent  at  the  time  of  the  famine. 
Moreover,  it  must  be  remembered  that  Mahipati  lived  about 
125  years  later  than  Tukarama,  and  that  sufficient  time  elap- 
sed between  the  two  to  allow  some  legends  to  grow  about  the 
life  of  Tukarama.  Moreover,  if  we  take  1608  A.D.  (Sake 
1530)  as  the  date  of  Tukarama's  birth,  Tukarama  becomes  a 
very  short-lived  man,  that  is,  he  was  only  forty-two  years  of 
age  at  the  time  of  his  passing  away,  and  thus  we  cannot  very 
well  explain  the  reference  to  old  age  sru  ^gofi  *rpff  anaft  *fi£r 
in  Tukarama's  Abhangas  except  in  a  vicarious  fashion.  (4) 
We  thus  come  to  a  fourth  date  as  not  an  improbable  date  of 
Tukarama's  birth.  It  is  1598  A.D.  (Sake  1520)  as  given  in  the 
family  chronologies  of  Tukarama  both  at  Dehu  and  Paridhanv- 
pur.  Now  it  is  true  that  in  these  chronologies  it  is  also  told 
that  the  date  of  birth  was  Magha  Suddha  5,  Ihursday.  Now 
the  fact  that  Magha  Suddha  5,  Thursday,  does  not  occur  in 
1598  A.D.  (Sake  1520)  must  not  make  us  suppose,  as  Pan- 
garakar says,  that  Sake  1520  is  an  impossible  date.  The 
vagaries  of  calculation  according  to  the  Indian  almanac  are 
proverbial.  Besides,  if  we  are  to  give  up  either  1520  or  Magha 
Suddha  5,  Thursday,  we  had  rather  give  up  the  second  by  all 
means.  It  must  be  remembered,  however,  that  this  date, 


TUKARAMA  263 

namely,  Sake  1520,  is  sanctioned  by  the  family  chronologies 
of  Tukarama  both  at  Dehu  and  Pandharapur,  and  that  it 
accounts  for  the  reference  in  Tukarama's  Abhangas  to  his 
old  age,  and  yet  does  not  make  Tukarama  too  old  at  the  time  of 
his  death.  As  to  the  year  again,  when  the  famine  took  place 
and  when  Tukarama  was  initiated,  as  we  have  pointed  out 
above,  we  need  not  go  to  1629  A.D.  (Sake  1551)  as  the  only 
year  of  famine.  T  here  are  famines  in  India  every  now  and  then, 
and  it  is  not  impossible  that  some  famine  near  Sake  1541  would 
have  been  meant.  1632  A.D.  (Sake  1554)  as  the  date  of 
Tukarama's  initiation  could  then  be  brought  back  to  1619  A.D. 
(Sake  1541),  on  which  there  was  Thursday  on  Magha  Suddha 
10.  It  thus  seems  probable  that  Tukarama  having  been  born 
in  1598  A.D.  (Sake  1520),  experienced  a  dire  famine  some  time 
before  1619  A.D.  (Sake  1541),  when  he  lost  his  wife  and  trade, 
became  sorrow-stricken,  and  gave  himself  up'to  the  contempla- 
tion of  God,  when  in  Sake  1541  (1619  A.D.)  on  Magha  Suddha 
10,  Thursday,  he  was  initiated  by  Babaji  in  a  dream.  Thus 
Tukarama's  earlier  life  of  twenty-one  years  having  been  spent 
in  Samsara,  the  remaining  thirty-one  years,  namely,  from  1619 
A.D.  to  1650  A.D.  (Sake  1541  to  1572)  were  spent  in  Para- 
martha.  Thus  we  can  provide  for  a  reasonably  long  time  for 
the  seed  of  Tukarama's  spiritual  teaching  to  sprout,  to  flower, 
and  to  fructify.  The  21  years  before  initiation  and  the  31 
years  after  initiation  do  not  balance  against  each  other  as  half 
and  half  ;  but  what  we  have  to  understand  from  Mahipati  is 
that  the  life  of  Tukarama  was  divided  into  two  portions,  the 
earlier  and  the  later,  the  earlier  having  been  given  to  worldly 
matters  and  tl.e  later  to  spiritual. 

3.    The  main  incidents  in  Tukarama's    life    may    now  be 

briefly  recapitulated.     Tukarama  was  born 

Incidents  in  the  life       SL.1398    A-])-    (&ake    1520),    and    about 

of  Tukaram.  1613    A.D.    (Sake    1535),    Tukarama    was 

married.  It  is  well  known  that  he  had 
two  wives :  one  Kakhumabai,  and  the  other  Jijabai.  Soon 
afterwards  his  parents  died.  Tukarama  suffered  a  loss  in 
trade.  His  first  wife  Hakhumabai  died  for  want  of  food  in  a 
dire  famine.  His  son  named  Santu  also  died.  Tukarama 
now  went  to  Bhambanatha  and  Bhandara  and  other  places, 
and  gave  himself  up  to  spiritual  reading.  In  Sake 
1541  (1619  A.D.),  on  Magha  Suddha  10,  Thursday,  he 
was  initiated  by  his  (Juru  Babaji  in  a  dream.  We  can  see 
how  Tukarama  must  have  experienced  the  dark  night  of 
the  soul,  and  ultimately  have  come  to  Hod- vision.  After 
having  realised  God,  he  taught  others  the  same  instruction 


264  MVSf  ICISM  IN  MArtARASHTRA  [CHAP. 

in  his  Kirtanas.  He  usually  performed  Kirtanas  at  Dehu, 
Lohagaon  and  Poona.  He  was  hated  by  Ramesvarabhatta, 
who,  however,  later  became  his  disciple.  He  was  also  scorn- 
fully treated  by  Mambaji  Gosavl,  who  also  later  repented. 
Tukarama's  wife  was  a  Xantippe,  often  quarrelled  with  her 
husband,  told  him  that  he  was  doing  no  work  to  maintain 
his  family,  and  snarled  when  Tukarama  received  all  sorts  of 
guests  and  gave  himself  to  spiritual  Kirtanas.  Tukarama 
suffered  all  these  things  in  patience.  He  continued  to  preach 
the  secret  of  spiritual  life  to  those  who  assembled  around  him. 
Before  he  died,  Tukarama  probably  met  both  Sivaji  and 
Ramadasa.  Sivaji  had  passed  his  teens  at  the  time,  and  had 
already  taken  Torana,  and  was  trying  to  found  a  Maratha 
kingdom.  Tukarama  directed  Sivaji  to  have  the  spiritual 
instruction  of  Ramadasa.  Tukarama  also  probably  met 
Ramadasa  when  the  latter  had  gone  to  Pandharapur  to  visit 
the  temple  of  Vitthala.  Having  led  an  intensely  spiritual  life, 
Tukarama  passed  away  in  Sake  1572  (1650  A.D.),  Phalguna 
Vadya  2.  There  is  a  story  told  that  Tukarama  ascended  to 
heaven  with  his  body.  This  is  to  be  credited  only  as  little 
as  or  as  much  as  the  ascension  of  Christ.  The  story  must 
have  originated  in  the  fact  that  there  is  no  Samadhi  of  Tuka- 
rama built  anywhere.  1  here  is  a  Samadhi  of  Jfianadeva, 
there  is  a  Samadhi  of  Ramadasa,  there  is  a  Samadhi  of  Eka- 
natha,  there  is  a  Samadhi  of  Namadeva,  but  there  is  no 
Samadhi  of  Tukarama  either  in  Dehu  or  at  any  other  place. 
rj  his  is  probably  the  reason  why  Tukarama  has  been  supposed 
to  have  ascended  bodily  to  heaven.  The  philosophical  meaning 
of  the  story  seems  to  be  that  Tukarama  was  liberated  before 
death  by  virtue  of  his  Cod- vision,  or  that  his  very  body  had 
become  divine  in  the  process  of  God-contemplation. 

4.    ri  here  are  a  few  points  in  the  life-history  of  Tukarama 

which  we  must  now  disentangle  with  some 

The  making  of  rarc-      '  he    question   has   been   asked    as 

Tukarama's  Mind.        to  who  exercised  the  greatest    amount  of 

influence  in  the  formation  of  the  mind  of 
Tukarama.  In  the  first  place,  it  must  be  noted  that  the  direct 
impulse  to  spiritual  life  must  have  come  to  Tukarama  from 
his  spiritual  teacher  Babaji.  There  are  some  historical  things 
known  about  Babaji  and  his  line.  Tukarama  himself  tells  us 
that  his  spiritual  line  may  be  traced  from  Raghava  Chaitanya 
to  Kesava  Chaitanya  and  to  Babaji  Chaitanya.  Bahinabai, 
one  of "  Tukarama's  greatest  disciples,  who  had  seen  him 
and  had  lived  under  his  instruction,  tells  us  that  Raghava 
Chaitanya  was  a  spiritual  descendant  of  Sachchidananda 


XIV]  TUKARAMA  265 

Baba,  who  was  himself  a  disciple  of  Jnanadeva.  From  this,  it 
may  be  seen  that  Tukarama  came  directly  in  the  spiritual 
line  of  Jiianadeva.  Now,  Bahinabai's  evidence  in  this  respect 
must  be  considered  as  more  authoritative  than  the  evidence 
either  of  Niloba  or  Mahipati,  as  she  lived  in  Tukarama's 
presence,  and  Tukarama  must  have  probably  told  Bahinabal 
that-  Raghava  Chaitariya  was  spiritually  descended  from 
Jnanadeva.  Then,  again,  as  regards  the  historical  evidence 
for  these  Chaitanyas,  there  is  a  work  called  Chaitanya- 
kathakalpataru  written  in  1787  A.D.  (Sake  1709),  and  based 
upon  another  work  referred  to  in  that  book  by  Krishnadasa 
in  1674  A.I).  (Sake  1596),  i.e..  only  twenty-five  years  after  the 
death  of  Tukarama.  There,  we  are  told  that  Raghava  Chaitanya 
lived  in  Uttama-nagari,  that  is  to  say,  in  modern  Otura,  on 
the  banks  of  the  Pushpavati,  known  also  as  Kusumavati, 
which  may  be  seen  running  into  the  river  Kukadi.  Raghava 
Chaitanya  initiated  one  Visvanatha  Chaitanya,  and  called  him 
Kesava  Chaitanya.  Some  people  identify  Kesava  Chaitanya 
with  Babaji  Chaitanya,  while  others  say  that  they  were  two 
different  persons.  In  any  case,  it  is  clear  that  Tukarama  men- 
tions the  name  of  his  own  spiritual  teacher  as  Babaji.  Next  in 
importance  to  the  receiving  of  spiritual  instruction  from  Babaji, 
Tukarama  refers  to  four  different  persons  as  having  peculiarly 
contributed  to  the  formation  of  his  spiritual  life.  There  is  a 
famous  Abhanga  of  Tukarama,  to  be  uttered  in  tune  with  the 
sound  of  a  Tipari,  where  Tukarama  tells  us  reiteratingly  =5ftaNt 
<rft '4K  flR  \  "at  least  follow  these  four".  These  four  are, 
first  Namadeva,  the  boy  of  a  tailor,  who  played  without  fal- 
tering ;  then,  Jnanadeva,  who  with  brothers  and  sister  danced 
around  God ;  then  Kabira,  the  disciple  of  Ramananda, 
who  was  a  worthy  partner  to  these  ;  and  finally,  Ekanatha, 
the  child  of  a  Brahmin,  who  gathered  about  him  a  number 
of  devotees.  These  played,  says  Tukarama,  the  game  of  spiri- 
tual life,  and  the  game  never  affected  them.  Thus,  we  see, 
that  Tukarama  calls  our  mind  to  the  teachings  of  these  four 
great  saints,  indicating  probably  that  his  own  mind  was  spe- 
cially influenced  by  them.  We  can  see  from  the  account 
we  have  given  of  the  relation  between  Jnanadeva  and  Tuka- 
rama in  what  high  respects  Tukarama  had  held  Jnanadeva. 
As  regards  Tukarama's  relation  to  Namadeva,  the  only  meaning 
in  the  story  that  calls  Tukarama  an  incarnation  of  Namadeva 
is  that  the  spiritual  methods  of  the  two  were  probably  one. 
When  Prof.  Patwardhan  says  that  Namadeva  appears  to  put 
more  sentiment  in  his  Abhangas,  while  Tukarama  surpasses 
him  in  logical  consistency  ;  that  while  Namadeva  is  more 


266  MYSTICISM  IN  MAHARASHTRA 

emotional,  Tukarama  is  more  intellectual,  we  do  not  think  that 
he  represents  the  case  accurately.  Tukarama  is  so  much  like 
Namadeva  and  both  go  so  much  by  emotion,  that  we  see  that 
they  leave  no  room  whatsoever  for  philosophical  argument. 
JFor  that  matter,  we  may  say  that  Jnanadeva  is  more  intellec- 
tual than  either  Namadeva  or  Tukarama.  But  between 
Namadeva  and  Tukarama,  there  is  nothing  to  choose,  so  far 
as  the  life  of  emotion  and  the  life  of  mystical  experience  which 
transcends  all  philosophical  arguments  are  concerned.  As 
Regards  Ekanatha,  we  know  how  Tukarama  had  dived  into  the 
Bhagavata  of  Kkanatha,  and  had  committed  the  Bhagavata 
like  the  Jnanesvari  almost  to  memory.  rl  hus,  it  is  not  untrue 
to  say,  as  Mr.  Pangarakar  has  pointed  out,  that  the  Gita, 
the  Bhagavata,  the  Jnanesvari,  the  Commentary  of  Ekanatha 
on  the  Bhagavata,  and  the  Abhafigas  of  Namadeva  peculiarly 
moulded  1  ukarama\s  spiritual  life.  AY  hen  the  influence  of 
the  thoughts  of  these  writers  was  added  to  the  spiritual  in- 
struction which  he  had  received  from  his  master,  upon  both 
of  which  he  pondered  in  solitude,  resigning  his  mind  to  (*od 
in  the  utterance  of  His  name,  it  is  no  wonder  that  the  outcome 
should  be  that  of  a  very  mature  soul  like  Tukarama,  who  not 
merely  realised  God  himself,  but  brought  (Jod-realisation 
within  the  easy  reach  of  all. 

5.     There  is  another  point  in  the   life-history  of  Tukarama 

which  is  also  well  worth  noticing,  namely 

Tukarama,  Sivaji  and      his   meeting   with   Sivaji  and  Rfimadasa. 

Ramadasa.  ^  we  consider  carefully  the    dates   when 

Tukarama  passed  away,  namely  1650 
A.D.  (Sake  1572),  when  Ramadasa  came  to  settle  on  the  banks 
of  the  Krishna,  namely  1634  A.I).  (Sake  1 55(5),  and  when  SivajT 
captured  the  Torana  Fort,  namely  1649  A.D.  (Sake  1571), 
thus  bidding  fair  to  become  the  king  of  Maharashtra  later  on, 
it  is  not  impossible  that  Tukarama  might  have  met  both 
Kamadasa  and  Sivaji.  If  the  tradition  were  merely  a  tradition 
unsupported  by  any  documentary  evidence,  we  would  have 
consented  to  allow  the  meeting  to  be  regarded  as  well-nigh- 
legendary.  But  we  have  certain  Abhangas  which  are  sup- 
posed to  have  been  composed  by  Tukarama  for  the  sake  of 
Sivaji,  which  will  not  allow  us  to  regard  the  meeting 
as  entirely  unhistorical.  Tukarama  performed  his  Kirtanas  at 
Dehu,  as  well  as  at  Lohagaon.  Now  Poona  is  situated  just 
between  Dehu  and  Lohagaon,  and  Sivaji  had  already  a  lodg- 
ment at  Poona.  Hence,  it  is  not  impossible  that  Sivaji  might 
have  gone  to  Tukarama,  seen  him,  and  expressed  a  desire 
to  be  initiated  by  him.  But,  Tukarama  with  foresight 


XIV]  TURARAMA  267 

probably  sent  Sivaji  to  Ramadasa.  Some  of  the  Abhangas  of 
Tukarama  addressed  to  Sivaji  have  been  translated  in  the 
next  chapter.  Here,  we  may  just  give  a  glimpse  of  how 
Tukarama  once  expatiated  upon  the  theme  of  heroism,  both 
worldly  and  spiritual,  which  was  also,  in  all  probability,  meant 
for  Sivaji.  1  he  Abhangas  are  known  as  ii^ffT^  srw, 
Abhangas  of  soldiery  or  heroism.  Tukarama  tells  us  that  a 
hero  is  a  hero  both  in  worldly  as  well  as  in  spiritual  matters. 
"Without  heroism,  misery  cannot  disappear.  Soldiers  must 
become  reckless  of  their  lives,  and  then  (Jod  takes  up  their 

burden He  who  bravely  faces  volleys  of  arrows  and  shots 

and  defends  his  master,  can  alone  reap  eternal  happiness 

He  alone,  who  is  a  soldier,  knows  a  soldier,  and  has  respect 
for  him.  They,  who  bear  weapons  only  for  the  sake  of  bodily 
maintenance,  are  mere  mercenaries.  The  true  soldier  alone 
stands  the  test  of  critical  occasions."  This  Abhanga  has 
been  supposed  to  have  been  composed  by  Tukarama  with  the 
object  of  comparing  the  worldly  soldier  with  the  spiritual 
soldier.  rl  hen,  again,  as  regards  Tukarama  having  met  Rama- 
dasa at  Pandharapur,  it  is  true  that  we  have  no  documentary 
evidence,  as  we  have  in  the  case  of  Tukarama  and  Sivaji. 
But  we  know  very  well  how  Ramadasa  had  established  himself 
on  the  banks  of  the  Kiishna  in  1044  A.T).  (Sake  15GG),  that  is 
to  say,  about  six  years  before  Tukarama's  death,  and  how 
Ramadasa  once  visited  Pandharapur  and  composed  a  song 
telling  us  that  God  Vitthala  and  Kama  were  identical.  It 
would  be  a  strange  thing  if  Tukarama  and  Ramadasa,  being 
the  two  greatest  saints  of  Maharashtra  at  the  time,  should  not 
have  met  each  other.  rl  he  '  story '  is  not  entirely  meaning- 
less which  tells  us  that  Ramadasa  and  Tukarama  met  at 
Pandharapur  on  the  opposite  banks  of  the  river  Bhima,  the 
one  weeping  and  the  other  bawling,  and  when  their  respective 
disciples  asked  them  the  meaning  of  these  strange  gestures, 
Tukarama  replied  that  he  wept  because  people  were  so 
much  merged  in  worldly  matters  that  they  would  not  know 
that  the  way  out  lay  in  the  realisation  of  (iod  ;  while  Rama- 
dasa said  that  he  bawled  out  because  in  spite  of  his  bawling 
out,  people  would  not  hear  his  spiritual  cry.  rl  he  story  only 
serves  to  rule  out  the  improbability  of  the  two  of  the  greatest 
saints  of  Sivaji's  time  not  having  met  each  other,  and  it  would 
be  an  irony  of  fate  if  the  tender-minded  and  the  tough -minded 
saints  had  not  met,  and  exchanged  their  thoughts  with  one 
another. 

6.    Tukarama  had  a  distinguished  galaxy  of  disciples,  all 
absolutely    devoted   and   full  of  admiration  for  him.     Santaji 


268  MYSTICISM  IN  MAHARASHTRA 

Tell,   who   was  one    of   the   greatest   disciples  of  Tukararna, 
was  a  writer  of  Tukarama's  Abhangas,  along  with  Gangarama 
Mavala,  who  was  another.     The    MS.  of 
He  disciples  of         Santajl  Tell  has   been   preserved   to   this 
tukarama.  day,    and    has    been    published    by    Mr. 

Bhave.  Ramesvarabhatta,  whose  ances- 
tors were  residents  of  the  Karnataka,  had  come  and  settled  in 
the  district  of  Poona,  and  he  worshipped  his  tutelary  deity, 
namely,  the  Vyaghresvara  at  Vagholi.  He  was  given  too 
much  to  priestly  pride  and  ritualism,  but  was  later  converted 
from  this  barren  life  to  a  spiritualistic  life  by  Tukarama. 
Sivaba  Kasara,  who  lived  in  Lohagaon,  first  hated  Tukarama, 
but  later  became  an  ardent  admirer  of  him.  Ib  was  his  wife, 
who,  having  been  displeased  with  her  husband  for  having 
become  a  disciple  of  Tukarama,  once  poured  hot  water  on  the 
body  of  Tukarama  while  he  had  once  gone  to  Lohagaon. 
Mahadajipant,  the  Kulkarni  of  Dehii,  was  a  very  honest  and 
straightforward  disciple  of  Tukarama,  who  spent  on  the  re- 
building of  the  temple  of  Vitthala  at  Dehu  every  pie  out  of 
the  extra  proceeds  of  a  farm  which  had  been  given  to 
Tukarama  by  his  employer,  but  which  he  had  refused  to  ac- 
cept. Niloba,  who  was  perhaps  the  greatest  of  Tukarama's 
disciples,  is  said  to  have  been  initiated  by  Tukarama  in  a 
dream  in  the  year  1(578  A.J).  (Sake  1000).  He  lived  at  Pim- 
palaner,  and  continued  the  Varkarl  tradition  of  Tukarama. 
Bahinabal,  whose  Abhangas  have  been  recently  discovered 
and  printed,  was  a  resident  of  Siur,  and  had  seen  Tukarama 
personally.  Her  account  of  Tukarama's  spiritual  lineage 
has  been  already  noticed  by  us  as  being  of  great  historical 
value,  and  as  Pangarakar  tells  us,  she  later  came  under  the 
influence  of  Itaniad&sa,  who  gave  her  an  image  of  Maruti 
which  is  still  worshipped  in  Bahinabai's  household.  These 
constitute  the  greatest  of  the  disciples  of  Tukarama. 

7.    There  are  various  collations  called  Gathas  of  the  Abhan- 
gas of  Tukarama,  of  which  we  must  quote 
Editions  ol  the  Gathas      here  four  of  the  most  important.    The  ex- 
of  Tukarama.  position  of  Tukarama's  mystical  career  and 

teaching,  given  in  the  later  chapters,  fol- 
lows closely  the  numbering  of  the  Abhangas  in  the  edition  of 
Vishnubuva  Jog,  who  published  his  1st  edition  of  the  Oath  a  of 
Tukarama  in  two  volumes  in  ]  909  A  .D.  (Sake  1 831),  which  is  in 
fact  the  first  and  the  only  attempt  in  Marathi  of  presenting  the 
original  with  a  translation.  Besides,  Vishiiubuva  Jog  spent 
his  life  in  studying  the  Abhangas  of  Tukarama,  and  was  well 
respected  among  the  Varkaris  at  Panolharapur.  He  had  an 


XIV]  TUKARAMA  269 

open  mind,  and  was  perhaps  the  greatest  and  the  most 
enlightened  among  the  Varkarls  during  the  last  quarter  of  the 
century.  The  second  collection  of  Tukarama's  Abhahgas  is 
the  edition  called  the  Induprakasa  edition,  which  was  printed 
by  the  Government  of  Bombay  with  the  help  of  Mr.  S.P.  Pandit 
in  I860  A.D.  This  is  a  very  careful  collation  of  the  various 
recensions  of  Tukarama's  tiathas  based  upon  the  MSS.  at 
Dehu,  Talegaon,  Kadusa  and  Pandharapur.  Frascr  and 
Marathe's  translation  of  Tukarama's  Uathas  follows  this  edi- 
tion in  point  of  numbering.  A  third  edition  is  that  of  Mr. 
H.  N.  Apte,  printed  at  the  Aryabhushana  Press  according 
to  the  MS.  in  the  possession  of  the  Badaves  of  Pandharapur. 
This  is  an  edition  which  has  got  much  traditional  value,  be- 
cause the  Varkarls  perform  their  Bhajana  according  to  the 
readings  of  that  edition.  Fourthly,  Mr.  Bhave  has  recently 
published  an  edition  of  rl  ukarama's  "real  Gatha"  as  he  calls 
it,  which  consists  of  thirteen  hundred  Abhangas  according  to 
the  MS.  of  Santaji  Jagamlde.  There  is  no  doubt  that  this  is 
a  very  authentic  collection,  but  it  is  also  likely  that  it  is  not 
a  complete  collection.  r\  he  other  editions  of  Tukarama's 
Abhangas  which  have  been  printed  will  not  interest  our 
readers  very  much,  and  so  we  refrain  from  giving  any 
account  of  them.  Our  order  of  exposition*  follows,  for  the 
sake  of  the  numbering  ol'  the  Abhangas,  the  edition  of 
Vishnubuva  Jog  which  we  have  above  referred  to,  and  which 
we  heartily  recommend  to  our  readers  for  the  sake  of  the 
Marathi  original  and  the  translation. 


*  Recently,  a  Source-book  of  Tukarama's  Abhangas  has  been  pub- 
lished by  us,  which  gives  ferittftm  the  Abhangas  referred  to  in  our  ex- 
position of  Tukarama  in  the  next  two  chapters. 


CHAPTER  XV. 
Tukarama's  Mystical  Career. 

I.     Historical  Events  in  his  Life. 

1.  A   faithful   account   of  Tukarama's  mystical   develop- 

ment as  traced  through  his  Abhangas  is  a 
Introductory.  subject  hitherto  unattempted,   in  the  first 

place,  because  Tukarama  has  left  to  us 
quite  a  large  number  of  Abhangas,  and  in  the  second  place, 
because  it  is  really  a  difficult  thing  to  trace  through  his  Abhan- 
gas the  order  of  his  developing  mystical  experience.  Yet  an 
attempt  has  been  made  here  to  essay  this  difficult  task 
with  what  success  we  leave  our  readers  to  judge.  We  shall 
try  to  present  the  account  of  Tukarama's  spiritual  deve- 
lopment in  his  own  words,  which  will  leave  our  readers  free 
to  form  any  conclusions  they  like  in  regard  to  the  value  of 
the  data  for  the  comparison  of  Tukarama's  spiritual  experi- 
ence with  that  of  the  great  mystics  of  the  West. 

2.  We  shall  begin  by    giving    an  account  oE  Tukarama's 

description  of  his  own  initiation.  Tuka- 
Thc  occasion  of  Tuka-  rama  tells  us  that  he  was  initiated  by 
rama's  initiation.  his  spiritual  teacher  in  a  dream :  "  I 
imagined  I  met  him  while  he  was  going 
to  the  river  for  a  holy  bath.  He  placed  his  hand  upon  my 
head,  and  asked  me  to  give  him  some  ghee  for  his  meals. 
Unfortunately,  being  in  a  dream,  1  could  not  give  it  to  him. 
An  obstacle  having  thus  apparently  arisen,  my  spiritual  teacher 
hastened  away.  He  told  me  his  spiritual  lineage,  namely, 
that  it  had  come  from  Raghava  Chaitanya  and  Kcsava  Chai- 
tanya.  He  told  me  also  his  own  name  which  was  Babaji, 
and  gave  me  the  Mantra  *  Rama,  Knshria,  Hari'  for  medita- 
tion. As  it  was  the  10th  day  of  the  bright  half  of  Magha, 
and  as,  moreover,  it  was  a  Thursday  (a  day  sacred  to  the  Guru), 
I  accepted  the  Mantra  with  the  whole  of  my  heart"  (Abg. 
3427).  Now  this  Bfibaji,  who  was  the  teacher  of  Tukarama, 
has  his  Samadhi  at  Otur,  and  one  does  not  know  whether 
Babaji  was  actually  living  at  the  time  of  Tukarama.  In  any 
case,  Tukarama  tells  us  that  he  got  his  initiation  in  a  dream, 
and  with  that  his  spiritual  career  began  :  "  Verily,  my  teacher 
being  cognisant  of  the  aspirations  of  my  heart  bestowed  upon 
me  a  Mantra  I  loved  so  well,  and  a  Mantra  also  which  was  so 
easy  to  utter.  Verily,  there  can  be  no  difficulty  in  the  uttering 
of  that  Mantra.  By  that  Mantra,  have  many,  who  have  gone 


XV]  TUKARAMA'S   MYSTICAL  CAREER  271 

from  amongst  us,  crossed  the  ocean  of  life.  To  those  who 
know,  and  to  those  who  do  not  know,  the  Alantra  has  served 
as  a  raft  to  enable  them  to  cross  the  ocean  of  life.  Verily, 
I  was  put  in  possession  of  this  raft  there  is  no  limit  to  the 
grace  of  Cod  Paiuluranga ! "  (Abg.  3428). 

3.    Tukarama  was  born  of  a  poor  family  in  the  caste  of  the 
Kunabis,  that  is  to   say,    farmers.      He 

Tukarama's  family       feels  glad  that  he    was  born  a    Kunabi ; 

lineage.  otherwise,   he    says,   he  would  have  died 

with   arrogrance.     "Well   done,    ()    d!od ! 

Tukarama  dances  and  touches  Thy  feet.     Had  I  been  a  learned 

man,   T    would  have  brought    calamities  on  me  ;  would  have 

scorned  the  service  of    the  saints; would   have  been 

subject  to  pride  and  arrogance  ;  would  only  have  gone  by  the 
way  by  which  other  people  have  gone  to  the  Hades.  Great- 
ness and  arrogance  would  surely  have  brought  me  to  hell" 
(Abg.  178).  He  tells  us  also  that  throughout  his  family  line- 
age, he  has  been  a  Varkari  of  Pandhari:  "1  have  inherited 
this  practice  of  going  to  a  pilgrimage  to  Pandhari  from  my 
ancestors.  I  recognise  no  other  pilgrimage,  and  no  other  vow. 
My  only  vow  is  to  make  a  fast  on  the  Kkadasi  day,  and  to  sing 
the  name  of  (Jod.  I  shall  utter  the  name  of  (Jod,  which  is 
verily  what  will  last  to  the  end  of  time"'  (Abg.  1S99). 

4.     As  is  often  the  case  with  the  mystics,  Tukarama  experi- 
enced   every    kind    of    difficulty    in    his 

Tukarama's  family  life.  ''What  shall  I  eat,  ami  where  shall 
difficulties.  '  g()  •  On  whose  support  should  I  count 
and  live  in  my  village  (  The  Patel  of  my 
village,  as  well  as  its  other  residents,  have  grown  angry  with 
me.  Who  will  give  me  alms  (  People  will  say  that  I  have  lost 
touch  with  the  world,  and  will  drag  me  to  the  court.  I  have 
gone  to  the  good  people  in  my  village,  and  have  told  them 
that  these  people  are  pursuing  a  poor  man  like  myself.  Verily, 
I  am  tired  of  the  company  of  these  people.  I  shall  now  go 
and  find  out  Vitthala  '  (Abg.  291)5).  Added  to  the  forlorn- 
ness  in  his  village,  Tukarama  experienced  every  difficulty 
within  his  family.  His  estate  was  all  sold.  Famine  made 
havoc  in  his  family.  ut  By  repentance,  1  am  now  remembering 
Thee.  Life  seems  to  me  like  vomit.  Happy  am  I  that  my 
wife  is  a  termagant.  Happy  am  I  that  I  have  lost  all  repu- 
tation. Happy,  that  I  have  been  disrespected  by  men.  Happy, 
that  1  have  lost  all  my  cattle.  Well  it  is  that  I  have  ceased 
to  be  ashamed  among  men.  Well  it  is  that  1  have  come  as  a 
supplicant  to  rl  hee,  ()  CJod  !  Well  it  is  that  I  built  a  temple 
to  Thee,  and  neglected  my  children  and  wife "  (Abg. 


272  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

3941).     Tukarama's  wife  was  so  much  exasperated  at  the  de- 
meanour of  Tukarama,   and  particularly  at  the  very  kind 
way  in  which  he  treated  his  saintly  guests,  that  she  began 
to  exclaim  :  "  Why  is  it  that  people  come  to  our  house  ?  Have 
they  no  business  of  their  own  ?  .For  the  sake  of  God,  my  hus- 
band has   entered   into   relationship   with  the   whole   world. 
Indeed,  he^is  put  to  no  trouble  for  speaking  mere  good  words. " 
"My  wife,"  says  Tukarama,  Sloes  not  like  any  of  these  things, 
and  runs  after  my  guests  like  a  mad  dog"  (Abg.  3489).   " Verily, 
saints  have  no  business  here, "  says  the  wife  of  Tuka,  "  they  can 
get  food  without  doing  any  work.     Every  man  that  meets  me 
beats  the  Tala,  and  creates  a  spiritual  hubbub.     These  people 
are  as  good  as  dead,  and    have  bade  good-bye  to  shame. 
They  do  not  look  so  much  as  to  the  means  of  maintaining 
themselves.     Iheir  wives  cry  in  despair,  and  curse  these  peo- 
ple" (Abg.  3491).     rlhe  whole  array  of  calamities  now  befell 
Tukarama.     His  father  died,  and  he  probably  began  to  expe- 
rience anxiety  for  his  maintenance,  as  he  had  never  done  before. 
One  of  his  wives  died  of  starvation,  and  Tuka  believed  that  she 
got  absolution.     His  child  died,  and  Tuka  was  glad  that  God 
deprived  him  of  the  cause  of  unreal  affection.     His  mother 
died,  and  Tuka  bade  good-bye  to  all  anxieties  forever.     These 
incidents  only  served  to  increase  the  love  of  Tuka  for  Clod. 
"Between  us  two,"  says  Tuka  to  (Jod,  "nobody  now  inter- 
venes to  create  an  artificial  barrier"  (Abg.  394).     All  these 
things  he  took  to  be  the  indications  of  God's  favour  on  him. 
"(Jod  shall  never  help  His  devotee  to  carry  on  his  worldly 
existence  in  an  easy  manner,  but  would  ward  off  every  source 
of  affection.     If  He  were  to  make  His  devotee   fortunate, 
that  would  serve  merely  to  make  him  arrogant.     Hence  it  is 
that  God  strikes  His  devotee  with  poverty.    Were  He  to  give 
him  a  good  wife,  his  affections  would  be  centred  on  her.     Hence 
God  endows  His  devotee  with  a  termagant.     Verily,  I  have 
personally    experienced   all    these   things,    says   Tuka.     Why 
need  I  speak  about  these  matters  to  others?"  (Abg.  2224). 
5.    While  he  was  experiencing  such  difficulties,  Tuka  had 
on   another   occasion   another   dream,    in 
Namadeva's      com-     which  Namadeva,  the  saint  of  Pardhara- 
mand  to  Tukarama  to     pur,  who  had  lived  about  three  hundred 
compose  poetry.  years  before  the  age  of  Tukarama,   ap- 

peared before  him,  and  ordered  him  bo 
compose  poetry.  "Namadeva  aroused  me  in  my  dream 
and  came  in  the  company  of  God.  He  told  me  that  I 
should  not  mis-direct  my  words,  but  should  give  myself 
to  composing  poetry.  He  told  me  to  measure  poems, 


XV]  -  TUKARAMA'S  MYSTICAL  CAREER  273 

telling  me  that  God  was  counting  the  measure.  He  patted 
me  on  the  back,  and  made  me  conscious  of  my  mission.  He 
told  me  also  that  the  numbers  of  Abhangas  to  be  composed 
was  a  hundred  crores  all  told.  What  part  of  this  number 
had  been  unattempted  by  Namadeva,  Tuka  made  good  by  his 
own  composition"  (Abg.  3937).  We  know  how  Namadeva 
had  taken  a  vow  that  he  would  compose  altogether  a  hundred 
crores  of  Abhangas.  But  as  he  entered  Samadhi  before 
that  number  was  reached,  he  entrusted  the  mission  of  composing 
the  rest  to  Tukarama.  The  number  seems  fabulous,  but  the 
meaning  is  that  Tuka  only  carried  on  the  mission  of  the  spiri- 
tual elevation  of  Maharashtra  through  literature,  which  Nama- 
deva had  set  before  him.  Tukarama  felt  glad  that  he  saw 
(Jod  in  a  dream  on  account  of  Namadeva.  "If  thou  allowest 
me,  ()  Cod,  1  shall  live  in  Thy  company,  or  in  the  company 
of  the  Saints.  I  have  left  off  a  place,  which  otherwise  I  would 
have  desired.  Be  not  now  indifferent  to  me,  0  Cod!  How- 
soever low  my  place,  howsoever  mean  my  vocation,  I  shall 
take  rest  on  rl  hy  feet.  1  have  verily  seen  '1  hee  in  a  dream  on 
account  of  Namadeva,  and  shall  ever  consider  it  a  blessing 
upon  me"  (Abg.  3938).  In  this  way,  Tukarama  was  conscious 
of  the  great  obligation  which  Namadeva  had  conferred  upon 
him  by  bringing  (Jod  along  with  him  in  his  dream.  It  was  also 
on  account  of  tins  incident  that  Tuka  was  inspired  to  compose 
his  lyrical  poems.  u  I  have  composed  poetry  according  to  my 
lights/'  says  Tuka.  u Whether  it  is  good  or  bad,  (Jod  only 
knows.  For  whom  and  on  whose  behoof  these  Abhangas 
have  been  created,  (Jod  alone  knows,  because  they  are  His 
own  handiwork.  J,  for  myself,  extricate  myself  from 
egoism,  throw  my  entire  burden  upon  (.Jod,  and  rest  content" 
(Abg.  3385). 

6.     When  a  number  of  poems  had  been  composed,  and  when 

apparently   Tuka   was   highly   spoken   of 

Tukarama's      great     by  the  people  of  his  village,    he  incurred 

sorrow   at  his   poems     the  anger  of  those  who  were  to  all  appear- 

being  thrown  into  the     ances  more  learned     than    he,   and    who 

river.  therefore   conspired  to   ruin  the   poetical 

reputation  of  Tuka.  Once  upon  a  time 
they  caught  hold  of  1  ukarama's  poems,  and  threw  them  into 
the  river  Indrayani.  Tukarama  felt  extremely  sorry  at  chis 
sad  turn  which  events  had  taken.  He  determined  to  try  his 
luck,  and  invoked  God  to  restore  his  poems  to  him,  and  in  case 
this  would  not  happen,  he  determined  to  commit  suicide. 
"  Why  shall  T  compose  poems  any  longer  ?  Must  1  not  be  asham- 
ed of  doing  so  ?  Saints  will  verily  laugh  at  me.  Now  has 


18 


274  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

come  the  time  when  God  must  give  the  decision.  Truth  alone 
must  prevail.  Why  should  one  undertake  any  work  at  all 
without  having  the  backing  of  realisation  ?  1  can  no  longer 
maintain  courage.  A  great  ruffle  has  been  produced  in  me" 
(Abg.  3505).  Tukarama  thus  determined  to  make  a  fast,  until 
he  received  an  assurance  from  God  that  his  work  was  appre- 
ciated by  Him.  He  continued  his  fasting  penance  for  thirteen 
days,  and  did  not  partake  of  even  a  drop  of  water.  "It  is 
thirteen  days,  ()  God,  that  I  have  remained  without  food  and 
drink.  rJ  hou  art  yet  so  unkind  as  not  to  give  me  any  assurance 
even  after  this  long  period.  Thou  art  hiding  Thyself  behind 
a  stone  image.  Now,  verily  1  shall  commit  suicide  and  hold 
Thee  responsible  for  it ;  for  long  have  I  waited  to  receive  an 
assurance  ;  but  in  its  absence,  1  shall  now  destroy  my  life" 

(Abg.  1731).     God  could  wait   no  longer   and   see  the 

great  agonies  in  which  Tuka  was  merged.  He  made  His 
appearance  to  him  in  the  form  of  a  youthful  image,  so  Tuka 
tells  us,  and  gave  him  comfort  and  assurance. 

7.    The   Abhangas   which   Tukarama   composed    on   that 

occasion  have  been  left  to  us  by  Tukarama 

God's  appearance  and     himself,  and  we  shall  give  them  here  in 

Tukarama's      thanks-     the  very  words  in  which  Tuka  has  left 

giving.  them:  "Thou,    my    God,    who    followest 

us  poor  men  as  the  shadow  the  body, 
earnest  near  me  like  a  youth,  and  gavcst  comfort 
to  me.  You  showed  me  your  beautiful  form,  embraced  me, 

and   pacified  my   mind Verily  have  f  troubled  you  for 

nothing.  Forgive  me,  my  God.  1  shall  never  cause  you 
trouble  any  more'"1  (Abg.  3522).  "1  committed  a  great  fault, 
because  1  have  taxed  your  patience- .  .  .  Mean  creature  that 
I  am,  I  shut  my  eyes  and  went  on  fasting  for  thirteen  days 

You  saved  my  books  in  the  river,  and  protected  mo 

against  the  calumny  of  the  people.  Verily  have  you  come  to 
succour  your  devotee  '  (Abg.  3523).  "  Let  people  put  a 
scythe  against  my  neck,  or  give  trouble  to  me  as  they  please. 
I  shall  no  longer  do  anything  which  will  give  you  trouble 

Forgive  me  for  what  I  have  done  before  ;   I  shall  now 

guard  myself  against  future  events"  (Abg.  3524).  "What 
will  you  not  do,  ()  God,  for  the  saints,  if  they  keep  patience  ? 
1  grew  impatient,  and  without  intelligence  as  I  was,  I  never- 
theless received  favour  at  your  hands" (Abg.  3525). 

"Nobody  had  put  a  scythe  on  my  neck,  nor  had  anybody 
cudgelled  me  on  my  back,  and  yet  I  cried  so  much  for  your 
help.  Compassionate  as  you  were,  you  divided  yourself  in 
two  places,  near  me  and  in  the  river,  and  saved  both  me  and 


XV]  TUKARAMA'S  MYSTICAL  CAREER  275 

the  books There  is  nobody  who  can  be  compared  to  you 

in  point  of  compassion.  Verily,  my  words  fail  to  describe 
your  greatness"  (Abg.  3526).  "You  are  more  affectionate 
than  a  mother.  You  are  more  delightful  than  the  moon. 
Your  grace  flows  like  a  river.  What  comparison  can  I  find  for 

your  qualities,  O  God? \rou,  who  have  made  nectar, 

are  really  sweeter  than  it I  place  my  head  on  Thy  feet 

in  silence.  Forgive  me,  O  Cod"  (Abg.  3527)  "I  am  a 
vicious  and  sinful  man.  Give  me  a  place  at  Thy  feet.  Adieu 
to  all  worldly  life  which  only  moves  the  mind  away  from 
God's  feet.  The  ripples  of  intellect  change  from  moment  to 
moment,  and  attachment  ends  in  dislodging  us  from  fixity 
of  any  kind.  Put  an  end  to  all  my  anxieties,  0  God,  and 
come  to  live  in  my  heart"  (Abg.  3528). 

8.  Tukarama  continued  to  be  persecuted  by  the  evil  men  in 

his  native  place,  and  liamesvarbhatta,  a 
Tukarama  and  learned  Brahmin  who  did  not  know  what 

Ramesvarbhatta.  spiritual  life  was,  was  probably  one  of 

the  greatest  of  the  persecutors  of  Tuka- 
rama. Once  upon  a  time,  it  is  reported,  some  bad  men  threw 
boiling  water  on  the  body  of  Tukarama  as  he  was  passing 
by.  That  put  Tukarama  in  a  state  of  agony.  "My  body  is 
burning  ;  I  feel  as  if  I  am  actually  burning  in  fire,"  says  Tuka- 
rama. ".Run  to  my  help,  O  God.  My  very  hairs  are  aflame. 
The  body  is  cremated  unto  death.  It  is  bursting  into  two 
parts.  Why  do  you  wait  any  longer,  0  God  ?  Kim  to  my 
succour  with  water.  Nobody  else  can  help  me.  You  are 
verily  my  Mother,  who  can  save  her  devotee  at  the  time 
of  distress"  (Abg.  3956).  And  as  Nemesis  would  have  it, 
Kamesva-rbhatta  himself,  who  was  the  cause  of  the  above 
suffering,  himself  suffered  great  bodily  distress  on  another 
occasion,  and  failing  every  resource  to  cure  it,  was  ultimately 
obliged  to  go  to  Tukarama  for  succour.  Tukarama,  magnani- 
mous as  he  was,  composed  an  Abhanga  for  him,  by  which, 
it  is  said,  Kamesvarbhatta  was  relieved  from  his  suffering  : 
"If  the  mind  is  pure,  then  verily  even  enemies  become 
friends  ;  neither  tigers  nor  serpents  can  hurt  them  in  any 
way  ;  poison  may  become  nectar  ;  a  blow  may  become  a 
help  ;  what  ought  not  to  be  clone  may  itself  open  for  him 
the  path  of  moral  action  ;  sorrow  will  be  the  cause  of  happi- 
ness ;  aftd  the  flames  of  lire  will  become  cool ;  all  these 
things  will  happen  when  one  knows  that  there  is  the  same 
immanent  Being  in  the  hearts  of  all  (Abg.  3957). 

9.  Jiamesvarbhatta  tells  us  the  way  in  which,  after  a  life 
of  hatred   towards  TukFirama,  he  began  to  conceive  a  respect 


276  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

for  him,  and  ultimately  became  his  disciple.  "As  a  result  of 
my  hatred  towards  Tiikarama, "  Kamesvar- 
Ramesvarbhatta's  bhatta  tells  us,  "  I  suffered  great  bodily 
description  of  his  own  anguish.  Jnanesvara  appeared  to  me  in 
conversion.  a  dream,  and  told  me  that  I  had  con- 
tracted the  disease,  as  I  had  censured 
Tukarama  who  was  the  incarnation  of  Namadeva,  and  the 
greatest  of  all  Saints.  Jnanesvara  also  told  me  to  be  submis- 
sive towards  Tukarama,  and  in  that  way,  there  would  be  an 
end  to  my  sin.  Believing  in  the  dream,  I  made  up  my  mind 
to  attend  his  Kirtana  every  day.  Jt  was  in  Tukarama's 
company  that  my  body  became  whole"  (Abg.  4145).  "How- 
ever learned  a  man  may  be,  and  however  well-versed  in  the 
Vedas,  he  can  never  equal  Tukarama.  Neither  those  who  read 
the  Puranas,  nor  those  who  study  the  Bhagavadglta,  can  come 
to  know  the  socret  of  spiritual  life.  The  Brahnianas  in  this 
bad  age  have  been  spoilt  by  their  arrogance  about  caste,  and 
by  the  consciousness  of  their  superiority.  Tukarama  was  a 
Bania  after  all,  and  yet  he  loved  God,  and  therefore  his  words 
were  as  sweet  as  nectar.  Tukarama  merely  expounded  the 
real  meaning  of  the  Vedas.  ...  By  his  devotion,  his  know- 
ledge, and  his  dispassionateness,  he  was  without  equal 

Many  great  Saints  have  lived  in  times  of  old.  but  it  is  only 
Tuka  who  took  his  body  to  heaven.  Hamesvarbhatta  says 
that  Tuka  took  leave  of  all  men,  and  went  to  heaven  in  a 
Vimana"  (Abg.  4144). 

10.     Tukarama   had    by  this   time  become  fixed   in    God. 

As    he   had  put   his  faith  in  the  Name 

A  piece  of  Tukarama's     which    his    preceptor    had     imparted   to 

autobiography.          him,  meditated  on  it,   and  made   it  the 

stepping    stone    to    God-realisation,    he 

was  able    to  say    that    he    had    crossed    the    ocean    of    life. 

In  two  or  three   different  places,   Tukarama   tells  us  how  it 

was  the  name  which  had  saved  him  through  life.     He  gives 

us  a  piece  of  autobiography,  which    we  narrate   here  in  his 

own  words:  ''Salutation  to  (Jod,  and  salutation  to  the  Saints 

Tuka  is  verily  the  servant  of  his  teacher  Babajl.     Flow 

\\ill  my  words  be  able  to  please  the  Saints?  I  will  at  least 
try  to  please  my  own  mind.  Lot  my  mind  go  after  the  Name 
of  God,  and  sing  His  praises.  My  early  life  was  embittered 
by  calamities  ;  but  the  Name  gave  me  comfort.  The  happi- 
ness 1  derived  by  meditation  on  the  Name  was  incomparable. 
The  Impersonal  took  on  a  form.  T  found  that  (Jod  runs  to  the 
place  where  the  Name  is  celebrated.  Make  haste  to  sing  the 
praise  of  God.  Everything  else  leads  to  sorrow From 


XV]  TUKARAMA'S  MYSTICAL  CAREER  27? 

those  who  disbelieve  in  the  Name,  God  stands  at  a  distance* 
....  The  Name  is  verily  the  pathway  to  heaven. . . .  Those 
who  have  known  tell  us  to  meditate  on  the  Name  by  leaving 

away  all  arrogance Those,   who  know  and  those  who 

do  not  know,  to  them  I  say,  meditate  on  the  Name.  In  this 
way  will  you  be  saved.  1  have  personally  known  how  a  sinner 
could  be  saved.  r\  here  could  be  no  greater  sinner  than  myself  ; 
other  people  may  have  stored  some  merit  at  least.  To  me 
there  was  no  other  pathway  except  the  Kirtana.  1  found  that 
the  Saint  need  not  be  afraid  of  his  sustenance  :  God  will 
find  ways  and  means  for  him.  God  will  follow  the  Saint, 

look  at  his  feet,  and  cleanse  his  path  by  his    robe God 

has  really  saved  me.  There  is  no  limit  to  the  kindness  of  God" 
(Alg.  3935,  1-23).  "  Verily,  1  am  a  great  sinner,"  says  Tuka 
in  another  place,  "  I  wonder  why  1  should  be  the  object  of 
your  love,  ()  Saints  !  I  know  in  my  innermost  heart  that  1  have 
not  attained  the  goal  of  my  life.  I3ut  people  say  that  I  have 
attained  it,  and  follow  one  another  in  saying  so.  I  was  greatly 
worried  in  my  life.  I  tewled  the  cattle,  but  that  was  not 
enough  for  my  maintenance.  What  money  1  had,  I  spent 
on  myself  and  did  not  give  in  charity  to  Brahmins  and  sages. 

1  got  wearied  of  my  relatives,  wife,  children,  and  brothers 

I  could  not  show  my  face  to  the  people.  Then  1  began  to 
take  recourse  to  the  woods.  Hence  it  was  that  I  began  to 
like  solitude.  I  was  greatly  worried  on  account  of  family 
expenses,  and  I  became  very  unkind.  My  ancestors  wor- 
shipped this  God,  and  1  have  inherited  that  worship  from  them. 
J)o  not  suppose  that  I  have  got  any  high-strung  devotion" 
(Abg.  3940).  Yet,  in  another  place,  Tukarama  tells  us  at 
greater  length  and  with  more  personal  touches  the  story  of 
his  own  conversion.  "I  was  born  a  Sudra,  and  was  doing  the 
duty  which  had  fallen  to  my  lot  by  the  rules  of  caste.  This  deity 
Vitthala  has  been  worshipped  throughout  the  history  of  my 
family.  I  should  not  have  said  anything  about  my  personal 
life  ;  but  because  you  Saints  have  a^ced  me  about  it,  I  say  a 
few  words.  [  was  merged  in  much  sorrow  in  my  worldly 
life.  My  mother  and  father  died.  My  wealth  was  all  spent 
in  a  famine.  I  was  dishonoured.  My  wife  died,  because 
there  was  no  food  to  eat.  1  was  ashamed,  and  got  disgusted 
with  my  life.  My  trade  became  meagre.  The  temple  which  I 
wished  to  build  fell  to  the  ground.  Originally,  I  fasted  on 
the  EkadasI  day  and  performed  a  Kirtana.  My  mind  was  not 
set  on  devotional  practices  originally.  Jn  full  faith,  arid  with 
full  respect,  I  learnt  by  heart  some  sayings  of  the  bygone 
Saints.  With  pure  heart  and  devotion,  I  sang  after  the  men 


S78  MYSTlCiSM  IN  MAHARASHTRA  [CHAP. 

who  performed  the  Kirtana.  I  tasted  of  the  water  on  the 
feet  of  the  Saints ;  nor  did  I  allow  any  shame  to  creep  into 
my  mind.  I  conferred  obligations  upon  others  as  far  as  lay 
in  my  power,  not  minding  any  bodily  hardships.  I  took  no 
account  of  what  my  friends  said  about  me.  I  became  entirely 

disgusted  about  my  life T  never  cared  for  the  opinion 

of  the  majority.  1  relied  only  upon  the  instruction  of  my 
Teacher  in  the  dream,  and  believed  fully  in  the  power  of  the 
Name.  Then,  I  was  encouraged  to  compose  poetry,  which 
I  did  with  full  faith  in  God  Vitthala.  I  was,  however,  obliged 
to  drown  my  poems  in  the  river,  which  greatly  upset  my  mind. 
I  sat  fasting  at  the  door  of  Cod,  and  He  ultimately  comforted 
me.  The  many  incidents  of  my  life  will  take  me  long  to  de- 
scribe. I  may  say  that  I  am  content  with  what  has  happened. 
What  is  to  happen  further,  Cod  only  knows.  J  know  only  this 
that  God  shall  never  neglect  His  Saint.  1  know  how 
kind  He  has  been  to  me.  This  is  the  treasure  of  my  life, 
which  God  Vitthala  has  made  me  give  out"  (Abg.  3939). 
11.  As  a  saint  grows  old,  miracles  inevitably  gather 

round  about  him.     Kven  so  did  it  happen 

Some  Miracles  of        in  the  case  of  Tukarama.     Once  upon  a 

Tukarama.  time,  while  he  was  engaged  in  performing 

a  Kirtana  at  Lohagaon,  a  woman  brought 
her  dead  child,  threw  it  before  Tukfi,  and  charged  him  that 
if  he  were  a  real  Saint,  he  would  raise  that  child  ;  upon  which, 
it  has  been  related,  that  Tukarama  raised  the  child.  There  is 
.an  Abhanga  of  Tukarama  probably  referring  to  this  incident : 
"It  is  not  impossible  for  rl  hce,  ()  God,  to  bring  to  life  a  dead 
being.  Have  we  not  heard  of  Thy  prowess  in  history  ?  AVhy 
should st  Thou  not  do  a  similar  act  at  present  ?  Fortunate  are 
we  that  we  call  ourselves  the  servants  of  God.  Tour  a  balm  on 
my  eyes,  says  Tuka,  by  showing  the  greatness  of  Thy  power" 
(Abg.  3955).  On  one  occasion,  while  Tukarama  was  engaged 
in  a  Kirtana  and  Sivaji  was  attending  it,  the  enemies  of  Sivaji 
surrounded  the  place  where  the  Kirtana  was  going  on,  upon 
which,  there  was  a  hue  and  cry  among  the  people  that  had  as- 
sembled for  Kirtana  ;  and,  it  has  been  related,  that  as  Tuka  began 
to  implore  God  to  ward  oft  the  danger,  God  appeared  in  the  form 
of  Sivaji,  and  tried  to  escape  from  the  hands  of  the  enemies. 
Whereupon,  the  enemies  pursued  him,  leaving  Tukarama 
and  the  real  Sivaji  unmolested  at  the  place  of  the  Kirtana. 
Tukarama's  Abhanga  in  tins  connection  runs  as  follows  :  "How 
would  it  be  possible  for  me  to  see  this  great  disaster  with  my 
eyes  ?  My  heart  is  filled  with  sorrow  to  see  others  in  calamity. 
Thou  must  not  see  the  disaster  happen  to  us !  We  have  never 


XV]  TUKAKAMA'S  MYSTICAL  CAREER  270 

heard  that  where  the  servants  of  Cod  dwell,  the  enemies  can 
come  and  molest  them.  Tuka  says,  my  devotion  has  been 
put  to  shame.  I  shall  be  living  only  as  a  contemptible  being  in 
the  eyes  of  others"  (Abg.  3951).  "  1  am  not  afraid  of  death. 

But  I  cannot  see  other  people  plunged  in  misery That 

one's  mind  should  be  upset  at  the  time  of  Kirtana  is  itself 
a  kind  of  death.  Give  me,  0  God,  says  Tuka,  shelter  at  a 
place  where  there  is  110  danger"  (Abg.  3952).  "Shall  1  believe 
what  has  been  said  about  the  Kirtana  of  God,  that  where  it 
is  being  celebrated,  people  are  relieved  of  their  miseries  ?  On 
the  other  hand,  there  is  here  a  great  danger  :  the  enemies  have 
almost  laid  a  siege,  i  have  come  to  know  in  person  that 
without  sin  no  sin  can  take  place.  How  shall  I  now  believe 
that  Thou  residest  where  Thy  servants  live  ?"  (Abg.  3953), 
upon  which,  it  is  said,  that  the  enemies  were  put  on  a  false 
scent  by  God,  and  Sivaji  and  Tukarama  escaped  the  danger. 
The  meeting  of  Tukarama  and  Sivaji  does  not  seem  to  be  un- 
historical,  and  we  must  remember  the  famous  verse  which 
Tukarama  sent  to  Sivaji,  in  which  he  said  that  the  ant  and 
the  king  were  to  him  alike.  "My  delusion  and  desires  are  at 
an  end.  They  are  verily  the  bait  which  death  sets  for  us. 
Gold  and  clay  are  to  me  of  equal  consequence.  The  whole 
heaven  has  descended  into  my  house"  says  Tuka  (Abg.  3391)  ; 
so  saying,  it  has  been  said,  that  Tukarama  refused  to  accept 
the  treasure  which  Sivaji  had  sent  him. 

12.    Once  upon  a  time  it  so  happened  that  a  Brahmin  went 

to  the  temple  of  Jnanesvara  at  Aland  I, 

Tukarama  and  and  sat  there  in  meditation  with  a  desire 

Jnanesvara.  that    he    might    receive    some    spiritual 

illumination  from  him.  After  some 
days,  the  Brahmin  dreamt  a  dream,  in  which  he  was 
advised  by  Jnanesvara  to  go  to  Tukarama,  who  was  living  at 
that  time.  rj  he  Brahmin  came  to  Tukarama  and  told  him 
what  had  happened  in  the  dream  ;  whereupon  Tukarama  com- 
posed eleven  Abhangas,  the  substance  of  which  is  as  follows : 
"Do  not  follow  the  lore  of  the  learned  books.  Take 
a  vow  that  you  would  seek  the  grace  of  God  by  emptying 

your  heart  of  its  innate  desires God  will  come  to  your 

rescue  by  the  power  of  the  Name,  and  take  you  across  the 
ocean  of  life"  (Abg.  3303).  "(Joel  does  not  possess  salvation 
ready-made,  so  that  He  may  liand  it  over  to  His  devotee. 
Salvation  consists  in  conquering  the  senses  and  mind, 

and  making  them  empty  of  the  pursuit  of  objects" 

(Abg.  3364) "Invoke  the  grace  of  God,  asking  His  com- 
passion on  you,  and  make  your  mind  your  onlooker 


$80  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

Tuka  says  that  God  is  an  ocean  of  compassion,  and  will  relieve 
you  of  the  thraldom  of  existence  in  a  moment's  time"  (Abg. 
3365).  "If  you  meditate  on  the  name  of  Govinda,  then  you 
will  become  Govinda  yourself.  There  will  be  no  difference 
between  you  and  God.  The  mind  will  be  filled  with  joy, 

and  the  eyes  will  shed  down  bears  of  love" (Abg.  3366) 

"  Why  do  you  become  small  ?  You  are  really  as  large 

as  the  universe  itself.  Take  leave  of  your  worldly  life,  and 
make  haste.  Because  you  think  yourself  a  small  being,  there- 
fore you  are  merged  in  darkness,  and  are  grieved"  (Abg.  3370) 

"  The  king  of  learned  men,  and  their  spiritual  teacher, 

you  are  worthily  called  Jnanadeva.  Why  should  such  a  low 
man  as  myself  be  made  great  ?  A  shoe  on  the  foot  must  be 
placed  only  on  the  foot.  Even  gods  themselves  cannot  be 
compared  to  you.  ITow  would  then  other  people  be  com- 
pared to  you  ?  But  I  do  not  know  your  purpose,  and  hence 
I  humbly  bend  my  head  before  you"  (Abg.  3372).  "A  child 
speaks  any  words  it  pleases.  It  behoves  you,  great  Saint,  to 
excuse  its  lisping.  1  have  taken  no  account  of  my  station. 
Keep  me  near  your  feet,  0  Jnanesvara,"  implores  Tuka  (Abg. 
3373). 

13,     Tukarama  had  now  reached  the  summit  of  his  spiritual 

power.  His  fame  as  a  Saint  had  spread  far 

The  final  scene  of        and  wide.     From  the  life  of  an  ordinary 

Tukarama's  life.  Kunabi,  he  had  risen  to  be  the  Spiritual 
King  of  the  world.  By  performing  Kir- 
tanas,  and  by  spreading  the  glory  of  God's  Name,  he  had  been 
the  cause  of  conferring  infinite  obligation  on  his  devotees. 
He  enjoyed  every  spiritual  bliss  in  the  world,  and  was  waiting- 
only  for  the  final  scene.  When  the  time  arrived,  he  tells  us, 
God  came  in  person  to  take  him  to  heaven.  "  See,  God  comes 
there  with  the  conch  and  the  disc  in  His  hands.  The  eagle, 
His  favourite  messenger,  comes  with  ruffled  pinions,  and  says 
to  me  'fear  not,  fear  not'.  By  the  lustre  of  the  crown  of  the 
gems  on  God's  head,  even  the  Sim  fades  into  insignificance, 
God  has  a  form  blue  like  the  sky,  and  is  infinitely  handsome. 
He  has  four  hands,  and  down  His  neck  hangs  the  garland 
called  Vaijayantl.  By  the  lustre  of  His  lower  clothes,  the 
quarters  are  filled  with  light.  Tuka  is  filled  with  gladness 
that  the  very  heaven  has  descended  into  his  house"  (Abg. 
3606).  And  when  God  Himself  came  to  invite  him,  Tukarama 
did  not  think  it  proper  to  live  any  longer  in  the  world.  He 
bade  good-bye  to  the  people.  "  I  go  to  heaven.  Compassion  be 
on  me  from  all  of  you."  says  Tuka.  "Tender  my  supplications 
to  all.  God  Panduranga  is  standing  up  for  a  long  time,  and 


XV]  TUKA  RAMA'S  MYSTICAL  CAREER  281 

is  calling  me  to  heaven.  At  the  last  moment  of  my  life,  God 
has  come  to  take  me  away,  and  Tuka  disappears  with  his 
body"  (Abg.  3010).  As  to  whether  Tukarama  did  actually 
take  his  body  to  heaven,  we  have  no  other  evidence  from  him 
to  determine  except  this  Abhanga,  and  the  only  meaning  that 
we  can  make  out  of  it  is  that  his  very  physical  existence  had 
become  divine  as  the  time  had  come  for  him  to  ascend  to  Heaven. 

II.  Tukarama  as  a  Spiritual  Aspirant. 

14.  We  have  hitherto  considered  the  incidents  in  Tuka- 

rama's  life  as  we  gather  them  authentically 
Introductory.  from  his  works.  Starting  from  the  life  of  a 

Kunabi,  we  see  how  ultimately  he  merged 
in  God.  But  though  we  have  considered  merely  Tuka- 
rama's  external  life-history  hitherto,  we  have  not  taken  any 
account  of  the  history  of  his  soul :  how  he  commenced  his 
spiritual  life,  what  difficulties  he  met  with  on  the  way,  what 
heart-rendings  he  had  to  experience  in  his  lone  journey,  how 
ultimately  a  gleam  of  light  began  to  shine  on  him,  until  finally 
how  he  realised  God  and  became  one  with  Him.  The  history 
of  Tukarama's  soul,  therefore,  will  occupy  our  attention  for  the 
three  sections  to  come.  In  the  first,  we  shall  consider  Tuka- 
rama as  a  spiritual  aspirant.  Then,  we  shall  go  to  consider 
the  heart-rendings  of  Tukarama  when  he  was  unable  to  find  God. 
Finally,  we  shall  consider  how  Tukarama  was  able  to  realise 
God,  and  enter  into  union  with  Him.  There  is  a  sort  of 
a  Hegelian  dialectic  in  Tukarama'ti  soul.  In  the  first  stage 
of  his  spiritual  career,  he  seems  to  have  resolved  to  withdraw 
himself  from  the  life  of  the  world  with  a  determined  effort  to 
win  spiritual  knowledge.  This  is  the  stage  of  positive  affirm- 
ation. Then  comes  the  stage  of  negation,  the  dark  night  of 
Tukarama's  soul,  a  stage  where  Tukarama  is  warring  with 
his  own  self.  Finally,  there  is  the  stage  of  a  new  affirmation, 
namely,  the  cancellation  of  the  original  determination  and  the 
middle  negation  into  a  final  vision  of  the  God-head,  which 
supersedes  them  both.  We  shall  first  see  how  Tukarama 
weaned  his  mind  from  the  world  with  a  determination  to 
achieve  his  spiritual  purpose. 

15.  Tukarama  began  his  spiritual  career  by  girding  up  his 

loins  against  the  life  of  sin  u 

Tukararaa  bids  good-      I  have  now    determined    to  achieve  the 

bye  to  the  manners       end.     T  shall    never  part  with    the    trea- 

of  the  world.  sure    in   my   possession.     Adieu    now   to 

all  idleness  which  is    the    canker   of  the 

soul.     Adieu    to    all  forgetfulness  which    prevents   one  from 


282  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

harbouring  God  in  his  mind.  Adieu  to  all  shame,  for  it 
stands  in  the  waj^)f  the  attainment  of  God.  Happy  am  ], 
that  I  have  determined  to  find  out  God"  (Abg.  2774). 
He  imposes  upon  his  mind  an  extreme  severity  in  social  re- 
lations. "How  long  shall  1  tell  my  mind  not  to  run  after 
everybody  it  sees  ?  Idle  affection  is  the  cause  of  sorrow.  Peal 
happiness  consists  in  le^ling  a  severe  social  life.  Care  not 
for  praise  or  blame.  Care  not  for  compassion  and  affection. 
Care  not  for  happiness  and  sorrow.  Do  not' those  who  want 
to  pursue  God  sit  down  at  a  place  wit^  a  determined  effort 
to  find  out  God  ?  Think  about  it,  my  mind,  says  Tuka,  and  be 
as  hard  as  adamant"  (Abg.  594).  He  expresses  this  same 
attitude  elsewhere  when  he  tells  us  that  he  had  grown  entirely 
indifferent  to  the  amenities  of  social  life.  "Speak  not  with 
me"  says  Tuka.  "Let  people  be  as  they  are.  My  only  busi- 
ness with  them  is  to  bid  them  good-bye  as  soon  as  I  see  them. 
Who  can  ever  find  time  to  mix  with  others  ?  These  people 
are  merged  in  all  sorts  of  fantastic  activities.  At  a  stroke, 
says  Tuka,  1  have  come  out  of  the  manners  of  the  world" 
(Abg.  1514). 

16.  Tukaraina  even  craves  deliberate  misery  in  order  that 

it  might   lead  him  to  God.     "Make  me 
Tukarama  invites        homeless,     wealthiest,     childless"       says 
deliberate  suffering.      Tuka,   "  so  that    I   may  remember  Thee. 
Give  no  child  to  me,   for  by  its  affection, 
Thou  shalt  be  away  from  me.     Give  me  not  either  wealth  or 
fortune,  for,  that  is  a  calamity  itself.     Make  me  a  wanderer, 
says  Tuka,  for,  in  that  way  alone  I  may  be  able  to  remember 
Thee  night  and  day"  (Abg.  2084).     He  elsewhere  says  also: 
"Let  me  get  no  food  to  eat,  nor  any  child  to  continue  my 
family  line  ;  fout  let  God  have  mercy  on  me.   This  is  what  my 
mind  tells  me,  and  I  keep  telling  the  same  thing  to  the  people. 
Let  my  body  suffer  all  sorts  of  calumnies,  or  adversities  ;  but 
let  God  live  in  my  mind.     All  these  things  verily  are  perish- 
able, says  Tuka  ;  for  God  alone  is-happiness"  (Abg.  247). 

17.  "What  use  is  there  of  this  mortal  body?"  asks  Tuka. 

"To  feed  on  dainties  and  dishes  is  the 

The  evanescence  of      life's  ideal  for  the  ignorant.     People  say 

the  human  body.        that  we  should  protect  the  body  ;  but  of 

what   use   is   that  ?  They   do   not   know 

that  ours  is  a  perishable  existence,  and  we  will  go  out  all  of  a 

sudden.     Death  will  come  and  eat  up  our  body  like  a  ball  of 

food.  People  have  deliberately  thrust  scimitars  in  their  bodies, 

have  cut  off  pieces  of  their  flesh,  and  like  Suka  have  betaken 

themselves  to  the  forest.     Did  not  king  Janaka,  asks  Tuka, 


XV]  TUKARAMA'S   MYSTICAL  CAREER  283 

•rule  over  his  kingdom  at  the  same  time  that  he  was  placing 
one  of  his  feet  in  the  fire"?     (Abg.  248).^A11  this  is  as  much 
as  to  say  that  as  a  spiritual  aspirant,  Tultarama  advises  us  to 
cease  to  take  care  of  the  body.     He  discants  upon  the  infir- 
mities of  old  age.     "  Old  age  conies  and  tells  a  tale  in  the  ear 
that  Death  will  soon  pounce  on  the    body.     Why  should  not 
the  mind  grow  alert  at  such  a  message  ?  ......  In  no  time  shall 

the  last  scene  take  place  ......  Think  of  the  family  deity, 

says  Tuka,  and  leave  away  empty  words"  (Abg.  1914).     Tuka- 
rama tells  people  to  put  themselves  in  mind  of  Death  when 
they  see  the  cremation  of  others.     TukcTrama  probably  whetted 
his  own  mind  to  spirituality  at  the    sight  of  the  cremation  of 
others  by  fire.     "  You  see  the  burning  of  other  people's  bodies. 
Why  does  it  not  make  you  alert  ?  Cry  after  God  without  fear, 
before  deatli  has  caught  hold  of  you.     Death  is  verily  a  price 
which  the  body  has  to  pay  ......  Why  do  people  vainly  seek 

after  various  paths  ?  When  death  comes  upon  you,  it  shall  not 
allow  you  to  move  even  an  inch"  (Abg.  1006).  Inanother  place, 
Tukarama  asks  :  "Why  do  not  people  keep  themselves  awake 
when  the  robber  is  committing  a  theft  in  the  neighbour's  house  ? 
Why  do  you  merge  yourselves  in  forgetfulness  ?  Your  intellect 
has  taken  leave  of  you.  Thieves  are  robbing  everything 
that  you  possess,  and  are  putting  up  a  false  appearance  before 
you.  You  are  entertaining  a  false  idea.  You  never  care  to 
protect  your  inmost  treasure  :  at  least  try  to  protect  it  now, 
says  Tuka"  (Abg.  1100). 

18.     "It  seems  wonderful,"  says  Tuka,  "that  people  should 
rely  upon  anything  except  God  to  rescue 


Nobody  can   rescue     them  *rom      le   c^utc^ies  °f  death.     It  is 
one  from  the  Clutches     strange  that  people  should  not  take  thought 
of   Death  except  God     of  what  would  ultimately  conduce  to  their 
Himself.  benefit.    Upon  what  do  these  people  rely  ? 

Who   can  help  them   at  the  final  end  ? 
What    can    they    say    to    the    messengers  of  Death  ?  Have 
they     forgotten    Death  ?  .   Upon    what    treasure  do    these 
people    count  ?  ........  Why    do    not    they  remember    God 

in    order    to  get  away  from   the  bondage    of  life  ?  ........  " 

(Abg.  943).  "People  love  you  because  you  give  money  to 
them.  But  nobody  would  help  you  at  the  time  of  death. 
When  your  bodily  power  has  gone,  when  your  eyes  and  nose 
are  sending  down  excreta,  your  children  and  wife  will  leave 
you  in  the  lurch,  and  runaway.  Your  wife  will  say,  'much 
better  that  this  ass  should  die  :  he  has  spoilt  the  whole  house 
by  his  spits'.  Tukarama  says  that  robody  else  can  come  to 
your  rescue  except  God"  (Abg.  2178).  "Do  not  get  yourself 


284  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

• 

entangled",  says  Tuka,  "in  the  meshes  of  worldly  life;  for. 
Death  is  approaching  you  to  make  a  morsel  of  you.  When  he 
pounces  upon  you,  neither  your  mother  nor  your  father  can 
rescue  you  ;  neither  the  king,  nor  the  governor  of  your  place  ; 
neither  your  relatives,  howsoever  good.  Tuka  says  that 
nobody  can  rescue  you  out  of  the  clutches  of  death  except 
God  Himself"  (Abg.  2035). 

19.  It  was  probably  with  a  continual    contemplation    of 

the  power  of  death  that  Tukarama  forti- 
The  spiritual  value  fied  his  mind  against  any  impending 
of  mortal  existence.  bodily  calamities.  But  we  must  not  say 

that  he  was  not  conscious  of  the  great 
merit  that  belonged  to  the  body  if  user!  well.  "The  body 
is  verily  a  wish-jewel/'  Ke  tells  us.  "It  will  yield  you 
all  desires  if  you  put  an  end  to  all  egoism,  and  if  you  make 
your  mind  as  clear  as  a  crystal  by  leaving  away  all  cen- 
sure, injury,  and  deceipt.  Such  a  man  need  not  go  to  a  place 
of  pilgrimage  to  get  absolution.  lie  will  himself  be  a  place 
of  pilgrimage,  and  people  will  flock  to  him  and  get  absolution 
at  his  sight.  When  the  mind  is  pure,  what  is  the  use  of  those 
garlands  and  those  ornaments  ?  The  Saint  will  himself  be  an 
ornament  to  all  ornaments.  Ue  always  utters  the  Name  of  Cod, 
and  his  mind  is  ever  full  of  joy.  He  has  given  over  his  body 
and  mind  and  wealth  to  Clod,  and  is  entirely  without  desire. 
Such  a  man  is  greater  than  a  touch-stone  and  is  impossible 
to  describe"  (Abg.  28).  From  this,  we  see  that,  provided  the 
body  is  used  well,  it  may  itself  be  an  instrument  for  the  reve- 
lation of  God.  "Even  gods  desire  this  mortal  existence" 
says  Tuka.  "  Blessed  are  we  that  we  were  ever  born,  and  have 
become  the  servants  of  Cod.  By  means  of  this  life,  and  in 
this  very  life,  we  can  attain  to  the  Codhead.  We  can  make 
heaven  the  stepping-stone  to  divine  existence"  (Abg.  ]]9). 

20.  Tukarama  seems  to  have  determined  to  turn  his  mortal 

existence   to   the    best   account   possible. 

Tukarama  binds  God      He  prays  to  Cod  to  allow  his  mind  to  rest 

with  Love.  on   His  feet  wherever  his  body  may  be. 

"This  is  my  prayer  to  Thee,  0  Cod.     I 

place  my  head  on  Thy  feet.    Let  my  body  be  where  it  likes, 

but  let  my  mind  always  rest  on  1  hy  feet.     Let  me  spend  my 

time  in  meditating  on  Thee.     Let  me  turn  away  from  body, 

and  mind,  and  wealth.     Release  me  at  the  time  of  death  from 

such  dangers  as  phlegm,  and  wind,  and  bile.     So  long  as  my 

senses  are  whole,  I  have  called  upon  Thee,  in  order  that  Thou 

mightest  help  me  ultimately"  (Abg.  2430).     Tn  the  midst  of 

his  life's  duties,  TukFraina's  one  interest  was  to  remember 


XV]  TUKARAMA'S  MYSTICAL  CAREER  285 

the  feet  of  God.  "I  do  the  duty  which  has  fallen  to  me,  but 
1  always  remember  Thy  feet.  Why  should  1  give  expression 
to  my  love  ?  Thou  knowest  it  already.  1  look  at  Thy  form 
at  all  times,  and  somehow  carry  on  my  worldly  existence. 
1  have  appointed  my  speech  to  sing  Thy  praise.  My  mind  is 
anxious  to  have  a  vision  of  Thee  without  any  craving  for  money 
or  wealth.  I  am  walking  my  worldly  way,  as  a  man  must 
who  lias  a  burden  to  carry ;  but  my  mind  is  ever  set 

on  Thee "(Abg-  2050).     He  says  to  God  that  he  would 

never  be  afraid  of  Him,  provided  he  can  continue  to  have 
devotion  for  him.  "To  find  out  God,  I  know  a  remedy.  We 
need  not  be  afraid  of  Clod.  What  power  can  He  have  ?  We 
should  pray  to  Him  in  all  humility,  and  then,  we  will  be  able 
to  find  Him.  He  will  then  do  whatever  He  likes.  Merely 
by  the  power  of  devotion,  we  may  be  able  to  attain  to  Him.i 

Thus  will  I  bind  God  by  the  cords  of  my  love" (Abg.l 

543).  The  same  idea  Tukarama  reiterates  in  another  passage 
when  he  says  that  wherever  God  may  go,  He  will  find  spread 
for  Him  the  omnipresent  meshes  of  Tukarama's love.  "Wher- 
ever Thou  mayest  go,  Thou  shalt  see  me.  Thus,  far  and  wide 
shall  I  spread  my  love.  r\  hero  will  be  no  place  which  Thou 
canst  then  call  Thine  own.  My  mind,  which  is  set  on  Thee, 

will  watch  Thee  everywhere "(Abg.    1064).     Tukarama 

also  employs  one  or  two  metaphors  to  describe  the  manner 
in  which  to  love  God.  He  tells  us  in  one  place  that  he  will 
enclose  Cod  within  him,  as  a  tortoise  encloses  its  feet.  "Thy 
secret  1  have  come  to  know  by  the  power  of  my  devotion. 
I  have  enclosed  Thy  form  within  me,  as  a  tortoise  encloses 
its  feet.  1  shall  never  allow  Thy  form  to  melt  away"  (Abg. 
182).  Again,  Tukarama  says  that  he  will  be  a  bird  on  the 
creeper  of  God's  Name.  "The  creeper  of  God's  Name  has 
spread  far  and  wide,  and  has  attained  to  flower  and  fruit. 
Ou  it  my  mind  will  be  a  royal  bird  and  eat  to  its  satisfaction. 
The  seed  has  shown  its  sweetness.  Why  should  1  not  catch 
hold  of  the  fruit  ?  As  one  allows  time  to  pass  by,  one  will 
surely  miss  the  sweetness  of  the  fruit"  (Abg.  2401). 

21.     The  most  important  help,  however,  for  the  realisation 

of  Cod  is  the  company  of  the  Saints,  and 

Tukarama  pants  for       Tukarama  expresses  an  earnest  desire  for 

the  company  of  the        the  company  of  those  who  love  God.   "Let 

Saints.  nie  meet  people  of  my  own  kind,  so  that 

I    may   be   satisfied.  "My   mind  pants  to 

meet  those  who  love   God.     My    eyes  keep  a  watch  to   see 

them.     My  life  will  be  blessed  only  when  1   go  and  embrace 

those  Saints.     Only  on  that  day  shall  1  be  able  to  sing  God 


286  MYSTICISM  IN  MAHARASHTRA  [CilAP. 

to  my  satisfaction"  (Abg.  1316).  It  was  with  that  view  that 
Tukarama  prayed  to  Cod  not  to  make  him  dependent  on  false 
prophets.  "As  I  go  to  see  God  in  the  houses  of  the  learned, 
1  find  only  arrogance  in  those  places.  When  1  go  to  see  those 
who  recite  the  Vedas,  I  see  that  they  only  quarrel  with  one 
another.  When  1  go  to  seek  Self-knowledge,  I  find  quite 
its  opposite  in  those  places.  Ihose  who  have  no  control 
over  their  mind  growl  with  anger,  and  falsely  call  themselves 
Gurus.  Make  me  not  dependent,  0  God,  upon  such  false 
prophets"  (Abg.  980).  "1  have  left  off  everything  and  clung 
to  Thy  feet.  1  would  much  rather  be  the  sands  and  pebbles 
in  Pandharapiir.  T  shall  touch  the  feet  of  the  Saints  who  go 
to  Pandhari.  1  shall  even  be  the  shoes  and  slippers  on  the 
feet  of  such  Saints.  I  would  not  mind  being  even  a  cat  or  a 
dog  in  the  possession  of  these  Saints.  I  would  even  be  a  well 
or  a  stream,  so  that  the  Saints  might  come  and  wash  their 
feet  in  it.  If  I  am  to  be  of  any  service  to  the  Saints,  T  shall  not 
be  afraid  of  rebirth"  (Abg.  3141).  It  was  this  spirit  of  Tuka- 
rama which  made  the  Saints  reciprocate  the  feelings  of  Tuka. 
Tukarama's  obligations  to  the  Saints  knew  no  bounds.  "How 
shall  I  express  my  obligations  to  the  Saints  ?  They  keep  me 
ever  awake.  How  shall  I  be  able  to  repay  their  kindness  ? 
If  1  sacrifice  my  life  at  their  feet,  that  would  be  insufficient. 
They  speak  unconsciously,  and  yet  impart  great  spiritual 
knowledge.  They  come  to  me,  and  love  me,  as  the  cow  does 
the  calf"  (Abg.  2787).  Thus  in  every  way  Tukarama  kept 
himself  alert.  He  watched  himself  every  moment,  and  be- 
came his  own  on-looker.  He  tenaciously  clung  to  the  feet 
of  God.  He  became  awake  as  he  had  previously  experienced 
the  fear  of  life's  misery  (Abg.  827). 

III.    The  Dark  Night  of  Tukarama's  Soul. 

22.     But   not  with  all   his  determination  to   achieve  the 
spiritual  end  would  Tuka  be  so  fortunate 
"  I  have  not  seen         as  to   win      God    at    once.     The  attain- 
Thcc  even  in  my          ment    of     God    involves   infinite    trouble 
dreams/'  and    a    perpetual    racking    of    the    soul. 

To  the  positive  determination  of  the 
spiritual  aspirant  comes  to  be  contrasted  the  negative  psy- 
chology of  the  man  who  is  in  the  throes  of  God -realisation. 
It  was  thus  with  Tukarama.  Not  with  all  his  efforts  to  know 
God  would  Tukarama  find  that  it  was  easy  for  him  to  reach 
God.  "  My  heart  tells  me,' '  he  says  "  that  f  have  not  known 
Thee.  A  tin-plate  cannot  have  the  colour  of  brass.  The 
child  of  a  concubine  cannot  know  its  father.  People  will  come 


XV]  TUKARAMA'S  MYSTICAL  CAREER  287 

to  know  that  I  am  not  as  they  have  supposed  me  to  be"  (Abg. 
]  475).  He  tells  us  in  another  passage  that  it  would  be  impossi- 
ble for  him  to  dance  with  joy,  unless  he  has  known  God.  "I 
have  come  to  know  the  intentions  of  God,"  he  says.  "He 
deceives  me  and  makes  me  serve,  without  bestowing  His 

knowledge  upon  me But  He  does  not  know  that  I  am  a 

Barna  after  all,  and  that  I  cannot  be  so  easily  cheated.  How 
can  I  dance  with  joy  unless  I  have  known  God  ? "  (Abg.  1257). 
Tukararna  confes  i  that  he  has  not  seen  God  even  in  dreams. 
"  How  am  I  not  able  to  see  Thy  beautiful  form  even  in  dreams  ? 
I  have  not  seen  Thy  four-handed  vision,  with  a  garland  coming 
down  Thy  neck,  and  with  a  beautiful  mark  of  Kasturi  on  Thy 

forehead Show  me  Thy   form  at  least  in  my  dream,  0 

God,  says  Tuka"  (Abg.  3257).  He  tells  us  furthermore  that 
his  desires  have  remained  unfulfilled.  He  feels  forlorn  for  not 
having  had  a  fantasy  of  God  even  in  his  dream.  "What  I  de- 
manded of  Thee  has  been  of  no  avail.  My  trouble  has  re- 
mained. Thou  hast  never  given  comfort  to  me,  nor  fulfilled  my 
wishes.  I  have  not  had  even  a  fantasy  of  Thee  even  in  my 

dreams 1   feel    ashamed   of  sitting  in  the   company  of 

the  Saints.  1  have  lost  all  courage.  1  think  I  am  forlorn" 
(Abg.  2505). 

23.     Tukarama  sets  up  as  the  ideal  of  his  early  spiritual 

life  the    vision  of    the  four-handed  Per- 

Tukarama's  desire  to      son>  namely,  God.     He  would  be  satisfied 

see  the  four-handed       with  nothing  but  that  vision.     "Honour 

vision.  among  men,   happiness  of  the  body,   all 

kinds   of   prosperity    are   merely    a   tan- 
talising of  the  soul.     Therefore  come  to  me,   0  God 

What  shall  T  do  with  mere  argumentative  knowledge  about 

You  ? Tt  is  merely  a  secondary  consideration.     Nothing 

can  satisfy  me  except  the  vision  of  the  four-handed  God 

My  Soul  likes  nothing  but  Your  own  vision,  and  pines  for  the 
realisation  of  Your  feet"  (Abg.  1161).  "How  shall  I  be  able 
to  know  Thy  intimate  nature  ?  The  Sciences  proclaim  that 
there  is  no  limit  to  Thy  form.  Take  Thou  on  a  spiritual  form 
for  me,  and  show  me  Thy  four-handed  vision.  It  would  not 
be  possible  for  me  a  mortal  being  to  see  Thy  infinite  form, 
which  is  above  the  heavens  and  below  the  nether  worlds.  I 
fully  believe,  O  God,  that  Thou  takest  on  a  form  according  to 
the  desire  of  Thy  devotee"  (Abg.  1719).  "And  I  wish  to  see 
the  same  form  which  You  have  shown  to  bygone  saints, 
Uddhava,  Akrura,  Vyasa,  Ambarishi,  Kukmangada  and  Prah- 
lada.  I  am  keenly  desirous  to  see  Thy  beautiful  face  and 
feett  I  am  desirous  to  know  in  what  shape  You  appeared 


288  MYSTICISM   IN   MAHARASHTRA  [ClIAP. 

in  the  house  of  Janaka,  and  how  You  ate  the  poor  food  of 
Vidura  ;  how  You  favoured  the  Pandavas  in  the  midst  of 
danger ;  how  You  saved  .DraupadI  when  her  honour  was 
being  lost ;  how  You  played  with  the  Gopis ;  how  You  gave 
happiness  to  the  cows  and  the  cow-herd  boys.  Show  me 
that  form  of  Yours,  so  that  my  eyes  may  remain  satisfied" 
(Abg.  1163).  "Former  Saints  have  described  Thee.  How, 
by  the  force  of  their  devotion,  Thou  hast  taken  on  a  small 
form  !  Show  me  rl  hy  small  form,  O  Cod.  Having  seen  r\  hee, 
I  shall  speak  with  Thee.  I  shall  embrace  Thy  feet,  shall  set 
my  eyes  on  them,  and  shall  stand  before  Thee  with  my  hands 
folded  together.  This  is  my  innermost  desire,  which  nobody 
else  except  Thee  can  satisfy"  (Abg.  716). 

24.     "I  have  become  mad  after  Thee,  O  Cod.    T  am  vainly 

looking  in  the  various  directions  for  Thee. 
Extreme  restlessness  J  have  left  off  all  Samsara  and  the  worldly 
of  Tukarama's  mind.  manners.  My  eyes  pine  after  seeing  rl  hy 

form,  of  which  my  ears  have  heard.  rl  he 
very  foundations  of  my  life  are  shaken,  and  1  pant  without 
Thee  as  a  fish  without  water"  (Abg.  2210).  "Are 
You  engaged  elsewhere  to  attend  to  a  devotee's  call  ? 
Or,  are  You  fallen  asleep  ?  You  may  have  been  caught 
in  the  meshes  of  the  (Jopis'  devotion,  and  may  be  looking 
at  their  faces  !  Are  You  engaged  in  warding  off  some  dan- 
gers of  Your  devotees  ?  Or,  is  the  way  far  oft,  that  You  have 
to  cross  ?  ])o  You  see  my  faults  that  You  do  not  come  ?  Tell 
me  the  reason,  0  Cod.  My  life  is  really  oozing  out  of  my 
eyes,"  says  Tuka  (Abg.  1019).  uMy  mind  is  fixed  on  Thee, 
as  a  beggar's  mind  is  fixed  on  rich  food.  My  heart  is  set  on 
Thy  feet,  and  my  life-principle  is  dwindling.  As  a  cat  sits 
looking  at  a  ball  of  butter  ready  to  pounce  upon  it,  so  do  I 
sit  waiting  for  Thee,  my  Mother"  (Abg.  3018).  "As  verily  n 
young  girl,  who  is  going  to  her  father-in-law's  house,  wistfully 
casts  her  glance  at  her  home,  similarly  do  1  look  at  Thee  and 
wish  to  know  when  I  shall  moot  Thee.  As  a  child  that  misses 
its  mother,  or  as  a  fish  that  comes  out  of  water,  similarly  do  1 
pant  after  Thee/5  says  Tuka  (Abg.  131).  "Shall  I  ever  be 
fortunate  to  enjoy  Thee  without  a  moment's  respite  ?  When, 
O  when,  shall  1  enjoy  that  mental  state  ?  Shall  1  ever  be  so 
foitunate  as  to  reap  the  divine  bliss  ?  Will  ever  (.Joel  be  pleased 
to  give  it  to  me?"  (Abg.  2377).  "I  ask  everybody  1  meet, 
will  God  help  me  ?  Will  God  have  compassion  on  mo,  and  save 
me  from  shame  ?  Verily,  I  have  forgotten  everybody,  and  my 
only  business  is  to  think  about  (.Jod.  Shall  I  ever  be  fortunate 
to  see  one  who  will  be  able  to  tell  me  when  I  may  meet  God?" 


XV]  TUKARAMA'S   MYSTICAL  CAREER  289 

(Abg.  689).  "Shall  I  ever  be  able  to  reach  Thee  like  the 
Saints  of  old  ?  When  I  think  how  the  Saints  of  old  have  known 
Thee,  1  suffer  from  extreme  restlessness.  I  am  a  bondsman  of 
my  senses.  They,  on  the  other  hand,  were  filled  with  happi- 
ness. I  cannot  curb  a  single  sense.  How  shall  1  be  able  to 
curb  them  all  ?  If  Thou  leavest  me  at  this  stage,  I  shall  be  as 
good  as  nought"  (Abg.  319). 

25.  Added  to  his  extreme  desire  to  see  (Jod   and  his  in- 

ability  to   find   Him,    was   the    continual 
Tukarama's  constant     internal  and  external  warfare  which  '1  uka 
warfare  with  the  world     w&s  carrying  on  in  his  life.     "  f  am  always 
and  the  mind.  warring,"   he   says,   "with   the  world  and 

with  the  mind.  Accidents  befall  me  all 
of  a  sudden,  and  I  try  to  ward  them  ofT  by  the  power  of  rl  hy 
name"'  (Abg.  3140).  "  Yet,  I  am  afraid  on  account  of  the 
darkness  of  the  journey.  All  the  quaiters  to  me  have  become 
lone  and  dreadful,  and  I  do  not  find  anybody  worth  lovinpr. 
T  see  herds  of  dangerous  beasts  and  1  lose  all  courage.  rl  he 
darkness  prevents  my  journey,  and  I  fall  at  every  stump  and 
stem.  Alone,  without  a  second,  1  find  numerous  paths  open- 
ing out  before  me,  and  I  am  afraid  to  take  to  any  one  of  them. 
My  (Juru  has  shown  me  the  way  no  doubt,  but  God  is  yet  far 
away"'  (Abg.  2504).  As  Tuka  found  desolation  in  the  external 
world,  so  he  found  it  also  in  the  internal  world.  "Save  me, 
()  (Jod,"  he  says,  "from  the  wanderings  of  my  mind.  It  is 
always  agile,  and  never  rests  for  a  moment.  Be  not  now 
indifferent  to  me,  ()  (-5od.  Run  to  the  succour  of  this  poor 
soul.  Hun  before  my  various  senses  have  torn  off  my  mind 
into  pieces.  All  my  personal  endeavour  lias  been  at  an  end  : 
1  am  only  waiting  to  have  rl  hy  grace"  (Ab<*.  113(5). 

26.  r\  ukarama   became   at  this   stage   keenly  conscious   of 

his    own    defects,    as    happens    with    all 

Tukarama's  consci-       progressive    mystics,    and    an    introspec- 

ousness  of  his  faults.      tive    analysis    of    his    mind    put    him    in 

torments  of  self-calumny.     Time  and  oft, 

Tukarama  calls  in  the  help  of  Cod  to  save  him  from  his 
faults.  Any  personal  effort  to  remove  the  signs  of  sins 
and  faults  became  insufficient,'  and  an  external  help  was 
invoked  for  the  purification  of  his  mind.  "1  know  my  own 
faults  too  well,  O  ("-Jod.  But  T  cannot  help  the  wanderings 
of  my  mind.  Now  stand  between  myself  and  my  mind,  and 

show   rj  hy   compassion 1    have    solely    become    a    slave 

to  my  senses.  Be  not  indifferent  to  me,  ()  Cod,  however 
wicked  T  may  be"  (Abg.  2082).  "My  mind  tells  n^e  that 
my  conduct  is  wicked.  J  know  my  faults  too  well.  Thou 

10  F 


290  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

knowest  everything,  0  (Jod,  and  mayest  do  as  Tliou  pleasest. 
I  have  now  fallen  on  Thy  compassion.  Thou  mayest  do 
whatever  Thou  thiukest  fit"  (Abg.  11)02).  "I  even  think 
of  the  merits  which  1  once  possessed.  1  now  feel  1  have 
lost  all  of  them.  My  mind  tells  me  that  my  capital  has  been 
lost.  1  think  about  the  faults  of  others  in  order  to  make 
myself  an  object  of  praise,  i  have  become  like  a  cock  which 
pecks  ahead,  and  which  while  pecking  loses  its  food"  (Abg. 
1454).  "  I  have  been  verily  ashamed  of  the  spiritual  life. 
I  do  not  think  that  ri  hou  mayest  accept  me.  My  mind  does 
not  stand  still.  It  turns  from  object  to  object.  1  have  been 
enchained  by  pseudo-greatness,  and  have  given  over  my  neck  to 
be  tied  by  the  cords  of  affection.  My  body  wishes  to  partake  of 
dainties  to  which  it  is  accustomed,  and  1  do  not  like  bad  things. 
I  have  been  a  mine  of  faults,  says  Tuka  ;  my  idleness  and  sleep 
know  no  bounds"  (Abg.  2780).  "  I  have  assumed  a  saintly  ex- 
terior, but  have  not  bidden  good-bye  to  the  things  of  the  world. 

I  recall  to  mind  this  fact  every  day My  mind  has  not 

come  out  of  the  worldly  life,  and  is  persistently  doing  the  same 
things  over  and  over  again.  I  have  become  like  a  Bahu- 
rupi,  and  am  never  internally  as  I  seem  to  be"  (Abg.  465). 
27.  Tukarama  even  goes  to  consider  how  his  life  has  been 
a  perpetual  scene  of  vice  and  misery. 
Tukararoa's  descrip-  "Cursed  be  my  egoism.  Cursed  be  my 
tionof  his  own  vices.  fame.  rl  here  is  no  limit  to  my  sin  and  to 
my  misery.  I  have  become  a  burden  to 
this  earth.  How  much  have  1  suffered  ?  My  sorrow 
would  break  a  hard  stone.  Men  do  not  even  so  "much  as 
look  at  me.  Tn  body,  speech,  and  mind,  J  have  done 
evil  things.  My  eyes,  hands  and  feet  have  been  the  slaves 
of  sin.  Censure,  hatred,  betrayal,  adultery :  how  much 
should  [  narrate  my  own  defects  ?  By  the  consciousness  of 
my  little  wealth,  1  became  arrogant.  My  house  was  rent  on 
account  of  my  having  two  wives.  1  have  disrespected  my 
father's  words.  I  have  been  a  thoughtless,  crooked,  duty- 
avoiding,  censurable  wrangler.  How  many  more  of  my 
defects  shall  I  enumerate  >  A>y  speech  is  "unable  to  men- 
tion them.  My  mind  trembles  to  think  of  them.  1  showed  no 
compassion  to  the  poor,  conferred  no  obligations  on  them,  had 
no  courage  of  words,  have  been  entirely  addicted  to  sex  :  1 
cannot  even  mention  these  things  in  words.  Hear,  0  Saints, 
how  my  vices  and  thoughtlessness  have  increased  my  sin  ! 
Make  me  acceptable  to  (Jod,  ()  Saints  !  I  have  come  in  sub- 
mission before  you"  (Abg.  2062).  Jn  another  place,  he  tells 
us  the  same  story:  "Masterless  as  T  was?  I  have  been  the 


XV]  TUKARAMA'S  MYSTICAL  CAREER  291 

source  of  many  faults.  No  dutiful  action  has  relieved  my 
conduct.  1  have  been  a  man  of  dull  apprehension.  I  have 
never  remembered  Thee,  ()  compassionate  Lord !  I  have 
never  heard  or  sung  Thy  prayer.  I  have  entertained  false 
shame.  T  have  not  known  the  way  to  realisation.  I  have 
never  heard  the  Saints'  stories.  On  the  other  hand,  I  have 
much  reproached  and  censured  the  Saints.  I  have  never 
conferred  any  obligations  on  others.  I  have  shown  no  com- 
passion in  teasing  others,  I  have  done  things  which  T  should 
never  have  done.  I  have  vainly  laboured  under  the  burden  of 
my  family.  T  have  never  gone  to  places  of  pilgrimage.  I  have 
fattened  my  hands,  body  and  feet.  I  have  never  served  the 
Saints.  1  have  never  given  anything  in  charity.  I  have  never 
worshipped  any  deities.  T  have  hugged  to  my  heart  things 
which  T  should  have  avoided.  I  have  done  many  unjust  and 
unrighteous  things.  I  have  not  known  the  way  to  real 
good.  !  cannot  even  speak  or  remember  the  things  that  T  have 
done.  T  have  been  an  enemy  to  myself,  and  have  committed 
self-slaughter.  Thou  art  an  ocean  of  compassion,  O  God ! 
Enable  me  to  cross  this  worldly  existence''  (Abg.  40G6). 

28.     Tukaruma  thinks  that  his  constant  sin  stands  between 
himself    and    God.     "I    pant    after    Thy 
Tukarama's  sin  stands     vision  and  even  seek  Thy  compassion — 
between   himself    and     but    it    seems    that    my   sin    stands    be- 
God.                              twecn  Thee  and  me.     I    pursue  the  de- 
votional path  as  if  by  compulsion 

I  do  not  know  when  Thou  mayest  give  composure  to  my 
mind''  (Abg.  I486).  "  I  came  to  Thee  as  a  fond  child,  but  my 
desires  were  not  fulfilled.  1  follow  rl  hee  as  under  necessity, 
but  my  endeavour  stops  in  the  middle.  It  seems  my  sin 
has  become  powerful,  and  stands  as  an  obstacle  in  my  vision 
of  Thy  feet"  (Abg.  2835).  "New  sins  attack  me  while  T  try 
to  surrender  myself  to  Thee.  Be  Thou  compassionate,  0  God. 
Why  should  anything  have  any  sway  over  us,  when  we  try 
to  follow  Thee?"  (Abg.  2759).  "Do  not  count  my  faults. 
I  am  sin  incarnate.  I  am  sinful,  Thou  art  holy.  I  am  a 
sinner,  Thou  art  a  redeemer.  rl  he  sinner  may  do  his  deeds, 
but  the  redeemer  must  come  to  his  help.  If  an  iron  hammer 
tries  to  beat  down  a  Parisa,  theParisa  will  turn  the  hammer  into 
one  of  gold.  Nobody  cares  for  a  clod  of  earth  ;  but  it  be- 
comes valuable  when  it  comes  in  contact  with  musk"  (Abg. 
1458).  This  same  idea  Tukarama  expresses  elsewhere  when 
he  says  that  it  may  be  his  to  sin,  but  it  is  God's  to  save 
him.  "Do  not  fail  to  do  Thy  duty,  0  compassionate  God! 
It  becomes  us  to  commit  sins,  but  it  becomes  Thee  to  succour 


292  MYSTICISM   IN  MAHARASHTRA  [CHAP. 

the  unholy.  I  have  done  my  duty,  and  it  behoves  Thee  to 
discharge  Thine.  Do  not  fail  to  accomplish  Thy  traditional 
task,  says  Tuka"  (Abg.  1223). 

29.  Tukarama  next  goes  on  to  discuss  the  reasons  why 

probably  God  does  not  show  Himself  to 
The     reasons    why     ^m«     'n  ^he  &**&  place,  he  says  that  he 
probably     God    does     probably  lacks  sufficient  endeavour,   and 
not    show  Himself  to     the  grit  of  body  and  mind  which  alone 
Tukarama.  enables  one  to  reach  God.     He  is  there- 

fore thrown  in  a  great  doubt  as  to  whether 
God  may  ever  show  Himself  to  him.  "Whether  1  hou  wilt 
ever  accept  me  or  not,  that  gives  me  food  for  thought. 
Whether  Thou  wilt  show  Thy  feet  to  me  or  not,-  that  makes 
my  mind  unsteady.  Whether  rl  hou  wilt  ever  speak  with  me  or 
not,-  that  puts  anxiety  into  my  mind.  Whether  'I  hou  wilt  re- 
member me  or  not,  that  puts  me  in  a  state  of  doubt.  Prob- 
ably, says  Tuka,  Thou  dost  not  accept  me.  because  T  lack 
sufficient  endeavour"  (Abg.  3291)).  A  second  reason,  probably, 
which,  according  to  rJuka,  makes  God  not  to  show  Himself 
to  him,  is  that  God  may  suppose  that  he  may  ask  something 
of  Him  when  He  has  shown  Himself  to  rl  uka.  Tukfrrama 
tells  God  that  he  would  ask  nothing  of  Him,  if  God  condes- 
cends to  show  Himself  to  him.  "Anything  which  will  put 
my  Lord  into  difficulties,  what  will  that  avail  me  ?  1  shall 
not  tease  Thee,  0  God,  or  ask  anything  of  Thee.  1  have  from 
the  bottom  of  my  heart  left  off  all  ambition  for  power,  or  success, 
or  wealth,  or  even  absolution.  I  only  want  rl  hee  to  show 
Thyself  to  me  but  once,  and  clasp  me  to  Thy  bosom"  (Abg. 
3019).  Probably  also,  says  Tuka,  God  does  not  show  I  Tim- 
self  to  him,  because,  he  has  not  yet  completely  resigned  himself 
to  His  will.  "  I  have  given  over  my  body  to  1  hee,  and  yet 
I  entertain  fear.  So  treacherous  am  1.  Such  a  great  mistake 
I  have  committed.  What  I  speak  by  word  of  mouth,  1  have 
not  experienced  in  my  heart.  I  deserve  a  severe  punishment 
at  Thy  hands,  0  God,  for  this  impropriety"  (Abg.  3061). 

30.  Tuka's  mind  is  tossed  at  the  thought  that  people  praise 

him  for  nothing.     He  invites  God  to  dis- 
The  humility  of         illusion  him  when  he  regards  himself  as 
Tukarama.  a  great  singer.     "  1  think  in  my  mind,  0 

God,  that  there  is  no  singer  like  me. 
Thou  art  omniscient  and  great.  Shalt  Thou  not  be  able  to 
dispel  this  illusion  ?  Desire  and  anger  have  not  yet  lost  their 
hold  on  my  mind.  They  have  taken  a  permanent  lodg- 
ment in  me.  I  have  disburdened  myself  before  rl  hee  in  order 
that  Thou  mayest  know  my  mind"  (Abg.  1476).  "Of  low 


XVJ  TUKARAMA'S   MYSTICAL  CAREER  298 

caste  though  I  may  be,  yet  because  Saints  have  praised  me, 
I  feel  an  internal  arrogance.  I  his,  I  am  sure,  will  end  by 
robbing  me  of  my  virtue.  1  feel  internally  that  T  alone  am  a 
wise  man.  Save  me,  says  Tuka  ;  or  otherwise,  I  shall  come  to 
ruin"  (Abg.  2072).  Tukarama  questions  God  why  He  has 
brought  fame  to  him  when  he  did  not  deserve  it.  "  What 
happiness  will  a  man  derive  when  his  body  is  anointed  with 
sandal,  if  he  is  feeling  a  severe  ache  in  his  stomach  ?  Why 
hast  Thou  brought  fame  to  me,  ()  God  ?  If  dainty  dishes  are 
served  before  a  man  who  has  had  fever,  what  relish  could 
he  have  for  them  ?  If  a  dead  body  be  adorned  with  ornaments, 
of  what  use  would  it  be  to  the  body  ?"  (Abg.  1474).  With 
humility,  which  is  a  natural  product  of  mystical  introspection, 
Tukarama  describes  how  with  all  his  poetry  he  is  forever 

away  from  God.     "A   parrot  speaks  as  it  is  taught 

The  happiness  of  a  dream  does  not  make  one  a  king 

Why  shouldst  Thou  have  adorned  my  tongue  with  song  ? 
For,  it  takes  me  away  from  Thee.  Of  what  use  is  gold  re- 
flected in  a  mirror  ?  You  look  at  it,  but  are  unable  to  catch 

hold  of  it A  cow-boy  tends  cattle,  but  he  does  not  own 

them"  (Abg.  2850).  "Good  things,"  says  Tuka,  "are  like 
poison  to  me.  1  do  not  want  either  happiness  or  honour. 
What  should  I  do  to  these  people  who  persist  in  giving  that 
tome  ?  When  the  body  is  being  tended,  I  feel  as  if  it  were  on 
fire.  Good  food  is  like  poison.  My  heart  is  troubled  when  I 
hear  my  praise.  Show  me  the  way  to  see  Thee,  set  me  not  to 
pursue  a  mirage,  do  what  is  ultimately  good  to  me,  and  take 
me  out  of  this  burning  fire"  (Abg.  24(>).  "When  shall  I  be 
made  an  outcast,  0  (Jod,  in  order  that  in  repentance  I  shall 
remember  Thy  feet  ?  Tears  will  trickle  down  my  eyes,  and  I 
shall  know  no  sleep.  When  shall  1  be  able  to  enjoy  solitude  ? 
Help  me,  0  God,  to  achieve  my  object"  (Abg.  1221). 

31.     Tukarama  found,  however,  that  not  by  merely  living  in 
solitude  he  would  be  able  to  reach  God. 

A  request  to  the  He  needed  very  much  the  company  of 
Saints  to  intercede.  the  Saints,  who  would  be  able  to  give 
him  the  evangel  of  (Sod.  In  a  state  of 
utter  forlornness,  Tukarama  says  that  there  was  no  townsman 
for  him  in  this  life.  His  city  was  planted  in  heaven,  while 
everybody  who  talked  to  him  and  met  him  spoke  only  of 
earthly  things.  "  J  see  no  townsman  for  me  in  this  life.  How 
shall  I  lead  a  lonely  life  in  this  world  ?  I  so  much  pant  after 
spiritual  company.  Wherever  1  look,  in  whatever  direction 
I  cast  my  eyes,  I  find  an  empty  space  everywhere.  1  feel 
forlorn,  and  nobody  tells  me  news  of  Thee,"  says  Tuka  (Abg. 


294  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

741).  If  Tukarama  could  not  find  God,  lie  said  he  should 
be  at  least  so  fortunate  as  to  live  in  the  company  of  the  Saints 
who  would  tell  him  the  news  of  God.  "  (jive  me  the  company 
of  those  who  have  an  incessant  love  towards  Thee,  O  God. 
Then  T  shall  no  longer  tease  Thee.  I  shall  live  near  the  feet  of 
the  Saints  and  shall  ask  nothing  of  Thee.  If  Thou  canst 
bestow  upon  me  this  boon,  rl  hou  wilt  kill  two  birds  with  one 
stone.  IN  either  Thou  nor  1  shall  be  teased  any  longer.  For 
this  reason,  I  am  standing  like  a  beggar  at  Thy  door"  (Abg. 
635).  "When  1  remember  the  spiritual  experience  of  the 
Saints,  my  heart  burns  within  me.  I  shall  offer  my  life  to  Thee 
as  a  sacrifice,  so  that  Thou  mayest  make  me  worthy  of  the 
Saints.  Words  without  experience  are  as  valueless  as  a  creeper 

without   fruit "    (Abg.  2915).      Moreover,  "  the  Saints, 

who  have  seen  rl  hee  in  bodily  form,  will  laugh  at  me  and  count 
me  as  unworthy  for  spiritual  life.  It  is  this  thought  which 
makes  me  sad.  They  have  described  Thy  form  in  this  way  and 

in  that  way.    How  shall  I  be  able  to  describe  Thee  ? 

Tell  me  what  faults  1  have  committed,  and  why  Thou  re- 
gardest  myself  as  unworthy.  rl  hou  art  known  to  have  equal 
feelings  towards  all,  being  their  common  parent.  "Remove 

my  ignorance,  O   God,  by   giving  me   this  knowledge 

(Abg.  4032).  Then,  not  being  able  to  find  God  Himself,  he 
appeals  to  the  Saints  to  tell  him  whether  God  will  ever  favour 
hirn.  "Shall  I  be  relieved  of  this  miserable  existence?  Will 
God  favour  me  ?  Tell  me,  0  Saints,  and  give  composure  to 
my  mind.  Can  the  actions  I  have  done  cease  to  bear  fruit  ? 

How  may  I  be  able  to  know  God's  secret?  Will  my 

intellect  be  ever  composed  ?  Or  will  any  obstacles  come  in 
the  way  ?  When  shall  I  reach  the  end  ?  When  shall  I  be  able 
to  throw  myself  at  the  feet  of  (loci  ?  When  will  these  eyes 

rejoice  at  the  blessed  vision  of  God  ? This  is  what  is 

filling  me  with  anxiety  day  and  night,  says  Tuka.  I  cannot 
imagine  that  my  unaided  strength  will  ever  make  me  reach  the 
end"  (Abg.  4072).  "When  shall  I  be  able  to  rejoice  in  the 
vision  of  the  God-head  among  all  men  ?  Then  my  happiness 
will  know  no  bounds,  and  I  shall  merge  myself  in  an  ocean 
of  bliss.  Then  will  tranquillity  and  forgiveness  and  compassion 
make  lodgment  in  my  soul,  and  drive  away  my  evil  passions. 
Then  shall  I  shine  like  a  burning  fire  of  dispassion  and  dis- 
crimination. Then  shall  T  be  a  pattern  of  nine-fold  Bhakti, 

the  crown  of  all  emotions "  (Abg.  1707).     "When  shall 

I  be  able  to  hear  the  words  of  the  Saints  that  rl  hou  hast  ac- 
cepted me  ?  rJ  hen  alone  shall  my  mind  rest  at  ease.  I  have 
made  Thy  face  and  feet  the  cynosure  of  my  eyes.  I  shall  fix 


XV]  TUKA  RAMA'S   MYSTICAL  CAREER  295 

myself  firmly  in  the  words  of  the  Saints,  and  1  shall  do  no 

other  Sadhana   for  meeting  Thee "   (Abg.   719).     "Do 

me  this  charity,  ()  Saints.  You  are  compassionate  and  holy. 
Remember  me  to  God,  and  tell  Him  the  agonies  of  my  heart. 
I  am  without  a  Lord.  Fault  ful,  fallen,  throw  me  not  away. 
God  shall  not  leave  me,  if  you  but  intercede  on  my  behalf, 
says  Tukfr  (Abg.  15:;9). 

32.    Tukarama    tries    yet    another    way.     He    approaches 

God  direct,   and  feeling  his  great  impo- 

The  asking  of  grace       tence  in  reaching  God,  requests  Him  to 

from  God.  send    down    His    grace    on    him.     What 

cannot  be  done  by  human  endeavour, 
may  be  accomplished  by  divine  grace.  "  Throw  me  not 
away/'  says  Tuka,  "I  am  a  dog  at  Thy  door.  I  am  sitting 
like  a  beggar  before  Thy  house.  Turn  me  not  out  of  Thy 
mansion.  I  am  like  an  evil  thing  before  Thy  presence.  Save 
me  by  Thy  power,  0  God"  (Abg.  2722).  ""Save  me,"  says 
Tuka  again,  "from  these  all-encompassing  and  never-ending 
meshes  by  Thy  bivine  power.  As  I  think  about  it,  1  find  my 
mind  is  uncontrollable,  and  runs  after  sense.  I  have  taken 
the  bait  and  cannot  throw  it  out  by  my  own  power.  Power- 
less as  f  am,  I  am  waiting  for  Thy  vision,  O  God"  (Abg.  1452). 
"1  have  been  verily  pent  up  in  this  Samsara  as  a  serpent  is 

pent   up  within   a  basket  by  the  music    of   a  juggler 

Save  me  by  Thy  power,  f  feel  I  am  impotent  to  go  beyond 
this  enchantment.  1  have  caught  the  bait  like  a  fish  which 
runs  after  food,  and  then  kills  itself  by  it.  1  am  like  a  bird 
which  tries  to  find  its  young  one,  but  gets  itself  caught  in  a 
net.  fake  a  fly  sticking  in  a  sweet  substance,  the  more  1  shake 
my  wings,  the  more  1  get  myself  inside.  My  very  life  is 
departing.  Save  me  by  Thy  power,  ()  (Sod"'  (Abg.  039).  Tuka- 
rama takes  resort  to  other  analogies,  and  requests  God  to  lift 
him  up  as  a  mother  lifts  up  her  child.  "  I  have  become  wearied 
my  Mother,  and  can  walk  no  longer.  Lift  me  up  in  Thy  kind- 
ness and  love.  Put  me  to  Thy  breast,  and  ward  off  my  hunger 
which  has  continued  to  give  me  trouble  throughout  life. 
1  am  wearied,  and  cannot  even  speak"  (Abg.  1400).  Then, 
again,  Tukarama  regards  himself  as  a  Chataka  bird  which  is 
desirous  of  getting  some  drops  of  rain  in  its  beak.  It  would 
not  partake  of  any  water  on  earth.  It  must  have  water  from 
heaven  to  satisfy  its  thirst.  fc<  I  foel  thirsty  like  a  Chataka 
bird.  Rain  Thy  graco  on  mo,  ()  God  !  I  am  directing  my  sight 
towards  heaven,  and  Thou  knowest  it  already.  A  sprout 
can  grow  into  a  tree  only  when  it  is  watered  from  above " 
(Abg.  2803).  "Let  me  have  a  vision  of  Thy  feet,  as  a  man 


296  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

after  a  long-continued  fast  may  have  of  food.  Let  love  spring 
in  me,  as  it  springs  in  a  child  when  it  sees  its  mother  after  a 
long  time.  Let  covetousness  rise  in  me  about  God,  as  it  rises 
in  a  stingy  man  when  he  looks  at  a  treasure/'  says  Tuka  (Abg. 
1884).  Indeed,  says  Tukarama,  there  is  no  need  for  him  to  give 
vent  to  his  thoughts  by  word  of  mouth  ;  for  God  knows  his 
thoughts  already.  His  only  business  is  to  ask  compassion  of 

God His  own  power  is  inadequate  to  reach  God,  and  all 

sadhanas  are  useless.  We  must  sacrifice  ourselves  to  God, 
says  Tuka,  and  cease  to  think  of  the  end  time  and  again 
(Abg.  1224).  Finally,  he  invites  God  to  help  him,  only  if  his 
words  are  a  true  index  to  his  heart,  and  if  his  behaviour 
does  not  belie  his  internal  feelings  ;  for  God  knows  all  things 
already  (Abg.  1084). 

33.     Hitherto,   rl  ukarama   believed  it  possible  for  him  to 

have  a   vision  of  God.     He  waited  long 

The  Centre  of         and    tried    various   means   to    that   end. 

Indifference.  But  nothing  would  help  him.     He  believed 

at  first  fully  in  his  power  to  know  God, 
but  he  now  began  to  find  it  almost  impossible  for  him  to  know 
Him.  From  the  everlasting  yea,  he  now  began  to  pass  through 
the  centre  of  indifference.  "How  long  shall  I  wait,"  he  asks, 
"I  see  no  sign  of  God's  presence.  It  seems  to  me,  O  God, 
that  Thou  and  1  shall  have  now  to  part.  How  long  shall  I 
wait?  I  do  not  see  the  fructification  of  'I  hy  promises." 
Tukarama  thought  that  he  was  ruined  both  externally  and 
internally.  His  family  life  was  a  failure,  and  it  seemed  that  his 
spiritual  life  was  equally  so.  80  far  as  his  family  life  was  con- 
cerned, he  was  at  his  purse's  end,  and  was  so  much  in  debt 
that  nobody  would  give  him  any  debt  any  longer.  It  was 
impossible  for  him  to  go  to  other  men's  houses,  lie  had  lost 
all  reputation  and  honour  among  men  for  having  followed  the 
path  of  God  (Abg.  12(iO).  He  was  left  by  his  relatives  and 

friends and  it  seemed  that  he  had  lost  all  shame 

He  had  disgraced  himself.  It  seemed  that  an  evil  spirit  had 
taken  possession  of  his  intellect,  and  would  not  give  him  any 
TTOV  VTO>.  It  was  probable,  says  Tukarama,  that  God  had 
many  devotees  and  left  this  one  in  the  lurch"  (Abg.  1757). 
Thus,  Tukarama  seemed  to  have  been  ruined  both  in  worldly  and 
spiritual  matters.  His  desire  remained  unfulfilled.  His  mind 
burned  like  a  seed  on  a  frying  pan.  Nothing  gave  satisfac- 
tion to  his  mind.  He  could  not  know  what  was  in  store  for 
him.  He  went  up  and  down  as  if  caught  in  a  whirlpool. 
He  was  incessantly  going  up  and  descending  down  the  moun- 
tain of  thought  (Abg.  2540). 


XV]  TUKAKAMA'S   MYSTICAL  CAREER  207 

34.    Tukarama  did  not  stay  for  a  long  time  in  the  centre 
of  indifference.     He  saw  no  help  coming. 

The  Everlasting          He   began  to  call  in   question  the  onmi- 
Nay.  potence  of  God.     He  thought  that  even 

his  Fate  was  more  powerful  than  Clod. 
"1  have  lost  all  patience,"  says  he,  "and  Thou  hast  not  ac- 
cepted me.  I  think  my  Fate  is  more  powerful  than  Thee. 
I  have  grown  powerless  to  wend  on  my  way.  Aly  cries  are  of  no 
avail.  Tuka  does  not  know  how  to  sacrifice  himself  to  God, 
and  God  has  thus  become  indifferent  to  him"  (Abg.  1485). 
"  When  people  of  old  realised  their  spiritual  end,  they  did  so 
by  their  own  power.  They  strained  every  nerve  in  realising 
Thee.  Thou  hast  merely  repaid  the  obligation  which  they  had 
conferred  on  Thee.  Thou  hast  never  saved,  ()  God,  a  powerless 

being  like  myself,    says  Tuka"  (Abg.    1279).     w4  God's 

impotence  is  now  proved,  says  Tuka.  His  Name  has  no  power. 
My  love  towards  Thee  is  gradually  diminishing.  Enormous 
sin  stands  in  the  way.  My  mental  agony  increases.  God  has 
acquired  the  quality  of  impotence,  says  Tuka"  (Abg.  1923). 
Then,  again.  Tukarama  tries  another  remedy  for  invoking 
the  attention  of  God.  He  tells  Him  that  He  has  forgotten 
what  His  devotees  have  done  for  Him.  It  is  the  devotees 
that  have  endowed  Him  with  a  form.  "It  is  due  to  men 
like  us  that  Thou  art  made  to  assume  a  form  and  a  name. 
Who  else  might  otherwise  have  cared  for  Thee  '?  Thou  hast 
lived  in  the  great  Void.  Darkness  brings  lustre  to  the  lamp. 
The  setting  brings  lustre  to  the  jewel.  The  patient  brings 

the  doctor  to  light Poison  makes  nectar  valuable.  Brass 

makes  gold  have  a  value.  Jt  is  due  to  us,  says  Tuka,  that 
Thou  art  made  a  God  at  all"  (Abg.  2527).  In  the  same  strain 
Tukarama  says,  "Thou  hast  forgotten  that  our  devotion  has 
endowed  Thee  with  Godhood.  Great  men  are  short  of  memory. 
They  cannot  remember  unless  they  are  put  in  mind  of  a  thing. 
It  is  due  to  us  that  Thou  art  able  to  move.  In  Thine  own1 
impersonal  form,  Thou  wouldst  not  be  obliged  to  do  anything 

of    that    kind "(Abg.    2159).     (Joel    taxed    Tukarama's 

patience  to  the  utmost.  Tukarama  now  came  to  know  that 
Godhood  was  a  meaningless  word.  Who  can  now  preserve 
that  empty  symbol  ?  "Why  has  God  punished  me  hitherto?  " 
asks  Tuka.  "Now  God  and  I  are  placed  on  an  equality. 
Whatever  I  may  say  about  Thee,  whatever  word  of  abuse  1 
may  utter,  it  all  becomes  Thee,  ()  ("Joel.  rl  hou  art  shameless, 
and  without  caste,  and  race.  Thou  art  a  thief,  and  an  adul- 
terer. Thou  livest  upon  stones,  and  mud, animals,  and 

trees 1  know  that  Thou  art  an  ass,  and  a  dog,  and  an  ox, 


208  MYSTICISM  IN   MAHARASHTRA 

and  bear  all  sorts  of  burdens.  People  in  by-gone  times  have 
known  that  Thou  art  a  liar.  I  have  come  to  know  the  truth 
of  the  remark,  says  Tuka.  Thou  hast  provoked  me  to  a  quarrel, 
and  nobody  can  now  gag  my  mouth"  (Abg.  1531 ).  Elsewhere, 
he  says  that  God  is  verily  a  beggar,  and  His  work  a  lie.  "  It 
is  shameless  beings  like  myself  that  have  patience  to  put  their 

faith  in  God God  does  not  speak,  and  yet  accepts  all 

service  from  His  servants"  (Abg.  1252).  God  is  not  merely  a 
beggar,  but  makes  His  devotees  beggars  like  unto  Him.  Woe 
to  the  company  of  God,  says  Tuka.  "Thou  makest  Thy 
servant  a  beggar  like  Thyself.  Thou  hast  no  name  and  form. 
Thou  makest  Thy  devotee  even  likewise.  As  Ihou  hast 
nothing  in  Thyself,  Thou  shalt  reduce  me  to  naught"  (Abg. 
1546).  Tukarama  then  goes  on  to  shower  every  kind  of 
abuse  on  God.  He  calls  God  timid,  because  He  does  not 
approach  Tuka.  "Nobody  stands  between  Thee  and  me," 

he  says.     "Thou  art  timid  to  approach  me Being  the 

support  of  the  world,  Thou  seemest  to  be  powerless.  It  is 
we,  who  give  Thee  support  by  uttering  Thy  name  time  sifter 
time.  I  have  been  verily  caught,  says  Tuka,  in  the  net  of 
the  elements"  (Abg.  2062).  He  calls  in  question  the  genero- 
sity of  God,  and  says  that  it  is  a  shame  to  His  generosity 
that  He  should  have  made  him  heter-dependent.  "  Thou  hast 

made  me  dependent  upon  others Thou  art  known  to  be 

generous,  O  God.  There  is  an  end  to  Thy  generosity  now.  All 
rny  supplications  are  of  no  avail,  and  Thou  k  no  west  no  chari- 
ty. Why  shouldst  Thou  have  given  birth  to  us  at  all,  ()  God, 
asks  Tuka  ?  Why  shouldst  Thou  have  made  me  an  object  of 
pity  ?  Does  it  not  prove  Thy  impotence,  asks  Tuka  >  "  (Abg. 
2776).  "I  am  ashamed  to  call  myself  rlhy  servant,  invents 
belie  my  words.  Thou  hast  left  unfulfilled  the  words  of  by- 
gone saints.  Thou  hast  even  made  me  sing.  .But  that  seems 
to  be  now  merely  a  farce"  (Abg.  3447).  "How  should  J  call 
myself  Thy  servant,  if  my  wishes  remain  unfulfilled  '(  If  Thou 
carest  for  my  love,  do  not  delay  any  longer.  If  Thou  hast  to 
show  Thyself  to  me  sometime,  why  dost  Thou  not  do  it  now  ? 
I  can  sing  with  justification  only  when  I  have  seen  Thee" 
(Abg.  1567).  "How  cruel  must  God  be,"  asks  Tuka,  "that 
He  should  not  have  shown  Himself  to  me  even  though  He  is 
reputed  to  be  so  near.  Thou  livest  in  my  heart,  and  hast 
no  compassion  on  me.  Thou  art  cruel  and  impersonal.  Thou 
knowest  not  the  pangs  of  my  heart.  My  mind  knows  no  rest. 
My  senses  wander.  My  sin  is  not  at  an  end.  Thou  art  as 
angry  as  ever"  (Abg.  243).  "If  Thou  dost  not  show  Thyself 
to  me  now,"  says  Tukarama,  "Thou  shalt  receive  a  curse 


TUK A  RAMA'S   MYSTICAL  CAREER 

from  me,  Thy  son.  Why  art  Thou  garnering  Thy  treasure 
and  for  whom,  if  not  for  us,  Thy  children  ?  rl  hou  allowest 

Thy  children  to  cry  with  hunger By  our  curse  Thou 

alialt  be  ruined,  0  God.  Being  my  father,  Thou  shalt  be  an 
object  of  my  curse"  (Abg.  3548).  "I  shall  spoil  Thy  fair  name, 

if  Thou  continuest  to  be  indifferent I  shall  refuse  to 

utter  Thy  name,  and  shall  drown  Thy  whole  lineage"  (Abg. 
3541)).  "People  will  say  that  from  our  omnipotent  Father  we 
are  born  impotent.  Ihese  abuses  will  be  hurled  in  Thy  face 

by  the  world,   and   rlhy  name  shall  be  dishonoured I 

feel  my  life  to  be  a  burden"  (Abg.  3550).  Tukarama  then 
went  to  call  in  question  the  very  existence  of  God.  He  tells 
Him  that  he  would  not  have  grown  mad  after  Him,  had  he 
known  already  that  He  did  not  exist.  "Empty  is  the  name 

that   Thou    obtainest   in   the   world In  my  opinion, 

God  does  not  exist Aly  words  have  fallen  short  of  reality. 

I  have  grown  hopeless.  I  have  lost  both  the  life  of  the  world 
and  the  life  of  the  spirit"  (Abg.  3303).  Tukarama  ends  by 
saying  that  in  his  opinion  God  is  dead.  "To  me,  God  is  dead. 
Let  Him  be  for  whomsoever  thinks  Him  to  be.  T  shall  no 
longer  apeak  about  (Sod.  I  shall  not  meditate  on  His  name. 

Both  God  and  I  have  perished Vainly  have  1  followed 

Him  hitherto,  and  vainly  have  I  spent  my  life  for  Him"  (Abg. 
1597).  "Shall  1  now  throw  myself  on  a  scimitar  or  into  a 
flame  of  fire,  or  shall  1  lose  myself  in  a  forest  and  expose  myself 
to  the  extremes  of  heat  and  cold,  or  shall  1  close  my  lips  for- 
ever ?  Shall  I  besmear  my  body  with  ashes,  or  wander  like  a 
nomad  over  the  world  ?  Shall  1  give  up  the  ghost  by  a  long 
fast  ?  Tell  me,  0  God,  the  way  to  find  Thee  if  Thou  dost  exist" 
(Abg.  457).  And  finally,  not  finding  God,  Tukarama  deter- 
mines to  commit  self-slaughter.  "Thou  hast  no  anxiety  for 

me.     Why    now    should    1     continue  to    live  ? 1    had 

lived  in  the  vain  hope  that  Thou  mightest  come  to  the  succour 
of  this  sinful  creature.  Nobody  will  now  accept  me,  and  Thou 
hast  adamantine  cruelty.  My  hopes  are  shattered,  and  I 
shall  now  commit  self-slaughter"  (Abg.  2266). 

IV.     The  Ecstatic  and   Post-ecstatic  Experiences  of  Tukarama. 

35.    God  could  wait  no  longer.     The  agonies  of  Tukarama 

had  reached  an  extreme  stage,   and  his 

Tukarama's  sudden        heart-rending    cry    was    heard    by    God. 

vision  of  God.          The  dark  cloud  on  Tukarama's  heart  was 

now    suddenly    illumined  by  the    flashes 

of  God's  vision.     As  happens  in  the  case  of  all  mystics,  the 

dark    night  was  suddenly   relieved  by    the  great   light  that 


300  MYSTICISM  .IN   MAHARASHTRA  LCllAP 

followed.  Tukarama  saw  God's  vision  and  bowed  at  His  feet. 
"I  see  God's  face,  and  the  vision  gives  me  infinite  bliss.  My 
mind  is  riveted  on  it,  and  my  hands  cling  to  His  feet.  As  I 
look  at  Him,  all  my  mental  agony  vanishes.  Bliss  is  now 
leading  me  to  an  ever  higher  bliss,  says  Tuka"  (Abg.  1329). 
"Blessed  am  I  that  my  effort  has  been  crowned  with  success. 
I  have  attained  the  desired  end.  My  heart  is  set  on  God's 
feet,  and  my  mind  is  composed.  The  blessed  omen  has  wiped 

off  death  and  oldage My  body  is  changed.     On  it  has 

fallen  the  light  of  God.  I  have  now  obtained  limitless 
wealth,  and  I  have  seen  the  feet  of  the  formless  Person.  I 
have  obtained  a  treasure  which  has  existed  from  times  im- 
memorial   For  my  very  life,  1  will  never  leave  it  any 

longer.  Let  no  evil  eye  affect  my  possession,  says  Tuka" 
(Abg.  4005). 

36.     When  Tukarama  looked  back  to  find  out  the  reasons 

which  had  led  him  to  realise  God,  he  found, 

Reasons  according  to     in  the  first  place,  that  the  company  of  the 

Tuka  for  his   Realisa-      Saints  had  been  mainly  responsible  for  this 

tion  of  God.  halW  consummation.     "  My  fortune  has 

brightened  and  my  anxiety  has  been  at  an 
end  on  account  of  the  company  of  the  Saints.  By  their  favour 
have  I  been  able  to  find  out  God.  T  shall  now  enclose  Him  in  the 
chest  of  my  heart.  That  hidden  treasure  has  been  found  out 
by  my  devotion''  (Abg.  449).  In  the  second  place,  Tukarama 
says  that  the  realisation  of  God  was  due  entirely  to  the  des- 
cent of  God's  grace  on  him  without  any  merit  on  his  own  part. 
"Suddenly  has  the  treasure  been  placed  in  my  hands,  and  in 
fact,  without  any  adequate  service.  My  fate  has  become 
powerful,  and  I  have  seen  God.  Never  more  shall  there  be  any 
loss  to  me,  and  my  poverty  is  gone.  My  anxieties  are  at  an 

end,  and  1  have  been  the  most  fortunate    of  men '' 

(Abg.  1775).  Tukarama,  however,  is  not  entirely  unconscious 
of  the  great  effort  that  he  had  made  for  God -realisation.  "  In 
all  ways,  however,  T  tried  to  reach  this  consummation.  I  con- 
scientiously did  service  to  my  Lord.  I  never  looked  back.  I  con- 
quered time  by  utilising  every  moment.  I  did  not  disturb  my 
mind  by  conjectures,  nor  did  1  allow  any  evil  desires  to  come  in 
the  way ....  Now  that  fortune  has  smiled  on  me,  I  shall  move 
on  undaunted"  (Abg.  1673).  Lastly,  Tukarama  says  that  God 
has  accepted  him,  probably  on  account  of  his  defects.  "  God 
accepted  me  seeing  that  I  was  a  man  of  low  birth,  a  man  with- 
out intellect,  a  man  of  humble  and  mean  form,  and  with  other 
bad  things  about  me.  I  have  now  come  to  know  that  whatever 
God  does  ultimately  conduces  to  our  good.  T  have  enjoyed  in- 


XV]  TUK/YRAMA'S   MYSTICAL  CAREER  301 

finite  bliss Tuka  says  that  God  is  proud  of  His  name,  and 

therefore  comes  to  the  succour  of  His  devotees"  (Abg.  69] ). 
37.  Tukarama  now  feels  satisfied  that  his  long  eflort  has 

come  to  an  end,  and  that  now  he  would 

A  Confession  of          be  able  to  enjoy  the  company  of  God  to 

Blessedness.  his    heart's    content.     "For    long    had    I 

waited  to  see  Thy  feet.  Time  had  parted 
us  for  a  long  time.  Now  shall  I  enjoy  rlhy  company  to  my 
satisfaction.  Desires  hitherto  had  given  me  much  trouble 

T  was  long  moving  away  from  the  path For  long 

was  1  merged  in  mere  semblance Now  the  consum- 
mation has  been  reached,  and  I  am  merged  in  enjoyment5' 
(Abg.  2322).  Tukarama  asks  God  to  stop  and  look  at  him. 
"1  never  cared  for  my  relatives,  I  moved  after  Thee  in  order 
that  Thou  mightest  speak  with  me.  1  had  waited  long 
to  enjoy  Thy  company  in  solitude.  Stand,  0  God,  before  me 
and  look  at  me,  says  Tuka"  (Abg.  16JO).  "How  blessed  am  1 
that  I  have  seen  Thy  feet  to-day  !  How  much  have  the  Saints 
done  for  me,  ()  God!  To-day's  gain  is  indescribable.  Its 
auspiciousness  is  beyond  measure.  Tuka  wonders  how  so 
great  a  fortune  should  have  fallen  to  his  lot"  (Abg.  2005). 
UA11  the  quarters  have  now  become  auspicious  to  me.  Evil 
has  itself  been  transformed  into  the  highest  good.  The  lamp 

in  my  hand  has  dispelled  all  darkness The  grief  I  hitherto 

felt  will  now  conduce  to  happiness.  1  now  see  goodness  in  all 
created  things"  (Abg.  1310).  "Blessed  am  I  that  my  love  has 
been  fixed  in  Thy  name.  My  blessedness  is  undoubted.  1 
shall  never  be  a  creature  to  the  onslaught  of  time.  1  shall 
now  live  on  the  spiritual  nectar,  and  live  always  in  the  company 
of  the  Saints.  Satisfaction  is  being  added  to  satisfaction,  and 
enjoyment  to  enjoyment"  (Abg.  1098).  Tukarama  now  con- 
siders that  everyday  to  him  is  a  holiday.  "  Blessedness  be- 
yond compare  ! We,  who  are  mad  after  God,  are  sunk 

in  blessedness.  We  shall  sing  and  dance  and  clap  our  hands, 
and  please  (Hod.  Kvery  day  to  me  is  now  a  holiday.  We  are 
full  of  joy,  and  the  omnipotent  God  will  vindicate  us  in  every 

way "  (Abg.  8098).  "1  have  become  entirely  careless 

of  the  objects  of  sense.  Divine  joy  is  seething  through  my 
body.  My  tongue  has  become  uncontrollable,  and  ceaselessly 
utters  the  name  of  God.  From  greater  to  greater  bliss  do  T  go, 
as  a  miser  goes  from  greater  to  greater  riches.  All  my  emotions 
have  been  unified  in  God,  as  the  rivers  in  an  ocean"  (Abg.  975). 
"And  no  wonder  that  people  will  reckon  me,  says  Tuka,  as 
more  blessed  than  any  other  being.  Those  who  boast  of  self- 
knowledge,  and  those  who  boast  of  absolution,  will  both  lose 


302  MYSTICISM  IN  MAHARASHTRA  [ClIAl*. 

colour  before  me.  My  very  body  becomes  divine  when  T  sing 
the  praise  of  God.  Fortunate  am  I  that  God  is  my  debtor.  To 
a  man  who  goes  on  pilgrimages,  1  shall  bring  weariness ;  and 
to  one  who  seeks  the  enjoyment  of  heaven,  J  shall  bring  disgust 

Blessed  will  people  call  me,  says  Tuka  ;  blessed  are  wo, 

they  will  say,  that  we  have  seen  Tuka"  (Abg.  3598). 

38.  Tukarama  was  a  photic  as  well  as  an  audible  mystic, 

like  all   the   other  great   mystics   of  the 

Tukarama  is  a  photic     world.     This    is    evident    from    the    way 

as  well  as  an  audible     in  which  he  describes  his  light  and  sound 

mystic.  experiences.     "  The  whole   world  has  now 

become  alight,  and  darkness  is  at  an  end. 

There  is  no  space  for  me  to  hide  myself The  day  of  Truth 

has  come,  and  its  spread  is  now  beyond  measure.  For  the  sake 
of  his  life,  says  Tuka,  he  has  won  his  goal"  (Abg.  2556).  "  God", 
he  says,  "shines  like  a  diamond  set  in  a  circle  of  rich  jewels. 

His  light  is  like  the  light  of  a  million  moons Tuka 

says  that  His  vision  is  now  satisfied,  and  refuses  to  return  from 
its  cynosure"  (Abg.  4020).  Tt  is  impossible  for  him,  says 
Tukarama  elsewhere,  to  describe  the  bliss  of  unceasing  illu- 
mination. "Thou  art  our  kind  and  affectionate  mother, 
O  God,  and  bearest  all  our  burdens.  We  know  no  fear,  nor 

any  anxiety T  cannot  know  the  night  from  day,  and  the 

unceasing  illumination  exists  at  all  times.  How  shall  T  be 
able  to  describe  the  great  bliss  I  enjoy  ?  I  have  worn  the  orna- 
ments of  Thy  names,  and  by  Thy  power  nothing  is  lacking  to 
me"  (Abg.  4083).  Tukarama  also  describes  how  he  was 
hearing  the  mystic  sound  all  the  while.  "God  has  really 
favoured  me"  he  says.  "My  doubts  and  delirium  are  at  an 
end.  God  and  Self  are  now  lying  on  the  same  couch  in  me. 
Tukarama  now  sleeps  in  his  own  Form,  and  mystic  bells  lull 
him  to  sleep"  (Abg.  3252).  "I  have  been  in  tune  with  the 
Infinite,  and  psychical  dispositions  take  time  to  emerge.  1 
have  become  full  of  spiritual  pride,  and  I  cannot  control  my 
limbs.  Another  voice  speaks  through  me,  and  happiness  and 
sorrow  have  lost  their  difference.  T  can  hardly  find  words  to 
describe  the  happiness  to  these  people.  They  may  wonder 
at  it,  and  say  this  is  impossible.  Both  my  exterior  and  in- 
terior are  filled  with  Divine  bliss,  says  Tuka"  (Abg.  1030). 

39.  Tukarama  elsewhere  describes  his  other  mystical  ex- 

periences   also.     In    one    place,    he    tells 

Tukarama's  other        us,    "God    is    pursuing    me    outright.      I 

mystical  experiences.      have    fallen   in   the    hands   of   God",    he 

says,  "  and  He  is  using  me  as  a  menial 
without  wages.  He  extracts  work  from  me,  not  caring  what 


XV]  TUKARAMA'S  MYSTICAL  CAREER  303 

condition  it  may  bring  me  into.  Wherever  I  go,  God  pursues 
me.  He  has  deprived  me  of  all  my  possessions/'  says  Tuka 
(Abg.  2012).  Klse  where  he  tells  us  that  God  is  moving  all 
around  him.  "  T  have  been  pent  up  internally  and  externally 
by  God.  He  has  put  an  end  to  all  my  work,  and  has  deprived 
me  even  of  my  mind.  He  has  deprived  me  of  self-hood,  and 
has  separated  me  from  all  things,  in  close  connection  with  me, 
says  Tuka,  He  is  moving  round  and  round"  (Abg.  3810). 
Tukarama  orders  God  to  stand  before  him,  so  long  as  he  is 
looking  at  Him.  "  T  like  immensely  this  form  of  Thine ;  and  my 
eyes  are  satisfied.  My  mind  having  caught  the  bait  of  Your 

vision,  does  not  leave  it  on  any  account "  (Abg.  3111). 

Tukarama  tells  us  also  that  wherever  he  goes,  God  is  there  to 
walk  by  him,  and  help  him  on  his  way  by  taking  up  his  hand. 
"  It  is  by  Thy  support  that  I  move  on  the  way.  Thou  bearest 
all  my  burden.  Tliou  puttest  meaning  into  my  meaningless 
words.  ri  hou  hast  taken  away  my  shame,  and  put  courage 

into  me "  (Abg.  1307).     He  tells  us  also  that  God   and 

he  himself  are  forever  interlocked.  "Thy  hand  is  on  my  head, 
and  my  heart  is  on  Thy  feet.  Thus  have  we  been  interlocked 
body  into  body,  self  into  self.  It  is  mine  to  serve,  and  Thine 
to  favour,  says  Tuka"  (Abg.  2701). 

40.  The  highest  experience,   however,  of  which  a  mystic 

is  capable,  occurs,    as   Tukarama  says  in 

Tukarama's  Self-        another      passage,     when    the    difference 

vision.  between  Self  and  God  has  vanished.     "I 

gave  birth  to  myself,  and  came  out  of 
my  own  womb,"  ways  Tuka.  "All  my  desires  are  at  an  end, 
and  my  end  is  achieved.  When  I  became  powerful  beyond 
measure,  1  died  at  the  very  moment.  Tuka  looks  on  both 
sides,  and  sees  Himself  by  himself  (Abg.  3944).  When  Tuka- 
rama saw  Himself,  nothing  remained  for  him  to  be  achieved. 
"  God  is  the  giver,  and  God  is  the  enjoyer.  What  else  remains 
to  be  experienced?  Or,  how  can  we  put  it  into  words?  By 
the  eyes  1  see  my  own  form.  The  whole  world  seems  to  be 
filled  by  Divine  music,  says  Tuka"  (Abg.  170).  Finally,  Tuka- 
rama finds  himself  pent  up  all  around  by  his  own  Self.  "Deep 
has  called  unto  deep,  and  all  things  have  vanished  into  unity. 
The  waves  and  the  ocean  have  become  one.  Nothing  can  come, 
and  nothing  can  now  pass  away.  The  Self  is  enveloping  Him- 
self all  around.  The  time  of  the  Great  End  has  come,  and 
sunset  and  sunrise  have  ceased"  (Abg.  1815).  Tn  this  way, 
Tukarama  describes  how  his  Self  had  merged  in  God. 

41.  The  very  first  effect  of  God-vision,  says  Tukarama,  is 
that  God  has  made  him  mad.     tkHe  follows  me  wherever  T  go, 


304  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

and  makes  it  impossible  for  me  to  forget  Him.     He  has  robbed 

away  my  heart  which  was  all  my  treasure. 

The  effects  of  God-       Tie  has  shown  Himself  to  my  vision,    and 

vision.  made  me  go  mad  after  Him.     My   mouth 

refuses  to  speak,  and  my  ears  to  hear. . . . 

My  whole  body  has  been  filled  by  the  heat  of   Divine   passion, 

says  Tuka"  (1059).   uMy  previous  outlook,"  says  Tuka,  "has 

been  entirely  changed  on  account  of  the  new  possession.    I  find 

no  life  now  in  worldly  life.     A  new  possession  of  the  soul  has 

taken  place.     The  former  outlook  has  changed.     My  life  has 

been  filled  with  divine  joy.     The  tongue  has  partaken  of  a  new 

sweetness,  (Jod's  name  is  fixed  in  my  mouth,  and  my  mind 

has   become  tranquil Whatever  T   wish,   shall   now  be 

fulfilled  wherever  I  am,  says  Tuka"1  (Abg.  2(i23).  (tad's 
vision  has  next  deprived  Tuka  of  solitude.  "  Where  can  I 
run,  being  afraid  of  this  worldly  life  ?  Wherever  I  look,  Cod  is 
present,  lie  has  deprived  me  of  solitude,  and  there  is  no  place 
without  Him.  How  shall  1  say  that  I  am  going  to  another 
place  ?  When  a  sleeping  man  awakes,  he  finds  himself  in  his 
home.  What  do  J  owe  Thee,  0  (tad,  that  Thou  hast  penned 
me  from  all  sides?''  (Abg.  1197).  Tukfirama  tells  us  that 
God  speaks  to  him  whenever  he  wants  an  answer.  "Look 
at  my  spiritual  experience,"  says  Tuka.  "I  have  possessed 
(tad.  Whatever  1  speak,  God  fulfils.  Whatever  I  ask,  (tad 
answers  immediately.  When  J  left  off  this  worldly  life,  (iod 
became  my  servant.  Tt  is  due  to  my  patience,  says  Tukii, 
that  1  have  been  able  to  possess  Hod"  (Abg.  22(iO).  Tukfi- 
rama asks  (tad  whatever  his  mind  desires.  "  J  shall  now  throw 
all  my  burden  upon  Thee.  When  I  fool  hungry,  T  shall  ask 
for  food.  When  I  experience  cold,  I  shall  ask  for  clothing. 
Whatever  my  mind  desires,  I  shall  ask  it  of  Thee  at  the  very 
moment.  Sorrow  shall  never  attack  our  house.  The  great 
disc  in  Thy  hand  moves  round  about  us,  and  wards  off  all 
evil.  I  have  no  care  for  absolution,  says  Tuka.  T  long  for 
this  worldly  existence"  (Abg.  2513).  rihe  mystic  sees  not, 
says  Tuka,  and  yet  he  sees.  "  I  have  not  seen  anything,  and  yet 
T  see  everything.  I  and  mine  have  been  removed  from  me. 
I  have  taken  without  taking,  1  have  eaten  without  eating, 
spoken  without  speech.  Whatever  has  been  hidden,  has  been 
brought  to  light.  I  never  heard,  and  yet  all  things  have  saun- 
tered into  my  mind,  says  Tuka"  (Abg.  1 18).  And  thus  it  hap- 
pens that  Tukarama  is  merely  a  looker-on.  "There  is  now  no 
work  for  me.  All  at  once,  every  kind  of  work  has  been  taken 
away.  T  will  now  sit  silent  at  a  place,  and  do  whatever  I  like. 
The  world  vainly  follows  illusions.  All  of  a  sudden,  says 


XV]  TUKARAMA'S  MYSTICAL  CAREKR  305 

Tuka,  I  have  been  out  of  the  world"  (Abg.  850).  He  has  been 
free  from  all  connections  whatsoever.  "  1  do  not  belong  to  any 
place  ;  J  belong  only  fco  one  place.  T  do  not  move  out,  and 

come  back There  is  no  difference  to  me  between  mine 

and  thine.  I  do  not  belong  to  anybody.  1  am  not  required 
to  be  born  and  to  die.  I  am  as  I  am.  There  is  neither  name 
nor  form  for  me,  and  I  am  beyond  action  and  inaction,  says 
Tuka"  (Abg.  25(5). 

42.  "All  men  have  now  become  Cod,"  says  Tuka,  "and 

merit  and  demerit  have  disappeared 

The  whole  Universe  My  mind  lias  been  filled  with  great  happi- 
becomes  God.  ness.  When  one  looks  into  a  mirror, 
it  seems  as  if  one  is  looking  at  a  different 
object,  and  yet  one  is  looking  at  oneself.  When  a  brook  runs 
into  a  river,  it  becomes  merged  in  it"  (Abg.  2281).  "My 
country  is  now  the  universe,"  says  Tuka.  "  I  live  in  the  whole 
world.  All  the  people  iu  the  world  have  come  to  know  that 
I  am  dear  to  my  Father.  1  here  is  nobody  between  Him  and 
me  ;  there  is  no  chasm.  My  only  resting  place  is  the  Name  of 
(Uxl"  (Abg.  1113).  "If  1  mean  "to  worship  rl  hee,"  says  Tuka, 
"such  worship  becomes  impossible,  as  Thou  art  identical 
with  all  means  of  worship.  Tell  me,  ()  God,  how  I  may  wor- 
ship Thee.  If  I  may  give  Thee  ablution  of  water,  Thou 
are  that  Thyself.  rl  liou  art  the  scent  of  scents,  and  the  frag- 
rance of  flowers If  1  am  to  place  Thee  on  a  couch,  rl  hou 

art  Thyself  that.  Thou  art  all  the  food  that  may  be  offered  to 
Thee.  If  I  am  to  sing  a  song,  rl  hou  art  that  song.  If  1  sound 
the  cymbals,  Thou  art  those.  There  is  no  place  whereon  1 
could  now  dance.  rl  he  scent  and  the  light  are  now  Rama, 
Kiishna,  Hari"  (Abg.  1128).  "I  see  rlhy  feet  everywhere. 

The  whole  universe  is  filled  by  rl  hee rl  hou  hast  become 

everything  to  us,  says  Tuka.  We  have  no  taste  for  work  or 
worldly  life.  We  need  not  go  anywhere  or  do  anything. 
We  utter  rl  by  name  and  meditate  on  'I  hee.  Whatever  I  speak 

is  a  recitation  of  Thy  qualities When    I    walk,   I   turn 

round  about  Thee.     When  f  sleep,  I  fall  prostrate  before  Thee 

All  wells  and  rivers  are  now  rl  hyself.     All  houses,  and 

palaces  have  now  become  the  temples  of  God.  Whatever  1 
hoar  is  the  name  of  God.  Various  sounds  are  heard,"  says 
Tuka,  "  we  are  the  servants  of  God,  and  are  ever  filled  with 
great  joy"  (Abg.  1228). 

43.  What  are  the  marks  by  which  a  Saint  may  be  known  ? 
"He  to  whose  house  God  comes,"  says  Tuka,  "loses  his  man- 
hood.    When  (Jod  comes  to  live  in  a  man,     He  deprives  him  of 
everything  except  Himself,     The  marks  of  God's  presence  are 


20 


306  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

that  He  allows  no  desires  in  a  Saint,  nor  any  affection He, 

who  has  come  to  know  God,  becomes  garru- 
Thc  signs  of  God's       lous,  and  yet  is  never  tainted  by  untruth 

Presence  in  the  Soul All  these  marks  may  be  seen  in  me, 

says  Tuka"  (Abg.  2583).  He  tells  us  fur- 
thermore that  women  to  him  appear  as  bears,  and  gold  as  a 
clod  of  earth.  "  I  never  like  anything  in  this  world  except  the 
Name  of  God.  Mortal  existence  seems  to  me  to  be  a  vomit. 
Gold  and  silver  are  like  a  clod  of  earth.  Jewels  appear  like 
stones.  Beautiful  women,"  says  Tuka,  "appear  to  us  like 
bears"  (Abg.  224).  The  Saint  can  know  no  fear,  says 
Tukarama.  "Is  it  possible  for  a  man  to  find  out  darkness 
by  means  of  a  lamp  ?  Similarly,  we,  who  are  the  servants 
of  God,  shall  never  be  afraid  of  death  and  other  mirages. 
An  unfortunate  man  does  not  know  that  the  Sun  cannot 
be  hidden  by  dust.  Fire  can  never  be  hidden  by  grass," 
says  Tuka  (Abg.  258).  A  Saint  in  all  his  actions  gives 
constant  lodgment  to  God.  "Whatever  he  sees  is  God, 

whatever  he  speaks  is  God The  whole  body  becomes 

filled  by  God,  and  passions  forever  take  leave  of  me,"  says 
Tuka  (Abg.  3942).  Another  mark  is  the  utter  self-surrender 
of  the  Saint.  "I  have  for  once  surrendered  myself  at  Thy 

feet.     What  more  shall  I  surrender  ? I  do  not  see,   6 

God,  that  there  is  anything  else  that  i  may  surrender " 

(Abg.  245).  He  need  no  longer  ask  compassion  from  God. 
"So  long  as  I  was  not  awakened  to  this  spiritual  life,  T  bore 
all  kinds  of  grief.  But  because  I  am  now  wakened  by  the 
Saints,  I  know  that  all  things  are  vain'"  (Abg.  192).  No  suppli- 
cation is  now  needed,  says  Tuka.  By  the  power  of  God,  he  has 
got  control  over  events.  "We,  the  servants  of  God,  are  not 
like  other  men  to  supplicate  to  others.  By  the  power  of  God, 
the  whole  world  looks  dwarfish  to  us.  rJime  and  death  are 
in  our  hands.  God  will  justify  us,  His  servants.  We  have 
surrendered  ourselves  to  Him?  and  live  at  His  feet.  Whatever 
we  now  desire,  God  shall  certainly  fulfil  for  us  "  (Abg.  229(1). 
Tukaram  says  he  has  conquered  time  by  resigning  all  sorrow 
in  God.  "I  shall  meditate  on  Thee  and  play  about  rl  hee. 
My  heart  is  set  on  r!  hy  feet.  r\  hou  knowest  my  heart,  0  God  ; 
no  false  description  of  it  would  be  of  any  use.  We  have  re- 
signed our  happiness  and  sorrow  in  rl  hee.  We  have  lost  bodily 
egoism,  and  the  distinction  between  self  and  not-self  has  been 
effaced"  (Abg.  2647).  Tukarama  tells  us  also  that  he  has 
planted  his  foot  on  the  forehead  of  Death.  "Death  eats  up 
the  world,  but  we  have  planted  our  foot  on  his  forehead.  He 
will  stand  up  when  we  shall  dance  with  joy,  and  will  himself 


XV]  TUKARAMA'S  MYSTICAL  CAREER  307 

come  to  our  help.  He  whose  hunger  could  never  be  fulfilled, 
is  now  satisfied  by  God's  name.  Hot-burning  as  he  was,  he  has 
now  become  cool "  (Abg.  1393).  Finally,  he  tells  us  that  both 
night  and  sleep  had  become  to  him  as  good  as  non-existent. 
He  feels  that  there  is  no  night,  because  he  sees  the  lustre  of 
God  at  all  times.  He  cannot  sleep,  because  God's  presence 
always  keeps  him  awake.  "  Both  night  and  sleep  have  now 
departed.  I  live  in  God  in  continual  spiritual  bliss.  God  is 
everywhere  and  'me'  and  'mine'  have  departed.  God  and 
myself  shall  now  live  together,  and  never  shall  we  be  separat- 
ed" (Abg.  2860). 

44.     Tukarama  speaks  of  having  seen  his  death  with  his 

own    eyes.     This   means    that    when    he 

Tukarama    sees  his     had   realised    God,    his    body    was   dead. 

death    with   his    own     "T    saw   my   death   with   my   own    eyes. 

eyes.  Incomparably  glorious  was  the  occasion. 

The  whole  universe  was  filled  with  joy, 
I  became  everything,  and  enjoyed  everything.  I  had  hitherto 
stuck  to  only  one  place,  being  pent  up  by  egoism.  By  my 
deliverance  from  it,  1  am  enjoying  the  harvest  of  bliss.  Death 
and  birth  'are  now  no  more.  I  am  free  from  the  littleness  of 
'me'  and  'mine'.  (Jod  has  given  a  place  for  me  to  live,  and  I 
am  proclaiming  (Jod  to  the  world"  (Abg.  1897).  Tn  another 
passage,  he  speaks  of  the  funeral  pyre  of  the  living  body. 
"  The  living  body  is  dead,  and  has  been  placed  in  the  cemetery. 
Passions  are  crying  that  their  lord  is  gone,  and  death  is  crying 
that  he  has  lost  his  control.  The  fire  of  illumination  is  burning 
the  body  with  the  fuel  of  dispassion.  The  pitcher  of  egoism 
is  whirled  round  the  head,  and  is  broken  to  pieces.  The  death- 
cry  1 1  am  God'  emerges  vociferously.  The  family  lineage  has 
been  cut  oil',  and  the  body  is  delivered  to  Him  who  is 
its  Lord.  Tukarama  says  that  when  the  body  was  being 
reduced  to  ashes,  the  lamp  of  the  (Jura's  compassion  was 
burning  on  it"  (Abg.  189ft).  1  his  death,  says  Tuka,  has 
brought  on  everlasting  light.  "  When  the  body  was  emptied, 
God  came  to  inhabit  it By  my  bodily  death,  the  un- 
ending light  began  to  burn.  At  one  stroke,  Tuka  became 
non-existent,  and  his  personality  came  to  an  end"  (Abg.  2637). 
"When  1  died,"  he  says  elsewhere,  UF  made  over  my  body 
to  God.  Whom  and  how  shall  I  now  serve  ?  The  doll  throws 
out  its  hands  and  feet,  as  the  wire-puller  moves  the  thread. 

1  speak  as  God  makes  me  speak Merit  and  demerit  do 

not  belong  to  me.  They  belong  to  God.  Believe  me,  says 
Tuka,  1  am  beyond  this  body  "  (Abg.  21 60).  "  My  end  is  gained, 
my  heart  is  set  on  Thy  name,  and  infinite  joy  springs  from  the 


308  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

remembrance   of  Thy  feet.     The  purpose  for  which  I   had 
taken  on  a  body  has  been  achieved,  and  a  future  life  is  cut  off. 
A  sudden  profit  has  now  accrued,  and  nothing  remains  to  be 
achieved"  (Abg.  1314). 
45.    Tukarama    employs    various   images   to    describe    his 

great    spiritual    power    after    (lod-realis- 

Tukarama's  great        ation.     ffc  speaks  of  himself  as  the  son 

Spiritual  Power.          of   (Jod?  and    (Jod   as   his   father,   and   as 

such  he  tells  us  the  son  must  necessarily 
inherit  the  patrimony  of  his  father.  rl  hen  ho  speaks 
of  himself  as  being  tho  key-holder  of  the  treasury 
of  (lod.  1  hirdly,  ho  speaks  of  (Jod's  grace  as  the  harvest, 
and  himself  as  the  distributor  of  it.  Lastly,  he  speaks  of 
himself  as  the  Spiritual  King  of  tho  world.  In  all  those  ways 
ho  describes  how  he  comes  to  have  sovereign  power.  To  quote 
Tukarama,  he  tells  us,  in  the  lirst  plaoe,  that  he  would 
no  longer  be  a  powerless,  casteless,  mean  man.  His  father 
is  God  Punduranga,  and  his  mother  is  Rakhuniai.  In  both 
ways,  he  has  descended  of  pure  stock.  He  would  no  longer 
be  of  poor  spirit  or  of  dwarfish  power.  He  would  no  longer 
be  wicked  or  unfortunate,  (Jod  would  come  to  his  succour 
He  tells  us,  furthermore,  that  death  would  hide  him- 
self before  him,  and  as  the  rich  treasure  has  come  to  his  lot, 
he  would  remain  careless  in  mind  (Abg.  1001).  He  asks  in 
another  place,  Who  could  prevent  the  son  from  obtaining  the 
patrimony  of  his  father?  "All  power  and  fortune  seek  the 
house  of  the  Saints.  Who  could  prevent  the  son  from  obtain- 
ing the  treasure  of  his  father  ?  1  would  sit  on  the  lap  of  (Jod, 
says  Tuka,  and  there  remain  fearless  and  content"'  (Abg.  850). 
"The  father,5'  he  tells  us  yet  in  another  place,  "treasures 
riches  merely  for  the  sake  of  his  son.  He  gives  himself  utmost 
trouble,  bears  the  burden  of  his  son,  and  makes  him  the  master 
of  his  treasury.  He  puts  ornaments  on  his  son,  and  is  satis- 
fied by  looking  at  him.  He  prevents  people  from  troubl- 
ing his  son,  and  in  so  doing  does  not  care  even  for  his  own  life" 
(Abg.  2414).  Secondly,  Tukfirnma  speaks  of  himself  as  being 
the  key-holder  of  Cod's  treasury.  "  I  shall  now  give  and  take 
by  my  own  power.  rl  here  is  nobody  who  can  prevent  me  from 
doing  so.  J  possess,  the  key  of  (Hod's  treasury,  and  every  kind 
of  merchandise  thp.t  may  be  asked  for  is  with  me.  By  the  power 
of  my  faith,  (Jod  has  made  me  a  free  master,  says  Tuka  " 
(Abg.  2380).  Thirdly,  he  speaks  of  himself  as  distributing 
the  rich  harvest  of  (iod,  and  when  the  distribution  is  no  longer 
needed,  he  would  treasure  up  the  remainder.  "There  is  no- 
deficit  here,"  says  Tuka,  "All  castes  may  come  and  take 


XV]  TUKARAMA'S  MYSTICAL  CAREER  309 

away  to  tlieir  satisfaction.  The  surface  of  a  mirror  shows  a 
man  as  he  is.  Those  who  believe  in  God  enjoy  solitude  even 
in  company,  and  God  comes  upon  us  as  a  rich  harvest.  Tuka 
is  the  distributor  of  it,  and  gives  to  all  as  they  like"  (Abg. 
3946).  "And  now  J  shall  treasure  up  the  harvest.  I  shall 
keep  with  me  the  seed  of  all  existence  from  which  all  beings 
spring.  I  have  blown  off  the  chaff,  and  kept  intact  the  rich 
grain.  To  my  lot,  says  Tuka,  God  has  fallen  by  the  power 
of  my  desert"  (Abg.  3047).  Lastly,  in  almost  the  same  strain, 
Tuka  speaks  of  himself  as  being  a  crowned  spiritual  king. 
uMy  lineage  has  been  found  out,  and  (as  at  the  coro- 
nation of  a  king)  been  proclaimed  before  all.  Tn  order  to 
continue  the  spiritual  tradition,  I  have  been  crowned  king  of 
the  spiritual  world.  The  white  umbrella  now  unfurls  itself; 
the  banner  of  the  super-conscious  state  flutters  in  the  air  ; 
the  mystic  sound  fills  the  universe.  The  Lord  of  Tuka- 
rama  places  him  on  ilis  own  spiritual  pedestal,  and  the  whole 
world  is  filled  with  joy''  (Abg.  3255).  And  as  the  spiritual 
king  of  the  world,  Tuka  asks,  is  lie  not  the  master  of  all  he 
wishes?  "  In  the  bosom  of  Bhakti,  there  are  mines  of  rich 

jewels,   and  all  things  whatsoever  arc  in  God When  a 

king  demands  anything,  nobody  says  'nay'.  By  the  power 
of  his  faithful  service,  a  servant  is  himself  raised  to  the  posi- 
tion of  a  master From  his  lofty  throne,  he  can  now  look 

below  upon  the  world.  Tuka  was  at  once  placed  on  the  spiri- 
tual throne  by  the  power  of  his  faith,  and  people  regarded  him 
as  God  himself"  (Abg.  788). 

46.     As  a  result  of  his  identification  with  God,  Tukarama 
tolls  us  in  many  places  in  his    Abhangas 

The  words  of  Tuka-  tllttt  (!o(l.  is  speaking  through  him, 
rama  are  the  words  of  or  that  his  words  are  mixed  with  divi- 
God.  uity.  4 '  1  know  nothing,  and  what  1  am 

speaking  are  not  my  words,  ()  Saints.  B<^ 
not  angry  with  me.  These  are  nob  my  words,  (.Sod  Pandu- 
rafiga  speaks  through  me,  as  He  has  filled  every  nook  and 
cranny  of  me.  ITow  can  a  foolish  man  like  myself  have  the 
power  to  speak  what  transcends  the  Vcdas  ?  I  only  know  how 
to  lisp  the  name  of  God,  By  the  power  of  my  Guru,  God  is 
bearing  all  my  burden''  (Abg.  1188).  He  invites  people  to 
believe  in  him  though  unlearned  ;  because  he  bears  the  im- 
press of  Vitthala.  "If  the  holy  waters  of  the  Ganges  flow  past 
an  idle  man,  should  not  the  other  people  bathe  in  those  waters  ? 
If  the  wish-cow  stands  in  the  court-yard  of  a  pariah,  should 
not  the  Brahmins  make  adoration  to  it  ?  If  a  man,  struck 
with  leucoderma,  holds  gold  in  his  hands,  should  not  people 


310  MVST1C4ISM  IN  MAHARASHTRA  [CHAP. 

touch  it,  considering  it  unholy  ?  If  the  Patel  of  a  village  is 
an  outcast,  should  not  his  words  be  obeyed  ?  Tuka,  in  whom 
devotion  has  become  strong,  bears  the  stamp  of  Vitthala, 
and  those  who  do  not  listen  to  him,  shall  have  their  faces 
besmirched"  (Abg.  3157).  "People  do  not  see,"  says  Tuka- 
rama, "  that  Uod  is  speaking  through  me.  I  am  made  to  speak 
words  of  realisation  by  God  Himself.  Unbelieving  and  un- 
intelligent men  cannot  know  this.  These  unheard-of  gracious 
words  are  the  gift  of  God.  People  cannot  come  to  believe 
this,  even  though  I  tell  them  so  often  and  often"  (Abg.  2353). 
"As  for  myself,"  he  says,  "1  speak  only  as" I  am  taught  by 
my  Master.  I  do  not  speak  my  words.  My  words  are  of  my 
gracious  Lord.  The  parrot  speaks  as  it  is  taught  by  its  master. 
What  can  an  insignificant  man  like  myself  say,  unless  he  is 
made  to  speak  by  the  all-supporting  Lord  ?  Who  can  know  His 
ways,  asks  Tuka,.  He  can  make  a  lame  man  walk  without 
feet"  (Abg.  2163).  "I  have  no  intellect,"  Tukarfuna  tells  us. 
"I  speak  straight  on.  T  speak  merely  the  words  which  have 

been  used  by  the  Saints I   cannot  even  properly  utter 

the  name  of  Vitthala.     What  then  do   I  know  of  spiritual 

knowledge  ? I  was  born  of  a  low  caste.     1  cannot  speak 

much.  The  Lord  makes  me  speak,  and  He  alone  knows  the 
innermost  meaning  of  my  words"  (Abg.  518).  "Do  not  say 
that  I  am  responsible  for  my  poems.  God  makes  me  sing 

1  am  merely  set  to  measure  the  corn  :  the  corn  belongs 

to  my  Lord.  T  am  only  a  servant  of  my  Lord,  and  hold 
in  my  hands  His  impress  and  authority"  (Abg.  005).  "My 
words  are  surely  mixed  with  divinity.  1  do  not  grope  in 
darkness.  I  go  on  sowing  in  faith.  Ihe  treasure  belongs  to 
my  Lord.  What  room  is  there  for  egoism  here  '*.  1  go  on 
awakening  people  to  their  duty,"  says  Tuka  (Abg.  771).  "My 
speech,"  Tukararna  also  tells  us,  "is  like  rain  universal  in 

nature.     The  thief  harbours  perpetual  fear  in  his  heart 

What  may  we  do  to  this  ?  My  words  touch  the  wounds  in 
the  hearts  of  people.  He  who  has  the  wound  will  suffer  from 
the  probe"  (Abg.  1939). 

47.     Tukarama  had  achieved  the  end  of  his  life,  and  he 

now  lived  only  for  the  benefaction  of  the 

The  mission  of          world.     He  had  realised,    that,   like  God, 

Tukarama.  he  was  smaller  than  an  atom  and  larger 

than  the  universe.  He  had  belched  out 
the  body  and  the  universe.  He  had  transcended  the  three 
stages  of  consciousness,  and  was  living  in  the  fourth,  as  a  lamp 
may  silently  shine  in  a  pitcher.  He  said  that  his  only  busi- 
ness now  was  the  benefaction  and  betterment  of  the  world 


XVJ  TUKARAMA'S  MYSTICAL  CAREER  311 

(Abg.   3340).     His  duty  was  only  to  spread  religion.     "To 
advance  religion  and  to  destroy  atheism  is  my  business  now 

T  take  pointed  answers  in  my  hands,  and  send  them 

like  arrows.  1  have  no  consideration,  says  Tuka,  of  great  and 
small"  (Abg.  1445).  Tukarama  is  conscious  that  he  has  been 
doing  this  work  through  various  lives.  "  rl  hrough  various 
lives  I  have  been  doing  this  duty,  namely,  to  relieve  the  op- 
pressed from  the  sorrows  of  existence.  1  shall  sing  the  praises 
of  God,  and  gather  together  His  Saints.  1  shall  evoke  tears 
even  from  stones.  1  shall  utter  the  holy  name  of  God,  and 
shall  dance  and  clap  my  hands  in  joy.  1  shall  plant  my  foot 
on  the  forehead  of  death.  I  shall  imprison  my  passions  and 
make  myself  the  lord  of  the  senses"  (Abg.  1585).  He  tells 
us  that  false  prophets  will  have  their  sway  only  so  long  as 
they  have  not  seen  rl  uka.  UA  jackal  will  make  a  noise  only 
so  long  as  he  has  not  seen  a  lion.  The  ocean  will  roar  only 
so  long  as  it  has  not  met  the  sage  Agastya.  Dispassion  may  be 
spoken  of  only  so  long  as  a  beautiful  maiden  has  not  been 
seen.  People  will  speak  of  bravery  only  so  long  as  they  have 
not  met  a  born  warrior.  Ifosaries  and  bodily  marks  will 
have  their  sway,  only  so  long  a,s  their  bearers  have  not  met 
Tuka/'  (Abg.  2011).  '-Pebbles  will  shine  only  so  long  as  the 
diamond  is  not  brought  forth.  Torches  will  shine  only  so 
long  as  the  Sun  has  not  risen.  People  will  speak  of  the  Saints 
only  so  long  as  they  have  not  met  rl  uka"  (Abg.  2012).  Tuka- 
rama tells  us  furthermore  that  he  has  been  a  companion  of 
Cod  from  of  old.  "We  have  been  the  companions  of  God 
from  times  immemorial,  God  has  taken  iis  along  with  Him* 
There  has  never  been  any  difference  between  God  and  our- 
selves. We  have  never  lived  apart  from  one  another.  When 
God  was  sleeping,  I  was  there.  When  God  took  Lanka,  I 
was  there.  When  God  tended  the  cattle,  I  was  there.  Our 
business  is  the  meditation  of  God's  name  without  a  moment's 
respite"  (Abg.  1584).  Tuka  was  present,  he  says,  even  when 
Suka  went  to  the  mountains  to  attain  Samadhi.  "  Spiritual 
arrogance  pursued  Suka.  Vyasa  sent  him  to  Janaka  in  order 
to  remove  his  pride.  Janaka  pointed  the  way  to  him  and 
sent  him  to  the  peak  of  Meru.  Tuka  says  that  he  was  present 
even  at  the  time  when  Suka  attained  Samadhi"  (Abg.  1717). 
Thus  it  happens,  says  Tukarama,  that  he  has  been  living 
through  various  incarnations,  and  as  before,  even  in  this  lifcy 
has  come  to  separate  the  wheat  from  the  chaiT.  "  1  have  coz/fe 
to  illumine  the  ways,  and  to  distinguish  the  true  frorn,4he 
false.  God  makes  me  speak,  being  always  in  my  company. 
By  the  power  of  the  Lord,  1  have  no  fear  in  my  heart.  Before 


31*2  MYSTICISM    IN   MAHARASHTRA  [CHAP. 

me,  no  tinsel  can  have  any  power"  (Abg.  17(>).  Tukarama 
tells  people  that  he  has  come  in  (Joel's  name  to  carry  them  over 
the  sea  of  life.  "  I  have  girdled  up  my  loins,  and  have  found 
out  a  way  for  you  across  the  ocean  of  life.  Come  here,  come 
here,  great  and  small,  women  and  men.  lake  no  thought, 
and  have  no  anxiety.  1  shall  carry  all  of  you  to  the  other 
shore.  I  come  as  the  sole  bearer  of  the  stamp  of  (Jod  to  carry 
you  over  in  Clod's  name''  (Abg.  221).  rl  ukarama  charges 
people  to  cease  from  doing  wrong  henceforth.  "  For  what- 
ever has  happened  hitherto  through  ignorance,  1  forgive 
you  all.  But  do  not  commit  any  sins  henceforth.  He.  who 
commits  adultery  with  another  man's  wife,  has  made  inter- 
course with  his  own  mother,  fie,  who  does  not  listen  to  us, 
should  never  come  to  us.  He  on  your  guard,  says  r!  uka,  arid 
listen  when  I  promise"  (Abg.  140).  wl  Your  sins  will  be  washed 
away  if  you  do  not  commit  them  again.  Utter  the  name  of 
Vitthala,  and  you  will  ho  free  from  your  sins.  Sins  shall  have 
no  existence  before  the  power  of  (!od\s  name.  Millions  of 
sinful  acts  will  be  burnt  in  the  fire  of  (Jod's  name.  Do  not 
look  backwards I  stand  guarantee  for  your  sins.  Com- 
mit as  many  sins  aw  you  can  name.  Peath  will  have  no  sway 
before  the  fire  of  (Jod's  name"  (Abg.  100).  "I  enjoy  this 
sweet  ambrosia  and  distribute  it  among  men.  Do  not  wan- 
der among  the  woods.  Tome  here  nnd  partake  of  my  offer. 
Your  desires  shall  be  fulfilled,  if  your  intellect  is  fastened  on 
His  feet.  I  come  as  a  messenger  from  Vitthala.  Kasy  will 
be  the  Pathway  by  which  you  may  go  to  Uod"  (Abg.  198). 
Finally,  Tukarama  tells  us  that  having  had  his  station  origi- 
nally in  heaven,  he  came  down  to  the  earth,  like  the  Saints 
of  old,  to  pursue  the  path  of  Truth.  u  \Ve  will  cleanse  the  path 
of  the  Saints.  People  have  ignorantly  gone  to  woods  and 

forests '1  he  true  meaning  of  the  Sacred  Books  has  been 

hidden.  Wordy  knowledge  has  been  the  cause  of  ruin.  Senses 
have  stood  in  the  way  of  Sadhana.  We  will  ring  the  bell  of 
Bhakti.  It  will  send  a  threat  into  the  heart  of  Death.  Re- 
joice, says  Tuka,  in  the  victorious  name  of  C!od"  (Abg.  222). 


CHAPTER  XVI. 

Tukarama's  Mystical  Teaching. 

V.  Preparation  for  Mystic  Life. 

48.  Hitherto    we    have    considered    Tukiirama\s    mystical 

career  as  it  is  found  in  his  own  writ- 
Introductory,  ings.  Evidently,  there  is  a  personalistic 

colouring  to  the  mystical  development  of 
Tukilrama  as  we  have  discussed  it  till  now.  We  shall  now 
proceed  to  consider  the  mystical  teaching  of  Tukarama.  rl  his 
is  valuable  as  coming  from  Tukilrfuna  when  he  had  reached 
the  stage  of  a  full-fledged  Saint.  As  we  have  hitherto  dis- 
cussed what  Tukfirama  said  about  his  own  mystical  develop- 
ment personally,  we  shall  now  discuss  what  he  says  of 
mystical  development  in  general.  We  shall  iirst  consider 
what  preparation  Tukarama  considers  necessary  for  mystical 
realisation. 

49.  In  the  iirst  place,  Tukarama   teaches  how  the  novice 

in  Yoga  should  modulate   his    life,  so  as 

Rules    for   the   life     ultimately  to  be  able  to  reach  (Sod.     lie 

of     the     novice      in     tells  us  that  the  novice  in   Yoga  should 

Yoga.  always  be  indifferent  to  all  things,  should 

not  get    himself   contaminated   internally 

or  externally  by  anything  whatsoever.  He  should  leave  off 
greediness,  conquer  sleep,  take  a,  measured  quantity  of  food, 
and  should,  in  private*  or  in  public,  avoid,  on  pain  of  death, 
conversation  with  women.  He  alone  who  believes  in  such  a 
Sadhana,  says  Tukfi,  will  ultimately  reach  the  end  of  his  en- 
deavour by  the  grace  of  his  (luru  (Abg.  2008).  Such  a  novice 
in  Yoga  should  take  only  such  clothing  and  food  as  would  be 
sulHcient  for  life,  should  live  in  a  hermitage  either  in  a 

far- of  I  cave  or  in  a  forest, should  not  sit  talking  among 

men,  should  carefully  guard  his  senses  by  the  force  of  his 
intellect,  should  make  the  best  use  of  every  moment  of  his 
life,  and  remember  (Sod  (Abg.  033).  It  was  for  this  reason 
that  Tukarama  tells  us  that  the  Kishis  of  old  avoided  the 

world, made  subsistence  on  onions  and  roots  of  trees, 

lived  in  utter  silence,  shut  their  eyes,  and  meditated  on 
(Sod  (Abg.  521).  "If  we  carry  on  our  spiritual  practice  regu- 
larly, what  can  it  not  achieve  ?"  asks  Tuka.  "The  wet  root 
of  a  plant  breaks  even  huge  rocks.  Practice  can  achieve 
anything  whatsoever.  Nothing  can  stand  in  the  way  of  a 
determined  effort.  A  rope  can  cut  a  hard  stone.  One  can  get 


3i4  MVSTICISM  IN  MAHARASHTRA  [CHAP. 

oneself  accustomed  to  poison  by  taking  it  in  increasingly  large 
doses.  A  child  carves  a  place  for  itself  in  the  mother's  womb 
as  time  elapses"  (Abg.  848).  "Have  not  people  taken  large 
quantities  of  aconite,"  asks  Tuka,  "by  gradually  accustom- 
ing themselves  to  it  ?  One  can  take  a  poisonous  snake 
in  his  hands,  striking  terror  into  the  hearts  of  the  on-lookers. 
Through  practice,  says  Tuka,  even  the  impossible  becomes 
possible"  (Abg.  1,59).  "Thus  we  should  go  to  solitude  and 
fix  our  mind  on  God,  should  not  allow  our  mind  to  wander, 

should  avoid  all  frivolity, should  set  our  heart  on 

reality,  and  pierce  it  as  an  arrow  pierces  the  mark.  We 
should  bid  good-bye  to  idleness  and  to  sleep,  and  live  in 
the  constant  wakefulness  of  God"  (Abg.  2865). 

50.  Tukarama's  advice  to  the  man  who  wishes  to  accom- 
plish both  Prapaiicha  and  Paramarbha 

The  worldly  life  a*  *^e  sanie  time,  that  is  to  say,  to  seek 
of  the  spiritual  as-  the  worldly  and  the  spiritual  life  together, 
pirant.  is,  that  by  doing  so,  lie  would  lose  them 

both.  "lie  who  says  that  he  would 
accomplish  the  worldly  and  the  spiritual  life  together,  shall 
accomplish  neither.  Between  two  stones  he  will  only  fall  to 
the  ground.  He  will  be  ruined  on  both  sides,  and  will  ultimately 
go  to  hell"  (Abg.  3144).  The  novice  in  Yoga,  therefore,  should, 
in  the  first  place,  ward  off  all  relatives,  whether  son  or  wife 
or  brother.  "When  we  have  once  known  that  they  a,re  ulti- 
mately of  no  use,  why  should  we  get  ourselves  contaminated 
by  them  ?  We  should  break  a  pitcher  for  them,  as  one  breaks 

for  a  dead  body "  (Abg.  81).  "  If  our  father  and  mother 

happen  to  create  obstacles  in  our  spiritual  life,  we  should  ward 
them  off.  Who  cares  for  wife  and  children  and  wealth  ?  They 

are  merely  a  source  of  sorrow Prahlada  left  off  his  father, 

Bibhishana  his  brother,  Bharata  both  his  mother  and  kingdom. 
The  feet  of  God  alone,  says  Tuka,  are  our  final  resort ;  every- 
thing else  is  a  source  of  evil"  (Abg.  83).  This  is  the  negative 
social  ethics  which  Tukararna  preaches  for  the  initial  stages  of 
the  spiritual  life.  "Such  a  man  should  take  thought  as  to 
the  real  way  of  deliverance  from  mortal  life.  If  one  gets 
drowned  in  a  boat  made  of  stones,  who  can  save  him  ?  One 
should  not  therefore  destroy  oneself  like  a  fly  jumping  into  a 
flame.  If  a  man  takes  quantities  of  arsenic,  he  should  not 
call  for  a  doctor  in  his  last  moment"  (Abg.  4002).  "Such 
a  man  should  throw  away  the  frivolities  of  life,  and  follow 
the  path  by  which  have  gone  the  Saints  of  old.  He  should 
gradually  unwind  the  skein  of  worldly  life.  He  should  follow 
the  foot-prints  of  those  who  have  gone  ahead He 


XVI]  TUKARAMA'S   MYSTICAL  TEACHING  315 

should  think  time  after  time  about  his  past  conduct,  and 
take  courage  for  the  future.  Tuka  says  that  as  a  man 
speaks,  so  he  must  live"  (Abg.  1399).  "He  should  not  fill  his 
vision  with  the  evanescence  of  the  world.  He  should  consider 
that  the  mortal  body  is  destined  to  perish,  and  that  Heath  is 
eating  it  up  every  moment.  He  should  seek  company  of  the 
Saints,  and  make  haste  for  the  spiritual  life.  He  should 
not  allow  his  eyes  to  be  blinded  by  the  smoke  of  worldly  exis- 
tence" (Abg.  2339).  "  He  should  eat  the  leaves  of  trees,  and 
sing  Vitthala  time  after  time.  He  should  wear  bark-gar- 
ments, and  leave  off  bodily  egoism.  He  should  consider  honour 
among  men  as  good  as  vomit,  and  live  in  solitude  for  the  sake 
of  God.  He  should  not  go  in  for  complacency  of  conduct,  but 
live  in  a  forest.  Me,  who  determines  to  carry  on  his  life  in  this 
way,  says  Tuka,  will  reach  the  goal  of  his  life/'  (Abg.  2999). 
His  final  advice,  so  far  as  this  kind  of  negative  ethics  is  con- 
cerned, is  that  one  should  never  hope  to  carry  on  Prapaficha 
and  J'aramartha  together.  "When  one  goes  to  a  menagerie 
of  buffaloes,  one  gets  only  eaten-up  straw.  He  who  expects  to 
get  good  sleep  on  a  couch  filled  with  bugs  is  a  fool.  A  drunken 
man  is  sure  some  day  to  rave  naked,  says  Tuka"  (Abg.  1008). 
51.  Tukarama  advises  the  spiritual  aspirant  to  regard 

another   man's    wife    as    his    mother,    to 

Moral  precepts  for        avoid  censure  of  others,   to  throw  away 

the  spiritual  aspirant,     lust   for   other  people's   wealth,   to  sit   at 

a  place  and  meditate  on  God,  to  believe 
in  the  Saints,  and  to  tell  the  truth.  By  these  means, 
says  Tuka,  one  can  reach  (Jod  (Abg.  30).  He  else- 
where enumerates  the  obstacles  in  the  way  of  spiritual  life 
as  being  the  flattery  of  men,  the  bargaining  of  money  for 
spiritual  matters,  lust  for  another  man's  wife  and  wealth, 
hatred  towards  beings,  egoism  of  the  body,  and  forgetful  ness 
of  Uod.  These  he  asks  God  to  prevent  from  attacking  him 
(Abg.  1807).  "Some  people,"  he  says,  "tease  their  body 
uselessly  for  the  sake  of  spiritual  realisation.  They  wear 
brown  clothes  ;  but  a  dog  is  also  brown.  rl  hey  bear  matted 
hair  ;  but  a  bear  also  has  got  matted  hair.  They  live  in 
caves  ;  but  even  rats  live  in  caves.  1  hese  people,  says  Tuka, 
tease  their  bodies  for  nothing"  (Abg.  2982).  "The  body  is 
both  good  and  bad.  We  should  rise  superior  to  the  body, 
and  think  of  (Jod.  If  we  look  at  it  from  one  point  of  view, 
the  body  is  a  store-house  of  miseries,  a  mine  of  diseases,  the 
birth-place  of  foulness,  the  unholy  of  unholies.  From  an- 
other point  of  view,  the  body  is  good  and  beautiful,  the  source 
of  happiness,  and  a  means  of  spiritual  realisation.  Yet, 


316  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

again,  the  body  is  merely  a  curdled  product  of  menstrual 
blood,  a  net  of  desire  and  infatuation,  and  a  prey  to  death. 
In  another  way,  it  is  a  pure  thing,  the  treasure  of  treasures, 
the  temple  of  God,  the  means  for  getting  rid  of  worldly  exist- 
ence. We  should  give  neither  happiness  nor  unhappiness 
to  the  body.  The  body  is  neither  good  nor  bad.  We  should 
rise  superior  to  it,  and  think  of  God"  (Abg.  4113).  "Tie,  who 
cares  for  the  body,"  says  Tuka,  " cares  for  honour  and  repute, 
and  thus  becomes  a  prey  to  evil  and  suffering Conscious- 
ness of  honour  puts  a  stop  to  further  progress,  nnd  enthrals 
a  man  by  tying  a  rope  round  his  neck"  (Abg.  2537).  Tuka- 
rarna  advises  the  spiritual  aspirant  to  look  upon  pleasure  and 
pain  alike.  "He  may  be  a  carrier  of  water  at  one  time,  and 
sleep  on  a  costly  couch  at  another.  He  may  now  eat  dainties, 
and  now  again  he  may  have  to  eat  bread  without  salt.  At  one 
time,  he  may  go  in  a  palanquin,  and  at  another  lie  may  be 
obliged  to  go  bare-footed.  Once,  he  may  wear  rich  clothes,  at 

another     time,     worn-out   rags The   spiritual    aspirant, 

says  Tuka,  should  look  upon  pleasure  and  pain  alike"  (Abg. 
2040).  Tukarama  tells  us  not  to  tell  a  lie  on  any  account 
whatsoever.  u  Even  if  a  man  were  to  help  a,  marriage  by  tell- 
ing a  lie,  he  should  not  do  it,  because  he  would  thereby  merely 
go  to  hell.  Dharma,  the  eldest  of  the  I'andavas,  lost  his  thumb 
for  having  told  a  lie.  A  man  who  has  a  lie  in  his  heart,  says 
Tuka,  is  bound  to  suffer"  (Abg.  1021 ).  He  teaches  that  what  is 
wanted  is  internal  purity  and  not  external  purification.  "  Even 

if  the  body  is  purified  outside,  the  mind  is  dirty  inside It 

is  full  of  untruth  and  hypocrisy.  Be  thou  thy  own  spectator. 
Wear  the  sacred  cloth  in  the  shape  of  freedom  from  passion. 
Only  then  wilt  thou  be  really  pure"  (Abg.  1551).  "Holy 
waters  do  not  cleanse  the  wickedness  within.  They  cleanse 
only  the  external  skin.  The  bitter  Vrindavaua  fruit  will  not 
lose  its  bitterness  even  if  it  be  put  into  sugar.  rl  here  is  no  use 
sobbing  unless  you  have  tranquillity,  forgiveness,  and  com- 
passion" (Abg.  1131).  "We  should  empty  the  heart  of  its 
contents,  and  then  will  God  live  in  it.  No  other  remedy  is 
required,  says  Tuka,  to  see  God.  We  should  nip  all  our  de- 
sires in  the  bud.  Where  desires  end,  God  comes  to  inhabit," 
says  Tuka  (Abg.  907).  He  tells  us  elsewhere  that  for  reaching 
God,  one  is  required  to  kill  all  one's  desires.  One  need  not 
look  at  a  mark  with  concentration.  One  need  not  give  any- 
thing in  charity,  or  undergo  penance.  One  need  not  forsake 
actions  due  to  one's  natural  caste.  One  should  only  take  leave 
of  his  desires,  and  then  one  would  be  able  to  realise  (rod  (Abg. 
1405).  In  fact,  if  one  meditates  on  God,  Tukarama  allows  him 


XVll  TUKARAMA'S  MYSTICAL  TEACHING  317 

the  enjoyment  of  all  things  whatsoever.  "One  need  not  leave 
food,  nor  go  to  a  forest.  One  should  meditate  on  (Jod,  and 
enjoy  all  things.  A  child  sitting  on  the  shoulder  of  its  mother 
knows  not  the  travail  of  walking.  One  need  not  consider  what 
things  to  possess,  and  what  things  to  abandon.  One  should 
only  rest  in  God"  (Abg.  810).  Tukarama,  does  not  even 
prevent  a  man  from  doing  bad  things,  if  by  them  one  is  able 
to  reach  God.  One  should  not  care  for  the  preceptor's  advice, 

if  by  that  (Jod  may  stand  at  a  distance rl  he  wives  of  the 

ancient  Rishis  disobeyed  their  husbands,  and  went  food  in 

hand  to  Kiishna I'rahlada  made  enmity  with  his  father 

for  the  sake  of  (iod The  wives  of  the  cow-herds  com- 
mitted adultery  with  (Jod.  One  should  do  even  a  bad  deed, 
says  Tuka,  provided  by  it  lie  roaches  (Jod  ;  and  one  should  not 
do  even  a  good  deed  by  which  (Jod  may  stand  at  distance" 
(Abg.  080).  "The  spiritual  aspirant  must  always  live  in  the 
company  of  the  Saints,  for  other  company  may  take  away  his 
mind  from  (Jod.  If  one  goes  to  see  anybody  at  all,  he  should 
go  to  see  a  Saint.  If  one  lives  in  the  company  of  anybody, 

it  should  be  in  the  company  of  the  Saints The  Saints  are 

an  ocean  of  happiness,  says  Tuka.  (Jod  is  their  treasure. 
They  speak  no  other  language  but  oi  (Jod.  One  should  find  rest 
only  in  the  Saints"  (Abg.  712).  "One  should  not  wait  for  a 
suitable  opportunity  to  turn  up  to  meditate  on  (Jod.  One 
should  begin  immediately.  One  can  never  hope  to  be  so 
unperturbed  as  to  give  oneself  unmolested  to  mere  meditation 
on  (Jod.  If  a  man  says  that  lie  will  meditate  on  (Jod  when 
matters  are  comparatively  easy,  that  \\ill  never  come  to  pass" 
(Abg.  1181).  "Whatever  be  the  difficulties  in  which  one 
may  be  placed,  one  should  offer  prayers  to  (Jod.  One  should 
call  in  the  help  of  (Jod,  when  calamities  befall  him.  Then  (Jod 
will  not  wait,  but  ward  o(T  those  calamities  by  his  personal 
intervention.  By  meditation  on  (Jod's  name,  obstacles  will 
vanish  away  in  different  directions.  One  need  only  surrender 
his  life  to  (Jod"  (Abg.  1(525).  "rlhus  (Jod  should  be  the  sole 
object  of  the  aspirant's  meditation,  even  in  dreams  and  in 
sleep.  1 1  is  mind  should  know  no  other  object  of  contemplation. 
The  natural  bent  of  the  senses  should  be  in  the  direction  of 
God,  and  the  eyes  should  ever  seek  His  vision"  (Abg.  318). 

VI.     The  Teacher  and  the  Disciple. 

52.  In  the  opinion  of  Tukarama,  he  alone  deserves  to  be  a 
Spiritual  Teacher,  who  regards  his  disciples  as  gods.  'He, 
who  does  not  accept  service  from  his  disciples  and  regards 
them  as  gods,  is  alone  worthy  of  being  a  Teacher In 


318  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

him   alone   does   knowledge  live,  because  he  is  indifferent  to 

self.     I  tell  the  truth,    says    Tuka,    and 

The  teacher  and  the      care  n°t  for  people  who  may  become  angry 

disciple.  with  me  for  saying  so"  (Abg.  881).     UA 

spiritual  teacher  must  not  fatten  his  body. 

Unless  the  true  mark  of  Sainthood  has  been  generated  in  him, 

he  is  not  worthy  of  making  disciples.     He  who  cannot  swim 

himself  should  not  make  others  catch  hold   of  him  in  the 

waters If  an  exhausted  man  goes  to  another  exhausted 

man,  both  of  them  will  perish,"  says  Tuka  (Abg.  3122).  "A 
false  teacher  makes  his  disciples  look  uninterruptedly  at  a 
mark,  and  tells  them  to  sec  the  light  by  rubbing  their  eyes. 
He  falsely  teaches  his  disciples  that  he  has  thus  enjoyed 
Samadhi,  and  deceives  them He  earns  his  live- 
lihood by  teaching  any  falsehood  he  pleases He  teaches 

his  disciples  to  utter  the  name  of  the  Guru  himself"  (Abg. 
3431 ).  "  His  disciples,  on  the  other  hand,  go  from  bad  to  worse, 
and  take  no  account  of  castes.  rl  hey  regard  a  holy  man  as  a 
thorn  in  their  way,  and  regard  the  pariah  as  a  very  spiritual 

man This   Guru   gives   spiritual   advice   to   concubines, 

children,  and  some  foolish  Brahmins rl^cy  all  ?&*>  to- 
gether, and  say  that  such  inter-dining  takes  them  to  abso- 
lution. Such  Gurus  and  disciples  both  go  to  hell,"  says 
Tuka  (Abg.  3432).  k'A  true  Guru  therefore  should  not  be 
merely  worthy  of  his  instruction,  but  should  see  that  his 
disciples  are  also  worthy  of  his  instruction.  One  should  never 
force  one's  spiritual  advice  upon  others.  Does  not  a 

juggler  keep    a  monkey  with  him?   He,    who    wastes 

seed  in  a  place  which  is  not  wet  with  water,  is  a  fool.  I 
distribute  spiritual  advice  like  rain,  says  Tuka'"  (Abg.  J714). 

VII.    The  Name. 

53.     The  sole  way  to  the  realisation  of  God,   according  to 
Tukarfuna,  is  the  constant  repetition  of 
The   celebration   of     God's    name.     uSit    silent,"    says    Tnka- 
God's  Name  as  the  way     rfuna,   "compose  thy  mind  and  make  it 
to  realisation.  pure,   and  then    happiness  will    know   no 

bounds.  God  will  certainly  come  and  dwell 
in  thy  heart.  rl  his  will  be  the  result  of  thy  long  effort.  Medi- 
tate time  after  time  on  God's  name,  Kama,  Krishna,  Huri. 
1  declare,  says  Tuka,  that  this  will  surely  come  to  pass,  if 
thou  hast  one-pointed  devotion"  (Abg.  1132).  "The  uttering 
of  the  name  of  God  is  indeed  an  easy  way  for  reaching  Him. 
One  need  not  go  to  a  distant  forest.  God  will  Himself  come  to 
the  house  of  a  Saint.  One  should  sit  at  a  place,  concentrate 


XVll  TUKARAMA'S  MYSTICAL  TEACHING  319 

his  mind,  invoke  God  with  love,  and  utter  His  name  time 
after  time.  I  swear  by  God's  name,  says  Tuka,  that  there  is 
no  other  way  for  reaching  God  :  indeed,  this  is  the  easiest  of 
all  ways"  (Abg.  1698).  "If  we  only  utter  the  name  of  God, 
God  will  stand  before  us.  In  that  way  should  we  meditate  on 
Him.  He,  who  does  not  present  Himself  to  the  vision  of  the 
gods,  dances  when  His  devotee  sings"  (Abg.  2021).  rl  here  are 
always  difficulties  which  intervene  before  God  is  reached. 
These  are  dispelled  by  the  power  of  devotion.  "  1  he  Name 
will  lead  to  God  if  no  obstacle  intervenes.  A  fruit  becomes 
ripe  on  a  tree  only  if  it  is  not  plucked"  (Abg.  695).  "The  ship 
of  God's  name,"  says  Tuka,  "will  ultimately  carry  one  across 
the  ocean  of  life.  It  will  save  both  the  young  and  the  old" 
(Abg.  2457).  "All  the  different  Sciences  proclaim  the  supre- 
macy of  the  Name.  rl  he  Vedas  tell  us  that  nothing  but  the 
Name  of  God  shall  save  us.  rl  he  different  Sastras  say  the  same 
thing,  throughout  the  different  Puranas,  says  Tuka,  the 
same  message  is  preached"  (Abg.  3128).  He  alone  who  knows 
the  efficacy  of  the  Name,  says  Tuka,  may  be  said  to  have 
grasped  the  inner  meaning  of  the  Vedas.  "We  alone  know 
the  real  meaning  of  the  Vedas  ;  others  merely  bear  the  burden 
of  knowing.  The  man  who  sees  is  not  the  man  who  tastes. 
The  man  who  bears  the  burden  is  not  he  who  owns  the  burden. 
The  secret  of  the  creation,  preservation,  and  destruction  of 
the  world  is  with  God.  We  have  found  out  the  root,  says 
Tuka.  The  fruit  will  now  come  of  itself  to  hand"  (Abg.  1549). 
Thero  are  some  occasions  when  one  does  not  know  what  one's 
duty  is.  In  such  a  case,  says  Tukarama,  we  should  utter 
the  name  of  God.  "We  do  not  know  what  to  do,  and  what 

not  to  do  :  we  only  know  how  to  meditate  on  Thy  feet 

We  do  not  know  where  to  go,  and  where  not  to  go  :  we  only 
know  how  to  meditate  on  Thy  name.  By  Thy  making,  says 
Tuka,  sins  become  merits.  By  our  making,  says  Tuka,  merits 
become  sins"  (Abg.  8307).  "Thus  determinately  and  re- 
solutely should  one  meditate  on  God  by  means  of  His  Name. 
Let  the  head  break  off,  or  let  the  body  fall,  we  should  not 
leave  off  the  celebration  of  God's  Name.  Even  if  we  are 
fasting  for  a  week,  we  should  not  fail  to  sing  the  Name  of 
(Sod.  If  the  head  breaks,  or  the  body  is  cut  in  twain,  we 
should  not  fail  in  the  celebration  of  Cod's  Name.  He  alone, 
who  determinately  utters  the  Name  of  God,  says  Tuka,  will 
be  able  to  find  God"  (Abg.  3258). 

54.  Tukarama  next  goes  on  to  discuss  the  physical  and 
mental  eilects  of  meditation-oil  the  Name.  "  When  1  utter  Thy 
pame,  my  mind  becomes  composed.  rl  he  tongue  enjoys 


320  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

a  stream  of  ambrosia.    Good  omens  of  all  kinds  take  place. 

The   mind   is  coloured  in  Thy  vision,  and 

Bodily  and  mental     becomes   steady   on  Thy  feet One 

effects  of  meditation  becomes  as  satisfied  as  if  one  has  taken 
on  the  Name.  a  dainty  meal.  Desires  come  to  an  end, 

and  words  come  out  of  the  mouth  as  of 
complete  satisfaction.  Happiness  meets  happiness,  and  there 
is  no  limit  to  blessedness"  (Abg.  880).  '1  ukarama  repeats 
the  same  idea  elsewhere.  "The  whole  body  feels  cool  when 
one  meditates  on  the  Name.  The  senses  forget  their  move- 
ments  By  the  sweet  nectar-like  love  of  God,  one  is  full 

of  energy  and  all  kinds  of  sorrow  depart  immediately"  (Abg. 
1543).  "The  body  which  was  hitherto  unclean,  becomes 
lustrous  by  the  power  of  the  Name,  the  mind  Is  purified,  and 
repentance  puts  a  stop  to  one's  accumulated  Karma"  (Abg. 
3997).  " The  evil  passions  are  conquered  ;  all  the  im- 
pulses are  nipped  in  the  bud  by  the  power  of  the  Name.  Tuka 
looks  at  Hod's  feet,  and  waits  for  His  answer"  (Abg.  3302). 
55.  The  moral  effects  of  uttering  the  Name,  Tukararna  is 

never  wearied  of  describing.     1  he  utter- 

The    moral    effects     unce  of    the  Name,     he   tells    us,   brings 

of  meditation   on   the     with  it  exceeding  merit.    "He  who  utters 

Name.  the    name    of  (Jod    while    walking,    gets 

the  merit  of  a  Sacrifice  at  every  stop. 
Blessed  is  his  body.  It  is  itself  a  place  of  pilgrimage. 
He  who  says  God  while  doing  his  work,  is  always  merged 
in  Samadhi.  He  who  utters  the  name  of  (Jod  while  eating, 
gets  the  merit  of  a  fast  even  though  he  may  have  taken  his 
meals.  He  who  utters  the  name  of  (Jod  without  intermission 
receives  liberation  though  living'1  (Abg.  3<>07).  "Even  if 
one  were  to  give  in  charity  the  whole  eart.li  encircled  by  the 

seas,  that  cannot  equal  the  merit  of  uttering  the  Name 

A  repetition  of  all  the  Vedas  cannot  equal  one  Name  of  God. 
All  places  of  pilgrimage  have  no  value  before  God's  Name. 
All  sorts  of  bodily  toils  jare  useless  before  the  Name  of  God" 
(Abg.  1581).  "By  the  power  of  the  Name  of  God,  one  shall 
come  to  know  what  one  docs  not  know.  One  shall  see  what 
cannot  be  seen.  One  will  be  able  to  speak  what  cannot  be 
spoken.  One  shall  meet  what  cannot  be  ordinarily  met. 
Incalculable  will  be  the  gain  of  uttering  the  Name,"  says 
Tuka  (Abg.  2220).  Yet,  again,  Tukarama  says  in  another 
place:  "Untold  benefits  will  accrue  if  we  sing  the  Name  of 
God  in  solitude.  We  should  pacify  our  desires,  and  should 
not  give  room  to  any  passions.  We  should  not  waste 
words,  but  should  utter  the  Name,  which  is  as  the  arrow  which 


XVI]  TUKARAMA'S   MYSTICAL  TEACHING  321 

will  hit  the  mark"  (Abg.  1093).  The  Name  of  God, 
says  Tukarama,  will  save  us  from  all  difficulties.  "  Enclose 
the  Name  of  God  in  your  mouth.  Think  constantly  of  what 
is  valuable  and  what  is  not  valuable.  By  meditation  on  God, 
all  difficulties  will  vanish.  We  shall  thus  be  able  to  cross  the 

uncrossable  ocean  of  life The  whole  lineage  will  become 

pure,  says  Tuka,  by  the  utterance  of  God's  Name"  (Abg. 
;*137).  The  medicine  of  God's  name,  we  are  told  elsewhere, 
destroys  the  disease  of  life.  ". Drink  the  medicine  of  God's 
Name,  and  all  your  agonies  will  cease.  Partake  of  nothing 
but  the  Name  of  God.  Kven  the  disease  of  life  will  thus  vanish, 
not  to  speak  of  other  small  diseases"  (Abg.  1384).  Tuka- 
rama tells  us  elsewhere  that  in  this  perishable  life,  the  only 
rest  is  in  the  name  of  (Jod.  uri  he  body  is  subject  to  all  kinds 
of  accidents,  good  and  bad.  Its  happiness  and  sorrow  are 
both  evanescent.  The  only  thing  to  be  achieved  in  this  life 

is  love  towards  God The  only  rest,  says  Tuka,  in  this 

mortal  existence  is  in  the  constant  remembrance  of  God's 
Name  (Abg.  1859).  One  will  even  he  able  to  confer  spiritual 
obligations  upon  others  by  uttering  God's  Name.  "  One  should 
not  flutter  about,  but  should  remain  steady,  believing  in  the 
efficacy  of  God\s  Name.  (Jod  will  give  you  imperishable 
happiness,  and  the  round  of  incarnations  will  cease.  You 
will  even  be  able  to  confer  obligations  upon  others.  That 
itself  will  be  a  great  asset.  The  Name  of  God  will  save  you 
in  this  life  as  well  as  in  the  next.  If  you  leave  off  the  pursuit 
of  evanescent  things,  says  Tuka,  you  will  attain  to  incalculable 
bliss"  (Abg.  070).  "The  sweetness  of  the  Name  is  inde- 
scribable. The  tongue  soon  gets  averse  to  other  kinds  of 
flavours  ;  but  the  flavour  of  the" Name  increases  every  moment. 
Other  medicines  lead  you  to  death  ;  but  this  medicine  relieves 
you  of  death.  God  lias  become  our  constant  food,  says  Tuka" 
(Abg.  11 08).  Tukarama  is  so  completely  satisfied  with  the 
utterance  of  the  Namo  that  he  is  not  desirous  of  anything  else. 
Tie  tells  God  that  he  has  no  desire  for  anything  except  His 
name.  All  kinds  of  powers  which  may  accrue  in  contem- 
plation are  useless  before  the  power  of  devotion.  Tuka  says 
that,  by  the  power  of  the  Name,  he  will  easily  go  to  heaven, 
and  will  enjoy  complete  bliss  (Abg.  2.31).  Finally,  the 
sweetness  of  God's  Name,  Tukaraina  tells  us,  cannot  be 
known  by  God  Himself.  "Does  a  lotus  plant  know  the 
fragrance  of  its  flowers  (  It  is  the  bee  which  tastes  of  its 
fragrance.  The  cow  eats  grass ;  but  the  calf  alone  knows 
the  sweetness  of  her  milk.  The  oyster  shell  cannot  enjoy 
its  own  pearls  ;  similarly,  says  Tiika,  God  does  not  know 

21  F 


322  MYSTICISM  IN  MAHARASHTRA  [CHAP- 

the  sweetness  of  the  Name,    which  only  the  devotees  can 
experience"  (Abg.  233). 

VIII.    The  Kirtana. 

56.     There  is  another  way  to  the  realisation  of  God — one 

closely  related  to  the  celebration  of  the 

Kirtana,  as  a  way         Name.     It   is   what   may    be    called    the 

of  realising  God.         "Kirtana",  or  the  singing  of  the  praises 

of  God,  either  in  the  abstract,  or  in  His 

concrete  manifestations  in  human  life.     Tukarama  was  given 

to  the  celebration  of  the  Kirtana  like  many  other  Saints.     "  The 

Kirtana/'  says  Tuka,  "is  the  meditation  of  God  Himself 

There  is  no  merit  on  earth  which  is  equal  to  that  of  the  Kirtana. 
Believe  me,  says  Tuka,  God  stands  up  where  Kirtana  is  being 
performed.  . . .  A  man  who  performs  the  Kirtana  not  only  saves 
himself,  but  also  others.  Without  doubt,  says  Tuka,  one  can 
meet  God  by  performing  a  Kirtana"  (Abg.  1604).  Hence, 
anybody  who  disbelieves  in  the  Kirtana  merely  ruins  himself. 
"The  words  of  one  who  does  not  believe  in  the  Kirtana  of 
God  are  unwholesome  ;  his  ears  arc  like  a  rat's  hole.  Vainly 
do  such  people  leave  away  sacred  nectar,  and  follow  after 
insignificant  things.  Vainly  do  people  go  astray,  and  become 
mad  in  their  endeavour,  says  Tuka"  (Abg.  3381).  "He  alone 
attends  a  Kirtana  who  wishes  to  uplift  himself.  Nobody 
asks  an  ant  to  go  where  sugar  is  to  be  found.  A  beggar  seeks 
out  a  donor  of  his  own  accord.  He  who  is  hungry  goes  and 
finds  out  food.  He  who  suffers  from  a  disease,  goes  of  his 
own  accord  to  the  house  of  a  doctor.  He  who  wishes  to  up- 
lift himself,  says  Tuka,  never  fails  to  attend  a  Kirtana"  (Abg. 
1620).  Tukarama  only  prays  that  his  body  may  be  kept 
sound,  in  order  that  it  might  help  him  in  the  singing  of  God's 
praise.  "A  Kirtana  requires  soundness  of  limbs.  Do  not 
allow  my  limbs  to  grow  weak,  O  God.  T  do  not  mind  if  my 
life  is  cut  short.  But  so  long  as  I  live,  let  me  be  sound,  says 
Tuka,  in  order  that  I  may  pray  to  Thee  "  (Abg.  4023). 

57.   Tukarama  often  likens  Kirtana  to  a  river.   In  one  place, 
he    tells     us    that    it    is    a    river  which 
Kirtana    is   a  river     flows  upwards  to  wards  God.  "The  Kirtana 
which  flows  upwards     is  a  stream  of  nectar   flowing  before  God. 
towards  God.  It  wends  upwards,  and  is  the  crown  of  all 

holy  thingg.  It  is  the  life-blood  of  Siva 
and  burns  up  all  kinds  of  sins.  The  gods  themselves  describe 
its  power,  says  Tuka"  (Abg.  3382).  In  another  place,  he  de- 
scribes Kirtana  as  a  confluence  of  three  rivers.  "It  is  a  con- 
fluence where  God  and  Devotee  and  the  Name  meet  together. 


XVI]  TUKARAMA'S  MYSTICAL  TEACHING  323 

The  very  sands  at  the  place  are  holy.  Mountains  of  sins  are 
burnt  by  its  power.  It  spreads  holiness  among  all  men  and 
women.  Holy  places  come  to  it  to  be  purified.  It  is  more  sacred 
than  the  sacred  days.  Its  holiness  is  incomparable,  and  the 
gods  themselves  are  unable  to  describe  the  happiness  pro- 
duced by  it"  (Abg.  1605). 

58.  What,  according  to  Tukarama,  are  the  requirements  of 

a  man  who  performs  a  Kirtana  ?  u  If  I 

Requirements  of  a  man  were  to  perform  a  Kirtana  by  accepting 
who  performs  Kirtana.  money  for  it,  let,  0  God,  my  body  be 

destroyed.  Jf  I  were  to  request  anybody 
to  arrange  for  my  Kirtana,  let,  ()  God,  my  tongue  fall  down, 
Thou  art  our  helper,  and  there  is  nothing  lacking  before 
Thee.  Why  should  I  waste  my  words  before  others  ?  At 
Thy  feet  are  all  powers,  and  Thou  art  my  Lord"  (Abg.  3138). 
"Where  one  performs  a  Kirtana,  one  should  not  take  food. 
One  should  not  have  his  forehead  besmeared  with  fragrant 
scent.  One  should  not  allow  himself  to  be  garlanded  by 
flowers.  One  should  not  ask  for  grain  or  for  grass  for  a  horse 
or  a  bullock.  They,  who  give  money,  and  they  who  accept 
money,  says  Tuka,  both  of  them  go  to  hell"  (Abg.  2250).  In 
this  way,  Tukarama  tells  us  that  pecuniary  bargains  are  an 
obstacle  to  spiritual  progress. 

59.  Tukarama  tells  us  very  often  that  the  power  imparted 

by  a  Kirtana  is  indescribable.     "Great  is 

Great  is  the  power        the  power  of  Song,"    says    Tuka.     "This 

of  Song.  evidently  is    Thy   grace.     Allow     me   to 

consecrate  my  life  to  Thy  service.  Let 
my  mind  be  so  filled  by  Thy  love  that  there  may  be  neither  any 
ebb  nor  any  flow  to  it.  Let  my  words  be  a  mine  of  sweet 
nectar,  says  Tuka"  (Abg.  300).  He  elsewhere  tells  us  that 
the  joy  of  Kirtana  is  indescribable.  "The  Saints  have  told 
us  an  easy  secret :  they  have  asked  us  to  dance  with  Tala 
and  Dindl  in  our  hands.  The  happiness  of  ecstasy  is  as  nothing 
before  this  happiness  of  a  Kirtana.  It  continually  grows,  and 
one  is  merged  in  it  by  the  power  of  his  devotion.  No  doubts 
now  harass  his  mind,  the  mind  becomes  tranquil,  and  all 
kinds  of  misery  vanish  immediately"  (Abg.  766).  Tukarama 
tells  us  that  there  is  no  entrance  for  the  messengers  of  Death 
where  a  Kirtana  is  being  performed.  "Death  tells  his  mes- 
sengers (Jo  not  to  the  place  where  the  Name  is  being  cele- 
brated. You  have  not  power  over  that  place.  You  do  not 
go  to  the  place  where  the  Name-bearers  live.  Go  not  even  to 
its  outskirts.  rlhe  great  disc  of  God  moves  round  and  wards 
off  all  dangers.  God  Himself  stands  as  a  door-keeper  at  the 


324  MYSTICISM   IN  MAHARASHTRA  [CHAP. 

place  with  a  bludgeon  and  the  moving  disc  in  His  hands 

The  Saints  are  the  most  powerful  beings  on  earth  -so  says 
Death  to  his  servants"  (Abg.  1(>08).  While  a  Kirtana  is 
being  performed,  nothing  can  cause  fear  to  the  Saints.  "(Jod 
is  before,  and  behind.  Why  need  the  Saints  fear  anything  at 
all  ?  Dance  with  the  power  of  joy,  and  allow  not  your  mind 
to  be  tossed  by  doubts.  TIow  can  Death  come  and  have 
power  before  (Sod  ?  When  the  all-powerful  Mod  is  present, 
what  can  be  lacking  to  the  Saints?"  (Abg.  350).  Tukfirama 
tells  us  that  he  is  always  boating  the  cymbals,  and  dancing  in 
joy  for  (Jod.  He  has  been  telling  people  that  there  is  really  no 
fear  before  (Jod.  He  has  been  singing  and  dancing  in  tune 
with  Tajas  and  Bells.  Fear  can  do  nothing  to  us,  says  Tuka, 
for  (Jod  comes  before  us"  (Abg.  357).  .Finally,  we  are  told 
that  the  merit  of  Kirtana  is  superior  to  the  merit  of  any 
penance,  or  the  counting  of  beads.  u  For,  in  Kirtana/1  says 
Tukarama,  "God  is  verily  present.  Believe  these  words  of 
mine,  and  allow  not  your  mind  to  wander.  All  ecstasy  and 
all  penance  live,  says  Tuka,  by  the  power  of  Kirtana"  (Abg. 
2142). 

IX.     Bhakti. 

60.     Generally  speaking,  meditation  on  the  Name,  or  per- 
formance of  a  Kir  tana,  are  merely  external 
God  cannot  be  reached     marks  of  an  internal  devotion  or  Bhakti. 
except  through  Love.      Tukfirfnna  tells  us  that  when   a  man    has 
this    Bhakti,    he    may  be    said    to    have 
performed    all     religious    functions     whatsoever.     "When    a 
man  has  placed  his  mind,    and    words,    and     body    at    'I  hy 
service,  there  is  no  duty    for    him    which    he    need   perform. 

Why    need    he    worship    any    stones? Why     need    he 

bathe  in  the  holy  waters?  What  sins  can  he  lie  relieved 
thereby?  I  have  submitted  all  my  desires  to  1  hee,  and  have 

conquered   all  sin  and  merit When  the   body  has  been 

made  over  to  Thee,  one  need  only  rest  silent  in  contentment/* 
(Abg.  1183).  "Jn  this  way,  the  Jihaktimfirga,/'  says  Tukfl, 
"is  the  only  easy  pathway  in  this  age.  All  other  ways  have 
been  useless.  (Jod  Vitthala,  stands  up,  raises  his  arm,  and 
calls  his  servants  to  duty.  Those  who  believe  in  'dim  will 
cross  the  ocean  of  life.  Others,  who  do  not  believe,  shall  go 
to  ruin''  (Abg.  15cS2).  rlukarfuna  tells  us  also  that  the  trans- 
personal  Cod  cannot  be  reached  except  through  love.  "(>od 
has  no  form,  nor  any  name,  nor  any  place,  where  He  can  be 
seen;  but  wherever  you  go.  you  see  («od.  He  has  neither 
form  nor  transformation  ;  but  He  fills  the  whole  world.  He  is 


XVI !  TUKARAMA'S  MYSTICAL  TKACHINC,  325 

neither  impersonal  nor  personal  ;  but  is  beyond  all  knowledge. 
This  (Jod,  says  Tukii.  cannot  be  attained  except  through  love" 
(Abg.  21-18).  In  fact,  (Jod  does  not  care  for  anything  except 
love.  He  does  not  care  for  a  sweet  voice  :  he  only  looks  to 
the  heart  within.  fcklf  (Jod  has  not  given  us  a  sweet  voice  and 
if  we  cannot  speak  sweetly,  let  us  not  be  afraid.  Cod  does  not 
care  for  these  attainments.  Say  Hama,  Krishna,  Tlari  as  you 
can.  Demand  of  (Jod  a  pure  love  for  Jlim,  and  a  belief  in  Him" 
(Abg.  7).  u()ne  need  not  worship  stones,  or  brass,  or  any 
kind  of  images.  What  is  required  is  pure  devotion.  That  is 
the  way  to  liberation.  What  is  the  use  of  these  rosaries,  and 
these  garlands  ?  Why  need  we  care  for  a  learned  voice  ?  Why 
need  we  care  for  a  beautiful  song  '(  If  we  have  no  devotion, 
(Jod  will  not  care  for  us,  says  TukSi"  (Abg.  2054).  Let  a  man 
believe  fully,  and  he  will  be  saved  by  (Jod.  "  He  who  attempts 
to  know  (Jod  at  the  cost  of  his  life  shall  be  saved  by  (Jod. 
Then;  is  no  doubt  that  he  will  reach  the  other  side  of  existence. 
Blessed  is  he  who  believes;  for  in  him  alone  (Jod  lives.  (Jod 
becomes  the  bond-servant  of  those,  says  Tukii,  who  blindly 
believe  in  Him"  (Abg.  4028).  Absence  of  real  devotion 
makes  (Jod  stand  away  from  those  who  entertain  doubt  and 

fear (Jod  stands  away  from  those  who  cannot  sacrifice 

their  life  for  (Jod.     (Jod  stands  away  from  those  who  speak 
vain  words  without  any  leal  sacrifice,.'   (Jod  knows  the  hearts 
of  all,  and  will  reward  them  as  they  deserve''  (Abg.  3874). 
61.     Tukarama  employs  various    images    to    describe  the 

devotee's  love  for    (Jod.     In    one   place, 

Images   to   describe     he  tells  us  that  a  devotee  should  throw 

the  relation  of  Devotee     himself  on  (Jod,  as  a  Sati  on  her  husband. 

to  God.  "  When  a  Sat!  sees  the  cremation  fire  of 

lier  husband,    her   hair   stand   on  end  in 

joy She  does  not  look  at  her  family,  and  her  wealth. 

She  does  not  weep.  She  only  remembers  her  husband,  and 
throws  herself  in  the  funeral  pyre"  (Abg.  1245).  Kven  so  must 
a  devotee  throw  himself  in  Uod.  In  another  place,  he  says, 
we  should  fall  straight  into  Brahman,  as  a  fly  flies  into  a  flame. 
"If  we  want  to  enjoy  (Jod,  we  should  lop  off  our  head  from 
our  body,  and  hold  it  in  our  hands.  We  should  set  all  our 
belongings  on  fire,  and  should  not  look  behind.  We  should 
be  as  bold,  says  Tuka,  as  a  fly,  which  falls  straight  into  a 
flame"  (Abg.  3414).  In  a  third  pi  are,  he  tells  us  that  the 
devotee's  spirit  should  rise  to  (Jod  like  a  fountain.  "As  a 
fountain  rises  upwards,  even  so  must  one's  spirit  rise  to  God. 
One  should  entertain  no  idea  whatsoever,  except  that  of  (iod" 
(Abg.  801).  Only  then  would  we  be  able  to  reach  God.  Fourthly, 


826  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

he  tells  us  that  we  should  as  much  love  to  hear  of  God's  praises, 
as  a  mother  of  her  son's  exploits.  "As  a  mother  is  delighted 
to  hear  the  good  news  of  her  son,  even  so  must  our  mind  be 
delighted  to  hear  of  God's  praise.  We  must  forget  bodily  con- 
sciousness like  a  deer  which  is  infatuated  by  music.  We  must 
look  up  to  God,  as  the  young  ones  of  a  tortoise  look  up  to  their 
mother"  (Abg.  3426).  In  fact,  the  mind  that  is  engrossed 
in  God  should  think  only  of  God,  and  of  nothing  else.  "One 
should  know,  and  yet  know  not,  being  merged  in  the  love  of 
God.  One  should  live  in  this  life  uncontaminated  by  it,  as  a 
lotus-leaf  lives  in  water  uncontaminated  by  its  drops.  Praise 
and  censure  must  fall  on  his  ears  as  if  he  were  engaged  in  a 
state  of  ecstasy.  One  should  see  the  world  and  yet  not  see  it, 
as  if  he  were  in  a  dream.  Unless  this  happens,  says  Tuka, 
whatever  a  man  may  do  is  of  no  avail"  (Abg.  2179). 

X.    Castes. 

Tukarama  teaches  us  that  the  castes  have  no  signi- 
ficance  for  God-realisation.     A  man  may 
Caste  not  recognised       belong   to   any   caste    whatsoever.     If  he 
in  God-devotion.         only     devotes     himself     to     the     servic.e 
of    God,   he  will   be    regarded    as    holy. 
"Holy    is    the     family,      and      holy    the    country      where 
the    servants    of     God     are     born.       They     have    devoted 
themselves  to  God,  and  by  them  all  the  three  worlds  become 
holy.     Pride  of  caste  has  never  made  any  man  holy,  says 
Tuka.     1  he  untouchables  have  crossed  the  ocean  of  life  by 

God-devotion,  and  the   Puranas  sing  their  praises Gora, 

the  potter,  Rohidasa,  the  shoe-maker,  Kabira,  the  Muslim,  Sena, 

the  barber,  Kanhopatra,  the  concubine Chokhamcla,  the 

outcast Janabai,  the  maid have  all  become  unified 

with  God  by  their  devotion.  The  Vedas  and  the  Sastras 
have  said  that  for  the  service  of  God,  castes  do  not  matter. 
Inquire  into  the  various  works,  says  Tuka,  and  you  will  find 
that  unholy  men  become  holy  by  God-devotion"  (Abg.  3241). 
"Musk  looks  ugly,"  says  Tuka,  " but  its  essence  is  wonderful. 
The  sandal  trees  present  no  good  appearance,  but  their  frag- 
rance spreads  all  round.  A  Parisa  is  ugly  to  look  at,  but  it 
creates  gold.  A  sword  when  melted  does  not  bring  a  pie  ; 
but  by  its  own  quality,  it  sells  for  a  thousand  coins.  Castes 
do  not  matter,  says  Tuka,  it  is  God's  Name  that  matters" 
(Abg.  2194).  "The  cow  eats  all  kinds  of  dung  ;  but  it  is  yet 
holy.  rlhe  brooks  that  enter  into  a  river  become  identified 
with  it.  The  holy  Pippala  is  born  of  the  crow's  excreta.  The 
family  of  the  Pancjavas  was  not  a  holy  one Ajamela, 


TUKARAMA'S  MYSTICAL  TEACHING  827 

Kubja  and  Vidura  were  not  born  of  a  high  caste.  Valha, 
Visvamitra,  Vasishtha  and  Narada  cannot  boast  of  a  high 
lineage.  Whatever  unholy  deeds  are  committed  by  men  and 
women,  when  they  remember  God  with  repentance,  they 
become  free  from  sins'3  (Abg.  122).  "A  Brahmin  who  does 
not  like  the  Name  of  God,  is  not  a  Brahmin.  1  tell  you,  says 
Tuka,  that  when  he  was  born,  his  mother  had  committed 

adultery  with   a   Mahara "   (Abg.    70(5).     "An  outcast 

who  loves  the  Name  of  God  is  verily  a  Brahmin.  In  him 
have  tranquillity  and  forbearance,  compassion  and  courage, 
made  their  home.  When  all  the  different  passions  have  left  a 
man's  mind,  he  is  as  good  as  a  Brahmin,  says  Tuka"  (Abg. 
707).  Even  though  Tukarama  generally  holds  such  opinions, 
he  elsewhere  respects  a  Brahmin  because  he  is  born  a  Brahmin. 
"Even  if  a  she-ass  gives  milk,  will  she  be  equal  to  a  cow  ? 
Even  if  a  crow's  neck  is  decorated  by  flowers,  can  it  equal  a 
swan  ?  Even  if  a  monkey  bathes  and  puts  a  Tilaka  on  its 
forehead,  can  it  equal  a  Brahmin  ?  A  Brahmin,  says  Tuka, 
even  though  he  is  fallen  from  his  high  station,  must  yet  be 
respected"  (Abg.  2223).  Finally,  Tukarama  tells  us  that 
we  must  recognise  the  difference  of  castes  while  we  are  living  in 
this  world.  The  difference,  says  Tukarama,  vanishes  only  in 
the  ecstatic  state.  "1  tell  you,  U  Saints,  that  the  different 
castes  have  been  born  of  the  same  Being  according  to  their 

merits  and  demerits The  mango  tree,  the  jujube  tree,  the 

fig  tree,  and  the  sandal  tree  are  different  so  long  as  they  are  not 
reduced  to  cinders  in  the  same  fire.  The  difference  of  castes 
must  be  taken  into  account,  says  Tuka,  until  it  vanishes  in  the 
ecstatic  state"  (Abg.  920). 

XL     The  God  of  Pandharapur. 

63.  Tt  cannot  be  gainsaid  that  Tukarama  for  a  long  while 
looked  upon  Vitthala,  the  Gal  of  Pan- 
Description  of  the  God  dharapur,  as  the  cynosure  of  his  eyes. 

of  Pandharapur.  Jt  was  only  later  that  he  began  to  find 
that  God  was  everywhere.  Tukarama, 
however,  always  tried  to  place  before  the  mind's  eye  of  the 
people  some  concrete  object  for  worship,  and  this  he  succeeded 
in  doing  by  calling  them  to  the  worship  of  Vitthala.  "My 
heart  pants,"  he  says,  "for  seeing  the  face  of  the  God  of 
Pandharapur.  The  God  who  stands  on  a  brick  at  Pandhara- 
pur with  his  beautiful  form,  has  ravished  my  heart.  My 
eyes  can  never  be  too  much  satisfied  by  looking  at  Him.  My 
life-breath  seems  to  take  leave  of  my  body  if  I  am  unable  for 
a  while  to  see  the  beautiful  face  of  God.  My  mind  has  been 


328  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

ravished,  says  Tuka,  by  the  son  of  Nanda,  who  has  the  Eagle 
for  His  banner"  (Abg.  1700).  Tukarama  tells  us  that  neither 
any  wealth  nor  any  happiness  pleases  him.  His  mind  is 
always  set  after  going  to  Panclharapiir.  When  shall  the  II th 
day  of  Ashadha  dawn,  he  asks,  so  that  he  may  be  able  to  go 
to  Pandhari?  It  is  only  when  a  man  is  anxious  to  see  (.Jod, 
says  Tuka,  that  (Jod  is  anxious  to  meet  him  (Abg.  1600). 
"The  Saints  have  planted  aloft  the  banner  of  (Jod.  I  look 
at  that  banner  as  ITis  ensign,  and  lose  myself  in  His  name. 
If  you  go  by  the  path  indicated  by  the  banner  of  God, 
you  will  surely  be  able  to  find  (Jod"  (Abg.  287 1).  "This  is 
verily  the  pathway  by  which  the  Saints  of  old  have  gone. 
Mythologies  tell  us  that  we  must  not  go  by  unbeaten  paths. 
The  way  to  (Jod  is  so  bright  and  straight,  that  nobody  need 
ask  any  other  man  about  it.  Banners  are  Hying  aloft,  and 
the  eagle  ensign  is  shining  in  the  air,  says  Tuka"  (Abg.  188). 
Hitherto  many  have  walked  by  the  way  which  loads  to  Pan- 
dharapur.  "We  have  heard  of  many  people  who  have  har- 
boured the  Name  of  (Jod  in  their  minds.  They  have  crossed 
the  ocean  of  life,  and  have  gone  to  the  other  shore.  Let  us 
go  by  the  very  same  way  as  much  as  may  lie  within  our  power. 
The  ferry  which  has  carried  them  has  been  reserved  for  us,  and 
there  shall  now  be  no  delay.  We  need  not  pay  even  a  farthing 
for  it.  We  need  only  have  devotion.  The  ferry  is  on  the 
banks  of  the  Bhima.  Let  us  swim  by  it  to  where  (Jod  is 
waiting  and  standing  straight  to  receive  us"  (Abg.  ytJSIJ). 
"The  ferry  is  now  on  the  banks  of  the  ('handrabhaga.  Take 
away  the  infinite  booty  of  (!od\s  wealth,  ()  Saints  !  The  banner 
of  God's  Name  is  flying  aloft.  Tukarama  is  a  porter  on  the 
ferry,  but  (Jod  carries  his  load"  (Abg.  1)1)3).  "When  we 
reach  the  other  shore  of  the  Chandrabhaga,  (Jod  is  standing 
there  to  exchange  love  for  weariness.  The  poverty  and  hunger 
of  the  people  shall  disappear.  The  most  generous  of  gods, 
the  (iod  of  Pandhari,  raises  His  arm,  and  makes  you  a  sign  to 
approach.  He  shall  embrace  the  ignorant  more  than  the 

wise We  are  the  helpless,  we  are  the  poor  in  spirit,  says 

Tuka,  and  (Jod  will  protect  us"  (A\bg.  1427).  When  we  go 
to  the  temple  of  Pandhari,  the  image  disappears,  and  infinite 
light  takes  its  place.  The  (Jod  of  Pandhari  is  merely  the  exter- 
nal symbol  of  an  all-immanent  light.  "The  light  within,  which 
had  remained  hitherto  hidden,  will  now  begin  to  appear.  rlhe 
whole  universe  cannot  contain  the  bliss  of  the  moment.  What 
happiness  can  be  compared  to  it  ?  The  (Jod,  who  is  standing 
on  the  brick,  is  an  external  symbol  of  our  devotion,  though 
he  is  Himself  impersonal,  says  Tuka"  (Abg.  2069).  "The  God 


XVlj  TUKARAMA'S  MYSTICAL  TEACHING 

• 

of  Pandhari  is  a  manifestation  of  Krishna,  who  as  a  child 
lived  in  the  house  of  Nanda,  and  who  could  show  the  whole 
universe  within  'Himself.  Him  who  gave  satisfaction  to  the 
whole  world,  Yasoda  was  trying  to  feed.  Him  who  filled  the 
whole  universe,  the  cow-herd  women  were  taking  on  their  la]). 
Verily  of  various  wiles  is  this  God,  says  Tuka,  Who  keeps  His 
celibacy  intact  in  spite  of  His  enjoyment' '  (Abg.  3747).  "  God 
Vitthala  indeed  is  a  great  thief.  He  has  taken  the  net  of 
devotion  in  His  hands,  and  has  come  to  Pandhari.  He  has 
deceived  the  whole  world,  and  does  not  allow  Himself  to  be 
seen.  He  raises  His  hand,  and  ensnares  the  eyes  of  those  who 
wish  to  see  Him.  This  thief  has  boeii  brought  by  Pundalika 
to  Pandhari.  Let  us  go,  says  rluka,  and  catch  hold  of  Him" 
(Abg.  442).  Pundalika  himself,  says  Tukarama,  has  become 
arrogant  by  the  power  of  his  devotion,  and  has  made  Vitthala 
stand  up.  "'Ihou  hast  become  arrogant  by  the  love  of  Vit- 
thala, ()  Pundnlika!  How  audacious  that  you  throw  away  a 
brick,  and  make  Vitthula  stand  on  it.  God  is  standing  there 
for  such  a  length  of  time,  and  yet  you  do  not  ask  Him  to  sit 
down"  (Abg.  2<Mif>).  "  The  ghost  of  Pandhari/'  says  Tuka- 
rama, "is  indeed  a  powerful  ghost,  and  possesses  everybody 
who  goes  that  way.  Verily  full  of  goblins  is  this  forest,  and 
the  mind  becomes  possessed  when  it  goes  there.  (Jo  not  there, 
says  Tuka,  for  those  who  go  there  do  not  return.  Tuka  went 
to  Pamlhuri  and  never  came  back  to  life"  (Abg.  3115).  One 
need  not  aspire  after  going  to  heaven  :  one  need  only  go  to 
Pandharapfir,  says  Tukarama.  "(Jo  to  Pandhari,  and  become 
a  Varakari.  Why  dost  thou  aspire  after  heaven,  if  thou 
goest  to  the  sand-banks  of  Pandharapur  ?  Tukarama  falls 
prostrate  before  the  Saints  who  bear  the  banner  of  God  on 
their  shoulders,  put  on  garlands  of  the  Tulasi  plant  on  their 
necks,  and  besmear  their  foreheads  by  the  sweet  scent  that 
is  sacred  to  God"  (Abg.  2248). 

XII.     Tukarama's  Theism. 

64.    Jt  is  an  easy  passage  from  the  worship  of  God  in  this 

manner  to  a  theistic  view  of  the  God-head 

The  Personal  superior     which  does  not  allow  formlessness   to  the 

to  the  Impersonal.        object     of  worship.       Tukarama    tells  us 

often  that  he  would  not  allow  God  to  be 

formless.     "Be  formless   as  others  desire;    but  for  me  take 

Thou  on  a  form,  0  God  ! 1  have  fallen  in  love  with  Thy 

name.  J)o  not  suffer  my  devotion  to  wane.  Thou  mayest 
hold  out  for  me  the  bait  of  liberation  :  but  go  and  deceive 
the  philosophers  by  that  bait.  I  tell  Thee  that  Thou  shouldst 


330  MYSTICISM  IN  MAHARASHTRA  [diAl'. 

not  allow  the  stream  of  my  devotion  to  grow  dry"  (Abg. 
2410).  "We  have  slighted  liberation  for  this  sake,  and  are 
content  to  re-incarnate  again  and  again.  The  nectar  of  de- 
votion only  increases  our  desire  from  day  to  day.  We  have 
made  God  to  take  on  a  form,  and  shall  not  allow  Him  to 
become  Impersonal"  (Abg.  1116).  Tukarama  tells  us  that 
God  is  obliged  to  take  on  a  form  in  fear  of  His  devotees. 
"'A  bee  can  pierce  a  hard  tree;  but  it  is  enclosed  by  a  little 
flower.  Love  is  bound  by  love,  and  is  encased  in  its  bonds. 
A  little  child  makes  even  an  elderly  parent  powerless  by  its 
love.  God,  says  Tuka,  is  obliged  to  take  on  a  form  in  fear 
of  His  devotee"  (Abg.  1282). 

65.  As  Tukarama  does  not  allow  God  to  become   form- 

less, so  he   does  not   allow  man,  howso- 

He    who    says    he     ev^r  high  and  magnanimous   he  may  be, 

has  become  God  is  a     to   identify    himself    with    God.     "Thou 

fool.  shouldst  be  my  Lord,  and  I  Thy  servant. 

Thy  place  should  be  high,  and  my  place 

low Water  does  not  swallow  water.  A  tree  does  not 

swallow  its  fruits.  A  diamond  appears  beautiful  on  account 
of  its  setting.  Gold  looks  beautiful  when  it  is  transformed 

into  ornaments Shade  gives  pleasure  when  there  is  the 

Sun  outside.  A  mother  gives  out  milk  when  there  is  a  child 
to  partake  of  it.  What  happiness  can  there  be  when  one 
meets  oneself  ?  I  am  happy,  says  Tuka,  in  the  belief  that  T 
am  not  liberated"  (Abg.  595).  And  thus  he,  who  calls  him- 
self God,  is  a  fool.  "Some  say  that  they  have  become  gods  ; 
but  these  will  surely  go  to  hell.  God  has  lifted  up  the  earth  : 
a  man  cannot  lift  even  a  bag  of  rice.  God  has  killed  great 
demons :  a  man  cannot  cut  even  a  piece  of  straw.  He  who 
aspires  to  the  throne  of  God,  says  Tuka,  hides  a  mine  of  sins" 
(Abg.  3274).  He  who  says  that  he  has  seen  God  is  also  a 
fool.  "He  is  the  greatest  of  rogues  who  says  that  he  has  seen 
God.  How  can  the  bonds  of  existence  be  unloosed  by  the 
advice  of  such  a  man  ?  He  drowns  himself  as  well  as  others. 
There  is  no  fool  on  this'earth,  says  Tuka,  comparable  to  him  9 
who  calls  himself  God"  (Abg.  2064). 

66.  Tukarama  prizes  the  service  of  the  feet  of  God  more 

than  an  Advaitic  identification  with  Him. 
Service  of  God's  feet  "  Advaitism  pleases  me  not"  says  Tuka. 

superior  to  an  Advaitic  "Give  me  the  service  of  Thy  feet 

identification  with  God.  Reserve  for  me  the  relation  between  God 

and  devotee,  and  fill  me  with  happiness" 
(Abg.  2884).  He  tells  us  also  that  he  does  not  want 
Self-knowledge.  He  only  wishes  to  be  God's  devotee,  and 


XVI]  TUKA RAMA'S  MYSTICAL  TEACHING  331 

talk  with  Him.  "I  do  not  want  Self-knowledge.  Make 
me  a  devotee  of  Thine,  0  God !  Show  me  Thy  form, 
and  let  me  place  my  head  on  Thy  feet.  I  shall  look 
at  Thee,  shall  embrace  Thee,  and  shall  sacrifice  my  body  for 
Thee.  When  Thou  askest,  I  shall  speak  with  Thee  good  things 
in  solitude"  (Abg.  3308).  Tukarama  repeats  the  idea  elsewhere 
also.  "I  do  not  want  Self-identity, "  he  says,  "I  want  the 
service  of  Thy  feet.  Let  me  be  Thy  servant  from  life  to  life. 
What  value  has  Liberation  for  me  which  does  not  sus- 
tain the  sweet  relation  between  God  and  Saint  ?  How  shall 
the  Impersonal  please  me,  asT  cannot  see  His  face?"  (Abg. 
2709).  Even  Videhamukti  Tukarama  identifies  with  the 
service  of  the  Lord.  "We  shall  always  sing  the  Name  of  God, 
and  keep  our  mind  content.  We  dance  with  joy,  and  have 
no  idea  even  of  our  own  existence.  We  enjoy  the  Videha 
state  even  during  life.  We  are  verily  made  of  fire,  says  Tuka, 
and  shall  dispel  sin  and  merit  alike"  (Abg.  3229). 

67.  As   Tukarama   supposes   that   the   service   of   God   is 

superior  to  unification  with  Him,   so  he 

Rebirth  superior  to       also  supposes  that  re-incarnation  is  supe- 

Absolution.  *ior  to  the  state  of  liberation.     "Hear  my 

prayer,  ()  God.  I  do  not  want  absolution. 
For,  the  happiness  that  springs  from  devotion  is  superior 

to  the  happiness  that  can  spring  from  absolution 

The  happiness  of  heaven  has  an  end  ;  but  the  happiness  of 
the  Name  is  infinite.  Thou  canst  not  know  the  greatness  of 
Thy  Name,  says  Tuka  ;  hence  it  is  that  Thy  devotees  long  for 
re-incarnation"  (Abg.  910).  "Let  me  safely  incarnate,"  says 
Tukarama  elsewhere,  "if  I  can  constantly  sing  the  praises  of 
God,  and  if  I  can  always  live  in  the  company  of  the  Good. 
Then  shall  I  not  mind  the  trouble  involved  in  re-incarnation 
time  after  time"  (Abg.  1589).  Re-incarnation  is  also  desirable, 
says  Tuka,  if  one  can  become  a  Varakari.  "T  shall  take  on  a 
new  birth,"  says  Tukarama,  "if  1  can  become  a  Varakari 
of  Pandhari.  This  is  what  I  have  personally  experienced. 
Hence  it  is  that  I  have  sacrificed  all  other  things  for  Thy  sake ' ' 
(Abg.  1652). 

68.  In  fact,  says  Tukarama,   all  things  depend  on  God. 

With  His  great  power,  what  can  He  not 

The  Omnipotence  of      do  ?  God  indeed  is  the  universal  mover.  He 

God.  moves  the  body  as  well  as  the  universe. 

"  Who  makes  this  body  move  ?  Who  can 

make  us  speak  except  God  Himself  ?  Tt  is  God  only  who  can 

make  us  hear  or  see He  alone  can  continue  the  mind  in 

its  egoism.   He  it  is  who  can  make  even  the  leaf  of  a  tree 


332  MYSTICISM  IN  MAHARASHTRA 

move God    has  filled  the     Whole    inside     and    outside. 

What  can  be  lacking  to  Him  in  His  universal  presence  ?" 
(Abg.  3038).  Man's  business  is  only  to  rest  in  Cod,  and  to 
carry  on  his  work  without  asking  anything  from  Him.  "Let  the 
body  be  delivered  over  to  God,  and  God  will  do  as  He  pleases. 
He  is  the  support  of  the  whole  world,  and  will  bring  about  the 
proper  thing  at  the  proper  moment.  In  this  faith  should  we 
grow  strong,  says  Tuka"  (Abg.  2229).  uWe  should  have  no 
other  belief  except  this.  God  is  all-powerful,  and  can 
achieve  anything  whatsoever.  Why  need  a  man  care  for 
anything  at  all  ?  He  who  pervades  the  universe,  and  directs 
the  will,  what  can  JJe  not  accomplish  ?"  (Abg.  1 174).  What 
little  power  Tukarama  has,  he  says,  is  due  to  God.  When  the 
Saints  had  praised  him  for  having  possessed  power,  Tuka- 
rama said  that  it  was  not  his  power,  but  God's.  "Why  do  you 
burden  me,  ()  Saints,  by  attributing  power  to  me  '(  The  doll 
cannot  act  in  the  absence  of  the  puller.  (1ould  the  monkeys 
have  made  the  stones  swim  on  the  ocean  in  the  absence  of  God  ? 
It  is  God  who  is  the  only  mover.  Everything  else  is  inani- 
mate in  comparison,  and  God  only  uses  it  for  His  purposes" 
(Abg.  2057). 

69.     If   God   is   omnipotent,    man    need    ask    whatever   lie 

desires   of   God   alone.     What  is  lacking 

God  favours  people     to  God,  asks  Tukarama.,  that  a  man  should 

according      to     their     Jjeg    °f    another?    "In    God,    nothing    is 

deserts.  lacking,  and  the  wandering  beggar  moves 

like  a  dog  from  door  to  door.  He  recites 
one  passage  after  another  only  in  order  to  gain  a  farthing. 
He  praises  some  and  censures  others,  and  is  full  of  anxiety 
at  heart.  The  only  fate  which  such  a  man  deserves,  says 
Tukarama,  is  that  his  face  should  be  burnt  in  fire"  (Abg.  13J)i). 
"  Let  us  therefore  ask  whatever  we  desire  of  God  alone.  What  is 
lacking  to  Him,  whom  all  Powers  serve  ?  We  must  sacrifice 
our  mind  and  body  and  speech  to  God.  He  who  supports 
the  whole  universe  cannot  help  supporting  us"  (Abg.  1392). 
Only,  God  favours  people  according  to  their  deserts.  "Rain 
pours  down  of  its  own  accord  ;  but  the  earth  brings  forth 

fruit  according  to  its  quality.     Like   seed,   like  crop To 

a  lamp,  the  master  of  the  house  and  the  thief  are  both  alike. 
A  crow  feeds  upon  a  bullock's  bone  ;  the  Tittira  bird  feeds 
upon  pebbles;  while  the  swan  feeds  upon  pearls. ..  .God 
indeed  favours  people  according  to  their  deserts"  (Abg.  1320). 
"Nobody  can  withstand  the  will  of  God.  King  Harischandra 
and  his  wife  Tarfi  served  as  drawers  of  water  in  the  house  of 
a  pariah.  The  Pandavas,  who  were  the  beloved  of  God,  were 


XVI]  TUKA RAMA'S  MYSTICAL  TEACHING  333 

dethroned  from  their  place.  Our  business  is  merely  to 
sit  silent,  and  watch  the  progress  of  events"  (Abg.  1031). 
And  when  it  is  said  that  God  favours  people  according  to  their 
deserts,  it  follows  that  we  must  cultivate  goodness  and  avoid 
evil.  To  Tukarama,  evil  has  a  reality  in  this  world.  "The 
fire  may  serve  to  ward  off  cold  ;  but  you  cannot  gather  it  in 
the  hem  of  your  garment.  Scorpions  and  serpents  may  in- 
deed be  God  ;  but  we  must  respect  them  at  a  distance,  and  not 
touch  them"  (Abg.  637).  "From  the  same  ciirds  come  out 
both  butter  and  butter-milk  ;  but  the  two  cannot  be  priced 
at  the  same  value.  On  the  sky  appear  both  the  moon  and  the 
stars  ;  but  both  are  not  of  equal  lustre.  From  the  same  earth 
come  pebbles  and  diamonds ;  but  the  two  cannot  be  priced 
equally.  Similarly,  says  Tuka,  Saints  and  Sinners  are  both 
men  ;  but  we  cannot  worship  the  two  alike"  (Abg.  1730). 

XIII.     God's  Office  for  the  Saints. 

70.     God  lias  a  particular  fascination  for  His  Saints.     They 

have    made    (!od   the    all-in-all    of   their 

God's  Office  (or  the      life.     True    servants    as    they    are,    they 

Saints.  are  not  be  afraid  of  their  Master.     "Why 

need  a  true  servant  be  afraid  of  his  master  ? 

Tn  arguing  with  his  master,  a  true  servant  feels  "greater  and 

greater  delight.     When  one  feels  that  he  is  in  the  right,  he  need 

not  he  afraid  of  anybody"  (Abg.  283).     Moreover,  a  true  Saint 

has   dedicated   all    his   powers   to    God.     "Whatever   powers 

there  may  be  with  us,  we  shall  place  them  at  the  service  of  the 

Lord.     We  have  delivered  over  our  life  to  God,   and  have 

wiped  of?  considerations  of  life  and  death.    What  now  remains 

is  God  only.     He  it  is  who  eats,  He  it  is  who  speaks,  He  it  is 

who  sings,'  and  lie  it  is  who  dances,  says  Tuka"  (Abg.  795). 

"  Shall  not  God  who  supports  the  whole  world  give  support 

to    a   Saint   in    time  of    need  ?   Why    need    not  a  Saint  rest 

content  in  the  belief  that  God  will  support  him  ?  Why  should 

he  not  remember  the  kindness  of  the  Lord  who  caters  for  the 

whole  world,  who  creates  milk  in  the  mother's  breasts  for  the 

child   and  makes  the  two  grow  together  ?  Trees  put  forth  new 

foliage  in  summer.     Tell  me  now  who  waters  them  ? 

Remember  Him  who  is  called  the  All-supporting,  for  He  will 

certainly  support  thee"  (Abg.  1593).  " In  the  bosom  of  a 

stone  there  is  a  frog.  Who  feeds  this  frog  but  God  ?  The 
birds  and  the  serpents  do  not  lay  by  anything.  Who  finds 
food  for  them  except  God  ?  When  thou  hast  thrown  all  thy 
burden  on  God,  Ocean  of  Compassion  as  He  is,  He  shall 
not  neglect  thee"  (Abg.  290).  In  this  sure  belief  of  the  power 


334  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

of  the  all- supporting  God,  we  should  rest  content  and  not  beg 
before  men.  For  begging  before  men  means  disbelief  in  God. 
"  Shame  to  the  man  who  takes  the  begging  bowl  in  his  hand. 
God  should  neglect  such  a  fellow.  He  has  no  devotion  for 
God  in  his  heart,  and  shows  merely  a  devotional  exterior. 
Not  to  deliver  over  one's  life  to  God  is  to  commit  adultery 
with  Him.  What  a  great  misfortune  and  what  a  great  dis- 
belief in  God,  that  in  poverty  of  spirit  a  man  should  throw 
his  burden  upon  the  world  F'  (Abg.  858).  God  does  not  indeed 
neglect  a  devotee  who  is  prepared  to  go  to  the  uttermost 
extreme  of  penance  for  Him.  "One  should  throw  away  all 
sense  of  shame,  and  invoke  God  by  the  power  of  one's  devotion. 
One  should  catch  hold  of  trees,  partake  of  their  leaves,  and 
invoke  God.  One  should  sew  together  rags  of  cloth,  cover 
one's  loins  with  them,  and  invoke  the  grace  of  God.  A  man 
who  goes  to  this  length  in  seeking  God  shall  never  be  neglected 
by  Him"  (Abg.  1729).  "He  who  follows  God,  shall  never  be 
left  by  Him  in  the  lurch.  Near  his  body  and  near  his  mind, 
God  stands  as  an  eternal  witness,  and  gives  him  as  he  de- 
serves" (Abg.  3910).  "And  devotees  wait  upon  God  only  be- 
cause they  firmly  believe  that  no  devotee  can  come  to  naught. 
They  raise  their  hands  and  invoke  God  to  come  to  their  help 

"  (Abg.  1073).     "And  God  does  really  come  to  their 

rescue.  What  is,  however,  wanted  is  patience.  God  shall 
never  leave  His  Saints  uncared-for.  Sing,  O  Saints,  in  joy, 
says  Tuka.  God's  great  power  will  turn  away  the  predations 
of  Death.  Is  not  the  mother  prepared  to  go  to  the  uttermost 
extreme  in  saving  her  child  when  it  is  attacked  with  a  disease  ? 
God  indeed  is  greater  than  the  mother.  I  have  personally 
experienced,  says  Tuka,  that  true  devotion  is  ever  crowned 
with  success"  (Abg.  665).  Occasionally,  God  takes  pleasure 
in  throwing  His  devotees  in  the  midst  of  difficulties.  "  God  is 
very  cruel,"  says  Tuka.  "He  has  no  affection  and  mercy 

He    deprived    Harischandra    of    his    kingdom, 

separated  Nala  and  Damayanti, tried  King  Sibi's  genero- 
sity,  asked  Karna  for  charity  at  a  critical  occasion, 

deprived  Bali  of  all  his  wealth, and  made  Sri- 

yala  kill  his  own  son.  Those  who  devotedly  worship  Thee, 
O  God,  Thou  compellest  to  renounce  all  pleasure  in  life" 
(Abg.  105).  "But,  ultimately,  God  does  ward  off  all  evil 
from  His  Saints.  He  comes  to  their  rescue  all  of  a  sudden. 
He  seems  to  be  nowhere,  and  yet  comes  all  at  once.  He 
reserves  happiness  for  His  devotees,  and  takes  for  Himself 
their  lot  of  sorrow"  (Abg.  264).  "His  devotees  need  not, 
therefore,  entertain  any  fear  or  anxiety They  should 


XVI]  TUKARAMA'S  MYSTICAL  TEACHING  335 

only  maintain  courage,  bear  courageously  the  buffets  of  fortune, 

and  God  will  show  Himself  near  them, because,  in  fact, 

He  fills  the  whole  world"  (Abg.  328).  "When  Death  is 
before  and  behind,  one  should  not  run,  for  one's  efforts  will 
be  of  no  avail.  One  should  only  invoke  God,  and  God  will 
come  and  take  His  devotee  on  His  shoulders"  (Abg.  781).  "For, 
who  shall  kill  him  whom  God  saves  ?  Such  a  one  may  wander 
bare-footed  in  the  whole  forest,  and  yet  not  a  single  thorn 
may  pierce  his  feet.  He  cannot  be  drowned  in  water.  He 
cannot  be  killed  by  poison.  He  can  never  fall  into  the  clutches 
of  Death.  When  bullets  and  missiles  are  hurled  at  him,  God 
will  protect  him"  (Abg.  1017).  "And  God  will  attend  upon 
His  devotee  with  all  happiness.  It  is  the  duty  of  His  devotee 
to  remember  Him  at  every  step,  and  then  God  will  follow  him 
with  all  happiness.  He  will  hold  His  beautiful  cloth  as  a  cover 
to  protect  him  from  the  sun"  (Abg.  1048).  "God  has  warded 
off  the  pecuniary  difficulties  of  His  Saints.  He  has  helped 
Kabira  and  Namadeva  and  Ekanatha"  (Abg.  67).  "When 
His  devotees  have  sat  in  caverns,  He  has  been  their  attendant. 
He  has  warded  off  their  hunger  and  thirst  when  they  have 
become  indifferent  to  their  body.  Who  else  can  be  their  friend 
who  have  no  friend  except  God  ?  ...  .When  God  sends  down 
His  grace,  even  poison  may  become  nectar"  (Abg.  209).  "All 
the  Puranas  bear  witness  as  to  how  God  fulfils  the  desires  of 
His  Saints.  He  has  Himself  become  their  Guru,  has  protected 
them  before  and  behind,  has  held  them  by  the  hand  and  shown 
them  the  way,  and  has  finally  taken  them  to  His  heavenly 
home"  (Abg.  472).  "Their  innermost  desires  have  been  ful- 
filled by  God.  For  God  knows  the  sincerity  and  earnestness 
of  their  desires.  Only,  the  devotees  should  not  be  in  a  hurry, 
for  nothing  can  avail  them  when  time  is  out  of  joint"  (Abg. 
953).  "Those  especially  who  ask  nothing  of  God,  and  bear 
disinterested  love  towards  Him,  God  pursues  outright  in  order 
that  they  may  ask  something  of  Him.  He  waits  upon  them  as 
an  attendant,  is  afraid  of  sitting  down  before  them,  and  sacri- 
fices Himself  wholly  for  their  sake"  (Abg.  1411).  "  And  when 
the  Saints  have  sat  down  quietly  in  their  places  and  have 

meditated  on  Him, God  on  His  part  has  been  kind  and 

has  fulfilled  their  desires  unasked"  (Abg.  672).  "He  has 
lived  with  His  devotees  without  minding  their  caste  and 
creed.  He  has  eaten  with  Vidura,  the  son  of  a  concubine, 
has  dyed  skins  with  Rohidasa,  has  woven  silken  clothes  with 
Kabira,  has  sold  flesh  with  Sajana,  has  tilled  the  garden  with 
Samvata,  has  carried  away  dead  cattle  with  Chokha,  has 
gathered  cow-dung  with  Janabai, has  moved  the  wall 


336  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

of  Jnanadeva,  has  been  the  charioteer  of  Arjuna, has 

been    the    door-keeper  of  Bali,  has    warded  off  the  debt  of 

Ekanatha, has  taken  poison  for   Mirabai,   has   been  a 

Mahara  for  Damaji,  has  borne  earthen  pots  with  Gora, 

and  has  been  waiting  to  this  (Ky  for  Piuulalika  on  a  brick 
in  Pandharapur"  (Abg.  2047).  "He  has  done  great  miracles 
for  His  Saints.  He  has  turned  the  temple  at  Avandhya,  has 

cashed  the  cheque  of  Narasi  Mehta, has  brought  to  life 

the  dead  child  of  the  Potter"  (Abg.  3250).  God's"  office  for 
the  Saints  has  been  truly  remarkable. 

XIV.     Saints  and  their  Characteristics. 

71.     The  Saints,  however,  can.  rarely  be  met  with.     "We  see 
many    people    calling   themselves    Saints. 
Real  Saints  arc          But     who     will     believe  everybody    who 
difficult  to  find.        calls  himself  a  Saint  ?  Sainthood  is  dis- 
covered   only   in     times     of   trial.     The 
brooks  overflow  in  times  of  rain  ;  but  when  the  rainy  season 
has  passed,  not  a  drop  of  water  can  be  found  in  them.     Peb- 
bles look  like  diamonds  only  so  long  as  a  hammer  has  not 
tested   them"   (Abg.    251).     "Many   people   indeed    look   like 
Saints,  but  they  are  not  Saints.     Saints  are  not  those  who  can 
compose  poetry.     Saints  are  not  those  who  are  relatives  of 

Saints Saints    are    not    those    who    hold    the    sounding 

gourd  in  their  hands,  or  those  who  wear  7'ags.  Saints  are  not 
those  who  engage  themselves  in  a  sermon,  or  those  who  narrate 
mythological  stories.  Saints  are  not  those  who  recite  the 
Vedas,  or  those  who  perform  caste  duties.  Saints  are  not 
those  who  go  to  a  pilgrimage,  or  to  a  forest  Saints  are  not 
those  who  wear  garlands  and  white  marks  on  their  body. 
Saints  are  not  those  who  besmear  their  body  with  ashes. 
Until  the  consideration  of  the  body  is  at  an  end.  says  Tuka, 
nobody  can  become  a  Saint  by  engaging  himself  in  Samsara" 
(Abg.  J5S8).  u  Pseudo-saints  are  like  women,  who  show 
counterfeit  pregnancy  by  creating  a  hollow  of  clothes  under 
their  wearing  garment.  They  neither  have  milk  in  their 
breasts,  nor  a  child  in  their  wombs.  IHtimatcly,  the  world 
finds  them  to  be  merely  barren  women"  (Abg.  22-44).  Tuka 
indeed  is  not  like  the  pseudo-saints.  tcile  knows  no  wiles 

by  which  people  may  be  deceived He  can  never  show 

any  miracles.  He  has  no  long  list  of  disciples  with  him.  lie 
does  not  go  on  instructing  people  who  do  not  care  for  his 

advice.     He  is  not  the  head  of  a  Matha He  does  not 

make  the  King  of  (*  hosts  work  out  his  bidding He  is 

not  a  philosopher  who  can  argue  about  trifles.     He  does  not 


XVI]  TUKARAMA'S  MYSTICAL  TEACHING  3S? 

whirl  round  himself  a  fire-brand  in  ecstasy.  He  does  not  count 
beads  and  thus  try  to  influence  people  about  him.  He  is  no 
Tantrist  who  can  use  the  black  art  for  his  purposes.  Tuka 
indeed  is  not  like  these  mad  people  who  carve  out  a 
home  for  themselves  in  hell"  (Abg.  137).  Tukarama  tells 
us  that  the  greatness  of  Saints  cannot  be  estimated  unless 
one  has  become  a  Saint  himself.  "Very  difficult  of  under- 
standing is  the  greatness  of  a  Saint.  Wordy  knowledge  is 
of  no  use  there.  Howsoever  large  the  quantity  of  milk  which 
a  cow  or  a  she-buffalo  might  give,  can  she  be  compared  to  the 
Milch-cow  of  heaven  ?  We  can  know  the  greatness  of  Saints 
only  when  we  have  become  like  them,  says  Tuka"  (Abg.  676). 
"  The  Saints  incarnate  in  this  world  only  in  order  to  uplift 
the  unholy,  and  to  increase  happiness  and  devotion  to  God. 
Just  as  a  sandal  tree  can  make  other  trees  fragrant,  similarly, 
a  Saint  makes  other  people  holy  in  this  world"  (Abg.  2451). 
72.  The  first  characteristic  of  a  Saint  is  that  he  is  calm 

and  tranquil,   and  bears  like  a  diamond 

Characteristics  of        the    buffets    of    misfortune.     "That    dia- 

Saints.  mond  alone  fetches  immense  value,  which 

remains  unbroken  under  the  travail  of 
a  hammer.  That  gem  is  costly,  which,  when  it  comes  into 
contact  with  a  piece  of  cloth,  does  not  allow  it  to  be  burnt 
by  fire.  That  man  alone  is  a  great  Saint,  says  Tuka,  who 
bears  imperturbably  the  buffets  of  the  world"  (Abg.  25). 
In  fact,  there  is  no  other  external  mark  of  God-realisation 
except  that  a  man  be  tranquil  under  God.  "Thou  tellest 
people  that  thou  art  God,  and  yet  hast  an  inner  desire  for 
sense.  Thou  tellest  others  the  sweetness  of  nectar,  while 
thou  art  thyself  being  famished  to  death.  That  man  alone, 
says  Tuka,  is  equal  to  God,  who  is  absolutely  tranquil  under 
the  power  of  Self-realisation"  (Abg.  1193).  In  the  second 
place,  a  Saint  cares  not  for  the  evil  talk  of  the  world,  when  he 
is  following  the  ways  of  God.  "The  devotee  of  God  is  dear 
to  God  alone.  He  cares  not  for  others.  He  cares  for  no 
friend  or  companion.  People  might  call  him  a  mad  mail 

He  lives  in  forests,  and  woods,  and'in  uninhabited  places. 

When  he  besmears  his  body  with  ashes  after  having  taken  a 
bath,  people  look  at  him  and  blame  him.  When  he  sits  alone 
to  himself  with  a  rosary  of  Tulasi  beads  on  his  neck,  people 
ask — Why  is  it  that  he  has  been  sitting  apart  ?  He  is  not 
ashamed  of  singing,  nor  of  sitting  anywhere  he  pleases,  and 
his  parents  and  brothers  abuse  him  for  his  manners.  His 
wife  calls  him  names,  and  says  that  it  would  have  been  better 
if  that  impotent  fellow  had  died He  alone  can  achieve 


22 


338  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

the  end  of  life,  says  Tuka,  who  has  turned  his  back  away  from 
the  world"  (Abg.  1185).  Thirdly,  miracle-mongering,  says 
Tuka,  is  no  test  of  spirituality.  "He  who  can  tell  what  is 
going  to  happen  in  future,  or  can  give  news  of  the  past  and 
the  present-  I  am  entirely  weary  of  these  fellows!  I  do  not 
like  to  see  them.  Those  who  follow  after  powers,  and  try  to 
make  reality  square  with  their  words  -  these,  says  Tuka, 
will  go  to  hell  after  their  merit  is  exhausted"  (Abg.  948).  It 
is  only  the  unfortunates  who  care  for  the  knowledge  of  the 
past,  present  and  future.  "We,  the  servants  of  the  Lord, 
should  only  meditate  upon  Him  in  our  mind,  and  allow  for- 
tune to  take  its  own  course.  When  a  man  keeps  a  shop  of 
miracle-mongering,  God  keeps  away  from  him.  Bad  indeed 
is  Samsara,  but  worse  is  the  pursuit  of  power"  (Abg.  638). 
In  the  fourth  place,  says  Tukarama,  a  servant  of  God  is 
afraid  of  none.  He  entertains  no  fear  of  any  person  or  thing. 
"He  who  has  seen  God  stands  as  it  were  on  an  eminence. 
He  who  has  seen  God  is  afraid  of  none.  He  who  has  seen  God 
will  ask  what  he  likes  of  God  Himself.  He  who  has  seen 
God  knows  that  God  will  fulfil  all  his  wishes.  He  who  has 
seen  God  knows  that  God  cuts  off  his  inner  desires  as  with  a 
pair  of  scissors"  (Abg.  1287).  And  thus  the  Saint  is  not  afraid 
of  death  at  all.  "The  messengers  of  Death  will  run  away 
when  they  see  flocks  of  Saints.  When  the  Saints  come,  De- 
mons and  Death  shake  with  mortal  fear.  The  whole  earth 
rejoices  by  the  spiritual  ensign  of  the  Saints,  and  Death  takes 
to  his  heels  when  he  sees  that  powerful  army'1  (Abg.  1535). 
The  fifth  characteristic  of  a  Saint  is  his_absolute  equality. 
"  A  Saint  devotes  himself  entirely  to  the  happiness  of  others. 
He  worships  God  in  helping  his  fellow-beings.  When  one 

troubles  others,  we  may  say,  he  hates  God This  alone 

is  Saint-hood,  says  Tuka  ;  for,  by  this,  man  makes  himself 
equal  to  the  Self"  (Abg.  2972).  For  such  a  Saint,  no  enemy 
can  exist ;  because  he  himself  has  no  feeling  of  enmity 
towards  another.  "  To  us  there  are  neither  friends  nor  foes ; 
for  wherever  I  see,  I  see  the  vision  of  God.  Wherever  I  cast 
my  eves,  I  see  God  Panduranga,  and  Kakhmnai,  jRarlha, 
and  Satyabhama,  We  have  lost  all  shame  and  all  anxiety,  and 
happiness  is  wallowing  at  our  feet.  We^^^hj^^ejbhe  sons 
of  God,  have  become  the  fondlings  of  Jgeqple  in  the _ world" 
(AbgriSST): — A~Saint~says  Tukarama,  is  known  by  his  com- 
1  passion  to  humanity.  "  Those  who  are  unhappy  or  sorrow- 
stricken,  a  Saint  calls  his  own,  Such  a  man  alone  deserves 
to  be  a  Saint.  God  is  present  only  with  him.  His  mind  is  as 
soft  as  butter.  The  compassion  which  he  feels  for  his  son, 


XVI]  TUKARAMA'S  MYSTICAL  TEACHING  339 

he  also  feels  for  his  servants  and  maids.  It  is  needless  to  say, 
says  Tuka,  that  such  Saints  are  incarnations  of  God"  (Abg. 
201).  Also,  in  such  a  Saint,  opposite  qualities  like  extreme 
mildness  and  extreme  severity  are  to  be  simultaneously  found. 
"  The  servants  of  God  are  softer  than  wax  and  harder  than  a 
diamond.  They  are  dead  though  living,  and  awake  though  sleep- 
ing. They  will  fulfil  the  desires  of  all,  and  give  them  whatever 

they  desire They  will  be  more  affectionate  than  parents, 

and  work  greater  wrong  than  enemies.  Nectar  cannot 
be  sweeter,  and  poison  more  bitter  than  these  Saints,"  says 
Tuka  (Abg.  586).  Sixthly,  a  Saint  never  leaves  his  spiritual 
practice  in  spite  of  calamities.  "He  alone  is  a  servant  of  God, 
who  loves  God  wholly.  He  cares  for  nothing  else  except 
God.  When  calamities  befall  him,  he  sticks  to  his  spiritual 
practice"  (Abg.  214).  He  is  prepared  even  to  sacrifice  his 
life  for  spirituality.  "  Sainthood  cannot  be  purchased  in  a 
market-place,,  nor  can  it  be  acquired  b}T~wamlefing  in  woods 
anSTforests.  Sainthood  cannot  be  bought  by  large  quanti- 
tiesT  of  wealth,  nor  can  it  be  found  in  the  upper  and  the  nether 
worlds.  Sainthood  can  be  acquired,  says  Tuka,  only  at  the 
cost  of  life.  He,  who  is  not  prepared  to  sacrifice  his  life,  should 
not  brag  of  spirituality"  (Abg.  (577).  Finally,  the  Saint  goes 
beyond  all  dualities  like  sin  and  merit,  death  and  life,  and  so 
on.  "No  room  has  now  been  left  for  sin  and  merit,  or  for 

happiness  and  misery Death   has   occurred   during  life 

and  the   distinction  between  Self  and  not-Self  has  disappeared 

There  is  now  no  room  for  caste  or  colour  or  creed, 

or  for  truth^anJlTriEruth W^cn  the  body  has  been  sacri- 
ficed to  God,  says  Tuka,  all  worship  has  been  accomplished" 
(Abg.  3171).  "The  Saint  has  also  gone  beyond  the  influence 
of  all  sorts  of  actions  :  he  cannot  do  any  actions  which  can 
bear  any  fruit.  God  has  taken  the  place  of  action,  and  has 

filled  the  inside  and  the  outside  of  the  Saint Indeed, 

there  has  now  remained  no  distinction,  says  Tuka,  between 
God  and  the  Devotee"  (Abg.  155).  And,  "if  God  is  now  to 
be  found  anywhere,  He  is  to  be  found  in  such  Saints  and  not 
in  the  images.  Tf  one  goes  to  a  place  of  pilgrimage,  one  can 
find  only  stones  arid  water.  But  in  the  Saints,  one  finds  God 
~ .....  Places  of  pilgrimage  a,re  useful  to  those  who  have 
devotion^  In  the  company  of  the  Saints,  on  the  other  handt 
even  rustics  become  good,  says  Tuka"  (Abg.  89). 

73.  The  spiritual  power  of  Saints  is  indeed  very  great. 
"The  sun  and  the  lamp  and  the  diamond  show  things 
which  are  visible.  But  the  Saints  show  things  which  are 
invisible Parents  are  the  cause  of  birth.  But 


340  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

Saints  are  the  cause  of  the  cessation  of  birth It  is  for 

these  reasons,  says  Tuka,  that  we  should 
The  Spiritual  Power  of    g°  to  the  Saints  unasked,  and  cling  to  their 
the  Saints.  feet"  (Abg.  722).    The  Saints  have  indeed 

kept  their  shops  open,  and  give  to  whom- 
soever goes  to  them  with  any  desire.  The  Saints  indeed  are 
generous,  and  their  treasure  cannot  be  emptied.  Those  who 
beg  will  have  their  heart's  content,  and  yet  a  large  remainder 
will  be  left  for  others.  When  a  bag  is  filled  with  God,  says 
Tuka,  it  can  never  be  emptied"  (Abg.  1866).  "Various 
people  have  taken  away  the  contents  of  this  mine,  and  yet  it 
has  never  been  emptied.  The  Saints  of  bygone  ages  have 
left  this  treasure  for  us.  By  the  power  of  his  devotion, 
Pundalika  brought  it  to  the  notice  of  the  world.  Tukarama 
was  a  poor  beggar  there,  and  received  only  a  small  quantity 
of  it"  (Abg.  2981). 

74.    So  far  as  their  influence  upon  others  is  concerned,  we 
may  say  that  the  Saints  spread  happiness 
The  Saints'  influence     a^  round.     The  very  dust  of  their  feet, 
upon  others.  says  Tukarama,  brings  happiness  to  peo- 

ple. "Immense  pleasure  is  derived  from 
the  feet  of  the  Saints.  It  is  for  this  reason  that  people  live 
at  their  feet.  One  cannot  even  so  much  as  stir  from  that 
place,  as  all  of  one's  anxieties  come  to  an  end.  The  whole  body 
becomes  cool,  says  Tuka,  when  the  dust  of  the  Saints'  feet 
•touches  one's  body"  (Abg.  2528).  "All  sin  and  sorrow  de- 
part at  the  sight  of  a  holy  man.  No  holy  place  has  the  power 
-of  taking  away  sin  and  sorrow.  God  Himself  bows  to  the 
pollen  of  the  Saint's  feet,  and  dances  when  he  performs  a 
Kirtana.  The  Saint  is  indeed  a  boat  by  which  one  can  cross 
the  ocean  of  life  uncontaminated  by  the  stream  of  existence" 
(Abg.  990).  "  Sinful  men  must  needs  take  care  not  to  give 
trouble  to  the  Saints.  For  thereby  they  only  give  invitation 
to  death.  The  dog  barks  at  the  heel  of  the  elephant,  but  is 
obliged  to  turn  back  in  shame.  When  a  monkey  teases  a 
lion,  it  is  surely  giving  invitation  to  death.  Sinful  men  who 
tease  the  Saints  will  have  only  their  faces  blackened,"  says 
Tuka  (Abg.  2426).  Finally,  the  Saints  deprive  everybody 
who  comes  into  contact  with  them  of  all  his  possessions. 
"They  are  verily  robbers,  who  on  coming  to  the  house,  de- 
prive the  owner  of  his  clothes  and  earthen  pots.  They  rob 
him  of  everything  in  his  possession,  and  take  it  away  to  a 
place  from  which  there  is  no  return"  (Abg.  1904). 


XVI]  TUKARAMA'S  MYSTICAL  TEACHING  341 

XV.    The  Identity  of  Saints  with  God. 

75.    The  Saints  by  their  perfect  morality  and  devotion 
raise  themselves  to  the  position  of  the 
Establishment  of         Godhead.     Tukarama  tells  us  that  "  Gods 
Identity   between  God     are    Saints,    and    Saints     Gods.     Images 
and  the  Saints.               are  merely  the  occasional  cause  of  wor- 
ship  The   impersonal    God     cannot 

satisfy  our  wants.  But  the  Devotee  satisfies  all  (Abg. 
3993).  God  and  Saint  are  merely  the  obverse  and  the 
reverse  sides  of  the  same  spiritual  coin.  "God  has  to  take  on 
incarnation,  and  the  Devotee  engages  himself  in  worldly  life 

The   Devotee    derives    happiness    by    God;  and    God 

derives  happiness  in  the  company  of  the  Devotee.  God 
gives  the  Saint  a  form  and  a  name,  and  the  Saint  increases 

His  glory One  should  surely  rest  in  the  belief  that  the 

Saint  is  God,  and  God  the  Saint"  (Abg.  3324).  It  is  this 
identity  which  makes  a  Saint  even  enter  into  a  quarrel  with 
God.  "  Art  Thou  alone  immortal,  and  am  I  not  immortal  ?  Let 
us  go  to  the  Saints,  0  God,  and  have  their  judgment  on  this 
point.  Thou  hast  no  name  no  doubt,  but  equally  have  I  no 
name.  Thou  hast  no  form  no  doubt,  but  equally  have  I  no 
form.  Thou  playest  as  in  sport,  equally  do  I  play  in  sport. 
As  Thou  art  true  and  false,  equally  am  I  true  and  false,  says 
Tuka"  (Abg.  158G).  Thus  it  comes  about  that  the  distinction 
between  God  and  the  Devotee  is  an  illusion.  "We  have  now 
come  to  know  Thy  real  nature.  There  is  neither  Saint  nor  God. 
There  is  no  seed,  how  can  there  be  a  fruit  ?  Everything  is 
an  illusion.  Where  is  merit,  and  where  is  sin  ?  I  have  now 

seen  my  own  Self I  am  celebrating  the  name  of  God 

only  for  the  sake  of  others,  says  Tuka"  (Abg.  1300).  And  yet, 
in  a  way,  God  and  Saint  are  like  seed  and  tree.  "From  the 
seed  grows  the  tree,  and  from  the  tree  comes  the  fruit.  Thus 
art  Thou  and  I  like  seed  and  tree.  The  waves  are  the  ocean, 
and  the  ocean  the  waves.  Image  and  reflection  have  now 
merged  into  each  other,  says  Tuka"  (Abg.  2242).  And  yet, 
even  though  the  Saint  has  attained  to  identity  with  God, 
he  manifests  a  difference  for  the  sake  of  others.  "The  de- 
votee alone  can  know  the  greatness  of  a  devotee.  It  is  im- 
possible for  others  to  know  that  greatness.  By  the  power 
of  the  great  happiness,  the  Saint  knows  and  yet  does  not 
know ;  he  speaks,  and  yet  does  not  speak.  He  has  become 
one  with  God,  and  yet  shows  a  difference  in  order  that  the 

cause  of  devotion  may  prosper It  is  only  those  who  have 

realised  God  that  can  understand  the  meaning  of  what  I  say/' 


342  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

says  Tuka  (Abg.  893).  Indeed,  in  order  to  know  God,  one  has 
to  become  God.  "  It  is  only  he  who  has  become  God,  that  can 
understand  that  others  are  gods.  Those  who  have  not  known 
this  are  only  tale-tellers.  He  who  has  satisfied  his  hunger 
cannot  know  that  others  are  hungry  :  he  looks  upon  other 
people's  happiness  in  the  light  of  his  own.  What  is  wanted 
here,  says  Tuka,  is  experience,  and  not  words"  (Abg.  2065). 

76.  And  yet  in  a  way  the  Devotee  is  even  superior  to  God. 

"God  is  required  to  provide  for  His 
The  Saint  is  even  creation,  the  Devotee  has  no  anxiety 
superior  to  God.  even  to  provide  for  himself.  God  has 
to  take  into  account  the  merits  and  sins 
of  people :  to  the  Devotee  all  are  equally  good.  God  has  to 
create  and  to  destroy  the  world ;  the  Devotee  is  not  called 
upon  to  undertake  that  onerous  duty.  God  is  always  engaged 
in  His  work  ;  the  Devotee  enjoys  the  satisfaction  of  not  doing 
anything  at  all.  Does  not  all  this  prove  that  the  Devotee 
is  superior  to  God?"  (Abg.  1189).  And  the  Devotee  by  his 
power  can  even  rule  over  God.  "Before  the  power  of  his  devo- 
tion, no  other  power  avails.  Who  can  rule  God  except  His 
devotee  ?  Wherever  the  Devotee  sits,  all  things  come  of  their 
own  accord,  and  nobody  ever  dares  to  do  him  wrong"  (Abg. 
}283).  The  Saint  can  even  exercise  authority  over  God,  as 
•Tukarama  did.  "Go  to  my  house  with  me,  O  God,  and  stand 
still  until  1  place  my  head  on  Thy  feet.  Allow  me  to  em- 
brace Thee,  and  look  at  me  with  compassion.  1  shall  wash 

Thy  feet,  and  make  Thee  sit  in  my  mid-house I  shall 

make  Thee  eat  with  me,  and  Thou  darest  not  refuse.  Thou 
hast  hitherto  prevented  me  from  knowing  the  secret.  Why 
may  one  now  be  afraid  of  Thee  when  one  has  come  to  know  the 
truth?  By  the  power  of  my  devotion,  1  shall  now  make 
Thee  do  whatever  1  please,  says  Tuka"  (Abg.  2582).  And 
God  in  return  will  fold  His  hands  before  His  devotee  as  He 
did  before  Tuka.  ""What  can  be  lacking  to  us,"  asks  Tuka. 
"All  powers  have  now  come  to  our  door.  He,  who  has  impri- 
soned the  demons  of  the  world,  now  folds  His  hands  before  us. 
Him,  who  has  neither  name  nor  form,  we  have  endowed  with 
a  name  and  a  form.  He,  in  whom  the  whole  universe  is  en- 
closed, is  to  us  now  as  good  as  an  ant.  We  have  really 
become  more  powerful  than  God,  says  Tuka,  when  we  have 
once  set  aside  all  our  desires"  (Abg.  126). 

XVI.     Tukarama's    Pantheistic    Teaching. 

77.  The  trend  of  all  this  teaching  is  a  final  pantheistic 
unification  of  the  Personal  and  the  Impersonal.      The  form 


XVI]  TUKARAMA'S  MYSTICAL  TEACHING  343 

which  is  worshipped  by  outward  means,  and  the  form  which 

is  experienced  by  an  inner  vision,  are, 

A   Pantheistic  uni-     according    to    this    teaching,    ultimately 

fication  of  the  Personal     one.     "What  the  Yogins  visualise  in  their 

and  the  Impersonal.        ecstasy  is  the  same  as  what  appears    to 

our   physical  vision.     The    form    of  God, 

which  stands  before  us  with  His  hands  on  His  waist,  is  the 

same  as  that  Impersonal  Existence  which  envelops  all,  which 

has  neither    form  nor    name, which    has  neither  end, 

nor  colour,  nor  standing-place  ;  which  is  familyless,  casteless, 
handless,  and  footless.  The  Impersonal  shines  forth  as  the 
Person  by  the  power  of  devotion,  says  Tuka"  (Abg.  320).  And 
all  sciences  proclaim  the  universal  immanence  of  God.  "  The 
Vedanta  has  said  that  the  whole  universe  is  filled  by  God. 
All  sciences  have  proclaimed  that  God  has  filled  the  whole 
world.  The  Puranas  have  unmistakably  taught  the  universal 
immanence  of  God.  The  Saints  have  told  us  that  the  world 
is  filled  by  God.  Tuka  indeed  is  playing  in  the  world  uncon- 
t  animated  by  it  like  the  Sun  which  stands  absolutely  trans^ 
cendent"  (Abg.  2877).  When  such  universal  presence  of  God 
is  realised,  "who  will  care  for  all  those  paltry  stone-deities 

which,  when  they  are  hungry,  beg  alms  for  themselves 

Why  should  one  care  for  hospitality  from  the  Maid-servants 
in  the  house  ?  The  Maid  is  powerless,  and  must  go  to  her 
Mistress  to  dole  out  rations  of  food.  The  water  in  a  pond 

can  never  give  satisfaction  to  a  thirsty  man These  little 

deities     hide  their    faces    under    the    red  ointment    which 

besmears  their  bodies He  is  a  fool  who  calls  them  gods. 

The  real  God  is  the  universal  immanent  God.  Meditate  on 
Him,  says  Tuka"  (Abg.  4(»74).  And  it  is  due  to  the  universal 
immanence  of  God  that  Hie  acts  as  a  thread  through  all  the 
pearls  of  existence.  He  is  verily  the  vinculum  substantiate 
of  all,  and  holds  all  things  together.  "  By  our  relation  to  God, 
the  whole  world  has  become  ours,  as  all  pearls  are  threaded 

on  the  same  string The  happiness  and  misery  of  others 

is  reflected  in  us  as  the  happiness  and  misery  of  ourselves 
is  reflected 'in  them"  (Abg.  420).  It  is  this  experience  which 
makes  all  people  gods.  It  is  this  experience  which  makes  a 
Saint  look  upon  all  beings  as  the  incarnations  of  the  immortal 

Godhead.     "Immortal   are  ye   all  verily Think  not  of 

your  body  as  your  own,  and  then  you  will  realise  the  truth 
of  my  assertion.  Why  need  fear  anything  at  all,  when  all 
things  are  ours  ?  Believe  me,  says  Tuka,  that  all  of  ye  are 
verily  gods"  (Abg.  849).  And  the  true  Saint  is  he  who  having 
realised  the  oneness  of  God,  His  immanence  everywhere,  and 


344  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

His  ultimate  identity  with  his  own  self,  is  enabled  to  say 
that  there  is  no  God  beyond  himself.  "We  should  only  say, 
says  Tuka,  that  there  is  a  Cod ;  but  should  realise  in  our 
minds  that  there  is  none.  Love  now  meets  love,  body  body. 

The  internal  becomes  one  with  the  external The  son 

has  now  met  his  parent.  An  inexpressible  vision  has  been 
seen,  and  one  now  rejoices  and  is  moved  to  tears"  (Abg. 
3208).  And  it  is  wonderful,  says  Tuka,  that  when  such  a 
real  spiritual  experience  is  within  the  reach  of  all,  they  should 
carry  on  their  physical  life  as  alone  real.  "They  forget  the 

memory  of  death They  forget  that  the  body  is  merely 

a  prey  to  death.  They  shut  their  eyes  and  grow  deliber- 
ately blind"  (Abg.  2625).  "They  do  not  know  how  the  Self 
is  playing  with  the  Self ;  how  the  ocean  has  mingled  with  the 
rivers  ;  how  space  is  merged  in  space.  The  seed  now  points 
to  the  seed  :  the  leaf  and  the  flower  are  only  an  illusion" 
(Abg.  2692).  "God  indeed  is  an  illusion.  The  Devotee  is  an 
illusion.  K  verything  is  an  illusion.  Only  those  who  have  got  this 
experience,  says  Tuka,  will  come  to  know  the  truth  of  my  re- 
mark" (Abg.  2524).  The  unreal  Tuka  is  speaking  unreal  things 
with  unreal  men.  Everywhere  there  is  a  reign  of  unreality. 

"One  laughs  vainly,  and  one  weeps  vainly Vainly  do 

people  say  that  this  is  mine,  and  this  is  thine Vainly 

does  a  man  sing,  and  vainly  does  he  meditate.  Unreality 
meets  unreality.  The  unreal  man  enjoys,  the  unreal  man 
abandons.  Unreal  is  the  saint ;  Unreal  is  Maya.  The  un- 
real Tuka,  with  an  unreal  devotion,  speaks  unreal  things  with 
unreal  men"  (Abg.  2096).  To  such  heights  are  we  carried 
by  the  force  of  Tukarama's  pantheistic  teaching. 

XVII.     The    Doctrine   of    Mystical    Experience. 

78.  Tukarama's  mystical  experience  is  absolutely  on  a  par 
with  the  experience  of  those  who  have 

Knowledge  as  an  preceded  him,  or  those  who  have  followed 
obstacle  in  the  way  of  him.  All  mystics,  it  has  been  said,  speak 
reaching  God.  the  same  language,  to  whatever  country 

they  may  belong ;  and  if  we  collect  to- 
gether the  various  utterances  of  Tukarama  on  the  head  of 
mystical  experience,  we  will  find  that  he  is  giving  vent  to  the 
same  feelings  which  have  inspired  other  mystics.  "Let  us 
go,"  he  says,  "in  the  wake  of  those  who  have  gone  ahead 

of  us ;  for  they  have  been  wiser  than  us Let  us  gather 

together  this  great  spiritual  wealth Meditation  on  the 

Name  of  God  is  alone  sufficient  to  bring  to  us  untold  benefits. 
Life  and  birth  would  thus  come  to  an  end.  Let  us  kill  our 


XVI]  TUKARAMA'S  MYSTICAL  TEACHING  845 

individual  self,  says  Tuka,  and  go  to  our  original  home" 
(Abg.  13).  "In  this  path,  consciousness  of  knowledge  is  a 
great  obstacle.  A  mother  indeed  ceases  to  take  care  of  the 
self-conscious  child.  When  once  the  pearls  are  taken  out  of 
water,  they  can  never  again  be  resolved  into  water.  When 
butter  has  been  prepared,  it  is  for  all  times  severed  from  butter- 
milk" (Abg.  1705).  "Of  two  children,  the  mother  takes 
care  of  the  younger  one,  and  admonishes  the  other.  It  is 
consciousness  which  brings  greater  responsibility.  Both  the 
children  are  hers,  and  yet  she  behaves  differently  with  either. 
She  throws  off  her  elder  child,  and  puts  to  her  breast  the 
younger  one  when  it  begins  to  cry"  (Abg.  111).  "The 
cow-herd  friends  of  Krishna  were  never  conscious  of  their 
possession  of  God,  and  hence  God  liked  them  more  than  those 
who  boasted  of  their  learning.  God  turns  away  from  boast- 
ful men,  by  creating  in  them  egoism,  difference,  and  censure" 
(Abg.  3865).  In  great  humility,  therefore,  Tuka  says  merely 
*  Vitthala  ',  'Vitthala',  and  invites  the  learned  to  spit  on  him. 
"  Tuka  indeed  is  a  thoughtless  madman,  and  is  given  to  brag- 
ging. He  is  given  to  the  uttering  of  the  Name  of  God,  Rama, 
Krishna,  Hari  forever He  finds  that  the  Teacher's  know- 
ledge is  all-pervading.  He  listens  to  nobody,  and  dances 
naked  in  a  Kirtana.  He  is  weary  of  enjoyments,  and  wallows 
in  uninhabited  places.  He  cares  not  for  advice,  and  says  Vit- 
thala, Vitthala.  People  criticise  him  variously,  but  he  carries 
on  his  vocation.  Spit  on  me,  0  learned  men,  says  Tuka,  for 
I  am  without  learning"  (Abg.  2090). 

79.    There  is  a  great  deal  of  difference  between  an  intellectual 

conviction  of  God's  omnipresence,  and  a 

The  importance  of        mystical  vision  of  Him.     "  The  Anahata 

Realisation.  sound  is  present  in  all.  But,  how  can  a  man 

get  liberation  unless  he  utters  the  Name 
of  God  ?  God  is  indeed  present  in  all  beings.  But  nobody  has 
yet  been  liberated  without  having  seen  Him.  Knowledge  is 
present  in  all.  But  without  devotion  it  is  incompetent  to 
take  one  to  Brahman.  What  is  the  use  of  all  the  different 
postures  in  Yoga,  unless  the  ecstatic  light  shines  ?  Peed  not 
the  body,  says  Tuka,  for  by  that  God  could  never  be  found" 
(Abg.  1187).  Tukarama  hates  all  mythologies.  What  he 
wants  is  spiritual  realisation.  "  1  do  not  want  the  stories 
of  old",  he  says.  "What  is  the  use  of  those  dry  words  ?  I 
want  experience,  and  nothing  else.  You  talk  of  knowledge, 
but  I  know  that  you  have  had  no  mystical  experience.  The 
royal  swan  can  distinguish  between  water  and  milk.  What 
is  wanted  is  a  true  coin,  and  not  a  counterfeit  one"  (Abg. 


346  MYSTICISM  IN  MAHARASHTRA  [dlAP. 

2277).  It  is  this  consideration  of  the  inferiority  of  all  merely 
intellectual  knowledge  to  mystical  realisation  that  makes  the 
attainment  of  the  end  a  very  difficult  task.  "The  blossom 
may  be  infinite,  but  the  fruits  are  few.  Fewer  still  are  the 
fruits  that  ripen,  and  fewest  come  unspoilt  from  the  fruit- 
store.  Rare  indeed  is  the  man  who  has  the  satisfaction  of 

having  reached  the  end Rare  is  the  man  who  attains 

to  victory  in  the  midst  of  blazing  swords.  I  shall  call  him 
my  companion,  says  Tuka,  who  has  been  able  to  reach  the 
end"  (Abg.  752). 

80.  The  greatest  help,  however,  to  realisation  comes  from 

the  grace  of  God.  Without  the  grace  of 
The  Grace  of  God.  God,  says  Tukarama,  no  Sadhana  is  of 

any  avail.  "What  is  the  use  of  all  Sa- 
dhanas?"  asks  Tuka.  "God's  form  will  appear  before  us  only 
if  He  takes  compassion  upon  us.  All  our  efforts  would  be 
of  no  use,  unless  they  reach  the  final  tranquillity"  (Abg.  3165). 
"If  only  God  wills,  then  alone  can  He  endow  us  with  spiri- 
tual vision.  We  need  not  go  anywhere,  nor  bring  anything 
from  anywhere.  If  only  God  wills,  these  eyes  shall  have  a 
spiritual  vision,  and  our  egoism  shall  disappear"  (Abg.  3139). 
It  was  thus  that  God  was  attained  by  the  Sages  of  old.  "  Suka 
and  Sanaka  have  borne  witness  that  Parikshit  was  able  to 
attain  to  God  in  a  week.  Remember  God's  Name  with  all 
speed,  and  then  God  cannot  hold  Himself  back.  He  will 
hasten  as  He  did  for  the  sake  of  Draupadi,  and  come  ahead 
of  His  swift-winged  Eagle.  He  cannot  contain  His  love,  and 
will  run  to  the  devotee's  help"  (Abg.  102). 

81.  Tukarama's  contribution  to  the  Psychology  of  Mysti- 

cism is   very  clever   and   profound.     He 
Psychology  of  *eUs  u»,  in  the  first  place,  that  while  we 

Mysticism.  are  contemplating   God,   both  body  and 

mind  are  entirely  transformed.  "When 
the  Self  has  been  transformed  in  God,  and  when  the  mind 
has  been  suffused  in  illumination,  the  whole  of  creation  looks 
divine,  and  all  of  a  sudden  the  influx  of  God  fills  the  whole 
world"  (Abg.  3133).  Thus  Tukarama  directs  all  Saints  to 
sing  the  praises  of  God  alone.  "  If  I  were  to  utter  the  praises 
of  anybody  except  Thyself,  let  my  tongue  fall  down.  If  my 
mind  longs  to  think  of  anybody  except  Thyself,  let  my  head 
break  in  twain.  If  my  eyes  have  a  passion  for  seeing  anything 
except  Thee,  let  them  become  blind  at  that  very  moment. 
If  my  ears  refuse  to  hear  Thy  praise,  they  would  be  as  good  as 
useless.  My  very  life  would  have  no  raison  d'etre,  says  Tuka, 
if  I  were  to  be  oblivious  of  Thy  presence  even  for  a  moment' ' 


XVJ]  TUKARAMA'S  MYSTICAL  TEACHING  347 

(Abg.  260).  All  the  senses  therefore,  Tukarama  advises  us, 
should  be  directed  to  the  contemplation  of  God.  "Your 
hands  and  feet  must  work  for  the  sake  of  God.  You  have 
speech  to  utter  His  praise,  and  ears  to  hear  His  greatness. 
You  have  eyes  to  see  His  form.  Blind  men,  and  deaf  men, 
and  dumb  men,  and  lame  men,  have  hitherto  gone  without 
having  an  opportunity  of  serving  God.  He,  who  keeps 
himself  in  his  house  by  setting  it  on  fire,  will  soon  cease  to 
exist.  Now  at  least,  says  Tuka,  be  awake,  and  do  what  is 
conducive  to  the  highest  happiness"  (Abg.  511).  "Let  all 
the  senses  quarrel  with  one  another,"  says  Tuka,  "for  the  en- 
joyment of  God.  My  various  organs  are  now  at  war  with  one 
another.  My  ears  say  that  my  tongue  has  been  pleased. 
My  hands  and  feet  are  pining  for  the  service  of  God.  My  eyes 
are  experiencing  the  dearth  of  His  vision.  Other  senses  are 
quarrelling  with  my  ears,  because  they  hear  the  praises  of  God, 

and  with  my  speech,  because  it  utters  His  greatness 

If  Thou  art  kind,  O  God,  create  such  a  confusion  among  my 
senses"  (Abg.  2593).  "Let  all  the  emotions  be  now  trans- 
formed for  the  sake  of  God.  Thou  followest  evanescent 
things.  Why  dost  thou  net  follow  God  ?  As  thou  lovest 
another  person,  why  dost  thou  not  love  God  ?  Thou  hast 
affection  for  thy  son.  Why  dost  thou  not  have  that  same 
affection  towards  God  ?  Thou  lovest  thy  wife,  who  ulti- 
mately robs  thee  of  everything  that  thou  hast  got.  Why 
dost  thou  not  have  that  same  tender  affection  for  God  ? 
Thou  worshippest  thy  parents  in  the  consciousness  of  their 
obligation.  Why  dost  thou  not  regard  the  obligation  of 
God  ?  Thou  art  afraid  of  other  men.  Why  art  thou  not 
afraid  of  God  ?  Dost  thou  suppose  that  thou  hast  come  to  life 
in  vain?"  (Abg.  2511).  People,  says  Tuka,  are  ashamed  of 
uttering  the  Name  of  God.  "  Bring  Shame  to  the  temple,"  he 
says.  "We  shall  put  herself  to  shame.  I  ring  this  cymbal 
in  the  Name  of  God.  Give  no  shelter  to  Shame.  This  witch 
has  spoilt  good  ways,  and  has  taken  people  by  the  path  of 
destruction.  She  shows  herself  off  among  men,  and  is  crafty 
and  mean.  Bring  her  to  the  temple  ;  we  shall  make  her 
ashamed"  (Abg.  2604).  People  do  not  experience  tears 
in  the  contemplation  of  God,  says  Tuka.  "Unless  tears 
come  out  of  our  eyes  in  the  contemplation  of  God,  we  cannot 
be  said  to  have  true  devotion.  Tears  indeed  are  an  index 
of  love  towards  God"  (Abg.  57).  Also,  spiritual  contemplation 
has  the  value  of  stilling  the  mind.  "Experience  leads  to 
experience.  The  mind  gets  stilled  on  the  feet  of  God.  The 
dross  is  burnt  in  the  fire  of  God,  and  from  the  gold  comes  out  a 


348  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

new  ornament.  Blissfulness  alone  remains.  We  conquer 
the  worlds,  says  Tuka,  by  being  the  servants  of  God"  (Abg. 
783).  And  this  beatification  leads  on  to  final  spiritual  silence. 
"  Why  now  waste  words  ?  Whatever  had  been  desired  has 
been  obtained.  A  union  has  been  effected  between  Name 
and  Form.  Vain  words  have  come  to  an  end.  As  a  dumb 
man  eats  sugar,  so  the  mystic  enjoys  beatification. 
What  now  follows,  says  Tuka,  is  utter  spiritual  silence" 
(Abg.  262). 

82.     The  immediate  effect  of  carrying  on  a  spiritual  life 

is    that    the    devotee    is    endowed    with 

The  manifold  vision       a    new    vision.     "  Red,    and    white,    and 

of  God.  black,  and  yellow,  and  other  variegated 

colours  fill  the  new  spiritual  vision.  The 
spiritual  collyrium  opens  out  a  divine  eye.  The  vagaries 
of  the  mind  stop  automatically.  Space  and  time  cease  to 
have  any  existence.  The  Self  illumines  the  whole  Universe. 
Physical  existence  comes  to  an  end.  The  identity  of  God 
and  Self  takes  place.  'I  am  Thou5  is  the  spiritual  experience 
which  emerges  in  a  state  of  beatification"  (Abg.  3248).  "When 
God  shows  Himself  to  the  sainta,  the  very  monads  are  filled 
with  light.  Only  those  who  have  control  over  their  senses, 
says  Tuka,  can  understand  this.  This  is  what  is  called  spiri- 
tual collyrium"  (Abg.  495).  "The  mind  should  be  placed  on 
the  feet  of  God.  When  it  has  been  so  placed,  we  should  not 
lift  it  up  again  ;  for,  God's  form  will  melt  away  if  it  be  moved 
but  a  little.  God  will  now  embrace  the  Saint,  and  will  keep 
him  beside  Himself"  (Abg.  1805).  "And  the  form  of  God 
will  be  seen  as  pervading  the  whole  universe.  Society  and 
solitude  will  cease  to  have  any  difference.  Wherever  a 
devotee  looks,  he  will  see  God  and  His  spouse.  Tn  the  woods 
as  in  the  city,  all  space  will  be  pervaded  by  God.  Happiness 
and  sorrow  will  be  at  an  end,  and  the  Saint  will  dance  in  joy" 
(Abg.  24).  "He  will  dance  along  with  his  spiritual  com- 
panions   All  peace,  forbearance,  and  compassion,  he 

will  find  in  the  Name  of  God.  Why  should  he  now  grow 
indifferent  to  his  body,  when  he  has  once  found  by  it  the 
stream  of  nectar  ?  Why  should  he  long  for  solitude  ?  He  would 
find  that  great  bliss  now  in  society.  In  fact,  he  would  exper- 
ience that  God  is  constantly  moving  with  him  "^  (Abg.  470).  And 
God  indeed  moves  after  the  holy  man.  "His  body  is  holy, 
and  his  speech  holy.  He  utters  constantly  the  Name  of  God. 
By  meditating  on  the  Saint,  even  sinful  men  will  be  relieved  of 
their  sin.  God  follows  him,  desiring  to  purify  himself  by 
the  pollen  of  his  feet.  What  can  now  be  lacking  to  a  Saint 


XVI]  TUKARAMA'S  MYSTICAL  TEACHING  349 

with  whom  God  is  ever  present  ?  We  can  now  see  the  triple 
spiritual  confluence  of  the  Saint,  God,  and  the  Name"  (Abg. 
989).     And  if  the  Saint  travels,  God  also  travels  with  him. 
"  Blissful  in  listening  to  the  divine  Kirtana,  God  lives  in  the 
company  of  the  Saint.     A  Saint  like  Narada  moves  travelling 
and  singing  the  Name  of  God,  and  God  moves  along  with  him. 
Narada  sings  devotional  music  and  God  listens  to  it.     God 
indeed  loves  no  other  thing  so  much  as  His  own  Kirtana" 
(Abg.   3026).     "God  even  dances  before   the  singing  Saint. 
That  incarnate  bliss,  the  form  of  God,  stands  in  the  court- 
yard of  the  devotee.     The  Saint  does  not  care  for  liberation. 
Liberation  cares  for  the  Saint"  (Abg.  301).     "As  the  Saint 
sleeps  and  sings,  God  stands  up  to  hear  the  song ;  as  the 
Saint  sits  down  to  sing  God's  Name,  God  nods  with  pleasure  ; 
as  the  Saint  stands  up  and  utters  the  Name  of  God,  God  dances 
before  him  ;  as  the  Saint  moves  on  his  way  singing  the  name 
of  the  Lord,  God  stands  before  him,  and  behind  him.     God 
indeed  loves  His  Kirtana  as  nothing  else,  and,  for  the  sake  of 
His  Name,  comes  to  the  Saint's  rescue  at  all  times"  (Abg. 
1032).     "God  raises  His  hand  and  asks  the  Saint  to  choose 
whatever  he  likes.     God  is  omniscient,  God  is  generous,  God 
is  verily  the  father,  and  He  supplies  whatever  the  Saint  wants" 
(Abg.  1403).     "He  does  all  the  Saint's  work  unasked.     He 
stands  pent  up  inside  his  heart,  and  He  stands  outside  with  a 
beautiful  form.    He  looks  at  His  devotee's  face  in  order  that 
he  may  ask  something  of  Him.     Whenever  the    Saint    de- 
sires anything,  He  fulfils  it  at  once.     But  the   Saint  rests  his 
mind  on  the  feet  of  God,  and  asks  for  nothing"  (Abg.  1343). 
Finally,  the  Saint  becomes  so  unified  with  God,  that  it  is 
impossible  to  distinguish  between  God  and  Saint.     "Embrace 
meets    embrace.     Body    is    unified    with    body.     The    mind 
refuses  to  turn  back  in  its  enjoyment  of  God.     Words  mix 
with  words.     Eyes  meet  eyes.     And  as  the  Gopis  of  old  be- 
came merged  in  God,  so  does  the  Saint  become  one  with  Him 
in  his  inner  contemplation"  (Abg.  1614). 

83.     The  Saint  now  goes  about  telling  people  that  God  has 

risen.     He  asks  them  to  keep  awake  and 

The  life  after  God-       arise  from  their  sensual  sleep.     "Awake 

attainment.  and  arise",  he  says  to  the  people,  "God 

has  arisen.  All  the  Saints  have  been 
merged  in  happiness.  The  universe  is  full  of  spiritual  joy. 
Now  beat  the  cymbals,  and  blow  the  trumpets.  Let  all  musi- 
cal instruments  make  a  chorus  of  God.  Fold  up  your  hands 
before  God  ;  look  at  God's  face  ;  and  rest  your  head  on  God's 
feet.  Tell  God  your  sorrow,  says  Tuka,  and  ask  of  Him 


350  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

whatever  you  want"  (Abg.  4044).  "  To  a  man  who  has  become 
such  a  friend  of  God,  the  very  creepers  in  the  court-yard  are 
as  wish-trees.  As  he  moves  on  his  way,  the  very  stones  be- 
come wish-jewels.  His  very  babbling  is  more  significant, 
says  Tuka,  than  the  teaching  of  the  Vedanta"  (Abg.  2157). 
"And  the  Saint  has  undergone  all  this  trouble  in  order  that 
the  final  day  might  bring  him  the  spiritual  crown.  His  mind 
now  rests  in  peace,  and  his  desires  are  at  an  end.  He  wonders 
how  he  has  had  to  wade  through  such  a  laborious  process. 
But  he  is  satisfied  that  it  has  at  last  landed  him  in  the  sure 
possession  of  God.  He  has  now  married  Liberation,  and  will 
live  with  her  a  few  happy  days"  (Abg.  787). 

XVIII.    Spiritual  Allegories, 

84.  Following  the  example  of  spiritual  teachers  like  Eka- 

natha  who  had  gone  before  him,  Tuka- 

Thc  allegory  of  the       rama  makes  free  use  of  allegories  for  the 

Crop.  expression    of    his    spiritual    ideas.      In 

order  to  explain  what  we  mean,  we  shall 
select  three  or  four  out  of  a  number  of  allegories  employed 
by  Tukarama.  We  shall  first  take  the  allegory  of  the  Crop. 
We  are  asked  by  Tukarama  "to  rear  the  crop  of  God's  name 
on  the  land  which  has  come  in  our  possession.  There  is  neither 
any  Government  assessment  here,  nor  any  external  oppres- 
sion  No  thieves  can  come  and  attack  this  crop,  and  yet 

he  who  is  anxious  as  to  how  this  crop  will  grow  is  a  fool 

The  crop  of  God's  love  is  vast  and  wide,  and  nobody  has 
space  enough  to  garner  it"  (Abg.  3327).  "The  keeper  of  the 
crop  who  does  not  guard  it  will  ultimately  lose  all  his  grain, 

because  the  birds  will  come  and  feed  upon  it Those  who 

deliberately  shut  their  eyes  in  broad  day-light  will  fall  into  a 
ditch.  How  can  a  man  who  keeps  a  barren  cow  be  able  to 
get  milk  and  ghee  from  her  ?"  (Abg.  3328).  "Guard  the  four 
corners  of  the  crop,  and  rest  not  until  the  crop  is  reaped  from 
the  fields.  Let  the  Name  of  God  serve  as  a  stone  in  the  sling  of 
thy  breath,  so  that  the  birds  in  the  form  of  desires  will  fly 

away.  Blow  the  fire  of  Self-realisation,  and  keep  awake 

When  you  have  gathered  the  corn,  hand  over  to  the  elements 
their  portions  from  the  stock,  and  enjoy  the  rest"  (Abg.  3329). 

85.  Another    allegory    which    Tukarama   employs   is   the 

allegory   of  the   Dish.    We   are  told  to 
The  allegory  of  the       blow  the  chaff  from  the  wheat,  the  Body 
Dish.  from  the   Soul.    Let  the   pestle   of   dis- 

crimination stop  working  when  the  wheat 
is  separated  from  the  chaff.  The  bangles  in  the  form  of  the 


XVI]  TUKARAMA'S  MYSTICAL  TEACHING  351 

mystic  sounds  will  now  make  a  noise,  and  let  the  Name  of 

God  be  sung  in  tune  with  the  sounds And  when  the  Self 

will  appear  to  us  as  in  a  mirror,  at  that  moment  the  spiritual 
dish  may  be  considered  to  be  ready"  (Abg.  3712). 

86.  Thirdly,  we  have  barely  to  mention  the  allegory  of  the 

Fortune-teller,  who  comes  and  says  that 
The  Fortune-teller.  "  he  who  says  that  all  this  is  truth  will 

go  to  hell.  He  who  says  that  all  this  is 
a  lie  will  enjoy  happiness.  Sleep  therefore  in  your  own  places 
and  believe  in  the  thief  who  robs  peoples'  hearts.  A  chaste 
woman  is  handed  over  to  the  possession  of  five,  and  when 
she  engages  herself  with  the  Supreme  Person,  she  will  enjoy 
happiness"  (Abg.  3981). 

87.  Finally,  we   note    Tukarama's    allegorical   representa- 

tion of   the  Supreme  Power  as  Goddess. 

The  Supreme  "Rajas  and  Tamas  are  burnt  as  incense 

Power  as  Goddess.        before  that  Goddess.     The  ram  of  mind 

is  killed  with  a  fist,  and  in  the  rumbling 
of  the  Anahata  sound,  the  deity  takes  possession  of  the  body 
and  frees  Tuka  from  disease"  (Abg.  3958).  "This  deity," 
says  Tuka,  "dances  along  with  the  Saints.  She  is  with  you 
already  ;  but  you  have  mistaken  her  place.  She  gives  eyes  to 
the  blind,  and  feet  to  the  lame,  and  she  makes  the  barren  woman 
give  birth  to  a  child.  Thus  does  that  deity  fulfil  all  desires" 
(Abg.  3959).  "That  deity  lives  on  the  banks  of  the  Bhima 

at  Pandharapur.     Call  for  her  by  a  thousand  names 

When  the  demon  teased  Prahlada,  she  came  out  at  once  in  all 
her  fierceness.  She  helped  Vasudeva,  when  his  seven  child- 
ren were  killed  by  the  demon.  She  helped  the  Pandavas 
when  they  were  wandering  like  madmen.  She  runs  to  the 
succour  whenever  her  name  is  sung.  She  is  verily  our  mother, 
says  Tuka.  Why  need  we  any  longer  fear  the  messengers  of 
Death?"  (Abg.  3964).  "This  deity  has  now  taken  possession 
of  me,  and  refuses  to  leave  me.  Tf  you  want  to  dispossess 
me  of  her,  take  me  to  the  banks  of  the  Chandrabhaga,  and 
place  me  at  the  feet  of  Vitthala  ;  otherwise,  there  is  no  hope 
of  life  for  me"  (Abg.  3966)'. 

XIX.    The   Worldly    Wisdom   of  Tukarama. 

88.  The  piercing  insight  which  Tukarama  shows  in    the 

affairs  of  the  world  is  extremely  remark- 
Tukarama's  worldly       able.     Having    penetrated  the    heart   of 
wisdom.  reality,  it  was  not  difficult    for    him  to 

understand  the  affairs  of  the  world.    We 
cite  here  a  few  illustrations  to  show  what  extraordinary 


352  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

insight  he  had  in  the  affairs  of  the  world.  He  tells  us,  in 
the  first  place,  how  a  woman's  beauty  is  the  cause  of 
sorrow.  "Give  me  not  the  company  of  women,"  he  says, 

"for  by  them  I  forget  God's  worship,  and   my 

mind  goes  beyond  my  control  A  sight  of  them  is  spiritual 
death,  and  their  beauty  is  the  cause  of  hardship.  Even  if 
Fire  were  to  become  a  Saint,  says  Tuka,  he  would  be  conta- 
minated by  their  influence"  (Abg.  3347).  He  tells  us  how 
"people  avoid  the  sight  of  Saints,  and  look  upon  another 
man's  wife  with  great  regard.  They  become  weary  of  the 
words  of  Saints  ;  but  their  ears  are  satisfied  when  they  hear 
the  words  of  women.  They  sleep  while  the  Kirtana  is  being 
performed  ;  while  they  are  fully  awake  when  women  are  being 
described.  Be  not  angry  with  me,  says  Tuka,  for  I  am  only 
describing  human  nature"  (Abg.  3237).  Then,  Tukarama 
goes  on  to  tell  us  that  "real  worth  can  never  be  hidden.  One 
need  not  call  together  the  different  trees  in  a  forest,  and  ask 
them  whether  the  sandal  tree  has  sweet  scent.  Real  worth, 
though  latent,  cannot  remain  hidden.  The  Sun  never  orders 
his  rays  that  they  should  awake  people.  The  cloud  of  itself 
makes  the  peacocks  dance  with  joy.  It  is  impossible,  says 
Tuka,  to  hide  real  worth"  (Abg.  150).  On  the  other  hand, 
Tukarama  tells  us  that  a  counterfeit  coin  can  never  fetch  any 
price.  "A  coin  of  copper  can  never  fetch  any  price  even  if 
it  is  taken  from  place  to  place.  The  Good  and  the  Old  have 
no  respect  for  the  counterfeit.  Pebbles  shine  like  diamonds, 
but  the  connoisseur  knows  how  to  distinguish  the  one  from  the 
other.  A  painted  pearl  is  never  so  valuable  as  a  real  pearl. 
Our  mind  tells  us  the  real  worth  of  things.  There  is  no  use 
mincing  matters,"  says  Tuka  (Abg.  3146).  Then,  Tuka- 
jama  tells  us  that  in  this  world  smallness  is  preferable  to  great- 
ness. "Make  me  small,  0  God,  like  an  ant ;  for  the  latter  gets 
sugar  to  eat.  A  great  elephant  is  subjected  to  a  goad.  Those 
that  stand  high  have  many  blasts  to  shake  them ;  and  if  they 
fall,  they  shatter  themselves  to  pieces"  (Abg.  744).  Smallness 
offers  no  occasion  for  rivalry  to  anything.  "When  the  great 
flood  sweeps  away  forests,  the  small  grass  subsists.  The 
waves  of  an  ocean  cross  past  us  if  we  humble  ourselves  down. 
If  we  hold  a  man  by  his  legs,  says  Tuka,  he  will  have  no  power 
over  us"  (Abg.  745).  Then,  Tukarama  tells  us,  that,  under 
God,  as  under  a  Wish- tree,  we  should  ask  only  for  good  things. 
"  For  the  Wish- tree  will  yield  anything  that  may  be  desired  ; 
and  if  we  entertain  good  desires,  good  things  will  accrue  ; 
while  if  we  entertain  evil  desires,  ruin  will  be  our  lot"  (Abg. 
1381).  Then,  Tukarama  tells  us  how  an  ignorant  man  engages 


XVI]  TUKARAMA'S   MYSTICAL  TEACHING  353 

himself  in  devotion.  "  An  ignorant  man  desires  wealth  and  not 
knowledge.  An  ignorant  man  has  no  desire  to  see  God.  An 
ignorant  man  looks  for  the  fruits  of  action.  An  ignorant 
man  is  prevailed  upon  by  his  senses.  Burn  the  face  of  such 
ignorant  people  by  a  fire-brand,  says  Tuka  ;  for  they  only 
increase  the  ignorance  in  the  world"  (Abg.  3150).  "There 
is  a  very  great  difference,"  says  Tuka,  "between  seeming  and 
real  affection.  What  seems  is  not  reality.  A  shepherd 
used  to  attend  the  sermon  of  a  priest,  and  he  was  so  much 
moved  by  hearing  the  sermon,  that  he  shed  tears  in  seeming 
sorrow.  People  supposed  that  he  was  weeping  for  demotion. 
But  what  moved  him  to  tears  was  really  a  different  Jiilng  al- 
together. The  priest  once  asked  the  shepherd  wh/  he  was 
weeping,  and  the  shepherd  pointed  to  the  two  horns  and 
feet,  saying  'I  am  put  in  mind  of  my  dead  ram  when  1 
hear  your  voice.  Thus  it  is  that  your  sermon  moves  me  to 
tears'.  Seeming  affection,  says  Tuka,  is  not  real  aflection" 
(Abg.  91).  Tukarama  then  descants  upon  the  usolessness 
of  desire.  "Man  need  only  care  for  a  seer  of  rice.  Why 

need  he  waste  words  for   other    things  ? His    space  is 

measured,  which  is  just  three  and  a  half  cubits.  Why 
should  he  aspire  after  more  land  ?  To  forget  God,  he  says, 
is  to  put  ourselves  into  all  sorbs  of  trouble"  (Abg.  132(3). 
Those  who  live  in  glass-houses,  says  Tuka,  should  not  throw 
stones.  "What  is  the  use  of  the  man  who  scratches  the  breasts 
of  his  own  mother  ?  A  man  who  blames  the  Vedas  is  merely 
a  Chandala.  Where  can  we  live  if  we  set  our  house  on  tire  ? 
People  are  sunk  in  illusion,  and  nobody  knows  the  truth, 
says  Tuka"  (Abg.  793).  Tukarama  next  tells  us  that  we 
must  succumb  to  the  power  of  Fate.  "By  fate,  we  obtain 
wealth.  By  fete,  we  obtain  honour.  Why  dost  thou  waste 
thyself  in  vain  ?  By  fate,  a  man  gets  misery.  By  fate,  a  man 
is  able  to  satisfy  his  hunger.  Knowing  this,  Tukarama  does 
not  complain  of  anything"  (Abg.  2071).  "An  evil  man," 
says  Tuka,  "is  like  a  washerman.  We  are  obliged  to  these 
washermen  for  washing  away  our  faults.  By  the  soap  of  their 
words,  they  take  away  our  dirt,  without  charging  us  anything 
for  it.  They  are  coolies  who  work  for  nothing,  and  take  our 
burden  in  vain.  They  carry  us  to  the  other  side  of  the  ocean 
of  life,  says  Tuka,  while  they  themselves  go  to  hell"  (Abg. 
1122).  Tukarama  supposes  that  "an  evil-talker  must  have 
been  either  a  washerman  or  a  barber  in  his  former  birth. 
His  words  scratch  like  a  razor.  His  mouth  is  like  a  cleansing 

vessel He  voluntarily  takes  on  himself  the  business  of 

washing  the  faults  of  others,  says  Tuka"  (Abg.   1C21).     As 

23  P 


354  MYSTICISM  IN  MAHARASHTRA 

regards  initiation  of  disciples  by  a  Teacher,  Tukarama  tells 
us  that  a  man  should  distribute  his  words  in  a  general  way 
like  rain.  For  if  he  were  to  make  a  disciple,  half  the  sins 

of  his  disciple    would  accrue  to  him "We  should  never 

adopt  a  son,  says  Tuka.    We  should  not  sow  on  a  rock 

We  should  talk  about  private  things  with  the  Saints.     We 

should  behave  with  our  wife  as  with  a  maid-servant 

We  should  see  what  is  pure  and  what  is  impure,  and  never 
accept  anything  that  would  involve  us  in  a  loss"  (Abg. 
1573).  "We  should  instruct  others,"  says  Tuka,  "only  as 
they  Reserve.  We  should  place  only  as  much  burden  upon 
othei  'j3?  *  they  could  bear.  What  wisdom  is  there  in  covering 
an  ant?  Path  an  elephant's  cloth?  A  clever  huntsman  is  he, 
says  Tuka,  who  employs  nooses,  and  nets,  and  axes,  as  occasion 
requires"  (Abg.  2460).  Tukarama  next  warns  us  not  to  live 
continually  in  the  company  of  the  Saints.  "By  living  always 
in  their  company,  we  shall  remember  their  faults ;  and  when 
we  remember  their  faults,  our  merit  would  come  to  an  end. 
We  should  bow  to  the  Saints  from  a  distance,  says  Tuka, 
and  should  think  of  them  respectfully"  (Abg.  2587).  At 
the  fair  of  life,  says  Tuka,  we  should  purchase  only  those 
things  which  would  bring  no  loss.  "Purchase  not  goods 
which  would  involve  you  in  a  loss.  Call  to  your  help  the 
spiritual  connoisseur,  and  think  of  the  ultimate  benefit.  What- 
ever glitters,  says  Tuka,  is  not  gold"  (Abg.  1398).  "We 
should  never  reveal  the  secret, "  says  Tuka,  "to  anybody.  For 
if  we  were  to  reveal  the  secret,  people  will  run  after  us  for 
nothing.  They  would  never  take  to  heart  anything  which 
we  might  teach  them.  Hence,  unless  they  have  Expe- 
rience of  their  own,  no  words  of  ours  would  be  of  any  avail" 
(Abg.  818).  Finally,  Tukarama  has  no  belief  in  omens,  as  the 
generality  of  mankind  would  have.  "A  true  omen,"  says 
Tuka,  "is  the  vision  of  God.  When  one  remembers  God,  all 
benefits  will  necessarily  accrue.  By  meditating  on  the  Name 
of  God,  all  speech  will  become  holy,  and  the  quarters  full  of 
auspiciousness"  (Abg.  961). 


CHAPTER  XVII. 

General  Review. 

If  we  now  review  Tukarama's  Mystical  Career  and  Teaching 
as  a  whole,  we  shall  find  that  he  supplies 
Three  points  about  us  with  a  typical  illustration  of  what  we 
Tukarama's  Mysticism,  have  called  Personalistic  Mysticism. 
Tukarama  exhibits  all  the  doubts  and  the 
disbeliefs,  the  weaknesses  and  the  sufferings,  the  anxieties  and 
the  uncertainties,  through  which  every  aspiring  soul  must 
pass  before  he  can  come  into  the  life  of  light,  spirit  and  har- 
mony. There  is  no  other  instance  in  the  whole  galaxy  of  the 
Maratha  Saints,  barring  perhaps  Namadeva,  which  can  be 
regarded  as  illustrative  of  this  human  element  which  we  find 
in  Tukarama.  Jnanadeva  is  a  Saint  who  appears  to  us  from 
the  beginning  to  the  end  of  his  spiritual  career  as  a  full-fledged 
Saint,  a  Saint  not  in  the  making  but  one  already  made. 
Ii  is  only  rarely  that  we  find  in  Jnanadeva  and  Ramadasa  and 
other  Saints  the  traces  of  a  hazard  towards  the  infinite  life, 
which  they  must  realize  as  the  goal  of  their  spiritual  career. 
In  Tukarama,  on  the  other  hand,  we  find  these  traces  from  the 
beginning  to  the  end  of  his  spiritual  career.  Jnanadeva  is  a 
light  that  dazzles  too  much  by  its  brilliance.  Tukarama's 
light  is  an  accommodative,  steady,  incremental  light  which 
does  not  glitter  too  much,  but  which  soothes  our  vision  by 
giving  it  what  it  needs.  It  is  for  this  reason  that  we  say 
that  the  humanistic  and  personalistic  element  in  Tukarama 
is  more  predominant  than  in  any  other  Saint.  (2)  A  second 
question  that  arises  about  Tukarama  is  whether  we  may  re- 
gard him  as  having  been  influenced  by  Christianity.  Mr. 
Murray  Mitchell  has  no  hesitation  in  saying  that  Tukarama 
must  be  regarded  as  having  been  definitely  influenced  by  Christ- 
ian doctrine,  inasmuch  as  the  violence  of  the  Portuguese  in 
India  in  propagating  their  religious  views  must  have  attracted 
the  attention  of  the  Marathas  to  the  Christian  religion,  as  well 
as  because  we  find  in  Tukarama's  life  and  teaching  too  much 
of  a  similarity  to  Christ's  life  and  teaching.  Dr.  Macnicol  gives 
an  alternative,  telling  us  that  if  Tukarama  could  not  be  sup- 
posed as  having  been  influenced  by  Christianity,  he  must  at 
least  be  supposed  as  a  remarkable  instance  of  a  mens  naturalter 
Christiana.  Mr.  Edwards  is  more  humble  and  says  that  his 
judgment  must  incline  only  in  the  latter  direction  (p.  282).  To 
our  mind,  it  appears  that  these  are  useless  attempts  to  explain 


356  MYSTICISM  IN  MAHARASHTRA  [CHAP- 

the  parallelism  between  Christ  and  Tukarama,  which  could 
best  be  explained  on  the  hypothesis  of  a  common  mystical 
experience.  All  mystics  of  all  ages  have  spoken  almost  the 
same  language,  and  it  is  no  wonder  that  in  Tukarama  we  find  the 
reminiscences  of  Christ's  life  and  thought.  In  this  connection, 
we  must  prize  very  highly  the  attempt  which  Mr.  Edwards  has 
made  in  presenting  the  life  and  utterances  of  Tukarama  in 
Biblical  fashion.  Thus,  for  example,  if  we  were  to  read  the 
account  which  he  gives  of  Tukarama's  ascension  to  Leaven, 
we  would  think  as  if  we  are  reading  a  Biblical  passage.  It 
were  much  to  be  wished  that  some  day  these  students  of 
Tukarama  were  to  present  his  Abhangas  to  the  world  in  Bibli- 
cal terminology.  But,  if,  for  this  reason,  they  venture  to  point 
out  that  Tukarama  ever  knew  anything  of  Christianity  or  was 
influenced  by  Christian  doctrine,  it  would  be,  as  the  Maratha 
proverb  goes,  like  extracting  oil  from  sand.  Even  to-day,  if 
we  consider  how  very  little  even  the  most  cultured  minds  of  India 
know  of  Christianity,  we  might  not  wonder  if  a  rustic  saint- 
like Tukarama,  in  days  of  old,  when  no  Christianity  had  ever 
penetrated  the  Maharashtra,  knew  next  to  nothing  about 
Christianity.  And,  as  regards  the  judgment  that  Tukarama's 
teaching  is  to  be  prized  only  so  far  as  it  complies  with  the 
teaching  of  Christ,  we  have  only  to  remember  that  the  teachings 
of  both  are  to  be  valued  only  so  far  as  they  conform  to  a 
universal  mystical  experience.  Hinduism  cannot  be  tested  by 
reference  to  the  Christian  ideal,  as  Christianity  itself  cannot  be 
tested  by  reference  to  the  Hindu  ideal.  Both  Hinduism  and 
Christianity  must  be  tested  according  to  the  dictates  of  a  uni- 
versal mystical  religion,  which  must  absorb  them  both.  (3) 
Finally,  when  people  like  Dr.  Macnicol  cannot  understand  how 
Tukarama  could  be  claimed  both  by  theists  and  pantheists  as 
an  exponent  of  their  views,  and  when  they  wonder  that  that 
inconsistency  could  be  explained  only  by  saying  that  Tuka- 
rama was  a  poet,  or  that  he  was  a  Hindu  (Psalms  of  the 
Maratha  Saints,  p.  21),  they  entirely  ignore  the  fact  that 
Tukarama  was  a  mystic,  and  that  he  was  neither  merely  a 
poet  nor  merely  a  Hindu.  Tukarama  was  verily  a  citizen  of 
the  world,  and  for  that  matter,  a  citizen  of  the  spiritual  world. 
The  discrepancies  that  we  meet  with  in  Tukarama  are  not  an 
outcome  of  his  "  ignorance  of  the  divine  dynamic  "  as  Mr. 
Edwards  puts  it,  but  they  are  due  to  the  fact  that  Tukarama 
was  a  pilgrim  who  was  wandering  in  a  lonely  and  helpless 
world,  and  that  it  was  not  until  he  saw  Cod  that  his  words 
could  be  words  of  certainty  and  reality  for  himself,  and  of 
assurance  and  comfort  for  others.  It  was  only  when  he  wept 


XVII]  GENERAL   REVIEW  357 

into  the  kingdom  of  Cod  that  he  could  see  from  aloft  into  the 
world  below,  and  give  them  a  message  which  they  could  not 
understand  in  their  ignorance,  but  which  was  nevertheless  real, 
because  it  was  a  definite  echo  of  the  majestic  voice  of  God. 


PART    V. 
The  Age  of  Ramadasa :  Activistic  Mysticism. 


CHAPTER  XVIII. 

Ramadasa. 
Biographical  Introduction. 

1.  The  incidents  in  Ramadasa's  life  may  best  be  chronicled 

by  reference  to  a  memorandum  of  events 

The  Vakenisi  called    the     '  Vakenisiprakarana  ',     which 

Prakarana.  was   set  down  on   paper   by   one  Antajl 

Gopala  Vakenavis  according  to  the  in- 
structions of  Divakara  (Josavi,  one  of  the  most  beloved  disciples 
of  Ramadasa,  just  four  days  after  Ramadasa's  death  on  Magha 
Vadya  Navam'i,  Sake  1(503  (1681  A.D.).  Jt  seems  that  Hanu- 
manta  Swami,  the  writer  of  the  Bakhara  of  Ramadasa,  was 
mainly  guided  by  this  short  memorandum  of  events.  It  is 
well  known  how  Hauunianta  Swarm  wrote  a  small  biography 
of  Ramadasa  in  Sake  1715  (1793  A.I).)  and  then  enlarged  it  in 
Sake  1739  (1817  A.I).).  The  memorandum  of  events  referred 
to  was  thus  at  least  a  century  older  than  the  biography  by 
Ilanumanta  Swami.  The  credit  of  having  discovered  it 
belongs  to  Mr.  Rajavade,  who  had  gone  to  Chaphala  a  few  years 
ago  in  search  of  certain  papers  relating  to  the  life  of  Ramadasa, 
where  he  was  fortunate  to  discover  the  memorandum  of  events 
we  are  referring  to.  Let  us  see  how  the  main  events  in  Rama- 
dasa's life  may  be  understood  by  reference  to  this  memorandum. 

2.  Ramadasa  was  born  on  Chaitra  Suddha  NavamI,  Sake 

1530  (1(508  A.D.),  three  years  after  his 
A  brief  sketch  of  elder  brother  was  born.  While  he  was  yet 
Ramadasa's  life.  seven  years  old,  his  father  Suryajipanta 

passed  away.  In  Sake  1542  (1620  A.D.), 
that  is,  when  Hamadasa  was  twelve  years  of  age,  he  ran  away 
from  his  house  to  Takali  near  Nasik.  There  are  two  stories 
connected  with  this  incident.  One  story  runs  that  Ramadasa 
had  decided  not  to  get  himself  married.  His  mother,  however, 
pressed  him  very  much  to  marry.  For  fear  of  disobeying  his 
mother,  Ramadasa  apparently  consented.  But  just  at  the 
time  of  the  marriage  ceremony,  he  ran  away  from  the  marriage 
hall.  Thus  he  both  obeyed  his  mother  and  fulfilled  his  in- 
tention. Another  story  tells  us  that  Ramadasa  ran  away 
because  his  brother  Gangadharapanta  refused  to  initiate  him 
into  the  spiritual  life  as  Ramadasa  was  yet  too  young,  and 
therefore  Ramadasa  ran  away  from  his  house  to  find  out  God 
for  himself.  Ramadasa  practised  severe  religious  austerities 
at  Takali  for  a  period  of  twelve  years,  in  the  course  of  which 


362  MYSTICISM  IN  MAHARASHTRA  (.CHAP. 

it  seems  Rama  appeared  to  him  in  a  vision,  and  initiated  him. 
Ramadasa  says  about  his  own  initiation  :  — 


i 
f  i 

3R  I 

i  UJT^tfr  srwrar  firara  11 
u 


After  having  finished  his  religious  austerities  in  Sake  1554 
(1632  A.D.),  he  devoted  the  next  twelve  years  of  his  life  to 
travelling  all  over  the  country,  and  in  Sake  1566  (1644  A.D.), 
he  came  and  settled  on  the  banks  of  the  Krishna.  In  Sake 
1569  (1647  A.D.),  Ramadasa  obtained  an  image  of  Rama  from 
the  deep  places  in  the  Krishna  river  at  Angapur,  and  in  1570 
(1648  A.D.)  he  set  up  that  image  at  Chaphala  and  began  to 
worship  it.  Then  comes  a  very  important  matter.  The 
Vakenisiprakarana  tells  us  that  Sivaii  was  initiated  by  Riima- 
dasa  in  Sake  1571  (1640  A.D.)  at  oinganavadi  on  Vaisakha 
Suddha  Navami,  Thursday,  and  Hanumanta  Swami  follows 
the  memorandum  in  saying  this.  The  same  memorandum  tells 
us  that  Ramadasa  went  to  Pandharapur  in  the  month  of 
Ashadha  in  Sake  1571  (1649  A.I).),  and  as  Tukarama  did  not 
pass  away  till  about  a  year  later,  it  is  very  probable  that 
Ramadasa  may  have  met  Tukarama,  as  we  have  already 
hinted  in  our  chapter  on  Tukarama.  In  Sake  J572  (1650  A.D.) 
Ramadasa  came  to  live  at  Parali.  In  Sake  1577  (1655  A.D.), 
so  the  memorandum  tells  us,  Sivaji  offered  his  whole  kingdom 
to  Ramadasa.  In  the  same  year  Ramadasa  went  to  Jamba, 
his  native  place,  to  be  present  at  the  last  scene  of  his  mother's 
life.  In  Sake  1596  (1674  A.D.),  Sivaji  was  crowned  king, 
after  which  he  came  to  Ramadasa  at  Sajjanagada,  lived  there 
for  a  month  and  a  half,  and  spent  a  large  sum  in  feeding  the 
poor.  In  the  same  year,  Ramadasa  spent  the  autumn  at 
Helavaka  where  on  account  of  the  intense  cold  and  damp 
climate,  Ramadasa  suffered  from  malaria  and  bronchitis,  from 
which  he  was  relieved  only  when  he  went  from  Helavaka  to 
Chaphala.  When  he  reached  that  place,  he  sent  a  letter  in  his 
own  handwriting,  thanking  his  host  Raghunathabhatta  at 
Helavaka,  a  letter  which  is  preserved  and  reproduced  in  the 
Documents  of  the  Ramadasi  Sampradaya,  published  at  Dhulia 
in  1915  A.D.  Those  who  would  be  interested  in  seeing 
Ramadasa's  autograph  should  consult  that  volume.  Rama- 
dasa's  brother,  Ramiramadasa,  passed  away  in  Sake  1599 


xvm]  RAMADASA  363 

(1677  A.D.).  In  Sake  1600  (1678  A.D.),  Ramadasa  ordered  new 
images  of  Rama,  Lakshmana  and  Sita  to  be  manufactured  at 
Tan j ore.  The  memorandum  also  tells  us  that  Sivaji  gave  a 
Sanada  to  Ramadasa  in  the  same  year  on  Asvina  Suddha  10, 
which  is  entirely  corroborated  by  history,  as  may  be  seen 
later  on.  In  the  same  year,  Ramadasa  sent  Kalyana  to  take 
charge  of  the  Matha  at  Domagaon.  In  the  month  of  Pausha, 
Sake  1601  (1679  A.D.),  Sivaji  came  to  see  Ramadasa,  and  then 
Ramadasa  told  him  of  his  (Sivajfs)  approaching  death  which 
took  place  in  Chaitra,  Sake  1602  (1680  A.D.)  Then  Sam- 
bhaji  went  with  his  minister  Ramachandrapanta  to  see  Rama- 
dasa in  Jyeshtha  during  that  year,  and  returned  after  living 
there  for  eight  days.  On  Magha  Suddha  Ashtami,  Sake  1603 
(1681  A.D.),  the  images  of  Rama  and  Sita  were  brought  from 
Tanjore,  and  were  duly  set  up  at  Sajjanagada  on  Magha  Vadya 
Panchami,  only  after  four  days  from  which  date  Ramadasa 
passed  away,  giving  himself  over  wholly  to  meditation  on  God, 
on  Magha  Vadya  9,  Sake  1603  (1681  A.D.). 

3.  One  of  the  points  of  greatest  importance  in  the  life- 
history  of  Ramadasa  is,  as  we  have  al- 
Thc  connection  of  ready  hinted  above,  his  connection  with 
Sivaji  and  Ramadasa.  Sivaji.  The  whole  world  knows  that 
Ramadasa  was  a  spiritual  teacher  of 
Sivaji ;  but  at  what  time  he  actually  became  the  teacher  of 
Sivaji  has  been  recently  a  matter  of  hot  dispute.  Tradition 
has  hitherto  said  that  Sivaji  first  met  Ramadasa  in  Sake  1571 
(1649  A.D.)  in  the  garden  at  Singanavadi,  about  a  year  after 
the  establishment  of  the  image  of  Rama  at  Chaphala.  That 
Sivaji  also  contributed  some  money  to  the  building  of  the 
temple  in  the  early  years  of  its  progress  is  also  known.  That 
later  on  Sivaji  offered  his  kingdom  to  Ramadasa  which  Rama- 
dasa returned  to  him  is  also  known.  But  what  part  Ramadasa 
actually  played  in  the  political  achievements  of  Sivaji,  and  at 
what  time  the  spiritual  connection  between  the  teacher  and  the 
disciple  actually  began,  have  been  a  matter  of  contention.  Mr. 
Deva  following  the  traditional  account  given  by  Hanumanta 
Swami  has  always  argued  for  Sake  1571  (1649  A.D.)  as  the 
date  of  the  first  meeting  of  Sivaji  and  Ramadasa.  Prof. 
Bhate,  who  has  availed  himself  of  some  material  placed 
at  his  disposal  by  Mr.  Chandorkar,  has  argued  for  Sake  1594 
(1672  A.D.)  as  the  date  of  the  actual  connection.  Now  the 
point  of  greatest  importance  for  the  history  of  Maharashtra  is, 
that  if  Ramadasa  initiated  Sivaji  in  Sake  1571  (1649  A.D.), 
that  is,  just  when  Sivaji  had  passed  out  of  his  teens  and  was  only 
beginning  his  political  career,  then  the  whole  development  of 


364  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

Sivaji's  political  achievements  must  be  traced  to  the  inspiration 
that  he  received  from  his  master  Ramadasa.  If,  on  the  other 
hand,  Ramadasa  became  the  spiritual  teacher  of  Sivaji  in 
Sake  1594  (1672  A.D.),  then  the  history  of  Sivaji's  political 
achievements  could  only  be  very  partially  traced  to  the  influ- 
ence of  Ramadasa,  inasmuch  as  this  date  is  just  two  years 
previous  to  when  Sivaji  crowned  himself  King  in  Sake  1596 
(1674  A.D.),  that  is,  only  six  years  before  his  death.  For  long, 
people  have  held  to  the  traditional  date,  namely  Sake  J571 
(1649  A.I).),  as  the  correct  date  of  the  connection.  But,  quite 
recently,  as  pointed  out  above,  Prof.  Bhate  and  Chandorkar 
have  argued  for  Sake  1594  (1672  A.D.).  There  is  documentary 
evidence  on  both  sides,  and  it  is  really  very  hard  to  come  to 
a  final  conclusion  about  the  date.  Let  us  however  see  on  which 
side  the  greater  probability  of  truth  would  lie. 

4.    To  begin  with  the  presentation  of  the  case  by  Messrs. 

Bhate  and  Chandorkar,  we  have  to  take 

The  recent  view  about     account     of     an     important     letter      to 

the  connection.          Divakara  Gosavi  by  Kesava  Gosavi  dated 
Sake    1594    (1672  A.D.)   which  runs   as 
follows  :-- 

"  I  have  duly  received  the  information  that  Sivaji  Bhonsle 
is  coming  to  see  Ramadasa.  I  was  myself  going  to  come,  but 
as  I  have  not  been  keeping  good  health,  I  am  sorry  1  cannot 
come.  1  have  written  to  Akka  also  ;  but  she  also  cannot  come. 
Bhanaji  Gosavi  may  be  there.  This  is  the  first  visit  of  the 
Raja.  You  must  take  to  your  help  some  people  from  the 
hamlet.  They  will  be  of  great  use  to  you  as  there  is  a  dense 
thicket  there.  T  shall  send  Trimbaka  GosavJ.  Vitthala  Gosavi 
and  Dattatreya  Gosavi  to-morrow.  You  may  have  received 
the  two  hundred  coins  from  Dattajipanta  for  the  festival  of 
God." 

Now  Chandorkar  and  Bhate  argue  that  as  this  letter  men- 
tions that  Sivaji  is  paying  his  first  visit,  it  must  be  concluded 
that  Ramadasa  initiated  Sivaji  only  at  this  time,  namely,  in 
Sake  1594  (1672  A.D.). 

There  is  a  second  letter  on  which  Chandorkar  and  Bhate 
mainly  rely.  This  is  dated  Sake  1580  (1658  A.D.),  and  is  a 
letter  to  Divakara  Gosavi  from  Bhaskara  Gosavi  and  runs  as 
follows  :— 

" Fifty  coins  have  been  hitherto  sent  with  Bhanaji 

Gosavi.  I  hope  you  will  receive  them  duly.  1  went  to  Raja 
Sivaji  in  my  itinerary.  He  asked  from  what  place  T  came  and 
who  I  was.  I  told  him  that  T  was  a  Ramadasi,  a  disciple  of 
Ramadasa.  Then  he  asked  me  where  he  (Ramadasa)  stayed 


XVIII]  RAMADASA  365 

and  what  was  his  original  place.  I  told  him  that  he  originally 
lived  at  Jamba  on  the  Godavari  and  that  at  present  he  was 
living  at  Chaphala  and  spending  his  time  in  the  worship 
of  God.  He  has  ordered  us  to  go  out  for  alms  and  thus  to 
celebrate  the  festival  of  God.  It  is  for  this  reason  that  1  am 
travelling  ;  upon  which  the  Raja  sent  a  letter  to  Dattajipant 
to  contribute  two  hundred  coins  to  the  festival  of  God.  " 

Now  Bhate  and  Chandorkar  argue  that  this  letter  is  indicative 
of  Sivaji's  absolute  ignorance  of  Kamadasa's  existence  in 
Sake  1580  (1658  A.D.),  and  that  therefore  we  cannot,  accord- 
ing to  the  traditional  date,  take  Sivajl  to  have  been  a  disciple 
of  Kamadasa  in  Sake  1571  (1649  A.D.). 

Then  there  are  two  other  supplementary  letters  from  Divfi- 
kara  Gosavi  which  are  undated,  but  in  the  post-script  of  both 
of  which  has  been  mentioned  the  fact  that  Siviiji  obtained 
Paramartha  at  Singanavadi  in  the  Indian  year  Paridhavi. 
Now  Bhate  and  Chandorkar  argue  that  this  year  Paridhavi 
comes  only  in  Sake  1594  (1072  A.T).),  and  not  in  Sake  1571 
(1649  A.D.),  which  year  is  named  Virodhi.  In  general,  it  has 
been  argued  on  this  side  that  Kamadasa  was  only  a  religious 
man.  He  was  hardly  a  politician.  Instead  of  saying  that 
Ramadasa  helped  Sivajl  in  the  attainment  of  his  political  ob- 
jects, we  had  rather  say  conversely  that  the  influence  came 
from  the  other  side,  and  that  liamadasa  was  made  aware  of  the 
political  condition  of  the  country  through  Sivaji's  exploits 
(page  11 8). 

5.     The  main  answer  to  these  considerations  has  come  from 

Messrs.   DeVa   and    Rajavade.     Rajavade 

The  traditional  view      points   out  that  the   letters  upon  which 

and  its  defence.         Bhate  and  Chandorkar  base  their  remarks 
are  not  genuine.     They  are  after  all  only 
copies,  and  even  thus  the  dates  mentioned  in  them  are  open 
to  doubt. 

(1)  When,  in  the  first  letter  to  Divakara  Gosavi  we  have 
referred  to  above,  mention  is  made  of  the  first  visit  of  Sivajl, 
Mr.  1).  V.  Apte  has  pointed  out  that  the  first  visit  must  be 
interpreted  as  being  the  first  visit  to  the  Matha,  especially  as  in 
close  proximity  to  the  mention  of  the  Matha  there  is  also  the 
mention  of  a  deep  thicket,  through  which  a  way  was  to  be  pre- 
pared by  the  help  of  the  people  in  the  surrounding  hamlet.  It 
is  thus  that  we  have  to  explain  Sivaji's  order  to  Dattajipant 
Vakenavis,  dated  23rd  July  1672,  that  is  to  say,  immediately 
after  Sivaji's  return  from  the  visit  to  the  Chaphala  Matha, 
that  he  should  protect  by  means  of  his  police  the  people  who 
went  on  a  pilgrimage  to  the  Matha  at  Chaphala  from  the 


MYSTICISM  IN  MAHARASHTRA  [CHAP. 

inroads  of  thieves  and  robbers  who  troubled  the  country.  Sivajl 
also  in  that  letter  ordered  Dattajipant  to  remove  the  molesta- 
tion of  the  Turks  as  well  as  to  place  himself  at  the  service  of 
Ramadasa  in  every  way. 

(2)  As  regards  the  second  letter  to  Divakara  Gosavi,   in 
which  Sivajl  inquires  as  to  the  whereabouts  of  Ramadasa,  the 
question  has  been  explained  by  saying  that  Sivajl  was  a  very 
shrewd  man,  that  he  would  not  lend   an  easy  ear   to  every 
beggar  that  came,  that  having  inquired  of  the  so-called  dis- 
ciple of  Ramadasa  who  had  come  to  beg  in  the  name  of  the 
Saint  he  satisfied  himself  that  he   really  was  a  disciple  of 
Ramadasa,   and   that   he   thus  convinced   himself   that   any 
bounty  given  to  him  would  be  spent   in  the  cause  of  Rama- 
dasa.    Sivajl  is  thus  supposed  to  have  merely  feigned  ignor- 
ance, and  thus  tested  Bhaskara  Gosavi  as  to  whether  he  was 
really  a  disciple  of  Ramadasa. 

(3)  As  regards  the  two  other  letters  from  Divakara  Gosavi 
referred  to  in  which  mention  is  made  of  Sivajl  having  obtained 
Paramartha  at  Singanavadi,  it  has  been  pointed  out  that  the 
mention  of  Sivajfs  having  accepted  Paramartha  occurs  only 
in  the  post-script  of  the  letters  which  may  consequently  be  a 
later  addition,  and  that  what  actually  happened  in  the  year 
Paridhavl  referred  to  was  not  that  Sivajl  was  initiated  for  the 
first  time  into  the  spiritual  life  by  Ramadasa,  but  that  he  was 
given  certain  further  instructions  which  would  help  him  to 
go  onward  in   his  spiritual  life.     For  these  reasons  it  has 
been  pointed  out  that  we  cannot  rely  too  much  upon  the  docu- 
ments referred  to,  as  helping  us  to  fix  Sake  1594  (1672  A.D.) 
as  the  first  year  of  the  meeting  of  Ramadasa  and  Sivajl  and 
of  the  latter's  initiation  at  the  hands  of  the  former. 

(4)  As  regards  the  objection  that  Ramadasa  had  no  political 
motive  at  all,  and  that  his  politics  was  influenced  by  the  career 
of  Sivajl,  we  have  to  note  how  strongly  Ramadfisa  felt  about 
the  political  condition  of  Maharashtra.     We  can  see  from  the 
opening  sections  of  our  review  of  the  Dasabodha  in  the  next 
Chapter,  how  Ramadasa  bewailed  the  condition  of  the  Brah- 
mins in  his  day,  and  how  he  bewailed  the  supremacy  of  the 
Mahomedans  who  destroyed  Hinduism  wherever  they  found  it. 
We  also  know  how  Dasabodha  XVII I.  6  may  be  understood  as 
constituting  a  piece  of  advice  which  Ramadasa  gave  to  Sivajl. 
We  are  told  how   the  name  of  Tulaja  Bhavam,  the  patron 
Goddess  of  Sivajl,  has  been  mentioned  there,  and  how  it  is  said 
that  she  would  always  protect  Sivajl :  only  he  must  be  always 
on  his  guard.     These  references  in  the  Dasabodha  are  strongly 
supported  by  some   of   the  other   utterances    of   Ramadasa 


XVIII]  RAMADASA  36? 

in  other  places.  We  know  very  well  that  the  establishment  of 
the  image  of  Tulaja  Bhavani  in  one  of  the  greatest  of  Sivaji's 
forts,  namely,  Pratapagada,  in  Sake  1583  (1661  A.D.)  at  the 
hands  of  Ramadasa  betokens  very  strongly  the  influence  which 
Ramadasa  must  have  exercised  on  SivajJ  and  his  fort-keepers 
even  at  that  time.  If  Ramadasa  initiated  Sivaji  in  Sake 
1594  (1672  A.D.),  as  has  been  contended,  the  establishment 
of  Tulaja  Bhavam  at  Pratapagada  at  the  hands  of  Ramadasa 
would  not  have  probably  occurred.  Moreover,  if  we  look  at 
the  sentiment  which  Ramadasa  expresses  in  the  homage  he 
pays  to  the  deity  at  Pratapagada,  we  can  see  how  he  implores 
the  Goddess  just  to  advance  the  righteous  cause  of  Sivaji : 
"  I  ask  only  one  thing  of  thec,  my  Mother.  Advance  the  cause 
of  thy  King  in  our  very  sight.  I  have  heard  often  that  thou 
hast  killed  the  wicked  in  times  past,  but  I  now  implore  thee  to 
show  thy  real  power  to-day."  This  shows  how  very  strongly 
Ramadasa  felt  about  the  political  condition  of  his  time  and 
how  he  wished  the  cause  of  his  religion  to  prosper  at  the  hands 
of  SivajT.  To  crown  all  these  things,  Ramadasa  has  left  us  a 
body  of  verses  called  Anandavana-bhuvana,  the  "  Region  of 
Bliss  ",  in  which  he  gives  free  vent  to  his  political  sentiments. 
The  u  Region  of  Bliss''  is  the  Apocalypse  of  Ramadasa.  He 
sees  ahead  of  his  times  and  sees  the  wicked  being  destroyed, 
the  virtuous  being  supported,  and  the  reign  of  Bliss  coming  into 
existence.  Let  us  see  what  Ramadasa's  vision  was.  "  A  great 
evil  has  fallen  upon  the  Mlechchhas.  God  has  become  the 
partisan  of  the  virtuous  in  the  Region  of  Bliss.  All  evil-doers 
have  come  to  an  end.  Hindusthan  has  waxed  strong.  Haters 

of  God  have  been  destroyed  in  the  Region  of  Bliss 

The  power  of  the  Mahomedans  is  gone The  Mother 

Goddess  who  had  bestowed  a  boon  upon  Sivaji  has  come  with 
a  bludgeon  in  her  hand,  and  has  killed  the  sinners  of  old  in  the 
Region  of  Bliss.  1  see  the  Goddess  walking  in  the  company  of 
the  King,  intent  upon  devouring  the  wicked  and  the  sinners. 
She  has  protected  her  devotees  of  old,  and  she  will  again  protect 
them  to-day  "  (27-43).  These  utterances  make  evident  how 
very  strongly  Ramadasa  felt  about  the  miserable  condition  of 
Maharashtra  in  his  day,  and  how  instead  of  being  influenced  by 
Sivaji,  he  may  have  himself  served  as  an  inspiration  to  Sivaji's 
exploits. 

(5)  A  very  relevant  Sanada  which  has  been  discovered  by 
Mr.  Devain  which  Sambhu  Chhatrapati,  that  is  to  say,  Sambha- 
jl,  the  son  ofjSivaji,  has  made  over  to  Vasudeva  Gosavi.  one 
of  the  greatest  disciples  of  Ramadasa,  certain  lands,  is  dated 
Karttika  Sake  1602  (1680  A.D.),  in  which  a  reference  has  been 


368  MYSTICISM  IN  MAHARASHTRA  [CHAP.' 

made  to  another  Tnam  Sanada  to  Vasudeva  Gosavi  by  his  father 
Sivaji  dated  3%  q^rer,  fsretsr,  m  ?f?^,  m&  3T*%  that  is  to  say, 
Vaisakha  Vadya  12,  Sake  1593  (1671  A.D.),  that  is  to  say, 
about  a  year  before  ever,  according  to  Chandorkar  and  Bhate, 
Sivaji  was  initiated  by  Ramadasa.  Mr.  Deva  points  out  the 
very  great  improbability,  nay  even  the  absurdity,  of  supposing 
that  Sivaji  was  not  initiated  by  Ramadasa  till  Sake  1594 
(1672  A.D.),  while  he  had  made  over  to  Ramadasa's  disciple 
Vasudeva  Gosavi  a  piece  of  Inam  land  in  Sake  1 593  (1671  A.D.). 

(6)  Finally,  that  most  important  document  in  which  Sivaji 
sums  up  his  relation  to  Ramadasa,  dated  Sake  1600  (1678 
A.D.)  Asvina  Suddha  Dasami.  reference  to  which  has  been 
already  made  by  us,  goes  also  a  very  long  way  in  pointing  out 
that  Sivaji  must  have  been  initiated  by  Ramadasa  many  many 
years  before  that  date,  thus  making  it  highly  improbable  that 
he  was  initiated  in  Sake  1594  (L672  A.I).),  that  is,  only  six 
years  before  the  Sanada,  as  Messrs.  Chandorkar  and  Bhate  sug- 
gest. The  document  reads  as  follows  : 

"  Obeisance  to  my  most  high  Teacher,  the  father  of  all,  the 
abode  of  all  bliss.  Sivaji,  who  is  merely  as  dust  on  his  Master's 
feet,  places  his  head  on  the  feet  of  his  Master,  and  requests :  1  was 
greatly  obliged  to  have  been  favoured  by  your  supreme  instruc- 
tion, and  to  have  been  ordered  that  my  religious  duty  lies  in 
conquest,  in  the  establishment  of  religion,  in  the  service  of 
God  and  Brahmins,  in  the  relieving  of  the  misery  of  my  subjects, 
and  in  their  protection  and  help,  and  that  1  should  seek  to 
obtain  spiritual  satisfaction  in  the  midst  of  this  duty.  You  were 
also  pleased  to  say  that  whatever  I  wished  from  the  bottom  of 
my  heart  would  be  fulfilled  for  me. 

Consequently,  whatever  business  1  applied  myself  to,  what- 
ever intentions  1  cherished  in  my  mind,  for  example,  the  de- 
struction of  the  Turks,  the  creating  of  fastnesses  by  spending 
enormous  wealth  in  order  to  assure  the  continuance  of  my  king- 
dom, have  been  fulfilled  for  me  by  the  grace  of  your  Holy  Self. 

Then,  whatever  kingdom  I  earned  1  threw  at  your  feet,  and 
bethought  of  applying  myself  all  the  while  to  your  service. 
Then  you  ordered  me  that  what  you  had  already  asked  me  to 
do  by  way  of  my  religious  duty  was  alone  the  service  of  your 
feet. 

Then,  when  T  implored  that  T  should  enjoy  the  close  proxi- 
mity of  your  company  and  should  see  you  often,  that  some- 
where a  temple  of  God  might  be  established  and  the  spiritual 
tradition  made  to  grow,  you  were  pleased  to  live  near  about  in 
the  caves  of  mountains,  to  establish  the  image  of  God  at 
Chaphala,  and  to  spread  your  spiritual  instruction  far  and  wide, 


XVIIll  RAMADASA  369 

Then,  when  I  implored  that  now  that  the  deity  at  Ch&phala 
had  been  established  and  that  the  Brahmins  and  the  guests 
had  been  entertained,  that  buildings  had  been  erected,  and  that 
ceremonies  were  being  performed,  J  should  be  ordered  to  assign 
lands  for  the  upkeep  of  these,  you  were  pleased  to  say  '  What 
is  the  use  of  this  all  ?  But  if  you  are  really  determined  that 
you  should  serve  God,  then  you  might  assign  whatever  lands 
you  please  according  to  your  convenience,  and  should  extend 
them  only  as  your  kingdom  would  grow.'  Hence,  wherever  the 
images  of  God  were  established,  therever  I  assigned  my  lands. 

Then,  when  I  again  implored  that  I  intended  to  make  over 
wholly  121  villages  to  the  temple  at  Chaphala,  and  eleven 
Vitas  of  land  in  each  of  the  other  121  villages,  and  when  I  said 
also  that  I  intended  to  give  eleven  Vitas  of  land  for  the  continu- 
ance of  worship  in  each  of  the  places  where  God's  image  had 
been  established,  then  you  said  that  all  these  things  might  bo 
done  in  course  of  time.  Consequently,  I  have  at  present  assigned 

the  following  lands  for  the  service  of  God I  take  upon 

myself  punctually  and  without  fail  to  present  at  the  time  of 
the  annual  religious  festival  of  the  Deity  all  the  corn  that  may  be 
grown  on  these  lands,  or  else  an  equivalent  amount  of  money 
in  cash.  Dated  Rajyabhisheka  Sake  5,  Asvina  Suddha  10." 
This  letter  is  a  formidable  barrier  to  the  interpretation  of 
Sivajfs  initiation  as  having  taken  place  in  Sake  1594  (1672 
A.D.)  Sivaji  who  passed  such  a  Sanada  in  Sake  1600  (1678 
A.D.),  traces  the  whole  history  of  his  connection  with  Rama- 
dasa, which  scarcely  could  have  taken  place  in  the  short  period 
of  six  years  that  may  be  said  to  have  elapsed  from  Sake  ]  594  to 
1600  (1672  A.D.  to  1678  A.D.).  Moreover,  it  tells  us  that 
Sivaji  had  come  into  contact  with  Ramadasa  since  the  founda- 
tion of  the  temple  at  Chaphala,  that  is  to  say,  since  Sake  1571 
(1649  A.D.).  Thus,  this  letter  presents  a  formidable  difficulty 
to  those  who  would  push  the  date  of  the  meeting  of  Sivaji  and 
Ramadasa  to  about  a  quarter  of  a  century  later.  The  question 
arises— Shall  we  accept  as  true  the  letters  of  Divakara  Gosavi 
upon  which  the  arguments  for  a  later  date  of  the  meeting  have 
been  based  ?  It  is  highly  probable  that  the  earlier  date  is  the 
more  correct  date  ;  but  we  shall  await  some  new  discoveries 
for  the  final  decision  in  the  matter. 

6.    Of  the  works  of  Ramadasa,  the  Dasabodha  is,  of  course, 

the  most  important.    It  is  the  outcome  of 

The  works  of  the  fullest  experience  of  the  world  by  a 

Ramadasa.  person  who  had  attained  to  the  highest 

spiritual  experience.     It  is  prose  both  in 

style  and  sentiment ;  but  it  is  most  highly  trenchant  in  its 


370  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

estimate  of  worldly  affairs.  It  seems  that  originally  only  seven 
Dasakas  of  the  Dasabodha  were  written  continuously.  This 
is  evident  from  the  way  in  which  DaSaka  VII.  10  ends.  If  we 
read  the  42nd  verse,  we  shall  find  that  it  says  *re*ft 
*r«^ft  ^rc  i  vim  OTTO  Inrc  \  %%  stftcfS  *re  i  ^VTSR  n  This 
is  almost  a  peroration  of  the  work.  If  we  examine  the 
part  of  the  Dasabodha  we  have  referred  to,  we  shall  find  that 
VI.  4  was  written  in  Sake  1581  (1659  A.D.).  From  a  letter  of 
Divakara  Gosavi  to  Bahirambhat  Gosavi  from  Chaphala,  we 
see  that  Ramadasa  had  retired  to  a  solitary  place  in  the  valley 
of  Sivathara  in  Sake  1576  (1654  A.D.).  This  letter  also  tells 
us  that  Ramadasa  had  determined  to  spend  about  ten  years 
on  this  work.  How  many  years  he  actually  spent,  we  do  not 
know.  But  just  as  VI.  4  can  be  seen  to  be  written  in  Sake  1581 
(1659  A.D.),  similarly  XVIII.  6  also  refers  to  an  incident  in 
Sake  1581,  namely,  the  death  of  Afazulkhan,  as  may  be  seen 
from  the  opening  sections  of  our  review  of  the  Dasabodha  in 
the  next  Chapter.  In  any  case  Sake  1581  (1659  A.D.)  seems 
to  be  a  very  important  year  in  the  composition  of  the  Dasa- 
bodha. There  are  two  authentic  editions  of  the  Dasabodha  : 
one  printed  from  the  manuscript  of  Kalyana  at  Domagaon 
Matha  by  Mr.  Deva,  and  the  other  printed  from  the  manus- 
cript of  Dattatreya,  Kalyana's  brother,  at  Sirgaon,  by  Mr. 
Pangarkar.  This  latter  was  discovered  by  Mr.  Pangarkar  at 
Gwalior  where  the  descendants  of  Dattatreya  had  repaired. 
This  edition  is  dated  Sake  1606  (1684  A.D.)  i.e.,  just  three 
years  after  Ramadasa's  Samadhi.  The  highest  thanks  of  the 
Marathi-speaking  world  are  due  to  these  gentlemen  for  their 
having  discovered  these  two  original  manuscripts  of  Ramadasa's 
work.  Mr.  Pangarkar  claims  that  his  manuscript  may  even 
be  an  earlier  recension  than  the  manuscript  of  Mr.  Deva.  Tho 
Pangarkar  edition  reads  ^|oS^r  ?TT  ftgaFTT,  while  the  Deva  edition 
strikes  off"  fagcOTT  and  writes  ftr^OTf  instead.  The  Pangarkar 
edition  reads  *r$a>  ^HT  sf^fli  3^1  3T^r ;  the  Deva  edition  strikes 
off  everything  after  m&  SC$f  and  writes  instead  o^ft  s^j  T\3i  m& 
m  STT^T.  As  the  Deva  edition  is  in  possession  of  all  the  readings 
of  the  Pangarkar  edition  and  makes  corrections  here  and  there, 
Mr.  Pangarkar  is  inclined  to  argue  that  his  edition  may  be 
taken  to  be  an  earlier  edition.  Howsoever  this  may  be,  we  thank 
both  these  gentlemen  for  having  given  us  the  original  texts. 
Of  the  remaining  works  of  Ramadasa,  the  Pathetic  Verses  of 
Ramadasa  (s&wre^),  the  Verses  addressed  to  the  Mind  (*RT%  ws), 
and  the  Pseudo-saints  (^T^ispTKffaft)  are  very  important.  The 
first  shows  in  abundance  of  what  a  mild  texture  R  amadasa's  mind 
was  made.  Very  often  he  calls  upon  God  from  the  very  depths 


XVIII]  RAMADASA  371 

of  his  heart.  As  the  Dasabodha  shows  the  rigorous  logic  of 
Ramadasa's  intellect,  his  Pathetic  Verses  show  at  the  same 
time  that  his  heart  was  full  of  the  highest  devotion  and  emo- 
tion. His  Verses  addressed  to  the  Mind  are  also  very  trenchant 
bon  mots,  full  of  the  observations  of  the  world,  and  full  also 
of  the  highest  spiritual  advice,  worthy  in  fact  of  a  very  high 
place  in  Maharashtra  literature.  Janasvabhavagosavi,  the 
Pseudo-saints,  a  work  of  about  seventy  verses,  is  also  a  very 
shrewd  and  trenchant  work  which  probes  into  the  nature  of 
sainthood  and  exposes  mercilessly  all  the  weak  points  of  the 
Pseudo- saints.  "  Vainly  do  people  believe  everything  that 
they  hear.  They  throw  away  jewels  and  gather  dung-cakes 

Who  can  help  these  men    if  they  wander  like  blind 

cattle  ?  Wherever  we  see  now,  there  are  the  so-called  Saints, 
and  in  their  company,  people  have  mistaken  the  nature  of  real 

Sainthood Some  say  that  their  Guru  partakes  of  dung 

Others  say  that  their  Guru  lolls  on  a  dunghill Some 

say  that  their  Guru  lives  in  a  cemetery Some  say  that 

their  Guru  makes  the  serpents  dance Some  say  that  their 

Guru  disappears  at  pleasure  ;  and  that  he  makes  even  inani- 
mate objects  walk  like  animate  ones Some  say  that  their 

Guru  rides  a  tiger,  uses  a  serpent  like  a  rope,  and  defies  death 

for  thousands  of  years Some  say  that  their  Guru  has 

lived  for  ever Some  say  that  their  Guru  turns  earth  into 

sugar Others  say  that  their  Guru  knows  whether  a  preg- 
nant woman  is  going  to  give  birth  to  a  male  or  a  female  child. 

Some  say  that  while  their  Guru  was  sitting  in  Samadhi, 

he  went  from  the  east  to  the  west Some  say  that  their 

Guru  makes  women  of  men,  and  makes  them  men  again 

He  eats  food  in  quantities,  and  yet  passes  no  excreta 

Some  say  that  their  Guru  turns  himself  into  a  tiger  and  kills 

other  tigers Others  say  that  their  Guru  was  buried  alive 

in  sand,  and  woke  up  again  from  the  sand  after  a  number  of 
days  "  (3 — 63).  Thus  in  a  very  rationalistic  manner  does 
Ramadasa  dispose  of  the  ordinary  notions  of  Gurudom.  It 
may  even  be  seen  how  in  the  passage,  we  have  quoted  above, 
there  is  a  reference  to  the  myth  of  Changadeva  and  Jnanadeva, 
one  riding  a  tiger  with  a  serpent  in  his  hand,  and  the  other 
making  a  stone- wall  walk  like  an  animate  object.  Miracles 
do  not  constitute  spirituality,  says  Ramadasa,  and  such 
stories  are  not  a  true  indication  of  spiritual  greatness.  Spiri- 
tual greatness  lies  only  in  the  knowledge  of  the  Self—  Atma- 
jfiana — which  Ramadasa  is  never  wearied  of  praising. 

7.    Of  the  contemporaries  of  Ramadasa,  Ramiramadasa,  the 
elder  brother  of  Ramadasa,  was  the  most  respected.    He  was 


372  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

born  three  years  earlier  than  Ramadasa,  and  died  also  three 
years  earlier.     He  has  written  the  works 
The  Contemporaries    entitled  Bhaktirahasya  and  Sulabhopaya 
and  Disciples  of  Rama*     and    some    other  miscellaneous    poems. 
dasa'.  Even  though  he  did   not   come  actually 

into  the  Ramadasi  tradition,  we  can  say 
that  Ramadasa  must  have  influenced  him.  Kalyana,  the 
greatest  of*  the  disciple^  of  Ramadasa,  was  sent  to  Domagaon 
to  look  after  the  Matha  there,  as  we  have  already  seen,  in 
Sake  1600  (1678  A.D.),  and  he  lived  there  supervising  that 
Matha  till  Sake  1636  (1714  A.D.).  After  Ramadasa's  death  in 
Sake  1603  (1681  A.D.),  Ramadasa's  bones  were  preserved  at 
Chaphala  for  a  number  of  years  to  be  later  taken  over  to  the 
Ganges.  One  of  the  greatest  miracles  connected  with  the  life 
of  Kalyana  is  that  the  very  same  day  on  which  Ramadasa's 
bones  were  taken  out  from  Chaphala  to  be  carried  over  to 
Benares  via  Domagaon,  Kalyana  also  left  this  world  at  Doma- 
gaon, so  that  those  who  brought  Ramadasa's  bones,  when  they 
came  to  Domagaon,  found  to  their  great  surprise  that  Kalyana 
was  also  dead,  and  therefore  they  carried  the  bones  of  both  the 
teacher  and  the  disciple  together  to  Benares.  Kalyana 
never  engaged  himself  in  any  controversies  about  the  Matha  at 
Chaphala  or  Sajjanagada.  On  the  other  hand,  two  of  the  other 
greatest  disciples  of  Ramadasa,  namely,  Divakara  Gosavi  and 
Uddhava  Gosavi,  busied  themselves  in  such  a  controversy.  Diva- 
kara Gosavi  was  asked  by  Ramadasa,  even  while  he  was  living, 
to  look  after  the  affairs  of  the  Matha  after  him  ;  while  he  asked 
Uddhava  Gosavi  at  the  time  of  his  death  to  do  so.  This  was 
probably  the  reason  of  the  quarrel  between  Divakara  Gosavi 
and  Uddhava  Gosavi  for  the  management  of  the  Matha.  The 
quarrel  went  to  Sambhaji,  who  after  calling  in  witnesses,  gave 
his  decision  in  favour  of  Divakara  Gosavi.  Uddhava  Gosavi 
felt  very  sorry  at  this  decision,  went  to  Takali  in  Sake  1607 
(1685  A.D.),  and  fasted  and  prayed  there  for  fifteen  years  till 
Sake  1621  (1699  A.D.).  Vasudeva  Gosavi,  whose  name  has 
beon  already  mentioned  in  connection  with  the  Sanads  both 
from  Sivaji  and  Sambhaji,  was  also  a  greatly  respected  disciple 
of  Ramadasa.  He  was  once  beaten  by  Ramadasa  for  having 
disclosed  certain  secrets  about  the  spiritual  life.  But  Vasu- 
deva Gosavi  was  so  very  obedient  and  respectful,  that  he  threw 
himself  before  Ramadasa  and  would  not  stir  an  inch  unless  his 
Master  had  told  him  that  he  had  forgiven  him.  Dinakara 
Gosavi,  yet  again  another  disciple  of  Ramadasa,  was  a  great 
poet  and  has  written  the  '  Svanubhava-Dinakara  '.  His  Matha 
waa  at  Tisgaon  in  the  Ahmednagar  District.  It  seems  that  He 


feAMADASA  373 

had  studied  many  of  the  earlier  writers  of  Marathi  before  him 
and  his  account  of  Yoga  in  the  Svanubhava-Dinakara  reminds 
us  often  of  the  6th  chapter  of  the  Jnanesvari.  Venubal  and 
Akka  were  the  two  female  disciples  of  Ramadasa.  Venubai 
was  the  author  of  the  "  Marriage  of  Sita  "  and  had  a  Matha  at 
Miraj.  She  died  in  the  presence  of  Ramadasa,  and  has  a 
Samadhi  at  Sajjanagada.  Akka,  who  lived  forty  years  after 
Ramadasa,  was  instrumental  in  building  the  great  temple  of 
Rama  at  Sajjanagada.  She  also  has  her  Samadhi  at  Sajjanagada. 
Giridhara,  who  traces  his  spiritual  lineage  from  Venubal 
and  Baiyabai,  had  the  benefit  of  having  seen  Ramadasa.  We 
know  that  he  was  about  twenty-five  years  of  age  when  Rama- 
dasa took  Samadhi.  He  was  also  told  by  Ramadasa  to  per- 
form Kirtanas.  His  Matha  was  at  Bida.  His  work,  the 
Samarthapratapa,  which  chronicles  the  events  in  Ramadasa's 
life,  is  very  valuable,  because  it  is  a  story  of  an  eye-witness.  It 
seems  that  this  work  was  written  about  half  a  century  after 
Ramadasa's  death.  It  is  in  Giridhara's  Samarthapratapa, 
XVII  f .  36,  that  we  read  the  reference  to  "  the  death  of  Afzul- 
khan,  the  betterment  of  the  Matha  at  Chaphala,  and  the  estab- 
lishment of  Tulaja  Bhavam  at  Pratapagada  "  in  Sake  1583 
(1661  A.D.) :— *R*r  sn^rrjjk  ^re^ra  *rn;i%3  i  *r*r  STTO^  s3f  %&  i 
sfigsgrr  uretffeft  swftS  i  srresft  <rfflt  5Rm»Tdt  n  According  to 
Giridhara,  it  seems  that  the  inspiration  for  the  killing  of 
Afzulkhan  came  to  Sivaji  from  Ramadasa  himself  ;  but  we 
must  remember  that  this  statement  was  not  made  till  after 
half  a  century  after  Ramadasa's  death.  In  any  case,  it 
shows  us  the  traditional  way  in  which  the  relation  between 
Ramadasa  and  Sivaji  was  understood.  Finally,  there  is  a  work 
called  Dasavisramadhama  bearing  the  authorship  of  Atma- 
rama,  which  gives  the  story  of  the  Sampradaya  of  Rama- 
dasa. It  is  a  huge  work,  though  a  late  work.  The  narrations 
in  this  work  naturally  have  not  the  authenticity  of  Giridhara's 
Samarthapratapa.  It  is  full  of  miracles  about  the  life  of 
Ramadasa.  We  ^should  go  to  it  not  for  the  stories  connected 
with  Ramadasa's  life,  but  for  the  traditional  teaching  in  the 
school  of  Ramadasa,  which  it  perfectly  embodies.  In  any  case, 
Ramadasa's  Dasabodha  is  itself  a  great  history  of  the  doings 
and  thoughts  of  the  Saint.  It  is  a  piece  of  Ramadasa's  auto- 
biography, as  the  Gatha  of  Tukarama  constitutes  his.  A  great 
man's  life  consists  not  of  the  miracles  connected  with  him,  but 
verily  of  his  thoughts  and  utterances.  It  is  from  that  point  of 
view  that  the  Dasabodha  is  remarkably  valuable  as  giving  us 
the  spiritual  autobiography  of  Ramadasa. 


CHAPTER  XIX 

The  Dasabodha. 
I.  Introductory. 

1.  There  is  an  important  internal  chronological  evidence  in 

the  Dasabodha,  which  points  to  at  least 

Internal  evidancefor     a  portion  of  it  having  been  written  in  the 

the  date  of  the  Daia-     Saka   year   J581.     In   Dasabodha   VI.   4, 

bodha.  we  are  told  that  the  year  of  the  Kali  age, 

in  which  the  work  was  written,  was  4760, 
corresponding  to  the  Saka  year  1581.  Also,  it  must  be  re- 
membered that  Afzulkhari  was  killed  by  Sivaji  in  the  very 
same  year  ;  and  in  Dasabodha  XVITI.  6,  we  have,  according  to 
tradition,  the  advice  which  Ramadasa  offered  to  Sivaji  on  this 
occasion.  The  reference  to  Tulaja  Bhavam,  who  was  the 
patron  Goddess  of  Sivaji,  as  well  as  the  general  tone  of  the 
advice  which  Ramadasa  imparts,  namely,  the  advice  to  a  Ruler 
who  had  to  carry  on  his  kingdom  in  the  midst  of  Mahomedan 
oppression,  make  it  evident  that  the  Samasa  must  have  been 
written  by  Ramadasa  for  the  sake  of  Sivaji  himself.  One 
does  not  know,  however,  whether  the  whole  stretch  of  the 
Dasabodha  from  VI.  4  to  XVIII.  6  was  written  during  one 
year.  Probably  it  was  not  so  written.  Most  probably  the 
original  Dasabodha  was  concluded  at  Dasaka  VII.  10,  as  the 
42nd  verse  of  that  Samasa,  as  has  been  already  pointed  out, 
has  a  tone  of  peroration.  If  that  be  the  case,  the  later  Dasakas 
must  be  supposed  to  have  been  later  on  added  to  the  original 
Dasabodha  either  by  Ramadasa  himself  or  by  his  pupils  under 
his  direction. 

2.  What  is  the  advice  which  Ramadasa  imparts  to  Sivaji 

in  the  Samasa  above  referred  to  ?     He 

Ramadasa' s  tells   him    "  to    adorn    his   body    not    by 

advice  to  Sivaji.          clothes  and  ornaments,  but  by  shrewdness 

and  wisdom  ".  He  tells  him  that  God  feels 
proud  of  him,  and  particularly  the  Goddess  Tulaja  Bhavam ; 
but  that  he  should  undertake  his  enterprises  with  great  care. 
He  need  not  give  advice  to  a  man  who  is  already  on  the  alert. 

The  Mahomedans  have  been  spreading  oppression 

throughout  India  for  a  long  time,  says  Ramadasa  ;  hence 
Sivaji  should  be  always  on  his  guard.  When  God  once  calls  a 
man  His  own,  one  cannot  imagine  what  he  may  do.  His 
justice,  his  forethought,  his  ready  wisdom,  and  his  knowledge 
of  other  peoples'  hearts  are  all  of  them  the  gifts  of  God.  His 


XIX]  THE  DASABODHA  375 

efforts,  his  alertness,  his  courage  in  the  nick  of  time,  his  great 
prowess  are  all  of  them  the  gifts  of  God.  His  fame,  his  power, 
his  greatness,  and  his  incomparably  rare  qualities  are  all  the 

gifts  of  God A  discrimination  between  matters  .which 

pertain  to  this  world  and  those  which  pertain  to  the  next,  perpe- 
tual wakefulness  about  all  matters,  and  forbearance  with  all 
are  the  gifts  of  God.  To  spread  the  cause  of  God,  to  protect 
the  Brahmins,  to  help  one's  subjects,  are  all  of  them  the  gifts  of 
God.  Those,  in  fact,  who  re-establish  the  kingdom  of  God 
are  all  of  them  the  incarnations  of  God  (XVIII.  6.  9 — 20). 

3.  In  a  general  way,  Ramadasa  was  so  much  convinced  of 

the  bad  condition  of  Maharashtra  at  his 

The  miserable  con-     time  that  he  felt  the  necessity  of  a  re- 

dition  of  the  Brahmins     invigoration  of  religion  in  his  own  day. 

in  Ramadasa's  time.        He  bewails  very  much  the  bad  condition 

of  the  Brahmins.  He  tells  us  that  people 
of  low  character  have  acquired  supremacy  over  those  who  were 

prized  as  spiritual  teachers The  Brahmins  have  lost 

their  intellect They  have  fallen  from  the  high  pedestal 

of  spiritual  teachership,  and  have  become  the  disciples  of 
those  who  are  worthy  to  become  their  disciples.  Some  follow 
after  the  Mahomedan  deities.  Some  voluntarily  embrace 

Mahomedanism The  lower  castes  have  attained 

to  spiritual  teachership  :  the  Sudras  are  demolishing  the  social 
status  of  the  Brahmins.  The  Brahmins,  unable  to  understand 
this  work  of  destruction,  are  yet  retaining  their  social 
arrogance.  The  Mahomedans  have  robbed  them  of  worldly 
kingdom  on  the  fields  of  battle.  The  kingdom  of  the  spirit  has 
fallen  to  the  lot  of  the  base  people  in  society,  and  the  Brahmins 
are  nowhere.  They  are  vainly  fighting  among  themselves. . . . 
We  are  verily  the  same  Brahmins,  says  Ramadasa,  and  we 
have  to  reap  the  fruit  of  the  actions  of  our  ancestors.  What 
have  the  Brahmins  of  to-day  done,  asks  Ramadasa,  that  they 
should  not  get  even  food  to  eat,  and  he  appeals  to  the  people  to 
say  whether  this  is  a  matter  of  fact  or  not  ?  Finally,  he  tells  us 
that  we  need  not  blame  our  ancestors  in  vain.  "  Let  us  lay  all 
the  blame  at  the  door  of  the  bad  luck  of  the  Brahmins," 
says  Ramadasa,  and  he  requests  the  Brahmins  to  forgive  him 
if  he  has  spoken  harsh  words  to  them  (XIV.  7.  29 — 40).  In  a 
general  way,  he  tries  to  exhort  them  to  come  to  the  standard  of 
true  Brahminhood,  and  to  acquire  supremacy  both  in  worldly 
and  spiritual  matters. 

4.  One  of  the  chief  ways  of  accomplishing  whatever  one 
desires  is  to  devote  oneself  to  "Upasana,"  that  is  to  say,  to  know 
the  true  way  of  meditation  on  God.    "  He,  who  does  not  know 


376  MYSTICISM  IN  MAHARASHTRA  LCHAK 

God,  is  an  evil  man :   he  is  a  Duratman,  says    Ramadasa, 
that  is   to  say,    the  Atman  is    removed 

The  way  to  get  rid     from  him When  we  become  assimi- 

of    difficulties    is    to     lated    to    God,    then    Iraki iti  begins  to 

meditate  on  God,  change    her     nature Where     God's 

knowledge  is  present,  there  also  is  suc- 
cess  One  should  think  on  God  constantly  in  one's  mind. 

How  shall  His  spouse,  the  Goddess  of  Wealth,  depart  from  one 
who  always  thinks  on  God  ?  God  is  indeed  immanent  in  the 

whole  universe,  and  we  should  worship  Him  as  everywhere 

This  is  my  Upasana,  says  Ramadasa,  which  surpasses  logic, 
and  takes  one  beyond  the  phenomenal  world  to  God  Himself  " 
(XV.  9.  18—29). 

5.  Ramad&sa  elsewhere  describes  at  greater  length  and  in 

more  personal  terms  his  devotion  to  Rama. 
Ramadasa's  des-  "  Raghunatha  is  indeed  my  family  deity 
cription  of  his  own  He  is  the  great  God  who  has  re- 
faith,  lieved  the  gods  from  their  sufferings. 

We  are  His  servants,  and  through  service 

have  attained  to  knowledge Rama  does  indeed  kill 

evil  men,  and  support  His  devotees.  Such  a  miracle  can  be 
seen  at  every  step  in  our  life.  Whatever  we  may  desire  from 
the  bottom  of  our  heart  shall  come  to  take  place  by  the 
grace  of  God,  and  all  obstacles  will  come  to  an  end.  By  Medita- 
tion on  God  is  acquired  Illumination.  By  Meditation  on  God, 
Greatness  is  attained.  Therefore  one's  first  duty  ought  to  be 
meditate  on  God.  This  is  indeed  a  matte*  of  one's  own  experi- 
ence. Set  thyself  to  perform  thy  duty  by  meditating  on  God, 
and  thou  shalt  surely  succeed.  Only  thou  shouldst  suppose  from 
the  bottom  of  thy  heart  that  God  is  the  real  agent  and  not 

thyself If  thou  regardest  thyself  as  an  agent,  thou  shalt 

land  thyself  into  many  difficulties  ;  on  the  other  hand,  if 
thou  belie  vest  that  God  is  the  real  agent,  then  shalt  thou  attain 
to  fame,  and  to  greatness,  and  to  power  "  (VI.  7.  21 — 36). 

IL  Metaphysics. 

6.  At  the  opening  of  the  metaphysical  section  in  Ramadasa, 

we  have  first  to  take  into  account  what  he 
What  knowledge         does  not  regard  as  constituting  knowledge. 
is  not.  A  man,  who  knows  the  past,  the  future, 

and  the  present  to  the  smallest  detail,  is 
supposed  to  be  a  wise  man,  says  Ramadasa  ;  but  really  he  is  not 
a  wise  man.  Knowledge  of  all  the  sciences  is  not  real  know- 
ledge. To  distinguish  a  good  horse  from  a  bad  one,  to  know 
the  various  classes  of  animals,  to  have  a  knowledge  of  all  the 


XIX]  tHfc  L)ASABODliA  377 

kinds  of  birds,  is  not  knowledge.  To  know  the  various  metals, 
to  know  the  various  coins,  to  know  the  various  jewels,  is  not 
real  knowledge.  To  know  the  various  kinds  of  seeds,  to  know 
the  various  kinds  of  flowers,  to  know  the  various  kinds  of  fruits, 
is  not  real  knowledge.  To  know  various  words,  to  know  various 
languages,  is  not  knowledge.  To  speak  straight  away,  to  have 
ready  wit,  to  compose  poetry  extempore,  is  not  knowledge. 
To  know  the  art  of  singing,  to  know  the  art  of  dancing,  is  not 
knowledge.  To  know  the  various  kinds  of  pictures,  to  know 
the  various  kinds  of  instruments,  to  know  the  various  kinds 
of -arts,  is  not  knowledge.  All  this  is  only  skilfulness  and  not 
knowledge.  It  looks  as  if  it  is  knowledge  ;  but  real  knowledge 
is  different  from  these.  To  know  what  is  going  on  in  another 
man's  mind  is  regarded  as  knowledge,  says  Ramadasa  ;  but 
really  this  is  not  knowledge.  That  knowledge,  by  which  a  man 
attains  to  liberation,  is  of  a  different  kind  altogether 
(V.  5.  3  37). 

7.    Then  Ramadasa  goes  on  to  discuss  what  knowledge 

really  is.     Real  knowledge,  he  tells  us,  is 
What  knowledge  is.      Self-knowledge  -  Vision    of    the    Self    by 

the  Self.  Real  knowledge  consists  in 
knowing  God,  in  cognizing  His  eternal  form,  in  distin- 
guishing the  real  from  the  unreal.  Where  the  phenomenal 
world  hides  itself,  where  the  "  panchabhautika  "  is  at  an  end, 
there  alone  is  knowledge.  Knowledge  goes  beyond  the  mind, 
beyond  the  intellect,  beyond  all  argumentation.  It  goes  even 
beyond  the  Beyond,  and  beyond  the  highest  stage  of  speech. 
It  is  good  to  give  advice  to  others  that  they  should  meditate 
on  the  supreme  sentence,  "  That  art  thou  "  ;  but  this  does  not 
mean  that  they  should  take  a  rosary  in  their  hands,  and  count 
the  sentence  in  their  minds.  What  is  wanted  is  meditation  on 

the  substance  of  that  great  Sentence Difficult  indeed  is 

that  knowledge  by  which  one  attains  to  one's  Self,  to  one's 
original  Form,  which  is  self-born  and  eternal.  That  indeed  is 
the  Form  from  which  all  this  comes  out.  That  is  indeed  the 

Form,  by  knowing  which  all  ignorance  comes  to  an  end 

When  we  begin  to  know  our  Self,  then  indeed  shall  we  be 
omniscient.  All  partial  knowledge  will  then  be  at  an  end. . . . 
This  is  the  great  knowledge  by  which  sages  of  the  past  have 
crossed  the  ocean  of  life.  Vyasa  and  Vasishtha,  Suka  and 
Narada,  Janaka  and  Vamadeva,  Valmiki  and  Atri,  Saunaka 
and  Sanaka,  Adinatha,  Matsyendranatha  and  Goraksha- 
natha— all  these  great  sages  have  attained  to  this  know- 
ledge. By  the  happiness  of  that  Knowledge,  the  great  God 
Siva  sits  nodding  in  bliss.  That  is  the  Knowledge,  which  has 


378  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

made  saints  and  great  men.  That  is  the  Knowledge  which  is 
immanent  in  the  knowledges  of  the  past,  the  present,  and  the 

future Mythologists   do   not  treat  of   this   Knowledge. 

The  Vedas  fail  to  attain  to  it.  But  by  the  grace  of  the  Guru, 
I  shall  tell  you  what  that  Knowledge  is.  I  know  neither 
Sanskrit  nor  Prakrit.  My  Sadgurunatha  alone  resides  in  my 
heart.  By  his  grace,  indeed,  I  can  dispense  with  all  Sanskrit 
and  with  all  Prakrit.  By  his  grace,  I  can  dispense  with  the 
study  of  the  Vedas,  and  the  study  of  all  kinds  of  Learning. 
My  Guru's  grace  has  fallen  upon  me  without  any  effort  on  my 
part.  Greater  than  the  works  in  Marathi  are  the  works  in 
Sanskrit.  Greatest  of  all  the  works  in  Sanskrit  is  the  Vedanta. 
Greater  than  the  Vedanta  itself,  higher  than  it,  and  subtler 
than  it,  is  the  instruction  of  my  Guru.  By  his  instruction, 
i  have  reached  contentment.  The  instruction  of  my  Guru  is 
my  Vedanta.  The  instruction  of  my  Guru  is  my  final  intellec- 
tual theorem.  The  instruction  of  my  Guru  is  my  personal 
conviction.  By  the  words  of  my  Lord,  I  have  attained  to  com- 
plete contentment.  This  indeed  is  the  secret  of  my  heart.  This 
I  now  intend  telling  thee  if  thou  listenest  to  me  for  a  while. 
The  disciple  here  became  confused.  He  fell  at  the  feet  of  his 
Guru  and  then  the  Guru  began  to  speak  :  Indeed  the  meaning 
of  the  expression  *  I  am  He  '  is  beyond  all  description.  The 
teacher  and  the  disciple  become  one  in  that  meaning.  Re- 
member, my  disciple,  that  thou  art  verily  the  Godhead.  En- 
tertain no  doubt,  no  illusion,  about  it.  Of  all  kinds  of  Bhakti, 
Atmanivedana  or  Self-surrender  is  the  best.  When  the  ele- 
ments have  vanished,  when  the  Prakriti  and  the  Purusha  have 
both  been  resolved  in  Brahman,  when  the  phenomenal  world 
has  come  to  an  end,  the  Self  itself  vanishes,  being  merged 
unitively  in  the  Godhead.  The  sense  of  creation  is  then  at  an 
end.  There  is  supreme  Oneness.  There  is  eternal  identity 

between  microcosm  and  macrocosm If  thou  but  forget- 

test  thyself  in  thy  Guru,  why  needest  thou  be  anxious  at  all 
that  thou  wilt  not  reach  this  end  ?  Forget  thy  difference 
from  the  Guru,  says  Kamadasa.  Now,  in  order  that  this  expe- 
rience of  unison,  says  Kamadasa,  should  remain  indelibly 
in  thy  mind,  meditate  on  thy  Guru.  By  that  meditation, 
thou  shalt  attain  to  complete  satisfaction.  This  indeed  is 
Self-knowledge,  my  pupil !  By  that,  the  fear  of  existence 
shall  depart  for  ever.  He  who  regards  himself  as  identical  with 

his    body     merely     commits     self-slaughter Nobody 

indeed  is  bound.  People  have  been  vainly  deluded  by  the 
illusion  of  identity  with  body.  Sit  in  a  quiet  place,  and  seek 
spiritual  rest  in  thy  Form.  By  that  means,  wilt  thou  grow  in 


THE  DASABODHA  379 

strength.  When  thou  hast  attained  to  Self-knowledge,  then 
will  complete  dispassion  fill  thy  mind.  Do  not  vainly  delude 
thyself  by  saying  that  thou  art  liberated,  and  give  loose  reins  to 
thy  senses.  In  that  way  thy  spiritual  thirst  shall  never  be 
quenched I  tell  thee,  finally,  says  Ramadasa,  that  what- 
ever thou  searchest  that  thou  shalt  be  (V.  6.  I  64). 

8.  Whatever  sins  a  man  may  have  committed,  whatever 

miseries  he  may  have  been  suffering  from, 

Self-Knowledge  puts      Ramadasa  tells  us,  that  if  he  medidates 

an  end  to  all  evil.        on  the  Name  of  God,   all  his  sins  and 

miserise  would  come  to  an  end.     "  The 

body   is   made    of    sin,    as  sin    forever  is    its  lot.      If  one 

entertains  desires  inside  the  body,   what  can  external  means 

do  ?     Let  the  body  be  shaved  as  many  times  as  one  pleases 

in  places  of  pilgrimage  ;  let  it    be    subjected    to    all  kinds 

of  compunctions  in  holy  places  ;  let  it  be  purified  as  much 

as  you  please  by  different  kinds  of  clay ;  let  it  be  burnt  as 

much  as  one  wills  by  heated  copper-signs  ; let  a  man 

eat  as  many  balls  of  cow-dung  as  he  likes  ;  let  him  drink  as 
many  pots  of  cow's  urine  as  he  pleases  ;  let  him  wear  any  kinds 
of  rosaries  and  garlands  he  likes ;  whatever  holy  costume 
he  may  put  on,  his  mind  is  filled  by  evil  and  sin  ;  and  in  order 
that  the  evil  and  sin  may  be  burnt,  Self-knowledge  is  necessary. 
Self-knowledge  is  more  powerful  than  all  religious  vows,  than 
all  religious  charities,  than  the  different  kinds  of  Yoga,  than  the 
various  kinds  of  pilgrimage.  There  is  indeed  no  limit  to  the 
merit  of  a  man  who  has  seen  the  Self.  For  him,  all  sins  are  at 
an  end.  That  eternal  Form  of  God,  which  has  been  described 
in  the  Scriptures,  is  indeed  a  Form  of  the  knower  himself.  When 
one  reaches  that,  merit  transgresses  all  bounds.  These  are 
matters  of  experience,  says  Ramadasa,  and  a  man  who  does  not 
attain  to  this  experience,  toils  in  vain.  Oh  ye  men  of 
spiritual  experience,  determine  that  this  knowledge  shall  abide 
in  you  forever  by  the  grace  of  God.  Without  it,  there  would 
be  everywhere  grief  and  sorrow  "  (X.  10.  59 — 68). 

9.  Ramadasa  with  a  true  insight  tells  us  that  howsoever 

much  images  may  satisfy  the  beginner  in 

'  Images,  not  God.  spiritual  life,  they  cannot  satisfy  the  ad- 
vanced thinker :  in  fact,  we  have  no  right 
to  call  them  God.  "When  an  image  made  of  stone  breaks  some 
day,  his  devotee  feels  sorry  at  heart,  weeps,  falls  prostrate,  and 
cries.  Some  gods  are  in  this  way  destroyed  even  at  home. 
Some  gods  are  stolen  away  by  thieves.  Some  gods  are  shat- 
tered to  pieces  by  the  iconoclasts.  Some  gods  are  dishonoured, 
others  thrown  into  water,  others  made  the  foundation-stones 


380  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

of  buildings.  People  cry  in  vain  :  *  The  evil-doer  has  come 
and  has  disfigured  the  places  of  pilgrimage.  We  vainly  be- 
lieved that  there  was  a  great  power  in  those  places  of  pilgri- 
mage. We  do  not  know  how  this  should  happen.'  People 
imagine  that  gods  can  be  made  by  goldsmiths.  Others  think 
that  they  can  be  made  by  those  who  cast  iron  ;  still  others  sup- 
pose that  they  can  be  cut  out  of  stones.  Infinite  thus  is  the 
number  of  deities  that  may  be  found  on  the  banks  of  the 
Narmada  or  the  Gandaki.  People  do  not  know  the  real  God. 
They  worship  the  black  round  pieces  of  stone,  or  copper- 
pieces,  or  marble-pieces,  and  place  them  on  the  altars  ab  home. 
The  god  that  was  made  of  silk  has  been  now  torn  to  pieces,  and 
the  devotee  seeks  after  the  god  made  of  clay.  He  supposes 
that  his  god  is  a  great  Being  who  supports  him  in  times 

of  difficulty This  fool,  who  is  under  an  illusion,  does  not 

know  that  the  true  God  cannot  be  found  in  metals,  in  stones, 
in  clay,  in  pictures,  or  in  wood.  These  are  all  matters  of  imagi- 
nation  The  true  God  is  to  be  found  elsewhere  "  (VI.  6. 

33-45). 

10.  Ramadasa  next  proceeds  to  differentiate  the  conception 

of  the  Godhead  into  four  different  aspects. 

Four  ascending          He   tells   us   that   people   follow   various 

orders  of  the  Godhead,     paths,  and  worship  various  kinds  of  gods 

which  could  be  classified  under  four  gene- 
ral heads.  In  the  first  place,  people  worship  images  made 
either  of  clay,  or  of  metal,  or  of  stones.  Secondly,  people 
worship  the  incarnations  of  gods,  meditate  on  them,  worship 
them,  and  hear  their  praises.  A  third  set  of  people  worship 
the  inner  Self  of  all,  who  fills  the  world,  who  is  regarded  as 
the  Seer,  the  Spectator,  and  the  Intelligent.  Finally,  there  are 
those  who  meditate  on  God  as  the  Immaculate  and  the 
Changeless  Being,  and  in  that  way  try  to  become  identical  with 
that  Being.  Thus,  says  Ramadasa,  there  are  those  who  wor- 
ship the  images,  those  who  worship  the  incarnations,  those  who 
worship  the  Self,  and  those  who  worship  the  Absolute.  He  tells 
us  finally  that  he  who  would  worship  the  Immaculate,  would 
himself  become  the  Immaculate  ;  while  he  who  would  worship 
the  Changing,  would  himself  undergo  change.  The  real  swans, 
he  tells  us,  are  able  to  distinguish  water  from  milk.  In  that 
way  shall  we  be  able  to  find  out  the  true  God  (XI.  2. 28—39). 

11.  After  a  criticism  of  the  worship  of  images,  Ramadasa 
goes  on  to  tell  us  where  the  true  God  is  to  be  found.    When 
we  become  convinced  that  the  real  God  is  not  to  be  found 
in  clay-images,    which  are  worshipped  and  forthwith  thrown 
away,  we  should  try  to  find  out  the  God  who  cannot  be  thrown 


XIX]  THE  DASABODHA 

away,  who  inhabits  all  bodies,  and  leaves  them  at  pleasure 

All  people  have  an  inner  desire    that  they 

The  true  God  is  the    should  be  able  to  see  God  ;  but  they  do  not 

pure  Self  who  persists    know  the  way  to  Him.    We  cannot  call 

even  when  the  body     any  being  God  which  does  not  stand  the 

fall$.  test  of  thought When  great  men  die, 

people  make  their  images  and  worship 
them.  It  is  impossible  by  manufacturing  ink  that  a  man  may 
become  a  wealthy  man.  Blind  faith  is  mere  ignorance.  By 

ignorance  we  shall  never  be  able  to  reach  God We  must 

throw  over  the  illusion  which  prevents  us  from  seeing  God,  and 
try  in  various  ways  to  find  Him  out.  We  should  go  by  the  path 

of  spiritual  meditation  and  first-hand  experience Untruth 

is  everywhere  untruth,  and  cannot  be  compared  with  truth. 
Our  mind  naturally  looks  downwards.  We  should  reverse  the  pro- 
cess and  make  it  look  upwards That  alone  should  be  re- 
garded as  the  final  reality  which  persists  when  the  body  falls 
(XX.  9). 

12.  In  ,a  different  place,  Ilamadasa  reviews  again  the  vari- 

ous kinds  of  gods,  and  tells  us  that  know- 
Knowledge  of  the  ledge  of  the  true  God  could  be  imparted  to 
true  God  can  be  com-  us  only  by  a  great  Spiritual  Teacher.  The 
municated  to  us  only  by  true  God,  he  says,  is  not  made  of  gold,  or 
the  Spiritual  Teacher,  silver,  or  brass,  or  copper.  The  true  God 

is  not  a  painting  drawn  on  a  wall.  The 
true  God  is  not  the  different  kinds  of  stones  found  in  rivers,  or 
the  moon-stone  or  the  sun-stone.  The  true  God  is  not  copper 

pieces  or  gold  pieces  worshipped  at  home The  true  God 

is  indeed  the  Seer.  He  is  One.  From  Him  the  many  have 

sprung People  vainly  worship  deities  in  their  households, 

or  go  hunting  after  the  gods  in  places  of  pilgrimage,  or  yet  try 
to  find  them  in  the  different  incarnations ;  but  they  do  not 
know  that  these  incarnations  are  dead  and  gone.  Yet  others 
regard  Brahma,  Vishnu  and  Mahesa  as  gods  ;  but  they  do  not 
know  that  the  true  God  is  beyond  all  qualities.  There  is 
neither  place  nor  measure  of  the  true  God,  and  any  external 
worship  of  Him  is  useless People  vainly  follow  the  vari- 
ous deities  ;  and  they  do  not  know  the  Supreme  God He 

can  be  known  only  by  the  eye  of  spiritual  vision.  We  should 
see  Him,  and  abide  in  Him.  We  should  become  identical  with 

Him  by  constant  meditation  on  His  name This  is  indeed 

a  subtle  process  and  can  be  made  known  to  us  in  an  instant's 
time  by  a  great  Spiritual  Teacher  (XIX.  5). 

13.  This  God,  saysKamadasa,  is  indeed  the  Inner  Self.  Rama- 
dasa  dissuades  people  from  vainly  following  after  the  many  god  , 


382  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

"  Images  take  us  back  to  gods  in  the  places  of  pilgrimage. 

The   gods  in    the    places    of   pilgrimage 

God,  identified  with      take  us  back  to   incarnations.      The  in- 

the  Inner  Sell.          carnations  take  us  to  the  three  deities, 

Brahma,  Vishnu,  and  MaheSa — the  Creator, 
the  Preserver,  and  the  Destroyer  of  the  world.  But  the 
highest  God  is  only  He  Who  presides  over  all  these  gods.  He 
is  the  Inner  Self  ;  He  is  the  real  Doer  ;  He  is  the  Enjoyer ;  it  is  by 
Him  that  the  whole  world  is  being  moved.  People  miss  this  im- 
manent God  and  follow  vainly  after  other  gods,  and  then  they 
come  to  grief,  because  they  are  not  able  to  find  God  in  outer 
images.  What  is  the  use  of  mere  wandering  at  random,  they  ask, 
and  then  they  keep  company  with  the  good ;  for,  in  the  company 
of  the  good,  has  God  been  attained  by  many  men  (XVIII.  8. 
1-13).  It  is  this  God  who  has  transformed  Himself  into  the 
various  deities  of  the  world.  In  Him  are  all  powers  centred. 
He  is  the  real  Enjoyer  of  the  greatness  and  glory  of  the  world 

People  have  vainly  looked  after  the  externals  and  have 

missed  the  God  who  is  immanent  in  them.  Indeed  by  incal- 
culable merit  alone  can  a  man  know  the  movements  of  this 
God.  By  meditating  on  Him,  all  sin  would  be  at  an  end. 
They  who  have  looked  inside,  have  been  saved.  They  who 
have  looked  outside,  have  all  gone  to  perdition  (XVIII.  1. 
16  24). 
14.  After  all  this  philosophical  discussion  of  the  true 

nature  of  the  Godhead,  it  seems  some- 

The  superstitious  and     what  strange  that  Ramadasa  should  have 

the     rationalistic     in     lent     support    to     certain     superstitious 

Ramadasa.  ideas.      The    whole    of    IX.     8    of  the 

Dasabodha  is  devoted  to  an  exposition  of 
the  superstitions  among  men.  Ramadasa  tells  us  that  even 
though  people  may  die,  they  may  come  to  birth  again  by  being 
thrown  down  from  heaven,  whereas  many  we  see  born  with 
their  hands  and  feet  hurt.  When  a  man  has  been  dead  over  three 
days  from  the  effects  of  a  serpent's  poison,  a  conjurer  can  yet 
raise  him  up.  Many  people  have  raised  the  dead,  says  Rama- 
dasa and  have  brought  people  back  to  earth  from  the  kingdom 

of  Death Some  have  taken  one  birth  after  another  and 

have  consciously  entered  into  other  people's  bodies All 

gods  and  demons  have  indeed,  says  Ramadasa,  windy  forms. 
Deities  and  demons  possess  a  man,  and  by  proper  spells  can  be 
driven  out  of  the  body.  By  calling  up  a  spirit  in  the  body  of  a 
man,  one  may  know  hidden  treasures,  one  may  know  the  solu- 
tion of  difficult  problems.  Of  wind  indeed  are  the  different 
tunes  in  music  constituted.  By  these  tunes  lamps  are  lit,  and 


XIX]  THE  DASABODHA  383 

clouds  are  made  to  descend  on  earth By  the  power  of 

Mantras,  deities  may  be  made  to  manifest  themselves.  By 
the  power  of  the  Mantras,  all  sorts  of  magic  can  be  made 
possible  (IX.  8.  6 — 33).  Elsewhere  also,  Ramadasa  tells  us  that 
the  deities  exist  as  windy  forms.  Gods  and  goddesses,  deities 
and  spirits,  are  really  innumerable,  and  they  all  exist  in  the 
shape  of  windy  forms.  Taking  on  a  windy  form,  they  enter 
into  various  bodies  and  become  apparent  to  people's  vision,  or 
hide  themselves  at  pleasure  (X.  3.9  10).  If  men  can  hide  them- 
selves and  show  themselves,  asks  Ramadasa,  shall  we  deny  that 
power  to  the  deities  ?  Gods  and  deities,  spirits  and  gods,  show 

increasing  power The  goblins  also  live  in  windy  shapes 

and  throw  eatables  in  the  midst  of  men.  Do  not  suppose 
that  all  these  stories  are  false.  For  almost  all  people  in  the  world 
have  had  personal  experience  of  them.  If  men  can  take  on  a 
new  body,  shall  we  deny  that  power  to  the  Godhead  ?  Brahma, 
Vishnu,  and  Mahesa  are  indeed  windy  forms,  and  from  them 
the  whole  universe  has  sprung  (X.  4.  24-  28).  Ramadasa  also 
tells  us  elsewhere  that  all  these  gods  and  goddesses,  deities  and 
ghosts,  wander  upon  the  surface  of  the  earth  in  windy  shapes 
and  change  their  forms  at  will.  They  affect  only  ignorant  men, 
he  tells  us,  and  they  have  no  power  over  Saints,  because  the 
Saints  have  left  no  desire  in  them.  It  is  for  this  reason,  says 
Ramadasa,  that  we  should  attain  to  the  knowledge  of  the  Self 
(X.  9.  20 — 22).  Over  against  this  explanation  of  deities,  in- 
cluding among  them  Brahma,  Vishnu,  and  Mahesa  as  windy 
forms,  Ramadasa  elsewhere  offers  another  explanation  that  they 
exist  only  in  consciousness.  Vishnu,  the  preserver,  he  tells  us, 
is  only  the  principle  of  knowledge  in  us  ;  Rudra,  the  destroyer, 
is  the  principle  of  ignorance;  while  Brahma,  the  creator,  is  a 
combination  of  knowledge  and  ignorance  (X.  1 .  26 — 31) ;  from 
which  the  corollary  is,  as  Ramadasa  puts  it,  that  Brahma, 
Vishnu,  and  Mahesa  do  not  exist  objectively  but  are  only  sub- 
jective embodiments  of  the  principles  of  creation,  preservation, 
and  destruction  (X.  2.  1 — 2).  Experience  tells  us,  says  Rama- 
dasa elsewhere,  that  Brahma,  Vishnu,  and  Mahesa  do  not  exist 
objectively,  but  that  God  alone  exists,  Who  creates  the 
Creator,  preserves  the  Preserver,  destroys  the  Destroyer  (IX. 
7.  10 — 12) — a  sentiment  which  in  his  "  Verses  addressed  to 
Minii  "  Ramadasa  reiterates  when  he  inquires  as  to  Who  must 
be  the  creator  of  the  Creator,  the  preserver  of  the  Preserver, 
and  the  destroyer  of  the  Destroyer  ?  All  these  deities,  says 
Ramadasa,  must  be  sublimated  into  the  one  Godhead  who 
alone  is  real,  who  alone  is  eternal,  who  alone  is  immanent  in 
the  whole  universe. 


384  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

15.  Indeed,  the  reason  why  we  do  not  perceive  this  reality 

is  that  Untruth  has  a  very  great  power 
The  power  of  Untruth,  over  us.  What  is  untrue  appears  to  us 

to  be  true.  What  is  true  appears  to  us 
untrue.  In  this  way  does  the  whirligig  of  delusion  deceive 
us.  Many  people  have  told  us  the  way  to  get  at  truth, 
and  yet  untruth  has  fastened  itself  upon  us.  It  has  gone 
into  our  very  hearts  and  has  waxed  strong.  On  the  other 
hand,  truth  has  hidden  itself  though  ever  present.  The 
scriptures,  the  sciences,  and  the  mythologies  have  narrated 
to  us  in  various  ways  the  nature  of  truth,  and  yet  the  Atman 
who  is  the  ultimate  Truth,  is  hidden  from  us.  The  truth 
remains  hidden  though  existing,  and  the  false  appears  to  us 
though  it  does  not  exist.  In  this  way  does  the  power  of  un- 
truth deceive  us  (VII.  10.  1 — 5). 

16.  The  way  to  get  at  truth  from  the  region  of  untruth  may 

be  characterized  as  the  way  from  Creation 

Creation  it  unreality :     to  God.     The  first  illusion  existed  when 

God  is  the  only  reality,     this  world  did  not  exist,   when  creation 

had  not  been,  when  the  Universe  with  its 
seven  coverings  had  not  come  into  being,  when  the  gods  Brahma, 
Vishnu  and  Mahesa  did  not  exist,  when  the  earth,  the  moun- 
tains and  the  oceans  had  not  come  into  existence.  The 
various  worlds,  the  stars,  the  sun  and  the  moon,  the  seven 
continents,  and  the  fourteen  heavens  were  created  only  later 

The  thirty- three  crores  of  gods  did  not  exist  then 

The  twelve  suns,  the  eleven  Rudras,  the  nine 

serpents,  the  seven  sages  and  the  incarnations  of  God  all  came 
later.  The  clouds,  and  the  first  man,  and  the  various  beings, 
were  created  only  later The  five  elements  which  consti- 
tute the  world,  we  should  avoid  as  unreal,  and  then  we  can 
attain  to  Reality.  As  only  when  the  threshold  is  crossed  does 
one  enter  into  a  temple,  similarly,  when  the  phenomenal  world 
is  crossed,  does  one  attain  to  the  Real  (VIII.  4.  47 — 58). 

17.  By  the  great  power  of  his  imagination,  Ramadasa  tells 

us  how  we  must  go  from  the  contemplation 

From  the  Cosmos        of  the  Cosmos  to  the  contemplation  of  the 

to  the  Atman.          Atman.     Is  it  not  by  the  power  of  God, 

he  asks,  that  the  Sun  moves  across  the 
face  of  the  sky  ;  that  the  mist  in  the  universe  showers  immense 
rain  ;  that  clouds  as  large  as  mountains  rise  up  in  the  sky  and 
hide  the  disc  of  the  sun  ;  that  the  wind  terribly  moves  through 
them ;  that,  like  the  servant  of  Destruction,  it  dispels  the  clouds 
and  sets  the  sun  free ;  that  thunderbolts  shoot  on  the 
earth  ;  and  that  all  beings  in  the  world  are  filled  with  fear  ? 


XIX]  THE  DASABODHA  385 

Wonderful  it  is  that  Clod  has  set  one  element  against  another 
and  thus  restored  equipoise  to  Creation.  Infinite  thus  are  the 
ways  in  which  the  Atman  expresses  Himself.  It  is  impossible 
to  know  them  all.  The  mind  reels  in  the  contemplation  of  them. 
This  indeed  is  my  faith,  says  Ramadasa  ;  only  those  who  have 
devotion  in  them  can  know  what  it  is.  Its  infinite  power  sur- 
passes the  imagination  of  even  the  Creator  (XX.  8.  23 — 29). 

18.  Elsewhere,  Ramadasa  gives  a  true  cosmological  argu- 

ment for  the  existence  of  God.     "  He  in- 

Thc    cosmological     deed  may  be  called  God,"  says  Ramadasa, 

argument  for  the  exis-     "  who  is  the  Supreme  Agent ;  who  creates 

tence  of  God.  rows  of  clouds  and  produces  nectar  from 

the  disc  of  the  moon  ;  who  gives  light  to 
the  sun  ;  who  sets  limits  to  the  ocean  ;  who  has  appointed  the 
great  serpent  for  the  sustenance  of  the  world  ;  who  has  created 

the  stars  in  the  intermundane    regions  ; who  manifests 

Himfeelf  in  the  incarnations  of  the  Creator  and  the  Preserver 
and  the  Destroyer  of  the  world.  A  godling  on  the  altar  of  a 
house  cannot  possess  the  power  of  creating  the  world.  Innumer- 
able indeed  are  the  deities  on  earth,  none  of  which  can  create 
the  sun  and  the  moon  and  the  stars The  true  God  is  in- 
deed He  who  creates  the  world  out  of  waters,  and  who  sustains 
it  without  a  prop.  God  creates  the  earth,  from  the  bosom  of 
which  the  stones  are  produced ;  and  these  stones  are  regarded 
as  gods  by  those  who  do  not  know.  The  tme  God  is  indeed 
He  who  lived  before  creation,  just  as  the  potter  lived  before 

the  pot We  must  remember  that  He  who  creates  the 

world  must  necessarily  exist  before  the  world.     He  who  pulls 

the  strings  of  an  idol  cannot  be  identical  with  the  idol  itself 

Similarly,  he  who  has  created  the  Selves  cannot  himself  be  re- 
garded as  the  Self.  God  is  thus  different  from  both  the  world 

and  the  Self He  is  indeed  the  Supreme  Atman,  who  fills 

the  whole  world  inside  and  outside.  He  is  immaculate.  He  is 
changeless.  That  changeless  Being  should  never  be  confused 
with  the  changeful  Self.  To  say  that  God  comes,  and  God 
goes,  is  indeed  folly.  God  cannot  be  born,  and  God  cannot 
die.  God  produced  birth  and  death,  and  is  different  from 
either  of  them  (VIII.  1.  8—50). 

19.  God  is  thus  different  from  both  body  and  soul.     The 

body  is  made  up  of  gross  elements  ;    the 

The  relation  of  Body,      soul  *s  °f  changeful  qualities  ;  the  change- 

and  Soul,  and  God.        less    Brahman    is    different    from    either. 

By  intuitive  experience  we  must  come  to 

distinguish   between   the   changeless,  the  changeful,  and  the 

gross.      When  the  Soul  leaves  the  body,  then  indeed  can  we 

25  F 


386  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

see  how  the  gross  body  falls  to  the  ground.  What  is  gross  falls 
to  the  ground  ;  what  is  changeful  passes  away.  The  body 
comes  to  be  inhabited  by  the  soul,  and  thus  creation  moves  on. 
What  is  due  to  the  soul  is  wrongly  attributed  to  Brahman. 
When  the  Saints  who  have  attained  to  spiritual  experience 
meet  each  other,  they  verily  enjoy  solitude,  and  their  talk 
determines  the  nature  of  Brahman  (XX.  7.  12 — 24). 

20.  It   is   indeed   through    mistake   that   people   suppose 

there   are    four    different    Atmans.     The 

The  Four  Atmans  as      Atman  is  really  one.     Jt  is  supposed  that 

ultimately  one.          the  four  kinds  of  Atman  are  the  Jivatman, 

the  Sivatman,  the  Paramatman  and  the 

Nirmalatman That  Atman  who  fills  the  body  is  called 

the  Jivatman  ;  that  Atman  who  fills  the  universe  is  the  Sivat- 
man ;  that  Atman  who  fills  the  space  beyond  the  universe  is 
called  the  Paramatman  ;  while  that  Atman  who  has  no  spatial 
connotation  whatsoever,  who  is  pure  intelligence,  and  who  is 
free  from  all  taint  of  action,  is  called  the  Nirmalatman.  It  is  on 
account  of  the  difference  of  environment  that  the  Atmans  are 
supposed  to  be  different ;  but  the  Atman  is  really  one,  and  full 
of  bliss  (VIII.  7.  44-53). 

21.  Call  the  highest  principle  the  Atman  or  Brahman  as  you 

please,  the  real  business  of  the  spiritual 
The  Highest    Prin-     aspirant  is  to  apprehend  that  principle  in 
ciplemust  be  reached     actual  experience.  It  is  quality-less,  and  yet 
in  actual  experience.        it  fills  every  nook  and  cranny  of  the  uni- 
verse.    It  is   a   principle   which   remains 

eternal  in  the  midst  of  change  and  destruction It  is  a 

principle  which  is  beyond  all  imagination,  and  which  is  un- 
touched by  any  illusion  whatsoever.  What  comes  to  be  and 
what  passes  out  of  existence  must  never  be  confounded  with 

what  can  never  become  or  pass  away It    is  indeed  a 

principle  which  is  open  to  spiritual  insight,  and  one  who  attains 
to  it  should  remain  alone  to  himself,  and  thus  assimilate  him- 
self to  the  Divine.  It  is  beyond  what  the  eye  sees  and  what 
the  mind  imagines.  It  is  both  beyond  the  physical  and  mental. 
That  principle  is  both  inside  and  outside.  It  is  infinite.  It  is 

distant  and  near As  to  our  knowledge  of  this  principle. 

we  should  depend  upon  our  own  spiritual  experience.  We  must 
not  be  under  compunction  of  another  man's  opinion  ;  because 
another  man's  opinion  is  incompetent  to  lead  us  to  God.  If 
a  doctor's  medicine  proves  useless,  we  must  give  up  the  doctor  ; 
otherwise  the  patient  will  not  survive.  He  who  knows  the 
King  personally  will  never  commit  the  mistake  of  calling  an- 
other man  a  King.  He  who  knows  God,  will  himself  become 


XI Xl  THE  DASABODHA  387 

God.  The  Brahman  is  indeed  beyond  all  restrictions,  and 
beyond  all  fatuities.  Restrictions  and  fatuities  are  on  this 
side  ;  Clod  is  on  the  other  side  of  existence  (XIV.  9.  11  28). 
The  practical  way,  according  to  Ramadasa,  for  the  realisation 
of  this  God,  we  proceed  to  narrate  in  the  next  section. 

III.     Mysticism. 

22.  Ramadasa  begins  by  exhorting  us  to  the  spiritual  life 

by    calling    our  attention   to   the   evan- 

Exhortation  to  Spiri-     escence  of  all  existence.     "  We    do    not 

tual  Life,  based   upon     know  what  accidents  may  befall  us.     As 

the  evanescence  of  the     birds  fly   away  in   various  directions,   so 

W0rld.  our  wealth   and  wife   and   sons  will  fly 

away  from  us As  soon  as  the  body 

falls,  the  Self  may  migrate  to  a  worse  existence,  for  example, 

that  of  a  hog  or  a  pig In  thy  previous  existences,  thou 

hastsuffered  immense  pain,  and  it  is  only  by  exceeding  fortune 

thou  hast  been  relieved  therefrom One's  mother  is  of  no 

avail,  one's  father  is  of  no  avail,  one's  sister  and  brother  are  of 
no  avail,  one's  friends  and  wife  and  sons  are  of  no  avail.  All 
these  follow  thee,  only  if  they  derive  happiness  from  thee.  , . . 
Thou  bearest  their  burden  in  vain  for  the  whole  of  thy  life,  and 

they  will  ultimately  abandon  thee If  thou  wert  to  die  at 

this  moment,  thou  slialt  fall  off  from  God  as  thou  art  centred 
in  egoism.  Thousands  of  mothers  and  fathers  and  sons  and 

daughters  thou  hast  had  in  thy  former  births Thou 

followest  after  mean  people  for  filling  thy  belly,  and  thou 
flatterest  them  and  praisest  them.  Thou  sellest  thy  body  to 
him  who  gives  food  to  thee.  But  thou  forgettest  God  who  has 

given  thee  birth Sinful  and  mean  are  those  who  follow 

sensual  enjoyment,  leaving  God He  who  wishes  to  have 

eternal  happiness  should  follow  God,  leaving  away  the  com- 
pany of  men,  which  is  the  cause  of  sorrow  "  (III.  10.  39  63). 

23.  I ii  the  same  strain,  Hamadasa  tells  us  elsewhere  that  in 

this  mortal  fair  the  only  profit  that  we 
In  this  mortal  fair,  should  seek  is  God.  "  Mortal  things  re- 
thc  only  profit  is  God.  main  in  this  world  and  nobody  can  take 
them  away  for  a  future  existence.  Hence 
we  should  grow  indifferent  to  all  things,  and  give  ourselves 
up  to  contemplation,  by  which  the  infinite  profit  of  God  will 
be  attained.  There  is  no  greater  profit  than  the  vision  of  God, 
and  one  can  attain  to  it  even  while  carrying  on  the  ordinary 
duties  of  life.  Many  meritorious  men  like  King  Janaka  have 
lived  and  ruled  erewhile.  Similarly  are  there  many  meritorious 
men  to-day.  But  death  cares  not  for  the  King,  and  will 


388  MYSTICISM   IN  MAHARASHTRA  [CHAP. 

not  leave  him  even  if  he  offers  lakhs  and  crores  of  rupees. 
Life  indeed  is  a  dependent  variable,  and  we  have  to  suffer  all 
kinds  of  pain  and  anxieties  while  living.  In  this  mortal  fair, 
the  only  profit  is  God,  who  alone  compensates  for  all  its 
sufferings  "  (XII.  8.  28—34). 

24.    Ramadasa  also  elsewhere  points  out  the  great  spiritual 
value  of  the  body  while  it  is  yet  living.    It 

Spiritual  value  of        is  only  when  the  body  is  sound,  that  one 
the  body.              can  attain  to  God.    The  real  end  of  bodily 
existence  should  be  God- vision.    "  Blessed 
indeed  is  the  body,  for  whatever  true  desire  we  may  harbour 
while  we  are  in  this  body  shall  come  to  fruition.     By  the  help 
of  the  body,  some  have  gone  by  the  way  of  devotion,  others  of 
a  more  ascetic  spirit  have  resorted  to  mountains  and  caves,  some 
are  undertaking  pilgrimages,  others  are  living  with  a  full  con- 
fidence in  the  power  of  God's   Name Some   by  teasing 

their  body  to  an  inordinate  extent,  and  by  the  power  of  their 

devotion,  have  attained  to  the  realisation  of  God Some 

travel  across  the  sky,  some  have  been  united  with  light  or 
water  in  the  Universe,  others  yet  again  have  become  invisible 
though  living  ;  some  have  assumed  many  forms,  some  while 
sitting  are  seen  roaming  in  various  places  and  oceans  ;  some  are 
able  to  sit  on  dreadful  animals,  others  are  able  to  move  in- 
animate objects,  Ramadasa  here  probably  refers  to  the  inci- 
dent of  Changadeva  and  Jfianesvara,-  some  by  the  power  of 
their  penance  have  raised  dead  bodies Very  many  power- 
ful persons  have  lived  erewhile,  who  have  been  in  possession  of 
Siddhis Some  have  gone  by  the  nine-fold  path  of  devo- 
tion ;  some  by  secret  meditation  have  reached  the  highest 
heaven  ;  some  have  attained  to  the  world  of  the  deity  they 
have  worshipped,  others  have  lived  near  it,  others  have  attain- 
ed to  its  form,  and  yet  others  have  become  united  with  it.  Tf 
these  are  the  advantages  of  living  in  the  body,  how  shall  we 

adequately  glorify  its  greatness  ? Animals  cannot  have  this 

open  way  to  God ;  in  the  human  body  alone  is  one  able  to  attain 
to  God.  It  is  only  by  taking  on  a  human  body  that  men  have 

become  saints  and  sages  and  devotees We  should  utilize 

our  body  for  the  benefit  of  others,  and  should  live  only  in  the 
shape  of  fame.  If  the  body  is  lame,  or  if  the  body  is  cripple,  it 
cannot  be  of  any  service  to  others.  If  the  body  is  blind  or 
deaf,  it  can  neither  see  nor  hear; if  it  is  weak  and  dis- 
eased, it  is  as  good  as  useless.  If  the  body  is  subject  to  epilep- 
tic fits  and  possession  by  spirits,  no  good  shall  come  out  of  it. 
Hence,  if  the  body  is  strong  and  without  any  disease  or  defect, 
it  should  be  forthwith  utilised  in  the  service  of  God"  (1.10.1 — 32). 


THE   DASABODHA  889 

25.  If  the  great  spiritual  value  of  the  body  is  an  argument 

why  man  should  turn  it  to  good  account 

The  extreme  misery      for  the  purposes  of  God-realisation,   the 

at  the  time  of  death.       calling  of  our  attention  to  the  great  misery 

at  the  time  of  death  is  another  argument 

why    people    should  rise  from  the    contemplation    of    those 

miseries  to  a  determination  of  turning  it  to  good  account. 

Ramadasa   tells    us  that  Death    is  a  great  leveller.      There 

are    innumerable  miseries    at    the    time   of    death.     A  man 

may  enjoy  all  kinds  of  happiness   during  life,   but  the  final 

torments  he  cannot  suffer.     The  body  is  loath  to  give  up  the 

ghost,  and  the  misery  of  death  makes  all  people  go  a-panting. 

Howsoever   broken-limbed   he  may    be,    he    must    live    in 

that  condition  till  he  meets  death His  beauty  is  of  no 

avail ;  his  bodily  strength  is  of  no  avail  ;  he  must  die  in  the 
midst  of  suffering.  All  people  have  equally  to  suffer  at  this 

final  scene  of  life The  final    scene  is  the  most    difficult 

one  while  a  man  is  passing  off  like  an  extreme  wretch  (XVII. 
6.  26—32). 

26.  Ramadasa  tells  us  elsewhere  how  Death  is  all-power- 

ful.    The  servants  of  Death  keep  striping 
The  Power  of  Death.      every  man,  and  take  him  to  the  home  of 

Death.    Nobody  can  indeed  save  another 
from   the  clutches  of  Death,  and  all  people  have   some   time 

or  other  to  undergo  the  trial Death  does  not  take  Power 

into  account ;  Death  does  not  take  Wealth  into  account ; 
Death  does  not  take  Fame  into  account.  Death  does  not 
say  this  is  a  King ;  Death  does  not  say  this  is  an  Emperor. 

Death  does  not  say  this  is  a  learned  man  ;  Death  does 

not  say  that  this  is  a  man  of  a  higher  caste.  Death  does  not 
take  proficiency  in  music  into  account ;  Death  does  not  take 
knowledge  of  philosophy  into  account.  Death  does  not  say 
that  this  is  a  Yogi ;  Death  does  not  say  that  this  is  a  Samnya- 

sin  ;  Death  does  not  say  that  this  is  a  Great  Man Some 

have  just  begun  to  tread  the  path  of  Death,  others  have  gone 

half-way,  others  yet  are  about  to  reach  the  destination 

Death  shall  never  leave  you  if  you  want  to  escape  his  clutches  ; 
you  can  indeed  escape  by  no  means  whatsoever  from  Him. 
Death  does  not  say  this  is  a  place  of  birth  ;  Death  does  not  say 
that  this  is  a  foreign  land.  Death  does  not  say  this  man  has 
given  himself  over  to  fasting.  Death  does  not  take  the  gods 
into  account.  Death  does  not  take  the  incarnations  of  God 
into  account By  carefully  considering  this,  one  should  pre- 
pare himself  for  the  realisation  of  the  true  end  of  life,  and  even 
though  one  may  die,  one  should  live  in  the  form  of  fame .... 


3UO  MYSTICISM  IN  MAHARASHTRA  [CilAi». 

Gone  are  the  people  of  great  glory  ;  gone  are  the  people 
who  defied  death  for  a  long  time  ;  gone  are  the  people  of  great 
fame  ;  gone  are  the  people  of  warlike  exploits  ;  gone  are  the 
people  born  of  noble  families.  The  protectors  of  men  have 
passed  away.  Those  who  inspired  the  intellect  of  men  have 
passed  away.  The  philosophers  who  lived  by  logic  have  pass- 
ed away (June  are  those  who  have  weilded  the  sword  ; 

gone  are  those  who  have  benefited  others  ;  gone  are  those  who 
have  protected  people  in  all  ways.  Gone  are  the  assemblies 
of  men  ;  gone  are  all  the  logicians  ;  gone  are  all  the  ascetics. . . . 
All  these  are  gone,  says  Kamadasa ;  only  those  have 
remained,  who  have  realised  the  Self,  and  become  united 
with  Him  (III.  9.  1—59). 

27.  The  outcome  of  all  this  teaching    is  that  we  should 

leave  away  all  considerations  of  the  body, 

Leave  away  everything,     of    life,     and     of  all     things     dependent 

and  follow  God.          thereon,  and  follow  God;  for  God  is  the 

only  good.  '*  Leave  away  everything  and 
follow  Him.  Then  only  will  you  come  to  realise  the  secret 
of  life.  God  has  created  all  happiness,  but  people  forget  Him, 
and  hunt  after  the  happiness  He  has  created.  God  Himself 
has  said  in  the  Bhagavadgita  :  'Leave  away  everything  and 
follow  Me  ';  but  people  turn  a  deaf  ear  to  what  He  has  said. 
Hence  it  is  that  they  suffer  all  kinds  of  grief.  They  long  for 
happiness  which  they  cannot  get.  Fools  they  that  follow 

after  other  happiness  except  that  of  God A  wise  man 

should  behave  differently,  and  should  see  God  Who  is  beyond 
the  world.  What  can  be  lacking  to  a  man  who  has  seen  God  ? 
Discrimination  leads  to  happiness  ;  indiscriminateness  leads  to 
misery  ;  choose  whichever  you  will  "  (XIII.  7.  21 — 29). 

28.  The  justification  for  this  exhortation  to  the  pursuit  of 

God   consists  in  the  teaching  about  the 

God  can  be  realised       possibility  of    His  realisation  even  during 

even  in  this  life.        this  life.     "  By  discrimination  is  man  able 

to  encompass  the  end  of  his  life  without 
leaving  the  activities  in  the  world.  This  is  indeed  a  matter 
of  experience,  says  Ramadasa.  Vast  is  the  difference 
between  experience  and  logic,  between  credit  and  cash, 
between  mental  worship  and  actual  realisation.  We  should 
never  trust  people  when  they  say  that  God  will  be 
realised  some  day  during  the  long  evolution  of  our  lives.  God 
must  be  seen  forthwith,  and  even  while  the  body  lasts.  Im- 
mediately must  a  man  be  able  to  attain  to  God,  and  to  free 
himself  from  the  coils  of  doubt.  In  this  life,  one  can  get  away 
from  the  world  and  attain  to  liberation  by  being  united  with 


XIX]  tHK   bASABODHA  391 

the  Godhead.     He  who  doubts  this  shall  go  to  perdition 

To  be  bodiless  though  living,  to  do  and  yet  not  to  do,  to  be 
liberated  even  during  life,  the  secret  of  these  things  can  be 
known  only  to  those  who  have  attained  to  that  state  "  (VI.  9. 
24—33). 

29.  in  general,  says  liamadasa,  mankind  are  really  in  a 

bound  state.  They  pass  their  life  without 
The  Bound  man.  devotion,  without  knowledge,  without 

meditation,  without  the  company  of 
Saints,  without  Self-knowledge.  They  hug  worldly  life  to 
their  heart  and  are  disgusted  with  spiritual  life.  They  give 
themselves  incessantly  to  the  censure  of  the  Saints.  They  are 
bound  by  the  chains  of  bodily  affection.  Their  only  rosary  is 
the  rosary  of  coins.  Their  only  contemplation  is  the  contem- 
plation of  women.  Their  eyes  are  given  to  see  wealth  and 
woman  ;  their  ears  are  given  to  the  hearing  of  wealth  and  wo- 
man ;  their  contemplation  is  given  to  the  meditation  on  wealth 
and  woman  ;  their  body  and  speech  and  mind,  their  intellect 
and  wealth  and  life,  are  all  given  to  the  worship  of  wealth  and 
woman.  These  alone  make  their  senses  steady.  Wealth  and 
woman  are  their  places  of  pilgrimage.  They  are  the  end  of 
their  life,  both  spiritual  and  physical.  They  indeed  waste  not 
a  single  minute,  and  contemplate  incessantly  the  cares  of 
worldly  life.  These  indeed,  says  Kamadasa,  are  the  Bound 
(V.  7.  37—44).  '  " 

30.  How  can  such  men  ever  hope  to  have  enlightenment  ? 

Kamadasa  says  this  would  be  impossible 

The  necessity  of  a        in  the  absence  of  a  Guru.     "  The  Brah- 

Guru.  mins  as  Brahmins  have  efficacy  in  the  social 

order  ;  but  without  a  great  Guru  we  cannot 
attain  to  our  intimate  treasure.  Without  a  Guru  we  can  never 

attain  to  real  knowledge He  who  has  a  desire  to  see  God 

should  move  in  the  company  of  the  good,  for  without  the  com- 
pany of  the  good,  God  cannot  be  attained.  One  may  practise 
any  Sadharia  one  pleases  ;  but  it  would  be  all  useless  without  a 

Guru Even  though  one  may  study  the  fourteen  sciences 

and  attain  to  all  kinds  of  powers,  both  physical  and  mental, 
without  the  grace  of  the  Guru  one  cannot  realise  the  Self. 
Contemplation  and  concentration,  devotion  and  worship,  would 
be  all  useless  without  the  grace  of  the  Guru.  Without  the 
grace  of  the  Guru,  one  moves  on  like  a  blind  man,  floundering 
and  falling  into  pits  and  ditches  as  he  wends  his  way.  As  one 
is  able  to  see  a  hidden  treasure  when  the  proper  collyrium  is 
applied  to  the  eye,  similarly  the  light  of  knowledge  shines  only 
by  the  Word  which  the  Guru  imparts.  Without  a  Guru,  one's 


392  ,     MYSTICISM  IN  MAHARASHTRA  [CHAP. 

life  would  be  useless.  Without  a  Guru,  one  has  only  to  sink  in 
suffering.  Without  a  Guru,  the  storms  of  the  heart  shall  never 
be  appeased.  By  the  protecting  hand  of  the  Guru,  God  would 
reveal  Himself All  the  great  men  that  have  lived 'in  by- 
gone times,  all  the  Saints  and  Sages  of  old  attained  to  realisation 
only  by  the  power  of  the  Guru.  Kama  and  Krishna,  and  all 
the  Saints  and  Sages  of  by-gone  times,  devoted  themselves 

O  «/      O  ' 

wholly  to  the  service  of  their  Master In  short,  those  who 

wish  to  attain  to  liberation  can  attain  to  it  only  by  the  help  of 
a  Guru,  and  in  no  other  way  ''  (V.  1.  19 — 44). 

31.  The  efficacy  of    the    Guru  consists  in   the  revelation 

to  the  disciple  of  the  true  way  to  God. 
The  Guru  gives  the    He  indeed  gives  us,  as  Ramadasa  puts  it, 
key  of  the    spiritual     the  key  to  unlock  the  door  of  spiritual 
treasure.  experience.     "  What  the  mind  cannot  at- 

tain can  be  attained  through  the  power 
of  the  Guru.  The  treasure-house  may  be  full  of  treasure  ;  but  it 
is  all  shut  up,  and  one  cannot  go  inside  it  unless  one  has  the  key 
in  his  hands.  What  this  key  is,  is  known  to  the  disciple  with 
the  help  of  his  Master.  The  Grace  of  the  Master  is  indeed  the 
key  which  illumines  the  intellect,  breaks  open  the  door  of 
dualism,  takes  us  to  infinite  happiness,  and  lands  us  for  ever  in 
the  supcrsensuous  state.  That  state  is  beyond  the  mind  ;  that 
satisfaction  is  beyond  all  desire.  Imagination  cannot  imagine  the 
superconscious  condition.  It  is  beyond  what  the  most  potent 
word  can  express ;  it  is  beyond  all  mind  and  intellect ;  it  is  be- 
yond all  things  of  the  world.  Tt  is  for  this  reason  that  one  should 
dissociate  oneself  from  the  world,  and  reach  spiritual  experi- 
ence. Only  he  who  has  attained  to  spiritual  experience,  will 
be  comforted  by  these  words  of  mine,  says  Ramadasa  "  (VII.  2. 
12—19). 

32.  If  we  compare  the  greatness  of  the  Guru  with  the  great- 

ness  of  God.   says  Kamadasa,    we   shall 

The  Guru  is  greater       arrive  at  the  conclusion  that  the  Guru  is 

than  God.  greater    than    God.     "  He    who    regards 

God  as  superior  to  the  Guru  is  a  fool. 

His  mind  is  set  merely  upon  power  and  glory.     The  Guru  is 

immortal ;  Godhood  is  evanescent.     Before  the  greatness  of 

the  Guru,  the  greatness  of  God  is  as  nothing.     He  must   be 

a  bad  disciple  who  regards  his  Guru  and  God  as  of  equal  count. 

In  his  heart,  delusion  dwells.   God  is  made  God  by  men  by  the 

power  of  Mantras  ;  but  the  Guru  cannot  be  made  even  by  God. 

The  power  of  God  is  the  power  of  illusion  ;  the  power  of  the 

Guru  carries  every  thing  before  it  "  (V.  3.  40 — 46). 

33.  If  the  Guru  is  so  great,  it  follows  that  no  words  can  be 


XI X]  THfc   OASABOJ)HA  898 

adequate    to    his     praise.     "  The    greatness    of    the    Guru 

cannot  indeed  be  described.     It  is  beyond 

The    ineffability  of     the  power  of  everybody.  The  Vedas  them- 

thc  greatness  of    the    selves  have  said  ;  Neti,  Xeti 5.     How  then 

Guru.  can  a  fool  like  myself  be  adequate  to  know 

the  nature  of  th.£  Guru  ? ....  If  one  cannot 
know  God  actually,  one  has  to  make  an  image  of  Him  ;  similarly 
if  I  cannot  really  praise  the  Guru,  I  will  praise  him  by  illusion. 
The  Guru  is  indeed  superior  to  the  sun.  The  sun  dispels  darkness, 
which  yet  comes  back  again  ;  but  when  the  Guru  has  swept  off 

the  rounds  of  birth  and  death,  they  do  not  recur The  Guru 

is  indeed  superior  to  the  touch-stone.  The  touch-stone  makes 
gold  of  iron,  but  cannot  turn  it  into  a  touch-stone  itself ;  while  a 
disciple  of  the  Guru  becomes  the  Master  himself .  In  respect  of 
the  greatness  of  the  Guru,  we  cannot  cite  an  ocean  in  comparison, 
because  it  is  full  of  salt  water ;  the  mountain  of  gold,  because  it 
is  after  all  stone  ;  ether,  because  the  Guru  is  more  subtle  than 
ether ;  the  earth,  because  it  will  vanish  in  the  great  conflagra- 
tion ; nectar,  because  nectar  cannot  prevent  the  circle 

of  birth  and  death  ;  the  wish- tree,  because  the  G urn's  grace  is 

greater  than  whatever  wish  can  accomplish All  the  gods 

are  ultimately  subject  to  annihilation  ;  but  the  Guru  can  never 

be  annihilated My  only  adequate  praise  of  the  Guru  is 

thus  that  he  cannot  be  praised.      The  subtle  conditions   of 
the  mind,  the  subtle  mind  alone  can  know  "  (f.  4.  1 — 31). 
34.    Even  though,  thus,  theoretically  the  greatness  of  the 

Guru  is  ineffable,  yet  Eamadasa  tries  to 

The  Characteristics       characterise  it  in  positive  terms.     "  The 

of  a  Guru.  miracle-monger    is  called  a  Guru,''   says 

llamadasa,  "  but  he  alone  is  a  real  Guru 

who  leads   to  liberation He    who  instils  into  our  mind 

the  light  of  the  Self  and  dispels  the  darkness  of  ignorance,  he 

who  brings  into  unison  the  Individual  and  the  Universal  Selves 

-he  alone  is  entitled  to  be   called  a  Guru.      He  alone   who 

relieves  people  of  the  sufferings  of  existence,  and  takes  them  out 

of  the  meshes  of  illusion,  is  entitled  to  be  called  a  Guru He 

who  does  not  bend  the  mind  of  bis  disciples  Sadhanaward,  who 
does  not  teach  them  to  control  their  senses,  should  be  avoided 

even  though  he  may  be  had  at  a  pie's  cost One  who 

is  able  to  speak  with  cleverness  on  the  Advaita  doctrine,  and 

yet  is  sensual,  can  never  deserve  the  title  of  a  Guru 

Hence  he  alone  can  be  called  a  Guru  who  has  no  desires  left  in 
him,  and  whose  determination  is  as  steady  as  a  mountain.  The 
primary  characteristic  of  a  Guru  is  that  he  possesses  immacu- 
late Self-knowledge,  and  the  satisfaction  of  a  determinate  life 


394  MYSTICISM  IN  MAHARASHTRA 

in  the  Sell  To  add  to  these,  he  must  have  extreme  dispassion, 
and  his  actions  should  be  beyond  censure.  With  him,  spiritual 
discussion  must  be  a  constant  pastime ;  for  him.  the  distinguish- 
ment  between  the  false  and  the  true  must  always  take  place. 
He  uplifts  the  world  and  becomes  an  exemplar  for  the  various 
kinds  of  Bhakti.  He  who  leads  people  Sadhanaward  and 
establishes  Sadhana  on  a  firm  footing — he  alone  can  be  called 
a  Guru.  Inwardly,  there  must  be  Self-illumination;  outwardly, 
there  must  be  devoted  Bhajana,  whereby  alone  he  leads  his 
disciples  to  spiritual  happiness Hence  knowledge,  dis- 
passionateness, devotion,  rightful  conduct,  Sadharia,  spiritual 
discussion,  meditation,  morality,  justice,  and  the  observation 
of  the  mean  constitute  the  chief  Characteristics  of  a  Guru  " 
(V.  2.  44  53). 

35.     From  the  consideration  of  the  Characteristics  of  a  Guru, 

let  us  pass  on  to  what  Ramadasa  regards 

The  Characteristics       to  be,  in  general,  the  Characteristics  of  any 

of  a  Saint.  great    Saint.     "  When  a  man   has  tasted 

of  the  sweet  spiritual  nectar,  his  very  body 
begins  to  shine.  But  what  is  his  internal  condition  ?  How 
shall  we  know  that  a  man  has  reached  Self-knowledge  '(  He 
alone  may  be  said  to  have  reached  the  end  of  Sadhana  who 

has  attained  to  the  realisation  of  the  Self When  the  Self 

is  attained  in  direct  vision,  the  body  seems  to  work  in  a  region 
of  phantoms.  There  are,  however,  certain  characteristics  of  a 
Saint  which  we  must  mention.  The  first  characteristic  of  a 
Saint  is  that  he  is  always  looking  at  the  Self,  and  he  is  outside 
the  world  even  though  he  happens  to  be  in  it.  When  the  Self 
is  seen,  he  ceases  to  c^ire  for  worldly  life  and  engages  himself 
in  teaching  others  the  knowledge  of  the  Self.  Another  charac- 
teristic of  the  Self-realiser  is  that  his  Sadhana  is  a  Sadhana 
without  any  scope  for  doubt.  His  mind  becomes  motionless, 

and   is  one  with   God Whether  his  body    rests 

motionless  in  a  place  or  moves  away,  his  Self  is  always  motion- 
less. He  alone  is  entitled  to  the  name  of  a  Sadhaka,  whose 

heart  is  fixed  on  God When  a  person  sits  upon  a  throne, 

kingly  qualities  come  to  him  of  themselves.  Similarly,  when 
a  man  has  seen  the  Self,  the  qualities  of  a  Siddha  come  to  him 
of  themselves.  No  amount  of  mere  practice  is  able  to  produce 
these  qualities.  But  the  aspirants  obtain  them  only  when 

they  have  reached  the  Self A  Saint  is  he  who  has  left  no 

desires  in  him,  and  has  no  anger  in  him  ;  his  desires  are 
centred  in  the  Self,  and  his  treasure  is  the  Name.  When  one 
is  shut  up  on  all  sides  by  one's  own  Self,  one  is  always  merged 
in  bliss,  and  no  arrogance  is  possible  in  such  a  man.  A  Saint 


THE  DASAbODMA  395 

has  no  reason  for  logic-chopping,  nor  does  he  show  hatred, 

jealousy,  or  hypocrisy  towards  others What    value  has 

he  for  the  world,  if  the  world  is  to  him  ultimately  unreal  ? 
When  he  has  seen  the  Self,  he  has  no  reason  for  grief,  or  infa- 
tuation, or  fear.  God  indeed  is  beyond  these,  and  the  Self 
becomes  assimilated  to  God.  His  egoism  comes  to  an  end, 

and  his  heart  is  set  upon  the  eternal A  Saint  never  cares 

for  what  is  going  to  happen  ;  for  living  as  lie  does  in  the  Self, 
lie  knows  that  all  will  be  well  for  him.  A  Saint  is  a  man  of 
supreme  insight,  for  his  vision  is  set  upon  God.  He  is  immacu- 
late, because  he  holds  in  vision  the  spotless  Brahman.  In  fact, 
the  Saint  has  attained  to  the  highest  of  all  qualities,  namely, 
the  abiding  life  in  God.  That  indeed  is  the  primary  charac- 
teristic of  the  Saint  "  (VI 11.  9.  1—54). 

36.  The  Saints  have  in  them  the  power  of  giving  what  no- 

body else  can  give.     The  esoteric  know- 
The  Saints  confer  a       ledge  of  the  Godhead,  which  is  impossible 
vision  of  God  upon        to  be  attained  by  men,  becomes  possible 
their  disciples.          only    by    contact    Avith    Saints.     Nothing 
really  stands  between    us  and  God,   and 
yet  we  are  not  able  to  see  Him,  because  our  sight  is  not  pro- 
perly directed  towards  Him.     Those  who  have  sought  to  under- 
stand the  nature  of  God  have  failed.     Those  who  have  prid- 
ed themselves  on  their  power  of  observation  are  deceived  in 
the  case  of  God- vision.     God,  indeed,  cannot  be  shown  by  a 
lump,  nor  can  he  be  found  out  by  means  of  light.       Kor  God's 
vision,  there  is  no  collyrium  that  can  be  applied  to  the  eye  to 
make  Him  visible.     Nor  can  God  be  revealed  in  the  search- 
light of  the  Sun,  or  in  the  pleasing  light  of  the  Moon.  . .  .Such 
a  God  can  yet  be  shown  by  the  Saint  to  the  Seeker.     The  Saints 
indeed  teach  us  the  way  to  God,  who  is  beyond  the  region  of 

illusion They  are  the  abode  of  bliss.  They  are  the  root  of 

satisfaction.  They  are  the  source  of  rest.  They  are  the  end  of 
devotion They  are  the  home  of  ecstasy.  The  Saints  in- 
deed are  truly  the  rich  ;  for  they  possess  in  their  hands  the  keys 
of  the  spiritual  treasure.  The  spiritually  poor  have  been  made 

by  them  spiritual  Kings  of  men Kmperors  and  kings  have 

lived  ere  while,  but  none  of  them  has  been  able  to  make  a 
grant  of  God.  The  Saints  confer  a  boon  which  nobody 
else  can  confer.  There  is  no  limit  to  the  greatness  of  the 
Saints,  for  it  is  on  account  of  them  that  God  reveals  Himself 
(I.  5). 

37.  In  a  famous  passage,  in  the  first  Dasaka  of  the  Dasa- 
bodha,  Ramadasa  gives  us  a  mystic  description  of  an  Assembly 
of  Saints.     ct  I  bow  to  that  Assembly,"  he  says,  "  where  God 


396  MYSTICISM  IN  MAHARASHTRA  LCHAP. 

stands  in  joy.  God  does  not  live  in  the  heaven  or  in  the  heart 
of  the  Yogins,  but  only  where  the  devotees 

Description  of  an  sing  His  praise.  Blessed  is  that  Assembly, 
-  Assembly  of  Saints.  where  the  devotees  are  filling  the  heaven 
with  the  sounds  of  God's  name.  Bless- 
ed is  that  Assembly  where  the  devotees  are  singing  the 
greatness  of  God,  and  sounding  their  cymbals  in  praise  of  God, 
and  narrating  His  great  qualities  and  exploits.  Blessed  is  that 
Assembly  where  satisfaction  of  various  kinds  accrues,  where 
all  doubts  are  set  at  rest,  where  God's  form  stands  motion- 
less before  the  mind.  Blessed  is  that  Assembly  where  Saints 
have  attained  to  the  knowledge  of  the  Self,  and  the  know- 
ledge of  God.  Blessed  are  they,  for  they  know  the  future, 
as  they  have  known  the  past.  In  them  is  all  peace,  and 
forgiveness,  and  compassion The  beloved  of  God  are  in- 
deed gathered  together  in  that  Assembly,  irrespective  of  their 
worldly  or  ascetic  lives,  irrespective  of  their  being  young  or 
old,  or  men  or  women.  Their  central  bond  is  devotion  to 
God.  I  forever  bow  to  that  place,  says  I lamadasa,  where  this 
Assembly  is  singing  the  praises  of  God  "  (T.  8). 

38.  As  to  whether  the  Saints  can  perform  miracles  or  not, 
Ramadasa  is  of  opinion  that  we  cannot  at- 

The  Saint  does  not  tribute  to  the  Saints  any  miracle-monger- 
perform  miracles :  God  ing.  Ft  is  not  they  who  perform  the 
performs  them  for  miracles  :  it  is  rather  God  who  performs 
him.  them  for  the  Saints.  "  Incarnations  of 

God,  and  Men  of  great  spiritual  illumina- 
tion have  lived  erewhile.  They  were  indeed  liberated  after 
passing  away  from  this  mortal  existence,  and  yet  there  is  a 
power  which  we  may  say  lives  after  them.  If  it  were  to  be 
objected  that  these  great  Saints  thus  manifest  a  desire  post 
mortem  for  the  fulfilment  of  their  disciples'  wishes,  Ramadasa 
says  that  the  power  which  is  thus  exhibited  is  yet  not  due  to  any 
physical  desire.  We  must  consider  how  it  is  that  miracles  take 
place  even  after  the  Saints  have  left  off  their  body.  What 
wonder  is  there  if  the  miracles  happen  after  the  death  of  these 

Saints,  if  they  have  happened  during  their  life  ? The 

Saints  have  not  moved  from  their  places,  and  yet  people  have 
seen  them  away  from  their  places.  What  shall  we  say  to  miracles 
of  this  kind  ?  The  only  answer  is  that  it  is  the  devotional  cha- 
racter of  the  people  themselves  that  enables  them  to  perceive 
these  miracles.  The  great  Saints  of  old  have  been  liberated,  and 
they  do  not  live  in  their  astral  bodies  to  fulfil  their  disciples' 
wishes.  Their  power  spreads  around  simply  because  they  have 
led  a  life  of  merit.  It  is  therefore  that  we  should  lead  a  life  of 


THE  DASABODHA  397 

meritorious  deeds,  and  devote  ourselves  to  the  worship  of 
God.  We  should  not  forsake  the  right  to  follow  the  path  of 
what  is  not  right  "  (X.  7.  1—12). 

39.  But  it  is  not  for  the  sake  of  miracles  that  spiritual 

knowledge  is  to  be  prized.  Tt  is  not  right 
Power  and  Knowledge,  to  set  one's  heart  upon  power  ;  for  spiri- 
tual illumination  is  something  different 
from  power.  "  When  we  hear  of  the  powerful  actions  of 
ancient  Saints  who  had  become  one  with  God,  we  think  that 
our  bare  spiritual  illumination  is  of  no  avail,  as  no  strength  or 
power  is  connected  with  it.  Those  who  harbour  a  desire  for 
power  in  this  way  are  only  hunting  after  an  illusion.  They 
have  not  yet  become  desireless.  Many  intelligent  men  of  old 
have  been  led  astray  by  this  desire  for  power.  Rare  indeed  is 
the  Saint  in  whose  mind  no  desire  whatsoever  reigns.  His  mind 
is  set  upon  something  which  others  cannot  reach.  That  eternal 
treasure,  which  ought  to  be  open  to  the  vision  of  all,  is  yet  not 
seen  by  them  ;  for  they  love  their  body,  and  are  thus  led  astray 
from  the  path  of  God.  Considerations  of  power  and  prosperity 
All  their  mind  with  egoism.  They  leave  off  the  pursuit  of 
eternal  happiness,  and  vainly  follow  after  the  ideal  of  power. 

Whatever  desire  there  may  be  in  man,  except  the  one  for 

God,  will  only  contribute  to  his  ultimate  ruin.  When  the 
body  falls  off,  the  considerations  of  power  will  also  cease,  while 
God  will  have  ever  kept  Himself  away  from  the  aspiring 
soul "  (V.  2.  33—43). 

40.  The  true  disciple  is  therefore  he,  whose  heart  is  not 

set  upon  power  ;  who  has  a  firm  belief  in 

Characteristics  of  a      the  words  of  his  master  ;  who  has  merged 

Disciple.  himself  in  the  personality  of  his  master  ; 

who  is  pure  and  spotless  ;  who  is  of  an 
ascetic  temper,  and  observes  the  mean  in  all  matters ;  who  is 
distinguished  by  a  capacity  for  effort ;  who  is  endowed  with 
great  insight,  as  he  has  been  able  to  visualise  the  invisible 
Atman ;  who  devotes  himself  to  the  service  of  humanity  ; 
who  is  jealous  of  none  ;  who  has  great  courage  and  moral 
determination ;  who  does  not  spare  himself  any  pains  in  the 
pursuit  of  the  spiritual  life  ;  who  knows  the  ways  and  means  of 
the  development  of  Paramartha  ;  who  has  suffered  great  pains, 
physical,  mental  and  moral ;  who  by  the  power  of  the  pain 
has  set  his  heart  upon  the  Eternal  in  an  utter  disgust  of  the 

evanescent  world  ; for  whom  considerations  of  wealth 

and  prosperity  are  of  no  significance  ;  who  has  his  heart  puri- 
fied by  repentance ;  whose  mind  has  been  made  tranquil  by 
the  words  of  his  master  ;  finally,  whose  pure  devotion  knows  no 


398  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

back-turning,  even  though  the  heavens  might  fall  upon  him 
(V.  3.  JD— 51). 

41.  It  is  indeed  the  qualities  of  a  disciple  that  ultimatey 

bring  liberation  to  him  from  the  turmoil  of 

The  causes  that  contri-     the  worldly  life  into  a  vision  of  the  Spirit. 

bute  to  Liberation.        If  the  question  be  asked  --What  time  does 

a  disciple  take  to  attain  to  liberation  in 
the  company  of  the  good,  Ramadasa  tells  us  that  the  disci- 
ple attains  to  liberation  instantaneously  by  the  grace  of  his 
Teacher,  almost  as  instantaneously  as  iron  becomes  gold  under 
the  influence  of  the  touch-stone,  or  a  drop  becomes  one  with 
the  ocean.  Men  of  insight  attain  to  liberation  in  a  moment's 
time.  It  is  the  quality  of  the  intellect  of  the  disciple  which 
leads  him  on  to  liberation.  To  add  to  his  intellect,  he  must 
have  an  unmitigated  faith  in  his  master,  and  must  have  re- 
nounced all  bodily  egoism.  Those  indeed  need  not  enter  upon 
a  great  Sadhana  who  are  naturally  clever,  or  have  a  firm  intel- 
lect, or  an  attitude  of  trust  (VIII.  (i.  41 — 50). 

42.  In  general,  we  may  say  that  a  man  who  wishes  to  reach 

God,  must  have  within  him  the  predomi- 

When  Sattva  predomi-     nance   of     Sattvika     qualities  ;    for   they 

nates.  alone  lead  a  man    Godward.     How  shall 

we  know  that  the  Sattvika  qualities  predo- 
minate in  a  man  ?  llamadasa  tells  us  that  u*  when  Sattva 
predominates,  a  man  feels  greater  and  greater  love  for  God. 
He  forgets  all  the  miseries  of  the  worldly  life.  He  comes  to 
know  the  way  of  devotion.  He  has  an  intense  desire  to  engage 

himself  in  the  spiritual  life He  loves  the  narration  of 

God's  works.  He  transforms  his  original  qualities  for  the 

service  of  God He  loves  the  Saints  more  than  himself, 

and  is  not  ashamed  of  doing  small  things  for  the  sake  of  (Jod. 

He  leaves  aside  everything  else,  and  engages  himself  in 

devotion  to  (Jod.  His  heart  is  filled  with  intense  devotion. 
His  body  experiences  horripilation  through  intense  spiritual 
emotion.  His  eyes  stare  at  God.  He  always  utters  the  name 

of  God,  and  beats  his  hands  like  cymbals He  becomes 

weary  of  all,  and  loves  only  the  spiritual  life  ;  and  in  times  of 
great  calamity,  his  heart  rises  with  great  courage.  For  enjoy- 
ment, he  has  no  inclination.  He  is  indifferent  to  everything 
for  the  sake  of  God.  He  never  allows  any  guests  to  walk  away 
without  being  properly  cared  for.  His  mind  is  not  disturbed 
by  the  accidents  of  worldly  life.  He  has  left  off  all  happiness 
for  the  sake  of  God.  His  mind  may  move  in  the  direction  of 
sense,  but  he  has  forever  within  him  the  ballast  of  Spirit.  His 
determination  stands  unvanquished  by  adversities,  or  by 


XIX]  THE  DASABODHA  399 

hunger,  or  by  thirst His  one  desire  is  to  live  after  death 

by  fame He  devotes  himself  to  the  service  of  others,  and 

gladly  undergoes  all  the  trouble  for  the  funeral  ceremony  of  a 

man  who  dies  in  a  foreign  land His  heart  rises  within  him 

when  he  sees  a  Saint and  by  his  grace  he  becomes  capable 

of  showing  to  others  the  Pathway  to  God  "  (IT.  9 — 79). 
43.    Hitherto,  we  have  merely  considered  the  moral  prepa- 
ration   of    the     spiritual    aspirant.     The 
The  power  of  the        driving  power,  however,  for  spiritual  life 
Name.  is    given    by    meditation    on    God.     All 

Saints,  both  Indian  and  Christian,  have 
laid  stress  upon  the  efficacy  of  the  Name  in  fulfilling  the  ambi- 
tions of  the  spiritual  aspirant.  "  We  should  always  meditate 
on  God,"  says  Ramadasa,  "  and  utter  His  Name  ;  for  satisfac- 
tion lies  in  the  uttering  of  God's  Name.  We  should  never 
forget  to  meditate  in  the  morning,  at  mid-day,  and  in  the  even- 
ing, and  should  at  all  times  give  ourselves  to  the  uttering  of 
God's  Name.  We  should  never  forget  God's  Name,  whether 
we  may  be  merged  in  happiness  or  in  sorrow,  in  dejection  or 
in  anxiety.  At  the  time  of  joy  and  at  the  time  of  calamity, 

at  the  time  of  rest  and  at  the  time  of  sleep,  we  should 

always  utter  the  Name  of  God.  Whenever  difficulties  over- 
take us,  whenever  we  are  down  with  the  worries  of  life,  we 
should  meditate  on  the  Name  of  God.  While  walking  or  talking 
or  doing  our  business,  while  eating  or  enjoying,  we  should  never 
forget  the  Name  of  God.  During  prosperity  and  adversity,  in 
days  of  power  and  greatness,  at  all  times,  we  should  never 
forget  the  Name  of  God.  If  prosperity  succeeds  adversity,  or  if 
adversity  comes  after  prosperity,  at  all  difficult  times,  we 
should  not  leave  the  Name  of  God.  By  the  Name  of  (Hod  are 
all  our  difficulties  dispelled,  and  all  our  calamities  swept  away. 
The  demons  arid  goblins,  the  spirits  and  ghosts,  have  no  power 
before  a  devout  meditation  on  God's  Name.  Poisons  have  no 
effect,  nor  are  any  magical  practices  of  any  utility,  before  the 
Name  of  God.  The  Name  of  God  takes  us  to  an  excellent  state 
after  death.  In  childhood  or  in  youth,  in  old  age  or  at  the 

time  of  death,   we   should   always  remember  God The 

great  sage  Yalmiki  was  liberated  even  though  he  uttered  the 
Name  of  God  contrariwise,  and  he  was  able  to  predict  the  life- 
work  of  TJamachandra.  By  meditation  on  God's  Name, 
Prahlada  was  saved  and  was  rescued  from  all  calamities.  The 
outcast  Ajamila  was  made  holy  by  the  Name  of  God.  Even 
stones  have  been  saved  by  the  Name  of  God.  Innumerable 
devotees  have  crossed  the  ocean  of  life  by  the  power  of  the 
Name,  Sinful  men  have  become  holy.  There  are  a  thousand 


400  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

and  one  names  of  God.  It  matters  not  which  name  we  utter, 
ft  we  only  utter  it  regularly  and  continuously,  Death  shall 
have  no  power  over  us.  If  a  man  does  nothing  but  only  utter 
the  Name  of  God,  God  is  satisfied  and  protects  His  devotee. 
Holy  indeed  is  the  body  which  is  given  to  the  utterance  of  God's 
Name.  By  the  power  of  the  Name,  mountains  of  sins  are 
destroyed.  The  power  of  the  Name  is  ineffable,  while  nume- 
rous persons  have  been  saved  by  the  power  of  the  Name.  The 
great  god  Siva  himself  has  been  relieved  from  the  torments  of 
poison  by  the  power  of  the  Name.  There  is  no  distinction  of 
caste  in  the  utterance  of  God's  Name.  Small  men  as  well  as 
great  men,  the  dull  as  well  as  the  intelligent,  have  been  saved 
by  the  power  of  the  Name.  Finally,  we  must  take  care  that 
while  we  utter  the  Name  of  God,  God's  Form  is  also  present 
before  us  "  (IV.  3). 

44.  Tn  a   general  way,  Kamadasa  commends  the   medi- 

tation   on    God,    as  God,   he  says,  ever 

We  should  meditate    holds  the  keys   of  success   in  His   hands. 

on  God,  for  God  holds    "  God    is    the   protector    of    all    beings, 

the  keys  of  success  in  and  of  all  worlds Where  God  is 

His  hands.  not,  nothing  can  be,  and  all  the  beings 

on  earth  would  be  as  good  as  ghosts. 
Where  God  is  not,  one  would  meet  with  Death.  Without  God, 

there  can  be  no  life Hence  it  is,  that  one  should  always 

meditate  on  God.  Meditation  gives  us  great  support.  With- 
out it,  we  cannot  get  victory  in  any  work  that  we  undertake. 
Where  God  is  not  present  to  support  us,  we  would  be  routed  by 
anybody  whatsoever.  Hence  the  necessity  of  Upasana " 
(XVI.  10.  23 — 33).  Elsewhere,  Ramadasa  tells  us  that  no 
undertaking  can  succeed  unless  it  is  backed  up  by  the  presence 
of  God.  "  When  we  recognize  that  God  is  the  real  doer  in  the 

world,  Egoism  cannot  possess  us God  is  the  only  reality  ; 

the  self  is  an  illusion Only  he  who  has  ascended  to  the  top 

of  experience  can  testify  to  the  truth  of  this"  (XX.  4.  26 — 30). 

45.  There  is  another  side  to  the  problem  of  the  love  of  God. 

We  may  love  God  not  only  because  He 
The  power  of  Disin-  m&y  crown  us  with  success  in  our  under- 
terested  Love  of  God.  takings  but  because  He  is  Himself  worthy 

of  our  highest  love.  "  There  is  no  com- 
parison whatsoever  to  a  disinterested  love  for  God.  Tt  also 
requires  great  worth  in  us  to  be  able  to  love  disinterestedly. 
Desire  indeed  may  bring  the  realization  of  the  fruit;  but 
disinterested  love  brings  God  Himself  nearer  to  us.  One 
may  choose,  as  he  likes,  between  the  fruits  of  one's 
actions  and  the  realisation  of  God  !  God  can  bring  any  fruits 


XIX]  THE  DASABODHA  401 

to  us  whatsoever ;  but  a  desire  for  fruits  stands  between  our- 
selves and  God.  Hence  the  necessity  of  a  disinterested  love 
of  God.  Great  power  comes  out  of  a  disinterested  love  for 
God  which  slights  the  realisation  of  any  fruits.  What  the 
devotee  has  in  mind,  God  brings  to  fruition  of  His  own 
accord.  There  is  no  necessity  for  the  devotee  to  take  any 
thought  about  the  matter.  When  the  devotee's  disinterested 
love  is  coupled  with  the  great  power  of  God,  Death  itself  cannot 
stand  the  onslaught  of  the  combination  "  (X.  7.  19 — 26). 

46.  In  order,  however,  that  a  man's  mind  may  be  set  on 

God,  it  is  necessary  that  he  should  give 

Sravana  as  a  means      himself   to    the    reading,    or    hearing,    or 

of  spiritual  develop-      meditating    of    spiritual    literature.     Sra- 

ment.  vana  is  indeed  a  very  important  means  of 

spiritual  development.  "Sravana  creates 
devotion.  Sravana  creates  dispassion.  Sravana  purifies  the 
mind.  Sravana  produces  mental  determination.  Sravana 
wards  off  egoism.  Sravana  gives  internal  satisfaction.  By 
Sravana,  our  doubts  are  resolved.  By  Sravana,  our  difficul- 
ties come  to  an  end.  By  Sravana  a  man's  mind  craves  for 
God.  Sravana  keeps  off  bad  company.  Sravana  drives  away 
all  infatuation.  Sravana  creates  spiritual  insight.  Sravana 

endows  us  with  tranquillity Sravana  creates  repentance. 

Sravana  leads  the  aspirant  onwards  in  the  path  of  God 

Where  there  is  no  Srava.na,  the  spiritual  seeker  should  not 
remain  even  for  a  single  moment.  He  who  does  not  love 
Sravana — how  can  he  love  the  realisation  of  God  ?  By 
regularly  devoting  ourselves  to  Sravana,  we  would  be  able  to 
reach  the  goal  of  our  life.  As  we  take  food  and  water  day 
after  day,  so  we  should  devote  ourselves  to  Sravana  time  after 
time.  He,  who  disregards  Sravana  on  account  of  idleness,  shall 
surely  miss  the  end  of  his  life.  To  give  scope  to  idleness  is 
verily  to  cut  at  the  root  of  all  search  after  God  "  (VII.  8). 

47.  Like  Sravana,  Kirtana  is  another  means  of  spiritual 

realisation.     Only,    we    must    know    the 
Requirements  of  a       requirements  which  a  true  Kirtana  must 
true  Kirtana.  possess.     A  man  who  engages  himself  in 

Kirtana  should  not  give  himself  to  a  des- 
cription of  beautiful  women,  or  to  a  narration  of  sexual  passion. 
When  a  man  describes  the  beauty  of  a  woman,  he  is  at  that 
very  moment  affected  by  the  sexual  appetite  and  loses  his  moral 
courage.  The  contemplation  of  a  woman  is  indeed  a  great 
obstacle  in  the  path  of  the  aspirant.  Man's  mind  is  capable 
of  harbouring  all  sorts  of  sentiments.  If  he  harbours  the 
sentiment  of  love  engendered  by  the  contemplation  of  the 

26  9 


402  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

beauty  of  a  woman,  how  will  he  be  able  to  meditate  on  God  ? 

On  the  other  hand,  a  man  whose  mind  is  fastened  on 

God  can  fill  his  Kirtana  with  spiritual  bliss,  if  he  but  meditates 
on  God  for  a  moment.  When  his  mind  is  fixed  on  God,  he  will 
have  no  sense  of  the  presence  of  people  about  him,  and  he  will 
fill  his  Kirtana  with  delight  by  dancing  with  composure  and 
without  sense  of  shame.  The  knowledge  of  Kagas  and  the 
knowledge  of  Talas,  the  knowledge  of  languages  and  arts,  and 
a  musical  voice,  are  one  thing ;  and  true  devotion  is  another. 
A  true  devotee  meditates  upon  nothing  except  God.  While 
he  is  giving  his  mind  to  the  contemplation  of  the  arts,  he  can- 
not give  it  to  God The  arts  indeed  stand  between  him 

and  God,  if  pursued  for  their  own  sake.  Just  as  a  serpent 
may  stand  between  a  man  and  a  sandal  tree,  or  a  ghost  between 
a  treasure  and  a  seeker,  similarly  a  practice  of  music  with- 
out meditation  on  God  is  an  obstacle  in  the  path  of  spiritual 
progress.  On  the  other  hand,  twice  blessed  is  he  who  keeps 
his  mind  on  God,  as  well  as  performs  Kirtana  according  to  its 
rules"  (XIV.  5.  21—37). 

48.  Ramadasa  elsewhere  describes  how  a  man,  whose  mind 

is  devoted  to    God,    engages   himself    in 

A  devotional  song  is      Kirtana.    "He  looks  upon  prosperity,  wo- 

an  inspired  song.         man,  and  gold  as  vomit,  and  contemplates 

God  alone.  His  love  of  God  increases 
from  moment  to  moment.  He  does  not  allow  a  single 
minute  to  be  wasted  without  the  contemplation  of  God.  At 
all  times,  his  heart  is  full  of  the  fire  of  devotion.  When 
God  has  taken  secure  lodgment  inside  a  man's  heart, 
whatever  he  does  is  indeed  the  worship  of  God.  The  mouth 
merely  gives  out  the  inner  love  of  his  heart,  and  he  dances  in 
joy  for  the  sake  of  God.  His  bodily  consciousness  is  at  an  end, 

and  his  doubts  and  shame  vanish He  sings  and  dances 

without  reserve.  He  is  not  able  to  see  men,  for  wherever  his 

eye  is  cast,  he  sees  only  God What  words  come  out  of  an 

intense  devotion  in  such  a  man's  heart  may  alone  be  regarded 
as  words  of  true  inspiration  "  (XIV.  3.  22 — 34). 

49.  Sravana  and  Kirtana  are,  however,  the  external  mani- 

festations  of  a   heart  full   of  love.     But 

The  use  of  Imagination     the    method    that    Tlamadasa    prescribes 

in  Spiritual  Life.        for  him  who  wishes  silently  to  carry  on  a 

meditation  on  God  may  be  set  down  as 
follows.  The  first  obstacle  in  the  path  of  every  one  who 
tries  in  silence  to  reconcile  himself  to  God  is  the  up-spring- 
ing of  variegated  mental  impulses,  which  destroy  the  one- 
pointedness  of  Yogic  endeavour.  Ramadasa  duly  recognises 


XIX]  THE  DASABODHA  403 

the  power  of  Imagination,  and  tells  us  that  when  it  grows 
powerful,  it  creates  objects  which  never  exist.  "All  ol  a  sudden, 
it  brings  fear  in  our  mind  ;  all  of  a  sudden,  it  makes  our  mind 

steady Imagination  is  the  cause  of  rebirth  ;  Imagination 

is  the  cause  of  liberation The  way  to  the  conquest  of 

Imagination  lies  in  a  determinate  endeavour  to  reach  God.  In 
that  way  all  doubts  will  come  to  an  end,  and  the  riddles  of 

Imagination  will  be  automatically  solved One  kind  of 

Imagination  kills  another,  as  by  the  help  of  one  deer  we  are 

able  to  catch  another  deer Pure  imagination  is  that 

which  is  centred  upon  one  Reality.  Impure  imagination  is 
that  which  reflects  upon  duality"  (VII.  5.21 — 38).  In  another 
place  also,  Ramadasa  tells  us  the  same  story.  "  The  only  way 
to  get  rid  of  Imagination  is  to  go  beyond  Imagination.  Before 
the  eternal  Reality  no  illusion  can  exist,  and  self-experience  is 
able  to  put  an  end  to  all  Imagination.  This  is  at  least  a  re- 
lieving feature  of  Imagination,  says  Ramadasa,  that  it  can  be 
made  to  imaging  God,  and  when  it  is  led  Godward,  it  loses 
itself  in  the  Unimaginable.  When  we  imagine  the  Unimagin- 
able, Imagination  evidently  comes  to  an  end.  God  is  not 
like  an  external  object,  so  that  He  can  be  made  perceptible  to 
sense.  The  knowledge  of  God,  says  Ramadasa,  comes  to  us  only 
through  the  medium  of  a  Spiritual  Teacher"  (VII.  3.  47—52). 

50.     In  a  famous  place,  in  the  14th  Dasaka  of  the  Dasa- 

bodha,  Ramadasa  tells  us  the  nature  of 

False  meditation  and      true   meditation.     True   meditation  is   a 

true  meditation.  meditation  on  God  ;  false  meditation  is  a 
meditation  on  any  other  thing  except 

God People  vainly  concentrate  their 

mind  on  an  image,  says  Ramadasa,  for  their  spiritual  deve- 
lopment. Whether  one  should  meditate  on  the  Self  or  the 
not-Self,  on  the  Immutable  or  the  Mutable,  one  should  clearly 
take  thought  beforehand.  The  body  is  verily  a  temple,  and  the 
Self  is  the  image  therein.  Considering  these  two,  which  would 
you  prefer  to  fix  your  mind  upon  ?  No  imagination  of  an  image 
would  be  of  any  use  whatsoever  unless  one  knows  the  inner 
way  of  devotion.  Imagination  leads  to  new  Imagination  and 

people  become  vexed  by  a  contemplation  of  gross  objects 

The  spiritual  aspirant  thus  becomes  disturbed  in  his  mind. 
The  only  index  to  true  meditation  is,  that  the  mind  in  the 
process  of  meditation  should  be  affected  by  no  doubts 
whatsoever.  What  is  the  use  of  that  meditation  which  is  car- 
ried on  by  a  broken  mind  on  a  decomposable  object  ? 

True  meditation  consists  in  the  unification  of  him  who  medi- 
tates, with  Him  who  is  meditated  upon This  is  a  matter 


404  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

of  experience,  says  Ramadasa ;  but  people  vainly  follow  the 
beaten  paih.  Fools  they  that  do  not  know  the  truth  from  the 
untruth.  They  raise  vain  cries  and  talk  about  useless  matters. 
When  a  man  was  engaged  in  meditation,  and  when,  in  the  pro- 
cess of  meditation,  he  found  the  head  of  the  image  he  was 
meditating  upon  a  little  too  tall,  he  was  advised  by  his  spiri- 
tual teacher  to  remove  the  crown  from  the  head  of  the  image, 
and  thus  to  put  the  garland  round  the  neck  of  the  image. 
Fools  both  the  teacher  and  the  disciple,  says  Ramadasa  ! 
They  could  not  imagine  that  the  garland  itself  could  be  made  so 
extensive  as  to  include  both  the  crown  and  the  head,  so  that  it 
could  be  thrown  easily  round  the  neck  of  the  image.  The 
flowers  were  imaginary  flowers,  and  the  garland  was  an  imagi- 
nary garland.  Why  should  we  not  imagine  the  garland  to  be 
as  long  as  we  please  ?  What  need  for  arguing  with  these  fools? 

They  have  no  intellect,  says  Ramadasa It  is  unfortunate 

that  these  quacks  administer  vain  nostrums  to  patients,  and 
murder  them  in  silence.  There  is  only  deception,  and  no 
knowledge  with  these  men.  It  behoves  us,  says  Ramadasa,  to 
go  to  the  root  of  the  matter,  and  to  rely  upon  Self-experience 
alone  "  (XIV.  8.  24—49). 

51.    Ramadasa  has  indeed  a  very  high  opinion  about  a 
Spiritual  Aspirant.    From  the  beginning 
The  Aspirant.  of  his  spiritual  pilgrimage  to  even  the  at- 

tainment of  God,  a  man,  according  to 
Ramadasa,  leads  only  the  life  of  an  Aspirant,  or  a  Sadhaka,  as 
he  calls  him.  "  An  Aspirant  is  indeed  he  who  has  gone  in  all 
submissiveness  to  his  Teacher  and  has  been  instructed  by  him 
on  the  path  to  God.  When  his  Spiritual  Teacher  opens  out  to 
him  the  pathway  to  Atman,  the  shackles  of  his  worldly  exist- 
ence are  destroyed  ;  and  yet  he  performs  Sadhana  in  order 
to  be  convinced  of  his  liberation.  He  seeks  the  company  of 
the  Saints  in  order  that  his  doubts  may  be  dispelled,  and  he 
tries  to  bring  his  spiritual  experience  on  a  par  with  the  teach- 
ings of  the  Sastras,  as  well  as  with  the  teachings  of  his  Spiritual 

Teacher He  throws  off  his  bodily  egoism  and  centres  his 

heart  upon  Atman The  Aspirant  indeed  is  he  who  re- 
vives the  lost  tradition  of  Atmajnana.  He  has  once  for  all 
bade  good-bye  to  evil  actions,  and  has  been  multiplying  virtu- 
ous actions  in  order  that  he  might  ultimately  get  lodgment  in 

the  Form  of  God With  a  firm  .determination,  he  tries  to 

merge  himself  in  the  Atman What  the  eyes  of  ordinary 

people  cannot  visualise,  what  their  mind  cannot  imagine,  he 
tries  to  realise  in  his  own  experience.  What  cannot  be  expressed 
by  word  of  mouth,  what  would  ordinarily  dazzle  the  eye,  the 


XIX]  THE  DASABODHA  405 

Aspirant  tries  to  realise  on  his  own  account Where  the 

mind  comes  to  a  standstill,  where  logic  is  of  no  avail,  that  the 
Aspirant  tries  to  apprehend  by  the  power  of  his  own  spiritual  ex- 
perience. The  Aspirant  tries  to  become  one  with  God He 

has  found  out  the  root  of  both  God  and  Man,  and  has  imme- 
diately become  one  with  the  Ideal In  a  superconscious 

state,  he  has  seen  the  Self  for  all  time,  and  brought  the  Aspi- 
rant's life  to  completion When  this  mental  attitude  is 

firmly  fixed  in  him,  he  begins  to  lead  a  different  life  in 
his  outward  actions.  He  leaves  away  all  passion  and  anger, 
all  vanity  and  jealousy,  all  shame  and  pride  of  family. 

He  has  dispelled  all  doubts, cut  off  the  shackles  of  death, 

and  has  once  for  all  destroyed  the  round  of  births  and  deaths  " 
(VI.  9.  3—41). 

52.    Higher  than  an  Aspirant  Ramadasa  regards  what  he 

calls  the  Friend  of  God.     "The  Friend  of 
The  Friend  of  God.       God  binds  his  love  with  God's  love,  and 

behaves  only  in  a  manner  which  would  be 
approved  of  by  God.  In  that  way,  indeed,  the  friend- 
ship between  him  and  God  grows.  God  likes  the  devotion 
of  men,  their  narration  of  His  exploits,  and  their  loving 
songs.  We  should  behave  exactly  as  God  wishes  us  to 

behave We  should  give  up  our   happiness  in  order  to 

attain  the  friendship  of  God,  and  must  nob  mind  sacrific- 
ing ourselves  for  His  sake.  We  should  forget  the  pain 
of  worldly  life,  and  should  always  engage  ourselves  in 

meditation  on  God In  order  to   secure  the  friendship 

of  God,  we  should  not  mind  even  if  we  were  to  lose  our 
nearest  relatives.  We  should  ultimately  sacrifice  everything 
to  God,  including  even  our  own  life.  It  matters  not  if  we 

lose  all  in  order  to  gain  the  friendship  of  God When  the 

devotee  so  intimately  loves  God,  then  God  becomes  anxious 
for  the  welfare  of  his  devotee,  and  rescues  him  as  he  rescued  the 
Pandavas  from  the  burning  fire-house.  That  God  may  remain 
in  a  friendly  way  with  us  depends  upon  our  own  way  of  behav- 
ing with  Him  ;  for,  the  echoes  of  our  words  come  in  the  very 
manner  in  which  we  utter  them.  If  we  solely  devote  ourselves 
to  God,  God  becomes  solely  devoted  to  us.  If  the  cloud  does 
not  send  drops  into  the  beak  of  the  Chataka,  the  Chataka 
does  not  give  up  longing  for  the  cloud.  If  the  moon  does 
not  rise  to  give  nectar  to  the  Chakora,  the  Chakora  would 

nevertheless  be  longing  after  the.moon We  should  never 

relax  our  affection  to  God.  We  should  call  God  our  Friend, 
our  Mother,  our  Father,  our  Learning,  our  Wealth,  our  All-in- 
All.  People  say  that  there  is  nobody  to  help  them  except  God  ; 


406  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

but  they  do  not  really  believe  this  from  the  bottom  of  their 
heart.  Our  affection  towards  God  must  be  a  real  affection, 
and  we  should  hold  God  fast  in  our  mind.  We  should  not  get 
angry  with  God,  if  what  we  desire  is  not  attained.  We  should 
always  succumb,  without  grumbling,  to  the  will  of  God.  Then 
easily  will  God  have  compassion  for  us.  Can  we  compare  the 
compassion  of  our  mother  with  the  compassion  of  God  ?  The 
mother  may  kill  her  child  in  times  of  adversity  ;  but  we  have 
never  heard  or  seen  that  God  has  killed  His  devotee.  God  has 
ever  been  a  protective  adamant  to  those  who  have  submitted 
themselves  to  His  will.  God  will  justify  the  devotee.  God  will 
save  the  sinful.  God  will  come  to  the  help  of  those  who  have  no 

protector God  will  succour  men  from  all  calamities,  and 

will  run  to  their  help  as  He  did  to  the  help  of  Gajcndra 

God  knows  how  to  maintain  His  friendship,  and  we  should  only 
seek  after  His  affection.  The  friendship  of  God  is  unbreakable, 

and    the  love  of    God    is    undiminished Hence    we 

should  be  friends  of  God,  and  communicate  to  Him  our  inner- 
most desires In  the  same  way  in  which  we  love  God,  we 

should  also  love  our  Spiritual  Teacher"  (TV.  8). 

53.     There  is  a  type  of  devotion  to  God  which  Ramadasa 
calls   Atmanivedana,    which   implies   the 
Atmani vedana :  Self-      entire  surrender  of  the  Self  to  God.     This 
surrender.  he  regards  as  the  highest  kind  of  Bhakti. 

"  At  the  time  of  the  Great  Worship,  they 
even  sacrifice  one's  head  to  God :  even  so  intimate  is  the  Bhakti 
called  Atmanivedana.  There  are  really  few  devotees  who  at- 
tain to  this  state  ;  for  God  would  save  them  in  an  instant's 

time Atmanivedana  consists  in  finding  out  who  the 

Devotee  is,  and  then  what  is  meant  by  God.  Atmanivedana  is 
attained  when  we  have  properly  investigated  the  nature  of  Self 
and  God.  When  the  Devotee  realises  God,  he  becomes  one  with 
Him,  and  the  distinction  between  God  and  Devotee  vanishes. 
A  Devotee  is  called  a  'Bhakta',  because  he  is  not  'Vibhakta', 

that  is,  separate  from  God He  alone,  among  the  Saints, 

is  worthy  of  bestowing  salvation  upon  others,  who  regards  God 
and  Devotee  as  one.  When  the  Devotee  sees  God  by  being 
His  Devotee,  then  all  the  qualities  of  God  are  immediately 
seen  in  him"  (VTTT.  8.  9—24).  The  first  step  to  Atmanivedana 
is  the  study  of  spiritual  literature.  The  next  step  is  the  ser- 
vice of  the  feet  of  the  Guru.  Then,  by  the  grace  of  the  Guru, 
Atmanivedana  takes  place.  When  this  kind  of  Bhakti  is  at- 
tained, God  begins  to  shine  in  His  native  purity,  and  a  Devotee 
knows  himself  to  be  Atman.  By  virtue  of  that  knowledge  all 
griefs  of  the  worldly  life  vanish.  The  Devotee  leaves  off  for 


XIX]  THE  DASABODHA  407 

ever  all  considerations  of  birth  and  death.  The  round  of  his 
births  and  deaths  comes  to  an  end.  God  and  Devotee  become 
one,  and  the  contact  with  the  Good  ends  in  a  first-hand  know- 
ledge of  God  "  (VI.  2.  39—45). 

54.  As    regards    the    doctrine    of   Liberation,    Jlamadasa 

teaches  us  that    there    are  four  kinds  of 

Four  different  kinds      Liberation  possible.  " The  first  kind  of  Libe- 

of  Liberation.  ration  is  called  Salokata ;  that  is  to  say, 

a  Saint  is  supposed  to  obtain  this  kind  of 
Liberation  when,  after  the  death  of  his  body,  he  is  lifted  up  to 
the  region  of  the  deity  whom  he  worships.  Secondly,  when 
the  Devotee,  after  death,  lives  in  close  proximity  to  the  Deity, 
that  kind  of  Liberation  is  called  Samipata.  Thirdly,  when  the 
Devotee  reaches  the  Form  of  God  without,  however,  acquiring 
the  ornaments  Srivatsa  and  Kaustubha,  and  without  Lakshmi, 
then  he  may  be  said  to  have  attained  Sarupata.  There  is, 
however,  an  end  to  all  these  three  kinds  of  Mukti  ;  for  as  soon 
as  one's  merit  is  exhausted,  the  Devotee  is  thrown  down  from 
above  to  be  reborn  on  earth.  Hence,  the  fourth  kind  of  Libe- 
ration alone  is  real  Liberation,  namely,  what  may  be  called 
Sayujyamukti.  When  the  world  will  come  to  an  end,  when 
the  earth  with  its  mountains  will  be  reduced  to  ashes,  when  the 
gods  will  disappear,  when  the  three  different  kinds  of  Liberation 
will  cease  to  exist,  then  God  alone  will  remain  to  be  united  to 
the  Godhead,  and  that  state  alone  would  be  called  Sayujya- 
mukti "  (IV.  10.  23—29). 

55.  The  Saint,  however,  need  not  care  for  any  of  these  kinds 

of  Liberation.  He  attains  to  Jivanmukti, 
The  Saint  is  already  that  is  to  say,  he  is  liberated  even  during 
liberated  during  life.  life.  The  Saint  has  seen  his  own  Self,  and 

has  thus  reached  the  end  of  his  spiritual 
endeavour.  "This  has  filled  his  heart  with  satisfaction,  and  his 

mind  has  become  one  with  God He  has  thrown  his  body 

in  the  stream  of  fate.  Illumination  has  dispelled  his  doubts, 
and  he  cares  not  whether  his  body  lives  or  dies.  He  has  rea- 
lised that  his  body  is  a  fatuity.  Holy  is  the  ground  where  his 
body  falls  down.  Places  of  pilgrimage  become  purified  when  the 
Saint  enters  them.  Other  people  think  that  their  body  should 
fall  on  the  bank  of  a  holy  river.  But  the  saint  is  eternally 
liberated.  He  does  not  care  whether  the  time  of  his  death 
falls  in  the  Uttarayana  or  the  Dakshinayana.  This  is 
indeed  a  delusion  for  which  he  does  not  care.  He  cares  not 
whether  he  leaves  his  body  during  the  bright  half  of  the  month 
or  not ;  whether  he  dies  in  the  presence  of  a  light  or  not ; 
whether  he  will  die  by  day  or  not ;  or  even  whether  he  may 


408  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

remember  the  Name  of  God  at  the  time  of  death  or  not.  All 
these  things  are  of  no  avail  to  him,  for  he  has  been  liberated  during 

life Foolish  people   say  that  he  alone  is  a  blessed  man 

who  meets  with  a  'euthanasia'.  They  falsely  imagine  that  God 
meets  a  man  at  the  time  of  his  death.  They  never  turn  their 
life  to  good  account,  and  they  expect  to  see  God  !  A  man  who 

does  not  sow  corn  should  not  expect  to  reap  it Hence  a 

man  who  does  not  give  himself  in  his  life  to  the  contemplation 
of  God  shall  never  reach  a  holy  end.  Even  if  he  meets  an  easy 
death,  he  will  really  go  to  hell,  as  he  has  never  entertained 

devotion  towards  God Blessed  is  the  body  of  the  Jivan- 

mukta,  whether  it  falls  in  a  desert  or  in  a  cemetery.  People 
foolishly  imagine  that  the  Saint  has  not  met  a  good  end,  if  his 
body  lies  suffering  at  the  time  of  death,  or  is  eaten  up  after 

death  by  dogs The  Jivamnukta  has  never  been  born  at 

all.  How  can  he  then  suffer  death  ?  By  the  power  of  his 
discrimination,  he  has  destroyed  forever  the  round  of  births 
and  deaths.  By  the  power  of  his  contemplation  on  God,  his 

illusion  has  come  to  an  end He  is  dead  while  living.    He 

has  killed  even  Death  itself.  Birth  and  death  do  not  touch 
him.  He  appears  like  other  men  while  behaving  with  them  ; 
but  he  is  really  different  from  them.  For,  he  is  that  immacu- 
late Atman  who  is  untouched  by  anything  sensible  "  (VII.  10. 
7—31). 
56.  As  to  the  question  whether  Sadhana  is  necessary  after 

God-realisation,  Ramadasa  gives  two  dif- 

Sadfcana  necessary  at     ferent  answers.     In    the    first    place,    he 

all  stages.  tells  us  that  Sadhana  is  necessary  at  all 

stages,  and  that  even  though  a  man  may 
have  reached  the  end  of  spiritual  life,  it  is  still  necessary  for 
him  to  continue  his  Sadhana.  At  another  place,  he  tells  us  that 
Sadhana  is  unnecessary  after  God-realisation.  According  to 
the  first,  he  says  that  a  man  who  questions  whether  he  should 
perform  Sadhana  after  God-realisation  is  subjecting  himself  to 
a  delusion.  "Sadhana  indeed  is  a  necessity  of  the  body,  and  so 
long  as  the  body  exists,  it  must  be  subjected  to  Sadhana.  A 
man  who  wishes  to  continue  in  Brahman  without  Sadhana  is 
only  giving  scope  to  bodily  egoism  and  idleness.  As  those  who 
pretend  to  seek  the  spiritual  end  are  in  fact  seeking  the  mate- 
rial end  ;  as  those  who  pretend  to  give  themselves  to  medita- 
tion are  in  fact  giving  themselves  over  to  sleep  ;  similarly,  those 
who  consider  themselves  to  be  liberated  are  giving  scope 
merely  to  idleness  and  arrogance.  Hence,  to  suppose  that  it 
is  not  necessary  for  one  to  perform  Sadhana  is  only  to  cut  one's 
own  throat  by  one's  own  sword.  Such  a  man,  though 


XIX]  THE  DASABODHA  409 

liberated,  is  yet  bound.  He  arrogantly  feels  that  if  he  performs 
Sadhana  after  God-realisation,  he  would  be  called  merely  a 
Sadhaka.  That  fool  does  not  know  that  even  the  great  gods 
perform  Sadhana  "  (VII.  7.  54—71). 

57.    In  opposition  to  this  statement,  we  are  told  elsewhere 

by    Ramadasa    that    Sadhana   is  really 

Sadhana  unnecessary      unnecessary   after   God-realisation.       "If 

after  God-realization.     a  man    has    attained    to    the    ideal    of 

Sadhaiia,  what  can  Sadhana  now  do  for 

him  ?   If  a  potter  has  become  a  king,  why  should  he  keep  asses  ? 

If  a  Saint  has  become  one  with  God,  why  should  he  now 

subject  himself  to  Sadhana  any  more  ? The  poor  man 

has  become  a  King  ;  why  should  he   now  speak  of  poverty? 

How  should  the  Vedas  obey  the  order  of  the  Vedas  ? 

How  should  the  sciences  study  the  sciences  ?  What  is  the 
place  of  pilgrimage  for  pilgrimage  itself  ?  Nectar  cannot 
taste  nectar.  The  infinite  cannot  comprehend  another  infi- 
nite. God  cannot  visualise  another  God Of  what  use 

is  the  practice  of  Sadhana  after  the  attainment  of  the  end  ? 
How  should  the  object  of  meditation  itself  meditate  ?  How 
should  a  superconscious  mind  take  cognisance  of  mind  ?  " 
(IX.  10.  17—26.) 

58.  What  now,  asks  Ramadasa,  is  the  criterion  of  God- 
realisation  ?  How  may  one  know  that  he 
The  criterion  of  has  reached  God  in  his  spiritual  experi- 
God-realisation.  ence  ?  Ramadasa  tells  us  that  "only  then 
can  a  man  be  supposed  to  have  reached 
the  end  of  his  spiritual  life,  when  he  has  personally  known  that 
all  his  sins  have  come  to  an  end  ;  when  he  has  known  that  the 
round  of  births  and  deaths  has  come  to  a  stop  ;  when  he  has 
known  both  God  and  Self,  and  when  he  has  experienced  the 
extreme  surrender  of  Self  to  God  ;  when  he  has  known  the 
stuff  out  of  which  the  world  is  made  ;  and  when  he  has 
known  who  has  been  responsible  for  the  creation  of  it.  When 
a  man  still  entertains  doubt  about  these  matters,  then  his 
pursuit  of  the  spiritual  life  has  been  in  vain.  He  has  merely 
merged  himself  in  doubt  without  any  experience.  This  indeed 
is  the  secret  of  the  realisation  of  spiritual  life.  He  who 
says  this  a  lie  is  a  vile  man.  He  who  believes  this  is  a  lie  is 
still  viler.  God  alone  stands  sponsor  to  what  I  say.  The  glory 
of  my  Upasana  consists,  says  Ramadasa,  in  teaching  this  know- 
ledge. If  you  call  this  a  lie,  you  might  as  well  call  God  a  lie. 
Hence,  I  say  again  that  the  end  of  spiritual  life  will  be  attained 
only  when  one  comes  to  know  who  the  All-doer  is  "  (X.  8. 
21—28). 


410  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

59.  Ramadasa  now  proceeds  to  give  us  certain  charac- 

teristics   of    mystic    experience.       "  The 

The  Spiritual  wealth  of  the  spiritual  seeker  is  indeed  a 

Wealth.  hidden    wealth.      Servants  cannot  know 

the  entire  extent  of  a  treasure.  They  only 
know  the  external  appearances.  Keal  wealth  has  been  hidden 

inside,  while  what  appears  is  merely  tinsel Spiritual 

experience  is  indeed  like  wealth  deposited  inside  a  lake  which 
is  filled  with  water.  People  only  look  at  the  water,  but  are 
unable  to  get  at  the  treasure.  It  is  only  the  Sages  who  know 
the  value  of  spiritual  experience.  Others  give  themselves 
over  to  visible  things.  It  is  a  law  of  nature  that  some  carry 

merely  logs  of  wood,  while  others  wear  rich  jewels The 

Sage  is  in  possession  of  the  inner  spiritual  treasure  ;  others, 
who  want  to  satisfy  their  appetite,  follow  after  philosophical 
opinions.  The  treasure  which  cannot  be  seen  by  the  physical 
eye  can  yet  be  seen  when  the  proper  collyrium  is  applied 
to  it.  Similarly,  God,  who  is  hidden  to  the  sight  of  ordinary 
men,  can  be  attained  only  in  the  company  of  the  Good.  When 
a  man  is  allowed  to  come  in  the  presence  of  a  King,  he  becomes 
a  rich  man  ;  similarly,  when  we  enter  the  company  of  the  Good, 
we  immediately  attain  to  God  "  (VI.  9.  1 — 20). 

60.  Indeed  it  is  in  the  nature  of  all  mystical  experience  to 

appear  contradictory.     "  As  soon  as  we 

Contradictions  of        begin  to  be  aware  of  it,  we  forget  it.     But 

Spiritual  Experience,     as  soon  as  we  forget  it,  it  comes  within  the 

ken  of  our  consciousness When  we 

go  to  see  God,  we  miss  Him.  But  we  see  God  without 
going  anywhere  to  meet  Him.  This  indeed  is  the  virtue  of 
spiritual  Epoche.  When  we  try  to  realise  God,  He  cannot  be 
realised.  When  we  try  to  leave  Him  away.  He  cannot  be  left. 
We  are  connected  with  God  forever,  and  the  connection  is  un- 
breakable. God  always  is,  and  when  we  begin  to  see  Him,  He 
moves  away  from  us.  But  when  we  do  not  look  at  Him,  He 
immediately  appears  before  us.  The  means  for  His  attainment 
are  only  the  means  for  His  disappearance,  and  the  means  for  His 
disappearance  are  really  the  means  for  His  attainment.  Only 
that  man  can  know  the  meaning  of  this,  says  Kamadasa,  who 
has  attained  to  spiritual  experience  himself  "  (VII.  7.  19 — 23). 

61.  A  spiritual  seeker,  however,  has  only  to  depend  on  him- 
self   for    the    attainment    of    God.     For  "  according  as  his 
inner  emotion  is,  similarly  does  God  manifest  Himself  to  him. 
He  knows    the  inner    feelings    of    men.     If  a  man    tries    to 
cheat  God,  God    will  first    cheat    him.    God    behaves   with 
men    only    as    they  deserve.     He  gives    satisfaction  to    His 


XIX]  THE  DASABODHA  411 

devotees  only  according  to  the  quality  of  their  devotion.  But 

as  soon  as  there  is  any  deficit  in    their 

God    rewards    His     sentiment,   He  also    moves   away.      The 

devotee  according    to    image  of  our  face  that  we  see  in  a  mirror  is 

his  deserts.  exactly   like  our  face.  If  we  stare  at  the 

image,  that  also  stares  at  us.  If  we  bend  our 

brow,  that  also  bends  its  brow.      If  we  laugh,  that  also  laughs. 

According  as  our  sentiments  are,  similarly  God  behaves  with  us, 

and  He  rewards  us  only  according  to  our  worth"  (III.  10. 13 — 19). 

62.  In  various  places  in  the  Dasabodha,  Ramadasa  gives  us 

descriptions  of  mystic  reality  in  different 

Mystic  reality  as  a        aspects.     "  Mystic  experience  is  a  sealed 

solace  of  life.  book  to   many,   for   verily  they   do   not 

know  the  secret  of  the  company  of  the 
Good.  The  mystic  way  is  not  like  other  \vays.  These  only 
promise  and  never  fulfil.  The  mystic  way  points  out  the  inner 

secret  of  the  revealed  scriptures Only  the  Sages  can 

know  the  secret  path  in  the  heavens  which  leads  to  God 

No  thieves  can  take  away  the  treasure  of  spiritual  experience. 
There  is  no  fear  to  it  from  a  king,  nor  any  danger  from  fire, 
nor  can  a  cruel  beast  ever  pounce  upon  it.  God  cannot  move, 
and  will  never  miss  His  place.  He  is  unmoved,  and  remains 
at  His  place  for  all  time.  This  inner  possession  shall  never 
change  if  time  changes,  and  shall  never  increase  or  diminish 

during  a^ons  of  time It  cannot  indeed  be  seen  except  by 

the  grace  of  the  Guru Before  spiritual  experience,  every- 
thing that  comes  within  the  ken  of  the  five  elements  appears 

as  false  and  mean When  this  spiritual  experience  gets 

secure  lodgment  in  us,  our  doubts  will  be  dispelled  to  the  con- 
fines of  the  universe,  and  the  visible  world  will  cease  to  exist. 

It  is  impossible  accurately  to  describe  the  worth  of  this 

spiritual  experience.  By  this  experience  the  greatest  sages 

have  attained  to  inmost  satisfaction He  who  attains  to  this 

experience  can  save  other  beings. . .  .He  is  a  King  of  the  spiri- 
tual world.  He  who  has  it  not  is  a  beggar This  spiritual 

experience  can  be  obtained  only  on  the  strength  of  the  merit 
during  the  whole  course  of  our  lives,  and  then  shall  the  supreme 
God  reveal  Himself  to  us  "  (I.  1).  2—24). 

63.  Mystic  reality  is  elsewhere  described  by  .Ramadasa  in 

the  manner  of  the  Bhagavadgita  as  "that 

Reality  beyond  the       which  the  weapons  cannot  pierce,  which 

influence  of  the         the   fire   cannot  burn,   which  cannot   be 

Elements.  moistened    by   water,    which    cannot    be 

blown  away  by  wind,  which  can  neither 

fall  down  nor  wear  away,   which  cannot  be  manufactured, 


412  MYSTICISM  IN  MAHARASHTRA  [CHAP, 

and  which  cannot  be  hidden.  Reality,  says  Ramadasa,  has  no 
colour.  It  is  different  from  everything  that  we  can  mention, 
and  yet  it  exists  at  all  times.  It  may  also  be  seen  that  it  is 
omnipresent.  It  fills  the  universe  and  yet  is  subtle.  Physi- 
cal vision  can  scan  whatever  is  presented  to  it ;  but  what  is 
subtle  cannot  be  open  to  vision.  The  Guru  tells  us  that 
what  is  sensible  is  useless,  and  what  is  hidden  is  valuable. . . . 
What  the  Sages  and  Gods  fail  to  attain,  the  Sadhaka  tries  to  ac- 
complish  This  Reality  can  be  attained  only  by  spiritual 

meditation.     It  is  neither  earth,  nor  water,  nor  fire,  nor  wind. 
That  indeed  deserves  the  name  of  God.     But  ordinary  people 
have  each  of  them  a  god  in  their  village  "  (VI.  2.  15 — 27). 
64.    Elsewhere  also,  Ramadasa  devotes  a  whole  Dasaka  to 

the  description  of  the  immaculate  Brah- 

Myttic  description  oi      man.     "  Brahman  is  more  spotless  than 

Brahman.  the  sky.     It  is  as  formless  as  it  is  vast 

It  extends  above  all  heavens.     It  exists 
below  all  worlds.     There  is  not  the  smallest  part  of  the  universe 

which  it  does  not  occupy It  is  quite  near  to  us,  and  yet  it 

is  hidden.    We  live  in  it,  and  yet  we  do  not  know  it It 

penetrates  the  earth,  and  yet  it  is  not  hard.  In  fact,  there  is 
no  comparison  to  its  softness.  Softer  than  earth  is  water ; 
softer  than  water  is  fire  ;  softer  than  fire  is  wind  ;  softer  than 
wind  is  ether ;  and  softer  and  subtler  than  ether  is  Brahman.  It 
pierces  the  adamant,  and  yet  retains  its  softness.  It  is  indeed 
neither  hard  nor  soft.  It  does  not  perish  with  the  earth  ;  it  is 
not  dried  up  with  water  ;  it  is  not  burnt  in  fire  ;  it  does  not 
move  with  the  wind  ;  it  exists  in  the  sky,  and  yet  cannot  be 

known Wherever  you  cast  your  glance,  it  is  before  you. 

You  in    fact   see  within  it.     It  is  both  inside  and  outside. 

Where  we  feel  it  is  not,  it  immediately  manifests  itself 

Whatever  object  we  may  take  in  hand — it  is  nearer  to  us  than 
the  object.  Only  he  can  know  this  secret,  says  Ramadasa,  who 

has  had  spiritual  experience  himself One  sees  it  while 

reading.  It  enters  into  the  very  alphabets  of  a  book.  It  enters 
into  our  eyes  and  lives  softly.  When  we  hear  words,  it  is  there. 
When  our  mind  thinks,  it  is  there.  It  indeed  fills  our  mind 
inside  and  outside.  As  we  walk,  we  feel  it  at  every  step. 
When  we  take  anything  in  hand,  the  Brahman  stands  between 

us  and  that  object It  can  be  seen  by  intuitive  and  not  by 

physical  vision.    Only  those  who  have  had  inner  experience 

can  understand  what  I  say Their  ignorance  is  at  an  end. 

Their  knowledge  is  at  an  end.  Their  superconsciousness  is  at 
an  end.  That  is  the  Eternal  Brahman  which  puts  an 
end  to  all  imagination,  and  which  can  be  experienced 


XJX]  THE  DASABODHA  413 

in  solitude  by  those  who  have  devoted  themselves  to  it" 
(VII.  4). 

65.  Finally,  we  have  that  excellent  description  of  Brahman 

in  the  last  Samasa  of  the  Dasabodha.     "  If 

Final  characterisation      we  try  to  catch  hold  of  Brahman,  we  can- 

of  Brahman.  not  catch  it.     If  we  wish  to  throw  it  away, 

we  cannot  throw  it.  Brahman  is  any- 
where, and  everywhere.  As  we  turn  ourselves  away  from  it, 
it  presents  itself  before  our  face.  By  no  means  whatsoever  could 

we  turn  our  back  on  it Wherever  a  being  goes,  he  will 

find  himself  circumscribed  by  the  sky.  It  would  be  impossible 
for  him  to  go  beyond  the  limits  of  the  sky.  Similarly,  wherever 

one  may  go,  one  is  inside  Brahman In  order  to  visit  places 

of  pilgrimage,  we  undertake  long  journeys.  But  we  need  not 
go  anywhere  to  see  God.  We  can  see  Him  wherever  we  are. 
When  we  stand  or  when  we  run  away,  Brahman  is  with 
us.  As  the  bird,  which  soars  up  in  the  sky,  is  surrounded  on 
all  sides  by  the  sky,  similarly  does  Brahman  envelop  all  beings 

The  Brahman  is  always  before  all  beings.     It  is  inside 

and  outside.  It  fills  the  whole  universe.  To  its  immaculate- 
ness,  there  is  no  comparison.  In  all  heavens,  in  the  celestial 
worlds,  from  KaSi  to  liameSvara,  it  fills  every  nook  and  cranny. 
It  fills  all  this  space  at  once.  It  touches  all,  and  abides  in  all. 
It  cannot  be  soiled  by  clay.  It  cannot  be  carried  away  by  the 
flood  even  though  it  may  appear  on  it.  Simultaneously,  it  is 
before  us  and  behind  us.  Simultaneously,  it  is  to  our  right  and 

to  our  left.     Simultaneously,  it  is  above  and  below It  is 

a  refuge  of  solace  to  all  saints,  to  all  good  men,   to  the  gods 

How  can  we  reach  its  end  ? It  is  neither  gross  nor 

subtle.  There  is  nothing  which  can  be  cited  in  comparison  to 
it,  and  it  cannot  bring  solace  unless  it  is  seen  by  intuitive  vision. 
It  is  all-enveloping,  and  yet  it  is  not  all-enveloping  ;  because 
there  is  nothing  outside  it  which  it  can  envelop  "  (XX.  10. 
1—23). 

IV.  Activism. 

66.  We  now  come  to  Ramadasa's  ideal  of  the  practical  life 

of    a    Saint.     In    fact,    all  the  previous 

f  The  Ideal  Man  is  a      discussion  was  undertaken  to  prepare  the 

practical  man.  way  for  R&madasa's   description   of  the 

Ideal  Saint.  Ramadasa  tells  us  often  in 
his  great  work  that  he  has  practised  the  virtues  which  he  is 
preaching  to  others,  and  that  the  ideal  of  life  which  he  sets 
forth  before  others  is  the  ideal  which  he  had  realised  for  him- 
self. According  to  Ramadasa,  the  Ideal  Man  is  a  practical 
man,  "  The  fool  looks  only  in  one  direction,  but  the  wise  man 


414  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

looks  in  all He  has  indeed  identified  himself  with  the 

Atman,  and  cannot  therefore  be  regarded  as  limited.  He  looks 
all  round,  and  is  famed  everywhere.  He  is  known  to  young 
and  old  alike.  He  does  not  put  on  only  one  kind  of  dress.  The 
ornament  of  dress  he  does  not  regard  as  an  ornament  at  all. 
The  ornament  of  fame  he  regards  as  the  only  true  ornament. 
The  Sage  does  not  allow  even  a  single  minute  to  be  wasted  in 
vain.  He  moves  away  from  people  of  his  acquaintance,  and 
finds  out  new  men  every  day.  People  test  him  to  see  whether 
he  entertains  any  desire  ;  but  he  has  none.  He  does  not  look  at 
anybody  for  any  length  of  time.  He  does  not  speak  much  with 
anybody.  He  does  not  live  long  at  any  place.  He  does  not  tell 
people  whither  he  goes.  He  does  not  go  where  he  says  he  will 
go.  He  does  not  allow  his  condition  to  be  imagined  by  others. 

What  people  think  about  him  he  tries  to  falsify What 

people  have  a  desire  to  see,  he  does  not  care  to  see He 

does  not  allow  his  heart  to  be  searched.  He  does  not  live 
without  the  service  of  God  for  a  single  moment.  People,  who 
form  wrong  notions  about  him,  are  in  course  of  time  led  to 
correct  their  notions  themselves.  The  Sage  has  done  a  great 
thing  indeed,  when  people  examine  him  and  he  stands  the 
test  of  all.  He  lives  in  solitude,  always  gives  himself  to  medi- 
tation, and  spends  his  time  usefully  in  the  service  of  God  along 
with  other  men.  He  cultivates  in  himself  the  best  of  quali- 
ties, and  teaches  them  to  the  people.  He  collects  men  to- 
gether, but  in  secret.  He  always  has  some  work  to  do,  and 
leads  people  to  the  service  of  God.  People  then  submit  them- 
selves to  him,  and  ask  him  what  they  should  do.  Unless  we 
undergo  a  great  deal  of  trouble  first,  we  cannot  realise  any  great 

end We  should  examine  various  people,  should  know  for 

what  things  they  are  competent,  and  then  ,  either  hold  them 
near  or  keep  them  at  a  distance.  It  is  only  when  we  assign 
proper  work  to  proper  persons  that  it  is  well  accomplished. 

Unworthy  men  cannot  accomplish  any  work  at  all We 

should  believe  in  people  only  when  they  do  their  duties  hearti- 
ly. We  should  always  reserve  something  which  we  can  call 
our  own.  This  is  a  matter  of  experience,  says  Ramadasa.  I 
have  first  done  all  these  things,  and  then  have  advised  others 
to  do  them.  You  may  accept  any  of  these  things  if  you  think 
they  are  good.  A  great  man  must  be  able  to  create  great  men. 
He  should  fill  them  with  wisdom,  and  spread  them  broadcast 
through  various  lands  "  (XI.  10). 

67.    "  An  Ideal  Man,  who  has  regulated  his  life,  becomes 

known  to  all.  All  people  will  now  try  to  please  him A  man 

should  never  allow  his  peace  to  be  disturbed  by  the  evil  words 


XIX]  THE  DASABODHA  415 

of  others.     Great   indeed   is   the  Saint  who  mixes  with  evil 

men If   we   pursue  fame,    we  can- 

The  spiritual  man  not  get  happiness ;  and  if  we  pursue 
demands  only  the  ser-  happiness,  we  cannot  get  fame.  We 
vice  of  God  from  his  should  never  injure  the  hearts  of  others 

disciples.  If  we  forgive  them,  our   greatness 

is  not  mitigated A  Saint  should  give 

himself  to  intense  devotion,  and  should  cultivate  the  highest 
qualities.  Then  will  people  come  searching  for  him.  Such  a 
great- souled  man  alone  should  gather  people  in  the  name  of  God. 
If  he  were  to  die  suddenly,  who  would  cany  on  the  service  of 
God  after  him  ?  1  have  determined,  says  Ramadasa,  not  to  ask 
anything  from  my  disciples.  I  ask  only  this  thing  of  them — 

that  they  should  worship  God  after  me In  order  that  we 

might  be  able  to  gather  people  together  in  the  cause  of  devo- 
tion, we  should  have  two  qualities :  in  the  first  place,  we  should 
have  the  power  of  illumination  by  which  other  peoples'  hearts 
might  be  conquered  ;  secondly,  we  should  act  exactly  as  we 
speak,  for  it  is  only  then  that  our  words  would  have  any  value 

We  should  take  people  along  with  us,  should  teach  them 

gradually,  and  lead  them  to  the  realisation  of  the  end  of 
spiritual  life  "  (XII.  10.  14—41). 

68.  Then,  again,  Ramadasa  goes  on  to  tell  us  certain  other 

characteristics  of  the  Ideal  Man.     "  The 

The  Ideal  Man  moves     Ideal  Man  loves  to  put  forth  effort,  enters 

all,  being  himself        boldly  on  any  enterprise,   and  does  not 

hidden.  shun  work.     He  can  live  in  the  midst  of 

difficulties,  bear  the  brunt  of  action,  and 
yet  keep  himself  away  from  contact  with  it.  He  is  every- 
where, and  yet  nowhere.  Like  the  Atman,  he  hides  himself.  No- 
thing can  take  place  without  his  mediation  ;  yet  he  is  not  him- 
self seen.  He  makes  people  act  without  himself  being  seen. 
Those  who  follow  the  instructions  of  a  wise  man  them- 
selves become  wise.  That  is  the  justification  of  the  existence 
of  a  wise  man.  He  always  supports  the  right  cause,  and  never 
gives  himself  to  unrighteousness.  In  the  midst  of  difficulties, 
he  knows  the  way  out.  A  man  of  courage  is  a  great  support 
to  all.  This  indeed  is  what  he  has  become  through  the  grace 
of  God  "  (XI.  6.  12—19). 

69.  One  further  characteristic  of  the  Ideal  Saint  is  that 

he  never  displeases  anybody.     "  He  tells 

The  Ideal  Man  does      the  truth,  and  behaves  in  the  right  way. 

not  displease  anybody.     Great  men,  as  well  as  small     all  have  a 

regard  for  him.  If  the  Ideal  Man  were 
not  to  forgive  people  for  their  ignorance,  he  would  merely 


416  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

bring  himself  on  a  level  with  them.  If  pieces  of  a  sandal 
tree  are  not  rubbed  on  a  sandstone,  they  would  not  produce 
a  fragrant  scent,  and  then  they  would  be  on  a  par  with 
pieces  of  other  trees.  What  can  people  know,  so  long  as  they 
have  not  known  the  superior  qualities  of  the  Ideal  Saint  ? 
When  these  qualities  come  to  light,  the  whole  world  is  filled 
with  good  feelings  towards  him.  When  the  world  is  pleased, 
that  is  to  say,  when  God  in  the  world  is  pleased,  nothing  can 

be  wanting  to  the  Ideal    Saint Good    behaviour  with 

others  leads  to  happiness.  If  we  speak  bad  words,  they  are 
echoed  back  on  us.  We  need  not  teach  other  people  how  to 
behave  ;  we  should  teach  ourselves.  If  we  meet  a  bad  man, 
and  if  the  limits  of  forgiveness  are  reached,  then  we  should 
leave  the  place  in  silence.  People  have  various  kinds  of  know- 
ledge, but  they  do  not  know  the  hearts  of  others.  It  is  thus 
that  they  make  themselves  miserable.  We  must  remember 
that  we  have  to  die  some  day.  Hence  it  is  that  we  must  try 
to  please  all  "  (XII.  2.  15—26). 

70.    Ramadasa  does  not  give  merely  a  negative  rule  that 

we  should  not  displease  anybody,  but  he 

The  Ideal  Man          tells  us  positively  that  we  should   try  to 

pleases  all.  please  everybody.     "  What  is  censurable 

we  should  avoid.   What  is  praiseworthy  we 

should  practise.    We  should  fill  the  world  with  good  report. . . . 

We  should  avoid  evil  qualities,  and  cultivate  the  good 

The  -one  rule  of  life  should  be  that  we  should  try  to  please  all, 
and  gradually  make  them  holy.  Just  as  one  tries  to  please  a 
child,  similarly,  we  should  try  to  please  the  people.  Wisdom 

consists  in  giving  satisfaction  to  the  hearts  of  men We 

should  never  call  a  fool  a  fool.  We  should  never  point  out  his 
defects.  Only  then  can  a  Saint  conquer  the  world.  There  are 
various  situations  in  which  a  Saint  may  find  himself  placed, 
He  should  always  try  to  assimilate  himself  to  the  hearts  of  all 
beings.  He  alone  is  a  great  Saint  who  gives  satisfaction  to 
the  minds  of  people ;  for,  it  is  only  then  that  people  flock  to 
him  in  numbers  "  (XIII.  10.  20—29). 

71.    Then  Ramadasa  proceeds   to  give    further   character- 
istics     of      the     Ideal     Saint.       "The 
The    Active    Saint    Ideal      Saint      is      known     everywhere 
should  retire,   should     by   the   power    of  his   devotion.     People 
set  an  example,  should     know  him,    but  they    do    not  find    him, 
be  courageous.  and    they    do     not    know    what    he    is 

doing.  People  from  various  lands  come 
with  a  desire  to  see  him.  The  Ideal  Saint  pleases  all,  and  fills 
the  minds  of  all  with  discrimination  and  good  thoughts. 


XIX]  THE  DASABODHA  417 

There  is   no   limit   to   the  disciples  he  makes.    All  of  these 

he   leads   on   the    spiritual     pathway Whatever    he 

knows,  he  teaches  the  people,  and  makes  them  wise.  When- 
ever they  get  into  a  difficulty,  he  is  ready  to  help  them.  He 
makes  the  minds  of  all  pure  and  holy.  What  one  can  do  one- 
self one  should  do  immediately.  What  one  cannot  do  oneself, 
one  should  get  done  by  others ;  but  on  no  account  whatsoever 
should  the  service  of  God  be  relaxed.  We  should  first  do,  and 
then  get  everything  done  by  others.  We  should  first  discrimi- 
nate, and  then  should  ask  others  to  do  it.  If  the  Saint  grows 
weary  of  people,  he  should  go  to  a  new  place His  Saint- 
hood would  come  to  an  end  if  he  does  not  practise  spiritual 

meditation  every  day So  far  as  he  can  engage  himself  in 

activity,  he  should  do  it.     But  as  soon  as  he  cannot,  he  should 

wander  anywhere  he  pleases  in  contentment If  he  cares 

for  fame,  he  cannot  get  happiness.    If  he  wants  happiness,  he 

cannot  get   fame One  should  never  lose  courage  in  the 

midst  of  activity :  how  would  one  be  able  to  reach  the 
end  of  his  life  in  that  way  ?  Life  is  indeed  a  miserable 
affair.  By  the  power  of  discrimination,  however,  one  can 
make  it  good  ;  and  as  soon  as  one  makes  it  good,  it  fades 

away The  greatest  thing  of  all  is  that  the  Saint  should 

never  give  up  courage  "  (XIX.  10.  8 — 29). 

72.     Ramadasa  insists  from  time  to  time  that  the  Active 

Saint  should  not    meddle  much  with  the 

The  Master  is  found       affairs  of  society.    He  should  hide  himself, 

nowhere.  and  let  other  people  talk  about  him.     He 

who  wants  to  gather  people  together  should 

always  take  resort  to  solitude.     There,  one  gets  to  know  the 

internal  condition  of  men Whatever  people  have  in  mind, 

the  Saint  knows  already.  Hence  nobody  can  come,  and  deceive  a 
Saint. ....  .He should  engage  himself  regularly  in  various  forms 

of  devotion,  thus  never  leaving  any  scope  for  inferior  kinds  of 

work He  who  depends  on  another  spoils  his  work.     He 

alone  is  a  good  man  who  depends  on  himself One  should 

take  the  central  thread  in  his  hands,  and  get  details  done  by 
others.  If  one  wants  to  collect  a  number  of  men,  one  should 

have  great  strength  of  mind One  should  know  what  people 

are  wicked,  but  should  not  say  openly  that  they  are  so.     They 

should  be  given  even  greater  importance  than  good  men 

An  Ideal  Saint  should  not  be  seen  anywhere,  and  yet  people 
must  talk  about  him  from  place  to  place.  In  order  to  meet  a 
fool,  one  must  set  a  fool.  In  order  to  meet  a  dullard,  one  must 

set  a  dullard In  order  to  meet  a  fool-hardy  man,  one 

must  set  a   fool-hardy  man.     In  order  to  meet  an  arrogant 

27 


418  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

person,  one    must  depute  an  arrogant  man.    A  boisterous 
man  must  be  met  by  a  boisterous  man.     When  equals  meet 
equals,    then   a    splendid    encounter    takes   place.     All   this 
should  be  done,  but  the  Master  should  be  found  nowhere  v 
(XIX.  9.) 

73.  One   of   the  most  important  teachings   of  Ramadasa 

about  his  ideal  Sage  is   that  his  activity 
Activity    should     should    alternate    Avith    meditation.      He 
alternate  with    Medi-     should   lead   an   intensely    active  life   for 
tation.  some  time,  and   should  immediately  en- 

gage himself  in  intensive  meditation.  Tn 
that  way,  both  his  meditation  and  his  activity  become  strength- 
ened. "  He  who  cannot  undertake  active  work  should  not 
engage  himself  in  active  work.  He  should  compose  his  mind 

and  remain  silent If  by  his  activity  he  only  brings  grief 

to  other  people,  he  should  not  engage  himself  in  that  activity 

at  all Indeed,  activity  leads  to  good  results  as  well  as 

bad  results.  When  people  have  an  element  of  devotion  in 
them,  we  must  support  it.  We  should  never  expose  their 

hypocrisy The  place  of  complete  rest  is  only  the  Atman 

There,  all  anxieties  come  to  an  end.     The  mind  becomes 

content,  and  the  unapproachable  life  of  God  becomes  ours  by 
the  force  of  meditation.  Indeed,  the  Self  is  not  affected  by  any 
environment.  People  come  together  by  accident,  and  part 

from  each  other  by  accident We  should  spend  some  lime 

in  intense  activity,  and  some  in  silent  devotion.  Jn  that  way, 
the  mind  becomes  tranquil  and  powerful  "  (XIX.  8.  19-  30). 

74.  "  Wherever  the  Active  Saint  goes,   he  is  liked  by  all. 

He  has  indeed  the  fire  of  devotion  in  him, 

Further  character!-     and    nobody    can    withstand    him 

sation  oi  the  Active  When  people  are  eagerly  waiting  for  him, 
Saint.  he  presents  himself  suddenly  before  them 

Wherever    the    wise   man    is,    no 

quarrel  can  arise.  He  does  not  say  one  thing  to  a  man's  face, 
and  another  behind  him.  All  people  are  ever  anxious  to  meet 

him.     He  never  troubles  the  hearts  of  people He  always 

engages  himself  in  conferring  obligations  on  others.  Fie  is 
pained  by  other  peoples'  sufferings,  and  becomes  happy  in  their 
happiness.  He  desires  that  all  people  should  be  happy.  As  a 
pater- familias  cares  for  all  the  members  of  his  family,  similarly 

the  Sage  cares  for  all If  his  body  is  reproved,  it  does  not 

matter  to  him  ;  for  he  never  identifies  himself  with  his  body 

When  people  know  that  he  forgives  their  faults,  then  they 

come  and  support  him.  All  people  regard  themselves  great 
but  the  Saint  alone  is  a  great  man.  He  is  courageous,  and  he 


XIXJ  THE  DASABODHA  419 

is  noble  ;  and  the  depth  of  his  mind  cannot  be  measured  " 
(XIX.  4.  5—31). 

75.  As  the  Saint  has  pledged  himself  to  the  service  of  God, 

his  one  business  is  to  fill  the  world  with 

The    Active    Saint     God.     "If    he    should    ask    anything    of 

must   (ill    the    world     anybody,  he  should  ask  him  to  continue 

with  God;  his  devotion  to  God People  would 

be  spoilt  if  one  has  a  Turk  for  his  Guru 
and  Chamars  for  his  disciples.  Hence,  one  should  collect  to- 
gether Brahmins,  should  respect  the  assemblies  of  Devotees, 

should  search  after  the  Sages One  should  become  famous 

on  earth  by  desiring  nothing One  should  always  merge 

oneself  in  the  narration  of  God's  exploits,  so  that  people  may 
always  be  attracted  towards  Him.  The  light  that  one  spreads 
must  be  like  the  light  of  the  Sun.  The  Sage  should  know  the 
inner  motives  of  men.  Men  who  live  in  his  company  should 
immediately  mend  their  manners,  and  those  who  are  round 
about  him  should  engage  themselves  in  incessant  meditation. 
Wherever  he  goes,  he  should  behave  like  a  guest ;  people 
should  desire  that  he  should  stay  with  them.  He  should, 

however,  not  stay  there  for  fear  of  becoming  too  familiar 

No  fame  is  attained  without  intense  virtue  of  some  kind 

One  does  not  know  when  the  body  may  fall.  One  does  not 
know  what  calamities  may  befall  us.  Hence,  we  should  always 
be  on  the  alert,  should  do  all  that  we  can  for  spiritual  life,  and 
fill  the  world  with  the  holy  name  of  God.  What  we  can  do 
soon,  we  should  do  immediately.  What  we  cannot  do  soon, 
should  be  done  after  mature  thought.  There  is  nothing  that 
does  not  come  within  the  ken  of  reflection.  Hence,  we  should 
give  ourselves  to  incessant  thought,  and  always  find  new 
remedies.  Unless  a  man  retires  to  solitude,  he  cannot  find  the 
way  out.  In  utter  silence,  we  should  reach  the  Atman,  and 
then  no  difficulties  will  present  themselves  before  us"  (XIX. 
fi.  11-30). 

76.  Finally,  Ramadasa  supplies  us  with  a  piece  of  an  auto- 

biography for  the  life  of  an  Active  Saint. 

Autobiography  He  tells  us  how  in  his  time  the  Maho- 

oi  the  Active  Saint.       medans  had  oppressed  the  whole  land  ; 

how  he  gave  himself  up  to  the  life  of  a 
Saint,  and  became  the  support  of  all  on  account  of  his  great 
spiritual  power.  "  Many  people  have  now  become  Maho- 
medans ;  some  have  fallen  on  the  field  of  battle ;  many  have 
lost  touch  with  their  native  language,  and  have  become  profi- 
cient in  foreign  tongues.  The  bounds  of  Maharashtra  have 
been  curtailed.  People  are  engaging  themselves  in  politics. 


420  MYSTICISM  IN  MAHARASHTRA  |CHAP. 

They  do  not  find  time  even  to  take  their  food.  Many  engage 
themselves  in  a  life  of  warfare,  and  by  the  pride  natural 
to  that  life,  they  engage  themselves  day  and  night  in  war 
topics.  The  merchant  is  carrying  on  his  commerce,  and  cares 
for  nothing  but  his  belly.  Various  sorts  of  philosophical 
opinions  have  prevailed.  Many  kinds  of  atheistic  schools  have 
sprung  up.  Wherever  you  go,  you  find  false  teachers.  •  Others 
have  divided  themselves  as  followers  of  either  Sankara  or 
Vishnu.  Confusion  reigns  everywhere.  People  are  merely 
following  the  bent  of  their  desires.  They  cannot  distinguish 

right  from  wrong Many  people    attend    Kirtanas,  but 

nobody  cares  for  mystical  experience.    Mystical  knowledge  has 

been  hard  to  get  at It  can  be  attained  only  by  him  who 

has  a  piercing  insight,  and  who  does  not  waste  a  single  minute. 
A  man  of  insight  as  he  is,  the  Sage  is  respected  by  all.  He 
knows  many  passages  by  heart,  and  with  the  power  of  his 
memory  makes  straight  the  path  of  spiritual  life.  He  knows 
the  hearts  of  all,  and  knows  various  ways  of  illuminating  them. 
He  says  little ;  and  saying  little,  he  attracts  the  hearts  of  all. 
On  the  strength  of  his  own  mystical  experience,  he  levels  down 
all  philosophical  opinions,  and  compels  the  people  to  leave 
their  beaten  paths.  He  speaks  pointed  words,  and  by  the 
power  of  his  indifference,  immediately  takes  leave  of  the 
assembly.  When  he  has  gone  away  after  speaking  words  of 
spiritual  experience,  people  naturally  feel  attracted  towards 
him.  They  leave  away  all  beaten  paths,  and  go  in  all  submis- 
sion to  him.  But  he  cannot  be  found  in  any  particular  place  ; 
and  as  regards  his  dress,  he  looks  like  a  beggarly  man.  His 
great  power  lies  in  his  work  in  silence.  Indeed,  his  fame  and 
name  and  power  know  no  bounds.  He  engages  people  in 
spiritual  service  from  place  to  place,  and  himself  goes  away 

from  their  midst He  goes  and  lives  in  mountain  valleys 

where  nobody  can  see  him,  and  there  he  meditates  for  the 
good  of  all.  In  difficult  places  and  among  peculiar  men,  he 
always  maintains  the  regularity  of  his  spiritual  life.  All  peo- 
ple in  the  world  come  to  see  this  spiritual  Saint.  His  motives 
cannot  be  fathomed.  He  determinately  engages  people  in  a 
politico-religious  life,  and  multiplies  disciples  through  disciples, 
so  that  they  ultimately  grow  numberless.  What  power  he 
exercises  on  earth  is  exercised  in  silence.  Wherever  he  goes, 
he  finds  numberless  men  believing  in  him,  and  he  engages  all 
in  spiritual  life.  Whatever  place  he  visits,  he  makes  people 
sing  aloud  the  greatness  of  God,  while  he  brings  his  own 
spiritual  experience  to  their  help.  The  end  of  human  life 


XIX]  THE  DASABODHA  421 

consists  in  realising  such  an   ideal,    says   Ramadasa.     I  am 
describing  it  to  you  in  a  few  brief  words."  (XV.  2.  3 — 30). 
77.    We  might  conclude  this  survey  of  Ramadasa's  teaching 

in  the  same  words  in  which  Ramadasa 

God,  the  Author  of       concludes  his  great  work,  the  Dasabodia. 

the  Dasabodha.          Ramadasa  is   convinced  that  it  is  not  lie 

who  has  composed  the  Dasabodha,  but 
that  he  is  only  an  instrumental  cause  for  the  display  of  God's 
activity.  He  thanks  himself  that  he  has  been  able  to  reach  the 
end  of  spiritual  life.  "  The  end  of  my  spiritual  life  has  been  at- 
tained. The  purpose  of  my  fife  has  been  fulfilled.  The  Imperso- 
nal Brahman  has  been  reached.  All  illusion  has  come  to  an  end. 

The  nature  of  the  phenomenal  world  has  been  traced 

What  I  had  seen  as  in  a  dream  has  been  dispelled  in  the  state 
of  spiritual  wakefulness.  The  secret  of  spiritual  life  has  been 

ineilable The  round  of  births  and  deaths  has  come  to  a 

close.  The  completion  of  this  work,  the  Dasabodha,  has  been 
due  to  the  grace  of  my  Lord,  the  son  of  Dasaratha,  who  is 
proud  of  His  devotees.  This  work  has  been  divided  into  20 
Dasakas,  and  200  Samasas.  He,  who  meditates  on  them,  will 
gradually  come  to  know  the  secret  of  spiritual  life.  There  is, 
however,  no  need  of  praising  this  work;  for  what  matters  is 
first-hand  experience.  The  body  is  made  up  of  elements, 
while  the  Atman  is  the  All-doer.  How  shall  we  credit  a  man 
with  the  production  of  this  work  ?  God  indeed  does  all  things. 

The  body  is  made  up  of  elements,  and  these  disappear 

in  the  final  resort.  We  should  leave  off  all  delusion,  and  take 
recourse  to  the  thought  that  it  is  God  who  does  all  things  " 
(XX.  10.  26—37). 


CHAPTER  XX. 
General  Review  and  Conclusion. 

1.     The  most  characteristic  feature  of  Ramadasa's  teaching 

may  now  be  seen  to  be  activism.     Rama- 

God-realisation          dasa,  more  than  any  other  Saint  of  the 

and  Activism.          Maratha  School,  called  peoples'  minds  to 

the  performance  of  duty,  while  the  heart 
was  to  be  always  set  on  God.  Ramadasa  tells  us  time  and 
oft  that  the  first  thing  that  a  map  should  do  is  to  believe  in 
God,  and  the  next  thing  is  to  do  his  duty  to  himself  and  to  the 
nation.  For,  Ramadasa  tells  us  that  it  is  only  when  our 
efforts  are  backed  by  devotion,  that  they  are  likely  to  succeed  : 
w4i*ft  JTiCr  irat  i  CRRT  VT^CTT^  jit  i  sri^iw  s^re^t  i  v**^  wxfe  n.  No 
wonder  that,  with  this  teaching,  he  helped  the  formation  of 
the  Maratha  kingdom  as  no  other  Saint  had  formerly  done 
before.  It  is  indeed  true,  as  the  late  Mr.  Justice  Ranade  said, 
that  even  pacifist  Saints  like  Namadeva  and  Tukarama  laid  the 
moral  foundations  on  which  Ramadasa  later  reared  his  poli- 
tico-religious edifice.  It  is  not  given  to  each  and  every  one 
to  achieve  all  things  on  earth.  While  Namadeva  and  Tuka- 
rama went  one  way,  Ramadasa  went  another.  While  the  first 
called  back  the  attention  of  men  from  irreligion  to  religion,  the 
other  raised  upon  the  foundation  of  religious  faith  an  edifice 
of  national  greatness.  For  that  matter,  we  are  not  to  suppose 
that  Ramadasa  alone  is  of  any  consequence  so  far  as  the  poli- 
tical destiny  of  Maharashtra  was  concerned,  and  that  Tuka- 
rama and  Namadeva  preached  only  a  pacifist  doctrine  which 
ruined  the  kingdom.  The  controversy  is  a  very  old  one,  dating 
from  the  days  of  the  Bhagavadgita,  as  to  the  value  of  knowledge 
and  works.  Such  conflicts  can  be  resolved  only  when  we  cancel 
them  in  a  higher  synthesis,  as  the  great  German  philosopher 
Hegel  said.  We  want  both  knowledge  and  works  as  we  want  both 
religion  and  national  greatness,  and  it  is  from  this  point  of  view 
that  Tukarama  and  Namadeva  were  of  as  much  use  to  the 
Maratha  kingdom  as  Ramadasa  himself.  It  is  merely  exhibiting 
bad  blood  to  discard  any  one  for  the  sake  of  the  other. 

2.    A  very  painstaking  writer  has  recently  produced  a 

work  on  fct  Ramadasa  and  the  Ranmdasis  " 
Ramadasa  and  in  the  English  language,  and  we  cannot 
Christianity.  commend  his  assiduity  and  earnestness, 

and,  on  the  whole,  his  fairmindedness 
too  highly.  Mr.  Deming  has  utilised  his  opportunities  of 
a  stay  at  Satara,  and  has  produced  a  book  in  the  "  Religious 
Life  of  India  "  Series,  in  which  he  has  gone  into  the  smallest 


XX]  GENERAL  REVIEW  AND  CONCLUSION  428 

details  about  the  life  and  history  of  Ramadasa  and  his  school. 
Though,  however,  the  book  is,  on  the  whole,  praiseworthy, 
in  the  last  Chapter,  Mr.  Demiiig  harks  back  to  a  comparison 
between  Kamadasa  and  Christianity,  and  as  is  usual  with  his 
class  of  writers,  ends  his  volume  by  pointing  out  the  superiority 
of  the  teachings  of  Christianity  over  the  teachings  of  Ramadasa. 
hi  the  first  place,  he  tells  us  that  Ramadasa  makes  a  confusion 
between  a  personal  and  an  impersonal  view  of  the  Godhead 
(p.  200),  and  that  even  though  in  modern  times  a  justification 
has  been  given  for  a  reconciliation  of  the  personal  and  the 
impersonal  by  saying  that  the  first  concept  belongs  to  the 
sphere  of  Religion  while  the  second  belongs  to  the  sphere  of 
Philosophy,  Mr.  Deming  inclines  the  beam  in  favour  of  the 
first  and  rejects  the  second,  all  the  while  oblivious  of  the  fact 
that  a  Philosophy  of  Mysticism  might  concern  itself  neither  with 
the  Personal  nor  with  the  Impersonal,  but  with  the  Trans- 
personal,  meaning  thereby  that  the  category  of  personality 
has  no  place  in  a  Philosophy  of  Mysticism.  Secondly,  as  is 
again  usual  with  his  school,  Mr.  Deming  points  out  that 
Ramadasa  \s  conception  of  salvation  was  negative  instead 
of  positive  (p.  204),  meaning  thereby  that  Ramadasa  dwelt 
too  much  upon  the  ills  of  life  rather  than  upon  the  joy  con- 
sequent upon  a  life  in  -God.  Now,  any  man  who  will  read 
Kamadasa's  works  carefully  will  see  how  time  and  oft  he 
insists  upon  the  beatific  element  in  life,  thus  giving  the  lie 
direct  to  the  theory  that  he  takes  merely  a  pessimistic  view 
of  salvation.  In  the  third  place,  Mr.  Deming  points  out 
that  Rfimadasa's  view  of  Incarnation  is  only  a  plausible  one, 
in  which  God  merely  seems  to  become  man  instead  of  becoming 
man  in  reality,  meaning  thereby  that  God  in  the  Hindu  scheme 
plays  merely  the  dramatic  role  of  an  actor  instead  of  actually 
personifying  himself  in  the  world  of  men  (p.  207), — a  view 
with  which  no  writer  on  the  Philosophy  of  Hinduism  can 
agree,  inasmuch  as,  throughout  Hinduism,  Incarnation  is 
regarded  as  a  verity  and  a  fact,  and  not  as  a  mere  appearance. 
For,  are  we  not  told  in  the  Bhagavadgita  that  God  incarnates 
himself  time  and  oft  in  the  world  of  men  whenever  religion 
comes  to  an  end  and  irreligion  prevails  ?  In  the  fourth  place, 
we  entirely  agree  with  Mr.  Deming  when  he  points  out  that  the 
Ethics  of  Ramadasa  and  the  Ethics  of  Jesus  were  absolutely 
on  a  par,  for  "  like  Ramadasa,  Jesus  spoke  of  purity,  un- 
selfishness, truthfulness,  sympathy,  patience,  humility,  the 
forgiving  spirit,  and  other  motives  in  the  heart,  -traits,  which, 
like  Ramadasa,  Jesus  actually  personified  in  his  own  life  r> 
(p.  210).  In  fact,  the  teaching  of  both  Jesus  and  Ramadasa 


424  MYSTICISM  IN  MAHARASHTRA  [CHAP. 

seems  to  be  absolutely  alike  in  this  respect,  inasmuch  as  both 
of  them  practised  the  virtues  which  they  preached,  and  preached 
them  only  after  they  had  practised  them.  Fifthly,  we  may 
also  agree  with  Mr.  foeming  when  he  says  that  with  Ramadasa 
the  ideal  of  caste  was  yet  predominant,  while  Jesus  preached 
"  a  Christian  brotherhood  of  the  most  democratic  type, 
regardless  of  colour,  race,  wealth,  culture,  or  any  other  distinc- 
tion "  (p.  212).  Ramadasa's  justification,  however,  would 
be  that  spiritually  all  people  were  equal  in  the  eyes  of  God, 
while  socially  there  might  be  differences  owing  to  traditions 
of  racial  evolution.  Sixthly,  when  Mr.  Deming  speaks  of  the 
difference  between  the  Svami  and  the  Christ,  inasmuch  as 
the  Svami  seemed  to  enjoy  prosperous  circumstances  at  the 
close  of  his  life,  while  Jesus  bore  the  Cross,  we  have  only  to 
remember  that  these  are  accidental  circumstances  over  which 
man  has  no  control,  and  that  each  was  playing  out  his  role 
where  God  had  chosen  to  place  him.  Finally,  when  Mr.  Deming 
speaks  of  the  narrow  geographical  outlook  of  the  Sv*ami  and 
the  mere  contemporary  background  of  his  vision,  while  Christ's 
message  was  timeless  and  universal  in  its  nature  (p.  216), 
he  is  entirely  mistaking  the  fact  that  all  mystics,  of  whatever 
lands  they  may  bo,  preach  a  message  which  is  timeless  and 
universal,  and  that  if  Ramadasa's  teaching  as  outlined  in  the 
previous  Chapter  seems  evidently  to  be  of  the  mystical  type 
according  to  the  criteria  of  Mysticism  to  be  elsewhere  discussed, 
then  his  message  can  never  be  only  either  localised  or  of  mere 
contemporary  value.  In  fact,  Ramadasa's  mystical  teaching, 
like  that  of  the  other  mystics  of  the  Maratha  School,  was  as 
timeless  and  as  universal  in  its  nature  as  the  teaching  of  any 
other  mystics  of  any  other  lands  or  times. 

3.    The  doctrine  of  Bhakti  which  these  Saints  of  the  Maratha 
School  taught  in  their  Spiritual  Literature 
Bhakti  and  has  been  held  in  such  high  esteem  by  ration- 

Rationalism,  alistic  writers  like  Prof.  Patwardhan,  that 

one  wonders  how  these  could  keep  to  their 
rationalism,  while  applauding  the  Bhakti  doctrine  of  the  Saints. 
'"  Here  we  have  a  literature  that  takes  us  from  the  bewildering 
diversity  of  the  phenomenal  world  to  the  soul-consoling  kinship 
of  the  ultimate  realities.  Here  is  a  literature  that  subdues  all 
the  bestial  instincts  of  man,  and  reminds  him  of  what  he  truly 

is  and  what  he  is  to  seek If  to  discover  the  uncommon 

in  the  common,  the  unfamiliar  in  the  familiar,  the  unknown  in 
the  known,  the  supernatural  in  the  natural,  the  infinite  in  the 
finite,  and  the  one  in  the  many,  be  an  element  of  the  Vision 
Romantic,  unmistakably  we  have  it  in  the  literature  of  the 


XX]  GENERAL  REVIEW  AND  CONCLUSION  425 

Bhakti  school Here  we  have  the  Romance    of  a  Light 

that  never  was  on  sea  or  land  ;  of  a'  Dream  that  never  settled 
on  the  world  of  clay  ;  of  Love  that  never  stirred  the  passion  of 

sex Here  is  the  romance  of  piety,  of  faith,  of  devotion, 

of  the  surrender  of  the  human  soul  in  the  Love,  the  Light,  and 
the  Life  of  the  Ultimate  Being.  "  If  all  rationalism  could  be 
so  eloquent  of  the  merits  of  Bhakti,  one  would  by  all  means  be 
such  a  rationalist. 

4.    The  philosophic  aspects  of  mysticism  we  have  hardly  any 

time  to  enter  into  in  this  volume.    It  has 

The  Philosophy  of        been  a  matter  of  very  great  difficulty  to 

Mysticism.  those  who  entertain  a  barely  theistic  view 

of  the  world  how  at  the  same  time  a  mys- 
tical view  could  be  sustained.  It  is  no  wonder,  therefore,  that 
we  find  that  many  an  acute  critic  has  landed  himself  into  con- 
tradictions when  the  question  of  the  reconciliation  of  theism 
and  mysticism  has  arisen.  Thus,  while  Dr.  Macnicol  calls  into 
question  "  the  audacity  of  that  pantheistic  speculation  which 
makes  God  feel  the  necessity  of  a  devotee,  as  it  makes  the  devo- 
tee feel  the  necessity  of  God  ",  he  is  at  the  same  time  led  else- 
where to  recognise  the  claims  of  Mysticism  where  both  dualism 
and  monism  become  one.  Thus,  though  he  says  that  "  the  reso- 
nant note  of  thankfulness  which  throbs  in  the  103rd  psalm  is 
outside  of  the  knowledge  of  Maratha  Saints  who  venture  on 
the  contrary  to  say  that  God  is  their  debtor,"  and  that  "such 
an  audacity  is  beyond  the  reach  of  the  Hebrew  or  Christian  peni- 
tent, unless  his  conscience  is  overlaid  with  pantheistic  specula- 
tion as  that  of  Eckhart  ",  he  also  feels  it  necessary  to  recognise 
elsewhere  that  "  not  in  the  Monism  of  Sankaracharya,  nor  in 
the  Dualism  that  is  satisfied  to  remain  two,  but  in  a  Spiritual 
Experience  that  transcends  and  includes  them  both,  is  peace 
to  be  found  ".  This  is  exactly  the  problem  of  the  Psychology 
and  Philosophy  of  mysticism.  It  is  too  wide  a  problem  to  be 
attempted  in  this  historico-analytical  work.  For  that, 
another  time  and  another  place  may  be  necessary.  How  the 
mystic  criterion  of  reality  compares  with  the  idealist,  the  real- 
ist, and  the  pragmatist  criteria,  how  the  mystical  faculty  of 
intuition  compares  with  intellect  and  feeling,  how  we 
may  reconcile  the  phenomenal  and  the  noumenal  elements  of 
human  experience,  showing  man  simultaneously  to  be  a 
denizen  of  two  worlds,  the  one  human  and  the  other  divine, 
which  alone  can  make  it  possible  for  him  to  realise  the  divine 
in  the  human, — shall  form  the  subject  of  a  forthcoming  work 
on  the  "  Pathway  to  God  ". 


INDEX  OF  SOURCES. 


THE  JNANESVAEI. 


Adhyaya 

Verses 

Page 

Adhyaya 

Verses 

Page 

1 

22-27 

49 

IX 

217-218 

137 

II 

37-42 

93 

IX 

221-227 

72 

II 

256-263 

66 

IX 

244-247 

137 

II 

297-300 

123 

IX 

250-261 

112 

II 

311-314 

71 

IX 

280-285 

63 

11 

362-367 

121 

IX 

286-290 

63 

III 

68-74 

123 

IX 

300-305 

62 

JII 

85-94 

101 

IX 

307-334 

101 

III 

155-158 

99 

IX 

335-342 

131 

III 

172-176 

99 

IX 

355-365 

135 

IV 

8-11 

130 

IX 

367-381 

66 

IV 

99-102 

98 

IX 

382-396 

132 

IV 

165-171 

113 

IX 

400-405 

103 

V 

105-108 

120 

IX 

418-428 

110 

V 

131-135 

126 

IX 

430-440 

111 

VI 

32-35 

49 

IX 

441-461 

111 

VI 

47-50 

93 

IX 

465-470 

109 

VI 

81-84 

94 

IX 

490-516 

109 

VI 

92-104 

123 

IX 

1010-1029 

52 

VI 

152-160 

107 

X 

9-15 

49 

VI 

163-174 

116 

X 

65-69 

65 

VI 

186-191 

122 

X 

72-80 

66 

VI 

274-279 

117 

X 

98-118 

65 

VI 

349-351 

94 

X 

119-128 

129 

VI 

361-367 

122 

X 

129-139 

131 

VII 

10-13 

127 

X 

142-143 

118 

VII 

68-97 

179 

X 

144-172 

113 

VII 

114-118 

134 

X 

192-200 

121 

VI  I 

121-126 

134 

X 

259-263 

66 

VII 

130-134 

129 

XI 

17-23 

51 

VIII 

75-80 

118 

XI 

28-38 

67 

VIII 

81-83 

115 

XI 

81-88 

67 

VIII 

87-90 

118 

XI 

154-159 

67 

VIII 

91-99 

134 

XI              176-196 

68 

VIII 

120-133 

133 

XI 

226-234 

119 

VIII 

136-139 

135 

XI 

237-241 

119 

VIII 

202-203 

134 

XI 

245-252 

126 

VIII 

248-257 

122 

XI 

271-279 

119 

VIII 

1059-1080 

65 

XI 

326-336 

64 

IX 

142-152 

63 

XI 

366-370 

126 

IX 

156-170 

64 

XI 

466-467 

63 

IX 

186-196 

136 

XI 

519-532 

118 

]X 

197-209 

115 

XI 

555-560 

68 

428 


INDEX  OF  SOURCES 


Adhyaya 

Verses 

Page 

Adhyaya 

Verses 

Page 

XI 

567-574 

68 

i 
XIII 

915-938 

70 

XI 

609-639 

69 

XIII 

958-1224 

53 

XI 

640-646 

69 

XIII 

1037-1047 

108 

XI 

685-690 

112 

XIII 

1095-1124 

56 

XII 

1-19 

50 

XIV 

1-16 

50 

XII 

34-39 

69 

XIV 

68-117 

54 

XII 

40-59 

69 

XIV        '      101-172 

104 

XII 

60-75 

117 

XIV              118-128 

65 

XII 

68-98 

62 

XIV              139-154 

104 

XII 

76-85 

131 

XIV              174-194 

105 

XII 

87-96 

133 

XIV 

205-222 

56 

XII 

104-113 

115 

XIV 

227-243 

57 

XII 

114-124 

103 

XIV              244-260 

57 

XII 

125-134 

102 

XIV        !      287-315 

106 

XII 

144-163 

130 

XIV              320-348 

124 

XII 

190-196 

121 

XIV              350-366 

124 

XII 

197-213 

94 

XIV              372-382 

125 

XII 

214-237 

132 

XIV              383-388 

125 

XIII 

1-5 

50 

XIV              389-401 

125 

XI11 

134-141 

53 

XV 

1-7 

50 

XIII 

151-156 

55 

XV 

18-28 

51 

XIII 

185-202 

72 

XV 

46-65 

59 

XIII 

203-217 

73 

XV 

72-79 

59 

XIII 

241-255 

73 

XV 

80-90 

60 

XIII 

261-272 

74 

XV 

110-141 

60 

XIII 

273-276 

74 

XV 

210-223 

61 

XIII 

278-290 

74 

XV 

224-254 

61 

XIII 

293-313 

74 

XV 

255-265 

106 

XIII 

344-351 

75 

XV 

266-283 

120 

XIII 

356-367 

75 

XV 

284-304 

124 

XIII 

369-383 

75 

XV 

317-334 

58 

XIII 

385-390 

76 

XV 

361-390 

59 

XIII 

396-403 

76 

XV 

471-477 

54 

XIII 

404-408 

76 

XV 

478-501 

55 

XIII 

431-436 

76 

XV 

502-524 

55 

XIII 

442-459 

77 

XV 

526-556 

55 

X1I1 

462-484 

78 

XVI 

1-16 

71 

XIII 

485-498 

78 

XVI 

17-30 

51 

XIII 

502-510 

79 

XVI 

68-108 

87 

XIII 

514-523 

79 

XVI 

113-185 

90 

XIII 

525-534 

80 

XVI 

186-206 

91 

XIII 

536-590 

81 

XVI 

207-212 

91 

XIII 

594-598 

81 

XVI 

217-252 

92 

XIII 

604-611 

82 

XVI 

253-263 

92 

XIII 

612-614 

81 

XVI 

407-422 

93 

XIII 

616-632 

82 

XVI 

424-443 

107 

XIII 

653-842 

86 

XVII 

170-184 

95 

XIII 

873-889 

70 

XVII              202-211 

95 

INDEX  OF  SOURCES 


429 


Adhyaya 

Verses 

Page 

Adhyaya 

Verses 

Page 

XVII 

216-223     I        96 

XVIII 

1130-1183 

136 

XVII 

225-236 

96 

XVIII 

1353-1367 

136 

XVII 

242-251 

97 

XVIII 

1398-1416 

98 

XVII 

254-262 

97 

XVIII 

1589-1606 

138 

XVIII 

149-163 

100 

XVIII 

1633-1659 

139 

XVIII 

166-176 

102 

XVIII 

1708-1735 

52 

XVIII 

916-922 

103 

XVIII 

1751-1763 

48 

.  XVIII 

858-991 

114 

XVIII 

1794-1802 

139 

XVIII 

996-1008 

127 

XVIII 

1803-1811 

47 

XVIII 

1047-1090 

128 

(All  these  excerpts  will  be  found  seriatim  in  our  Source-book  of  Jnanesvara.) 


THE  AMRITANUBHAVA. 


Adhyaya 

Verses 

Page 

Adhyaya 

Verses 

Page 

Sanskrit   (  I 

1,2 

161 

II 

2 

161 

Verses     (  I 

4,3 

143 

II 

5-11,  14 

162 

II 

17 

162 

I 

1 

143 

II 

23 

162 

I 

2 

143 

II 

24 

162 

I 

3 

143 

II 

27-28 

162 

I 

5 

143 

II 

33,  34 

161 

1 

8 

144 

II 

37 

162 

I 

10,  21,  28, 

144 

II 

39 

162 

'   39 

II 

44 

162 

I 

11-12 

144 

11 

47 

162 

I 

1S-14 

143 

II 

50 

162 

I 

15 

145 

II 

52,53 

162 

I 

16 

143 

11 

61 

162 

I 

17-20,  40 

145 

11 

79 

161 

I 

23,25 

145 

III 

2-7 

152 

I 

30-34 

144 

III 

11,  9-10 

153 

I 

37 

143 

III 

12 

153 

I 

38 

143 

III 

16 

178 

I 

41-42 

145 

III 

19-22 

153 

I 

43 

145 

III 

23,24 

153 

I 

47 

143 

III 

27,  29,  31 

153 

I 

54 

145 

IV 

2,5,4 

153 

I 

60,52 

145 

IV 

10 

154 

I 

63 

145 

IV 

10,  6-9 

154 

II 

1 

161 

IV 

11-12 

154 

430 


INDEX  OF  SOURCES 


Adhyaya 

Verses 

Page 

Adhyaya 

Verses 

Page 

IV 

14 

154 

VII 

62 

155 

IV 

17-18 

148 

VII 

66-70 

155 

IV 

23 

148 

VII 

71,72 

155 

IV 

25 

148 

VII 

73-76           156 

IV 

26-31 

148 

VII 

77           156 

IV 

32-34 

148 

VI  f 

80-83 

156 

IV 

37 

148 

VJI 

86-99 

157 

IV 

39 

148 

VU 

87 

157 

V 

1-7 

147 

VII 

90 

157 

V 

8--12 

147 

VII 

91-94 

157 

V 

20-25 

147 

VII 

100,  95 

157 

V 

26-27 

147 

VII 

101     '      157 

V 

26-34 

148 

VIT 

102,  103 

158 

V 

39 

148 

VII 

104-122 

146 

V 

39-63 

149 

VIT 

123-128 

158 

V 

65,  66 

149 

VII 

129,  131, 

158 

V 

67,68 

149 

156 

VI 

12,13 

150 

VII 

132-149 

159 

VI 

14-15 

151 

VII 

150-153 

159 

VI 

19-23 

155 

VII 

155 

159 

VI 

20 

150 

VII 

157-172 

160 

VI 

24-54 

152 

VII 

173 

159 

VI 

43,  55,  68 

152 

VII 

175-181 

160 

VI 

71 

152 

VII 

183 

159 

VI 

75-95 

151 

VII 

185-189 

160 

VI 

96-98 

150 

VII 

200 

160 

VI 

102-103 

152 

VII 

215,  219 

160 

VII 

1 

154 

VII 

231-233 

160 

VII 

3 

154 

VII 

234-249 

161 

VII 

4 

154 

Vll 

252 

161 

VII 

5 

154 

VII 

257-264 

161 

VII 

6 

154 

VII 

267 

161 

VII 

8,9 

154 

VII 

268 

161 

VII 

14,  11-13 

154 

VII 

269,  274 

157 

VII 

17 

154 

VII 

276 

157 

VII 

24 

155 

VII 

277 

157 

VII 

24-30 

155 

VII 

279,  18 

158 

VII 

35-39 

156 

VII 

282-287 

158 

VII 

40 

156 

VII 

288 

148 

VII 

47 

156 

VII 

289 

158 

VII 

48 

156 

VIII 

1-8 

165 

VII 

49 

156 

VIII 

10,14 

165 

VII 

50 

156 

VIII 

19 

165 

VII 

51 

156 

IX 

1 

136 

VII 

55,  54,  53 

156 

IX 

8 

163 

VII 

56,  57 

156 

IX 

12-14 

163 

VII 

58,  59 

155 

IX 

15-16 

163 

VII 

60,64 

155 

IX 

17,18 

163 

INDEX  OF  SOURCES 


431 


Adhyaya 

Verses 

Page 

Adhyaya           Verses 

Page 

IX 

20-21 

163 

X                        17 

141 

IX 

23 

163 

X                        18 

141 

IX 

26-43 

164 

X                        19 

140 

IX 

48,  45-46 

164 

X           19,20,24, 

IX 

57 

164 

25,31 

140 

IX 

64-66 

165 

X                       20 

140 

X 

1-6 

141 

X                  21-23 

140 

X 

8-9 

141 

X                  24,  31 

140 

•«• 

14-15    i          141 

X                       25 

140 

X 

16 

141 

X                  26-27 

140 

THE  ABIIANGAS  OF  NIVRITTINATHA. 

(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

2 

166 

11 

167 

36 

167 

3 

167 

22 

167 

37 

167 

4 

167 

27 

167 

43 

167 

8 

167 

29 

167 

10 

167 

32 

167 

THE  ABHANGAS  OF  JNANESVARA. 

(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

2 

167 

28 

168 

45 

170 

5 

167 

30 

168 

46 

170 

7 

168 

31 

168 

47 

170 

11 

168 

33 

168 

48 

170 

12 

168 

35 

168 

49 

170 

16 

168 

37 

169 

50 

171 

18 

168 

38 

169 

51 

171 

20 

168 

39 

169 

52 

171 

40 

169 

53 

171 

24 

168 

41 

169 

56 

171 

25 

168 

42 

169 

57 

171 

27 

168 

43 

170 

58 

171 

432 


INDEX  OF  SOURCES 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

59 

171 

74 

173 

92 

174 

60 

171 

75 

173 

93 

174 

61 

171 

76 

174 

94 

175 

62 

171 

77   • 

174 

95 

175 

63 

171 

79 

173 

97 

175 

64 

171 

80   - 

175 

98 

175 

65 

172 

81 

174 

99 

175 

66 

172 

83 

173 

101 

175 

67 

172 

84 

173 

102 

175 

68 

172 

85 

174 

103 

175 

69 

172 

86 

174 

104 

172 

70 

172 

87 

175 

105 

175 

71 

172 

88 

174 

72 

172 

89 

175 

73 

172 

91 

175 

THE  ABHANGAS  OF  SOP  ANA. 

(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

1 
2 

176 
176 

4 
5 

176 
176 

THE  ABHANGAS  OF  MUKTABAI. 
(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

1 

176 

5 

176 

9 

176 

2 

176 

6 

176 

10 

177 

4 

176 

7 

176 

12 

177 

THE  ABHANGAS  OF  CPIANGADEVA. 
(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

4 

177 

7 

177 

5 

177 

10 

177 

INDEX  OF  SOURCES 


433 


THE  ABHANGA8  OF  NAMADEVA. 

(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

11 

192 

61 

191 

115 

198 

13 

192 

64 

195 

120 

198 

14 

192 

66 

195 

121 

198 

16 

192 

67 

195 

122 

198 

18 

192 

68 

195 

124 

198 

19 

192 

72 

195 

125 

198 

-   20 

192 

75 

195 

127 

199 

22 

192 

77 

195 

128 

199 

23 

192 

80 

195 

130 

199 

24 

193 

83 

196 

134 

199 

28 

193 

85 

196 

135 

199 

30 

193 

87 

196 

137 

199 

31 

193 

90 

196 

139 

200 

32 

193 

91 

196 

140 

200 

35 

193 

92 

196 

141 

200 

30 

193 

94 

197 

142 

200 

37 

193 

95 

197 

143 

200 

40 

193 

100,  101 

197 

144 

200 

41 

194 

102 

197 

145 

200 

44 

194 

103 

197 

146 

200 

47 

194 

106 

197 

147 

201 

41) 

194 

108 

198 

148 

201 

51 

194 

109 

198 

149 

201 

54 

194 

110 

198 

150 

201 

55 

194 

111 

198 

59 

194 

114 

198 

THE  ABHANC4A8  OF  CORA. 
(References  are  to  our  Source-books.) 


Abhanga 

Pago 

Abhanga 

Page 

Abhanga 

Page 

1 
2 

201 
201 

3 
4 

201 
202 

5 

6 

202 

202 

THE  ABHANGAS  OF  VISOBA. 
(References  are  to  our  Source-books,) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

1 
2 

202 
202 

3 

4 

202 
202 

434 


INDEX  OF  SOURCES 

THE  ABHANGAS  OF  SAMVATA. 
(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Pago 

i 

1 

203 

4 

203 

6 

203 

2 

203 

5      203 

THE  ABHANGAS  OF  NARAHARI. 
(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Pago 

Abhanga 

Page 

1 

2 

203 
203 

4 

5 

204 
204 

THE  ABHANGAS  OF  CHOKHAMELA. 
(References  are  to  our  Source-books.) 


Abhanga 

Pago 

Abhanga 

Page 

Abhanga 

Page 

1 

204 

4 

204 

7 

20,5 

2 

204 

5 

204 

8      205 

3 

204 

6 

204 

THE  ABHANGAS  OF  JANABAT. 
(References  are  to  our  Source-books.) 


Abhanga 

Pago 

Abhanga 

Page 

Abhanga 

Page 

2 

205 

12 

206 

21 

206 

3 

205 

13 

206 

22 

206 

4 

205 

14 

206 

23 

206 

5 

205 

16 

206 

25 

206 

6 

205 

17 

206 

26 

207 

10 

206 

18 

206 

30 

207 

11 

206 

20 

206 

INDEX  OF  SOURCES 
THE  ABHANGAS  OF  SENA. 
(References  are  to  our  Source-books.) 


435 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

1 

207 

5 

207 

11 

208 

2 

207 

7 

207 

12,13 

208 

3 

207 

9 

207 

4 

207 

10  - 

207 

THE  ABHANGAS  OF  KANHOPATRA. 
(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

1 
2 

208 
208 

3 
4 

208 
208 

5 

208 

THE  ABHANGAS  OF  BHANUDASA. 

(References  are  to  our  Source-books.) 


Abhanga 

Pago 

Abhanga 

Page 

Abhanga 

Page 

1 
2 

218 
218 

5 
6 

218 
218 

7 

218 

THE  ABHANGAS  OF  JANARDANA. 

(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

1,2 

219 

7 

219 

12 

219 

2 

219 

8 

219 

13 

219 

3 

219 

9 

219 

14 

219 

4 

219 

10 

219 

16 

220 

436 


INDEX  OF  SOURCES 


THE  ABHANGA8  OF  EKANATHA. 
(References  are  to  our  Source-books.) 


Abhanga 

Page 

Abhanga 

Page 

Abhanga 

Page 

2 

220 

49 

223 

101 

225 

4 

220 

51 

223 

105 

225 

5 

220 

52 

223 

107 

225 

8 

220 

53 

223 

108 

225 

9 

220 

54 

223 

111 

225 

10 

220 

65 

223 

114 

225 

12 

220 

56 

223 

115 

225 

14 

220 

57 

223 

116 

225 

15 

220 

58 

223 

117 

225 

16 

22J 

59 

224 

118 

225 

17 

221 

60 

224 

119 

225 

18 

221 

61 

224 

120 

226 

19 

221 

63 

224 

121  ' 

226 

20 

221 

66 

224 

122 

226 

22 

221 

67 

224 

124 

226 

24 

221 

68 

224 

126 

226 

27 

221 

72 

224 

128 

226 

28 

221 

73 

224 

129 

226 

29 

222 

74 

224 

130 

226 

30 

222 

76 

224 

132 

226 

31 

222 

77 

224 

133 

226 

32 

222 

80 

224 

134 

226 

33 

222 

82 

224 

136 

220 

35 

222 

83 

224 

138 

226 

36 

222 

84 

224 

139 

22fi 

37 

222 

87 

224 

110 

226 

38 

222 

89 

224 

143 

227 

39 

222 

90 

224 

144 

227 

40 

222 

91 

224 

145 

227 

41 

222 

92 

225 

147 

227 

42 

222 

95 

225 

149 

227 

44 

222 

96 

225 

150 

227 

46 

223 

.98 

225 

48 

223 

100 

225 

INDEX  OF  SOURCES 
THE  BHAGAVATA  OF    EKANATHA. 


437 


Adhyaya 

Verses 

Page 

Adhyaya 

Verses 

Page 

I 

130-134 

229 

II 

22-30 

249 

XVIII 

380-387 

245 

XIX 

87-91 

233 

II 

85-87 

253 

XIX 

197-205  * 

234 

29&-303,  ) 

OK/\ 

XIX 

272-280 

247 

346-347  j 

•SOU 

XIX 

347-352,  355 

248 

11 

423-432 

255 

XIX 

451-454 

239 

11 

542-545 

251 

XIX 

57,4-579 

240 

11 

643-645 

250 

XX 

74-76 

244 

II 

649-650 

250 

XX 

78-87 

245 

II 

652-654 

250 

XX 

374-381 

254 

III 

32-40 

235 

XXII 

97-100 

253 

111 

380-399 

239 

XXII 

111-113 

237 

III 

589-602 

251 

XXII 

579-580 

255 

111 

806-807 

253 

XXIII 

305-307 

241 

V 

208-210,  218-219 

XX11I 

446-451 

255 

236-239 

244 

XXIII 

684-691 

243 

VII 

341-344 

243 

XXIII 

778-781 

241 

VIII 

119-121,  126, 

XXIV 

90-93 

237 

130-131 

242 

XXVI 

17-20 

243 

IX 

113-115,87-102 

240 

XXVI 

241-244 

242 

IX 

236-244 

248 

XXVI 

302,  251 

242 

IX 

334-344 

249 

XXVII 

251-352,  371 

247 

IX 

430-439,  454 

230 

XXVIII 

122-133 

236 

X 

138 

253 

XXVIII 

221-224 

248 

XI 

29-32 

238 

XXVIII 

258-259 

238 

XI 

98-100,  102-106 

235 

XX  VI  11 

323-329 

255 

XI 

164-173,  199-205 

237 

XXVIII 

612-620 

253 

XI 

706-711 

254 

XXIX 

275-280,  282- 

249 

XI 

1106-1109 

246 

284 

.  XII 

191-192,  163-166 

252 

XXXI 

443-454 

232 

XIII 

474-475 

241 

XXXI 

496-504 

230 

XIII 

481-483,  486, 

238 

XXXT 

505-511 

231 

490-491 

XXXI 

527-528,  535, 

228 

XVII 

389-391 

255 

552-556 

438 


INDEX  OF  SOURCES 

THE  ABHANGAS  OF  TUKABAMA. 

(References  are  to  our  Source-books.) 


Source-Book 

Jog  Edition 

Page 

Source-Book 

Jog  Edition 

Page 

1 

3427 

270 

46 

1514 

282 

2   . 

3428 

271 

47 

2084 

282 

3 

178 

271 

48 

247 

282 

4 

1599 

271 

49 

248 

283 

5 

2995 

271 

50 

1914 

283 

6 

3941 

272 

51 

1006 

283 

7 

3489 

272 

52 

1106 

283 

8 

3491 

272 

53 

943 

283 

9 

394 

272 

54 

2178 

283 

10 

2224 

272 

55 

2035 

284 

11 

3937 

273 

50 

28 

284 

12 

3938 

273 

57 

119 

284 

13 

3385 

273 

58 

2430 

284 

14 

3505 

274 

59 

2050 

285 

15 

1731 

274 

60 

543 

285 

16 

3522 

274 

61 

1064 

285 

17 

3523 

274 

62 

182 

285 

18 

3524 

274 

63 

2401 

285 

19 

3525 

274 

64 

1316 

286 

20 

3526 

275 

65 

980 

286 

21 

3527 

275 

66 

3141 

286 

22 

3528 

275 

67 

2787 

286 

23 

3956 

275 

6S 

827 

286 

24 

3957 

275 

69 

1475 

287 

25 

4145 

276 

70 

1257 

287 

26 

4144 

276 

71 

3257 

287 

27 

3935  (1-23) 

277 

72 

2505 

287 

28 

3940 

277 

73 

1161 

287 

29 

3939 

278 

74 

1719 

287 

30 

3955 

278 

75 

1163 

288 

31 

3951 

279 

76 

716 

288 

32 

3952 

279 

77 

2210 

288 

33 

3953 

279 

78 

1019 

288 

34 

3391 

279 

79 

3018 

288 

35 

3363 

279 

80 

131 

288 

36 

3364 

279 

81 

2377 

288 

37 

3365 

280 

82 

689 

289 

38 

3366 

!   280 

83 

319 

289 

39 

3370 

i   280 

84 

3140 

289 

40 

3372 

280 

85 

2504 

289 

41 

3373 

280 

86 

1136 

289 

42 

3606 

280 

87 

2082 

289 

43 

3616 

281 

88 

1902 

290 

44 

2774 

282 

89 

1454 

290 

45 

594 

282 

90 

2780 

290 

INDEX  OF  SOURCES 


430 


Source-Book 

Jog  Edition 

Page 

Source-Book 

Jog  Edition 

Page 

91 

465 

290 

140 

3548 

299 

92 

2062 

290 

141 

3549 

299 

93 

4066 

291 

142 

3550 

299 

94 

1486 

291 

143 

3303 

299 

95 

2835 

291 

144 

1597 

299 

96 

2759 

291 

145 

457 

299 

97 

1458 

291 

146 

2266 

299 

98 

1223 

292 

147 

1329 

300 

99 

3299 

292 

148 

4065 

300 

100 

3019 

292 

149 

449 

300 

101 

3061 

292 

150 

1775 

300 

102 

1476 

292 

151 

1673 

300 

103 

2072 

293 

152 

691 

301 

104 

1474 

293 

153 

2322 

301 

105 

2850 

293 

154 

1610 

301 

106 

246 

293 

155 

2005 

301 

107 

1221 

293 

156 

1310 

301 

108 

741 

294 

157 

1098 

301 

109 

635 

294 

158 

3998 

301 

110 

2915 

294 

159 

975 

301 

111 

4092 

294 

160 

3598 

302 

112 

4072 

294 

161 

2556 

302 

113 

1707 

294 

162 

4026 

302 

114 

719 

295 

163 

4083 

302 

115 

1539 

295 

164 

3252  - 

302 

116 

2722 

295 

165 

1039 

302 

117 

1452 

295 

166 

2612 

303 

118 

639 

295 

167 

3810 

303 

119 

1406 

295 

168 

3111 

303 

120 

2863 

295 

169 

1307 

303 

121 

1884 

296 

170 

2761 

303 

122 

1224 

296 

171 

3944 

303 

123 

1084 

296 

172 

179 

303 

124 

1260 

296 

173 

1815 

303 

125 

1757 

296 

174 

1059 

304 

126 

3540 

296 

175 

2623 

301 

127 

1485 

297 

176 

1197 

304 

128 

1279 

297 

177 

2260 

304 

129 

1923 

297 

178 

2513 

304 

130 

2527 

297 

179 

118 

304 

131 

2159 

297 

180 

850 

305 

132 

1531 

298 

181 

256 

305 

133 

1252 

298 

182 

2281 

305 

134 

1546 

298 

183 

1113 

305 

135 

2662 

298 

184 

1128 

305 

136 

2776 

298 

185 

1228 

305 

137 

3447 

298 

186 

2583 

306 

138 

1567 

298 

187 

224 

306 

139 

243 

298 

188 

258 

306 

440 


INDEX  OF  SOURCES 


Source-Book 

Jog  Edition 

Tage 

Source-  Book 

Jog  Edition 

Page 

189 

3942 

306 

238 

83 

314 

190 

245 

306 

239 

4002 

314 

191 

192 

306 

240 

1399 

315 

192 

2296 

306 

241 

2339 

315 

193 

2647 

306 

242 

2999 

315 

194 

1393 

307 

243 

1008 

315 

195 

2866 

307 

244 

36 

315 

196 

1897 

307 

245 

1867 

315 

197 

1896 

307 

246 

2982 

315 

198 

2637 

307 

247 

4113 

310 

199 

2160 

307 

248 

2537 

316 

200 

1314 

308 

249 

2046 

316 

201 

1091 

308 

250 

1021 

316 

202 

859 

308 

251 

1551 

316 

203 

2414 

308 

252 

1131 

316 

204 

2386 

308 

253 

907 

316 

205 

3946 

309 

254 

1405 

316 

206 

3947 

309 

255 

816 

317 

207 

3255 

309 

256 

080 

317 

208 

788 

309 

257 

712 

317 

209 

1188 

309 

258 

1181 

317 

210 

3157 

310 

259 

1625 

317 

211 

2353 

310 

260 

318 

317 

212 

2163 

310 

261 

881 

318 

213 

518 

310 

262 

3122 

318 

214 

605 

310 

203 

3431 

318 

215 

771 

310 

264 

3432 

318 

216 

1939 

310 

205 

17H 

318 

217 

3340 

3J1 

266 

1132 

318 

218 

1445 

311 

267 

1698 

319 

219 

1585 

311 

268 

2021 

319 

220 

2011 

311 

269 

695 

319 

221 

2012 

311 

270 

2457 

319 

222 

1584 

311 

271 

3128 

319 

223 

1717 

311 

272 

1549 

319 

224 

176 

312 

273 

3307 

319 

225 

221 

312 

274 

3258 

319 

226 

146 

312 

275 

830 

320 

227 

106 

312 

276 

1543 

320 

228 

198 

312 

277 

3997 

320 

229 

222 

312 

278 

3302 

320 

230 

2068 

313 

279 

3667 

•320 

231 

933 

313 

280 

1581 

320 

232 

521 

313 

281 

2220 

320 

233 

848 

314 

282 

1093 

321 

234 

159 

314 

283 

3137 

321 

235 

2865 

314 

284 

1384 

32'1 

236 

3144 

314 

285 

1859 

321 

237 

81 

314 

286 

670 

321 

INDEX  OF  SOURCES 


441 


Source-Book 

Jog  Edition 

Page 

Source-Book 

Jog  Edition 

Page 

287 

1168 

321 

336 

2248 

329 

288 

231 

321 

337 

2410 

330 

289 

233 

322 

338 

1116 

330 

290 

1604 

322 

339 

1282 

330 

291 

3381 

322 

340 

595 

330 

292 

1620 

322 

341 

3274 

330 

293 

4023 

322 

342 

2064 

330 

294 

3382 

322 

343 

2884 

330 

29.3 

1605 

323 

344-345 

3308 

331 

290 

3138 

323 

346 

2709 

331 

297 

2256 

323 

347 

3229 

331 

298 

309 

323 

348 

910 

331 

299 

766 

323 

349 

1589 

331 

300 

1608 

324 

350 

1652 

331 

301 

350 

324 

351 

3038 

332 

302 

357 

324 

352 

2229 

332 

303 

2142 

324 

353 

1174 

332 

304 

1183 

324 

354 

2057 

332 

305 

1582 

324 

355 

1391 

332 

306 

2148 

325 

356 

1392 

332 

307 

7 

325 

357 

1320 

332 

308 

2054 

325 

358 

1031 

333 

309 

4028 

325 

359 

637 

333 

310 

3874 

325 

360 

1730 

333 

311 

1245 

325 

361 

283 

333 

312 

3414 

325 

362 

795 

333 

313 

801 

325 

363 

1593 

333 

314 

3426 

326 

364 

290 

333 

315 

2179 

326 

365 

858 

334 

316 

3241 

326 

366 

1729 

334 

317 

2194 

326 

367 

3910 

334 

318 

122 

327 

368 

1073 

334 

319 

706 

327 

369 

665 

334 

320 

707 

327 

370 

105 

*  334 

321 

2223 

327 

371 

264 

334 

322 

920 

327 

372 

328 

335 

323 

1700 

328 

373 

781 

335 

324 

1600 

328 

374 

1017 

335 

325 

2871 

328 

375 

1048 

335 

326 

188 

328 

376 

67 

335 

327 

2683 

328 

377 

209 

335 

328 

993 

328 

37H 

472 

335 

329 

1427 

328 

379 

953 

335 

330 

2069 

328 

380 

1411 

335 

331 

3747 

329 

381 

672 

335 

332 

442 

329 

382 

2047 

336 

333 

2965 

329 

383 

3250 

336 

335 

3115 

329 

384 

251 

336 

442 


INDEX  ov  SOURCES 


Source-Book 

Jog  Edition 

Page 

Source-Book 

Jog  Edition 

Page 

385 

1588 

336 

433 

2096 

344 

386 

2244 

336 

434 

13 

345 

387 

137 

337 

435 

1705 

345 

388 

676 

337 

436 

111 

345 

389 

2451 

337 

437 

3865 

345 

390 

25 

337 

438 

2090 

345 

391 

1193 

337 

439 

1187 

345 

392 

1185 

338 

440 

2277 

316 

393 

948 

338 

411 

752 

346 

394 

638 

338 

442 

3165 

346 

395 

1267 

338 

443 

3139 

346 

396 

1535 

338 

444 

102 

346 

397 

2972 

338 

445 

3133 

346 

398 

1357 

338 

446 

260 

347 

399 

201 

339 

447 

511 

347 

400 

586 

339 

448 

2593 

347 

401 

214 

339 

449  * 

2511 

347 

402 

677 

339 

450 

2604 

347 

403 

3171 

339 

451 

57 

347 

404 

155 

339 

452 

783 

348 

405 

89 

339 

453 

262 

348 

406 

722 

340 

454 

3248 

348 

407 

1866 

340 

455 

495 

348 

408 

2981 

340 

456 

1805 

348 

409 

2528 

340 

457 

24 

348 

410 

990 

340 

458 

470 

348 

411 

2426 

340 

459 

989 

349 

412 

1904 

340 

460 

3026 

349 

413 

3993 

341 

461 

301 

349 

414 

3324 

341 

462 

1032 

349 

415 

1586 

341 

463 

1403 

349 

416 

1300 

341 

464 

1343 

349 

417 

2242 

341 

465 

1614 

349 

418 

893 

342 

466 

4044 

350 

419 

2065 

342 

467 

2157 

350 

420 

1189 

342 

468 

787 

350 

421 

1283 

342 

469 

3327 

350 

422 

2582 

342 

470 

3328 

350 

423 

126 

342 

471 

3329 

350 

424 

320 

343 

472 

3712 

351 

425 

2877 

343 

473 

3981 

351 

426 

4074 

343 

474 

3958 

351 

427 

426 

343 

475 

3959 

351 

428 

849 

343 

476 

3964 

351 

429 

3208 

344 

477 

3966 

351 

-430 

2625 

344 

478 

3347 

352 

431 

2692 

344 

479 

3237 

352 

432 

2524 

344 

480 

150 

352 

INDEX  OF  SOURCES 


443 


Source-Book 

Jog  Edition 

Page 

Source-Book 

Jog  Edition 

Page 

481 

3146 

352 

490 

1122 

353 

482 

744 

352 

491 

1621 

353 

483 

745 

352 

492 

1573 

354 

484 

1381 

352 

493 

2460 

354 

485 

3150 

353 

494 

2587 

354 

486 

91 

353 

495 

1398 

354 

487 

1326 

353 

499 

818 

354 

488 

793 

353 

500 

961 

354 

489 

2071 

353 

THE  DASABODHA. 


Dasaka 

Samasa 

Verses 

Page 

Dasaka 

Samasa 

Versos 

Page 

J 

4 

1-31 

393 

VII 

4 

413 

1 

5 

395 

VI  1 

5 

21-38 

403 

1 

8 

396 

Vll 

7 

19-23 

410 

I 

9 

2-24 

411 

VII 

7 

54-71 

409 

I 

10 

1-32 

388 

VII 

8 

401 

11 

7 

9-79 

399 

VII 

10 

1-5 

384 

III 

9 

4-59 

390 

VII 

10 

7-31 

408 

III 

10 

13-19 

411 

VIII 

1 

8-50 

385 

III 

10 

39-63 

387 

VIII 

4 

47-58 

384 

IV 

3 

400 

V11I 

6 

41-50 

398 

IV 

8 

406 

VIII 

7 

44-53 

386 

IV 

10 

23-29 

407 

V11I 

8 

9-24 

406 

V 

1 

19-44 

392 

VIII 

9 

1-54 

395 

V 

2 

33-43 

397 

IX 

7 

10-12 

383 

V 

2 

44-53 

394 

IX 

8 

6-33 

383 

V 

o 

19-51 

398 

IX 

10 

17-26 

409 

V 

3 

40-46 

392 

X 

1 

26-31 

383- 

V 

5 

a-  37 

377 

X 

2 

1-2 

383 

V 

6 

1-64 

379 

X 

3 

9-10 

383 

V 

7 

37-44 

391 

X 

4 

24-28 

383 

VI 

2 

15-27 

412 

X 

7 

1-12 

397 

VI 

2 

39-45 

407 

X 

7 

19-26 

401 

VI 

6 

33^-45 

380 

X 

8 

21-28 

409 

VI 

7 

21-36 

376 

X 

9 

20-22 

383 

VI 

9 

1-20 

410 

X 

10 

59-68 

379 

VI 

9 

3-41 

405 

XI 

2 

28-39 

380 

VI          9 

24-33 

391 

XI 

6 

12-19 

415 

VII 

2 

12-19 

392 

XI 

10 

414 

VII 

3 

47-52 

403 

XII 

2 

15-26 

416 

» 

XII 

8 

28-34 

388 

444 


INDEX  OF  SOURCES 


Dasaka 

Samasa 

Verses 

Page 

Dasaka 

Samasa 

Verses 

Page 

XII 

10 

14-41 

415 

XVIII 

8 

1-13 

382 

xm 

7 

21-29 

390 

XIX 

4 

5-31 

418 

XIII 

10 

20-29 

416 

XIX 

5 

381 

XIV 

3 

22  34 

402 

XIX          6 

11-30 

419 

XIV 

5 

21-37 

402 

XIX 

8 

19-30 

418 

XIV 

7 

29-40 

375 

XIX 

9 

418 

XIV 

8 

24-49 

404 

XIX 

10 

8  29 

417 

XIV 

9 

11-28 

387 

XX 

4 

26-30 

400 

XV 

2 

3-30 

120 

XX 

7 

12-24 

386 

XV 

9 

18-29 

376 

XX 

8 

23-29 

385 

XVI 

10 

23-33 

400 

XX 

9 

381 

XVII 

6 

26-32 

389 

XX 

10 

1-23 

413 

XVIII 

1 

16-24 

382 

XX 

10 

26-37 

421 

XVIII 

6 

9-20 

375 

(All  these  excerpts  will  be  found  seriatim,  in  our  Source-book  of  Kamadasa.) 


INDEX  OF  NAMES  AND  SUBJECTS. 


Ahhangas,  as  out-pourings  of  tho  soul 
(p.  1«0). 

Abhangas  of  Jnanesvara,  as  raising  a  prob- 
lem which  is  tho  crux  of  Jnanadeva 
scholarship  (p.  38) ;  tho  comparative 
modernness  of  their  stylo,  as  due  to 
their  being  learnt  by  heart,  and  repro- 
duced from  memory  (p.  39) ;  as  possess- 
ing the  entire  repertory  of  old  words 
with  Jnanesvari  (p.  39) ;  as  brilliant  in 
ideas  as  the  Jnanesvari  (p.  40) ;  as 
bespeaking  the  very  heart  of  Jnanadeva 
(p.  40) ;  as  tho  emotional,  while  the 
Jnanesvari,  the  intellectual  garb  of 
Jnanadeva  (p.  40) ;  the  extreme  simi- 
larity of  ideas  between,  and  Jnanesvari 
and  Amritanubhava,proved  by  a  number 
of  quotations  (p.  40). 

Abhangas  of  Namacleva,  characterised  by 
his  pantings  for  God  (p.  192). 

Abhanga  literature,  as  corresponding  to 
the  religious  lyric  of  English  Literature 
(p.  160);  used  for  criticising  social 
customs  {p.  160). 

Absolute  Existence,  as  the  upward  root  of 
the  Asvattha  Tree  (p.  59). 

Absolute,  the  conception  of  the,  as  an 
intellectual  ideal  for  logical  purposes 
(p.  69);  as  all-pervading  (p.  09);  as 
immaculate  and  eternal  (p.  70) ;  as  the 
Creator,  Preserver  and  Destroyer  (p.  70) ; 
as  the  Great  Void  (p.  70) ;  as  formless 
and  yet  having  form  (p.  70) ;  as  not 
admitting  of  the  distinction  of  subject 
and  object  (p.  159);  the  natural  con- 
dition of,  as  lying  between  the  destruc- 
tion of  the  sapr  and  seen,  and  their 
new  revival  (p,  160). 

Al)solution,as  opposed  to  the  transmigrat- 
ing process  (p.  57);  reached  by  men 
who  go  beyond  the  three  psychological 
qualities  (p.  57) ;  reached  by  men  who 
by  their  devotion  have  attained  to 
identity  with  God  (p.  57) ;  as  absolute 
transcendence  of  the  qualities  (p.  105). 

Action,  gospel  of  (p.  99) ;  excess  of,  is 
actionlessness  (p.  99) ;  necessary  until 
one  is  fixed  in  the  knowledge  of  the 
self  (p.  99);  wears  away  internal 
impurity  (p.  100) ;  as  an  antidote  to 
the  evil  effects  of  action  itself  (p.  100) ; 
to  be  done  without  any  attachment 
(p.  101);  offering  of,  to  God,  as  the 
highest  means  of  securing  actionlessness 
(p:  102). 

Actionlessness,  not  to  be  preached  to  the 
incompetent,  not  even  in  sport  (p.  99) ; 
four  kinds  of  lie  1  pa  to  secure  (p.  103). 

Actions,  as  flowers  by  which  to  worship 
God  (p.  103), 


A— Contd. 

Activity,  to  alternate  with  meditation 
(p.  418). 

Adinatha  (p.  377). 

Advaita,  the  philosophical  ground  of 
Jnanadeva  (p.  178). 

Advaita  Bhakti,  of  a  man  of  realization 
(p.  103). 

Advaitic  identification  vs.  the  Service  of 
God  (p.  330). 

Ahamkara,  of  the  Samkhyns  (p.  5). 

Aikantika  doctrine,  identical  with  Bhaga- 
vati&m  (p.  3). 

Aisvarya,  a  power  of  the  Godhead  in 
Pancharatra  (p.  4). 

Ajagara,  a«i  adopting  the  Serpent  and  the 
TW  as  his  teachers  (p.  9). 

Ajamila,  the  perfect  sinno'*,  getting  libera- 
tion by  uttering  the  name  of  God  (p.  9) ; 
reference  to,  made  by  Kanhopntra 
(p.  208) ;  not  born  of  a  high  caste 
(p.  326) ;  the  outcaste,  made  holy  by 
the  name  of  God  (p.  399). 

Ajnanavadins,  those  uho  argue  for  the 
existence  of  ignorance  in  the  Atman 
(p.  154);  the  arguments  of  Jnanade\a 
against  the  (p.  154) ;  as  gone  mad 
according  to  Jnanadcva  (p.  157). 

Akbar,  receives  Jesuit  missions  (p.  16). 

Akhandesvara,  as  more  of  a  moralist  than 
a  mystic  (p.  18). 

Akka  (p.  364) ;  died  forty  years  after 
Ramadasa ;  instrumental  in  building 
the  temple  at  Sajjanagada  ;  Samadhi  at 
Sajjtinagada  (p.  373). 

Akrura,  as  reaching  God  through  devo- 
tion (p.  109) ;  referred  to  by  Tukarama 
(p.  287). 

Akshara,  the  immutable,  as  described  in 
the  Jnanancsvari  (p.  51) ;  as  absolutely 
formless  (p.  55) ;  a?  what  appears  as 
Ignorance  (p.  55) ;  as  psychologically 
corresponding  to  the  state  of  Deep 
Sleep  (p.  55) ;  as  the  root  of  the  tree  of 
Existence  (p.  55). 

Aland i,  made  a  place  of  pilgrimage  by  the 
passing  of  Jnanadeva  (p.  35). 

Allauddin  Khilji,  as  come  to  Ellichpur  in 
1294  (p.  27);  invading  the  Deccan  in 
1294  A.D.  (p.  185). 

Allegories,  spiritual,  in  Tukarama  (p.  350). 

Allegory,  of  the  Crop  (p.  350);  of  the 
Dish  (p.  351);  of  the  Fortune-teller 
(p.  351 ) ;  of  Goddess  as  Supreme  Power 
(p.  351). 

Alvars,  as  heading  and  heralding  the  Tamil 
Vaishnavites  (p.  17);  established  in 
the  country  in  the  6th  century  A.D. 
(p.  17). 

Ambarisha,  referred  to  by  Tukarama 
(p.  287). 


446 


INDEX  OF  NAMES  AND  SUBJECTS 


A— Contd. 

Amritanubhava,  as  written  after  Jnanes- 
vari  on  account  of  the  reference  it  makes 
to  the  binding  nature  of  Sattva  quality 
described  in  the  Jnanesvari  (p.  35) ; 
appearing  older  than  Jnancsvari  on 
account  of  its  b^ing  less  memo- 
rised and  reproduced  (p.  39) ;  the 
greatest  philosophical  work  in  Marathi 
literature  (p.  140);  spoken  of  as  rich 
in  spiritual  experience  (p.  140) ;  spoken 
of  as  equal  to  Ambrosia  (p.  140) ; 
spoken  of  as  useful  for  all  classes  (p.  140) 
diffusion  of  the  knowledge  of  God,  as 
the  aim  of  (p.  141) ;  an  expression  of 
deepest  silence  (p.  141);  the  argument 
of  (p.  141);  the  philosophical  founda- 
tion of,  described  as  being  different 
from  that  of  the  Jnanosvari  (p.  178). 

Anahata  Nad  a,  referred  to  by  Namadeva 
(p.  200) ;  referred  to  by  Cora  (p.  201) ; 
referred  to  by  Narahari  (p.  203) ;  re- 
ferred to  by  Janabai  (p.  206). 

Analogy,  the  employment  of,  in  the  expo- 
sition of  philosophical  problems,  as  a 
characteristic  of  Jnanadeva's  method 
(p.  36). 

Anandavana  Bhuvana,  as  the  Apo- 
calypse of  Ramadasa  (p.  367). 

Andal,  the  female  Tamil  myptic,  as 
espousing  Cod  (p.  10). 

Angor,  as  the  inability  to  bear  the  happi- 
ness of  others  (p.  92). 

Aniruddha,  as  a  form  of  Vishnu  (p.  4); 
possessing  Sakti  and  Tejas  (p.  4) ;  the 
grandson  of  Vasudeva  (p.  4) ;  identical 
with  Consciousness  (p.  5) ;  a  tertiary 
phase  of  Pradyumna  (p.  5). 

Anthropomorphism,  condemned  by  Jna- 
nesvara (p.  63). 

Anubhavamrita,  as  the  alternative  name 
of  Amritanubhava  (p.  140). 

Apegaon,  a  village,  a  few  miles  away 
from  Paithana  (p.  30) ;  daftars  of  the 
Kulkarni  at  (p.  43);  Samadhi  of 
Jnanesvara  erected  at,  to  commemorate 
the  fact  of  his  being  a  resident  of  that 
place  (p.  43). 

Appxr,  the  great  light  of  Tamil  Saivite 
literature  (p.  17). 

Apramadti,  mentioned  both  in  the  in- 
scriptions at  Besanagar  and  Ghasundi, 
and  in  the  Bhagavadgita  (p.  3). 

Apte,  D.  V.  (p.  365). 

Apto,  H.  N.,  his  elition  of  Tukarama's 
Gatha  at  the  Aryabhushana  Press 
(p.  269). 

Aristotelian  Mean,  and  Ekanatha  (p.  256). 

Arjuna  :  as  his  request  to  Krishna  to  show 
him  His  transfigured  form  (p.  67) ;  as 
having  originally  disregarded  the  wo  ids 
of  Vyasa,  Narada,  and  others  (p.  112); 
seeing  God  everywhere,  in  the  mov- 
able and  immovable  (p.  118);  losing 
consciousness  of  Space  in  the  vision  of 
God  (p.  119);  not  knowing  whether 


A— Contd. 

the  form  of  God  was  sitting,  standing, 
or  reclining  (p.  1 19) ;  seeing  Omni- 
present God  both  within  and  without 
(p.  119). 

Army,  as  a  show  of  inanimate  puppets 
(p.  63). 

Arrogance,  as  in  a  fire -fly  which  tries  to 
eclipse  the  sun  (p.  92). 

Asceticism,  a  vain  pursuit  (p.  69). 

Asita,  as  talking  of  God  to  Arjuna  (p.  112). 

Aspirant,  virtues  of  an,  according  to 
Ekanatha  (p.  239);  as  going  in  all 
subrnissiveness  to  his  Teacher  (p.  40i) ; 
performing  Sadhana  (p.  404) ;  trying 
to  bring  his  spiritual  experience  on  a 
par  with  the  teachings  of  his  Gum,  and 
of  the  Sastras  (p.  404) ;  reviving  the 
lost  tradition  of  Atmajnana  (p.  404) ; 
trying  to  merge  himself  in  the  Atman 
(p.  404). 

Aspirants,  only  a  difference  of  degree 
between  classes  of  (p.  140). 

Assembly  of  Siints,  Ramadasa's  mystic 
description  of  (p.  396). 

Asymptotic  approximation  to  God  (p. 
127). 

Asvattha,  the  Tree  of  Existence  (p.  59) ; 
the  type  of  unreality  to  Jnanesvara 
(p.  60) ;  that  which  does  not  last  till 
to-morrow  (p.  60) ;  compared  to  the 
progeny  of  a  barren  woman  (p.  61) ; 
knowledge  of  it  as  unreal  is  sufficient 
to  destroy  it  (p.  61);  has  really  no 
beginning,  no  existence,  and  no  end 
(p.  61) ;  the  tree  of  ignorance,  cut  down 
only  by  self-knowledge  (p.  61) ;  the 
metaphorical  description  of  the  process 
of  destruction  of  (p.  106). 

Atman,  the  infinite  lustre  of,  as  un- 
matched by  a  thousand  celestial  suns 
(p.  118);  as  light  (p.  118);  pervading 
the  whole  world  and  illuminating  every- 
thing (p.  141);  described  to  be  beyond 
knowledge  and  ignorance,  in  the  Amri- 
tanubhava  (p.  142) ;  spoken  of  as  being 
realised  through  the  grace  of  the 
Teacher  (p.  142) ;  not  non-existent 
(p.  145) ;  not  shown  by  the  sun  (p.  146) ; 
beyond  all  egoism  (p.  146);  the  one, 
pulsating  everywhere  (p.  161);  the 
richness  of  the,  incomparable  (p.  161 ) ; 
the  Sun  of  Reality  (Amritanubhava) 
(p.  165);  compared  to  a  bride-groom, 
by  Changadeva  (p.  177) ;  present  in  all 
states  of  body  and  mind,  and  change- 
less (p.  238);  alone,  as  the  place  of 
complete  rest  (p.  418). 

Atmanivedana :  entire  surrender  of  the 
Self  to  God  (p.  406) ;  the  highest  kind 
of  Bhakti  (p.  406) ;  attained  by  a  pro- 
per  investigation  of  the  nature  of  Self 
and  God  (p.  406). 

Atnians,  the  four  different,  as  ultimately 
one :  Jivatman,  Sivatman,  Paramat- 
man,  Nirmalatman  (p.  386). 


INDEX  OF  NAMES  AND  SUBJECTS 
A— Contd. 


Atmarama,  the  biographer  of  Ramada&a 
(P.  45). 

Atri  (p.  377). 

Attributes,  three,  Existence,  Knowledge, 
and  Bliss,  like  those  of  Spinoza  (p.  147) ; 
as  human  ways  of  looking  at  Brahman 
(p.  147). 

Avabhritha  ceremony,  in  the  experience  of 
the  Self  (p.  136). 

Avadhuta,  as  synthesising,  in  his  unique 
life,  the  different  virtues  learnt  from 
his  Gurus  (p.  9) ;  taking  24  models 
for  his  Gum  (p.  243). 

Avandhya,  the  temple  at,  turned  by  God 
(pp.  ISO,  189). 

Avidj'a,  the  non-existence  of,  as  self-evi- 
dent (p.  Io2) ;  and  Vidya,  the  relation 
of  (p.  152);  the  destruction  of,  as 
destroying  the  four  kinds  of  speech 
(p.  152) ;  when  destroyed,  as  living  in 
the  form  of  Vidya  (p.  153) ;  as  limiting 
the  Atman  either  with  bondage  or  with 
liberation  (p  153);  defined  by  Eka- 
natha  (p.  235) ;  the  mirror  of  Jivn,  or 
Individual  Self  (p.  237). 

B. 

Babaji,  an  astrologer,  forecasting  that 
Namadeva  would  write  a  hundred 
crores  of  Abhangas  (p.  185). 

Babaji,  Guru  of  Tukarama,  the  Sarnadhi 
of,  at  Otur  (p.  270). 

Bahinabai,  one  of  Tukarama's  greatest 
disciples  (p.  264) ;  her  testimony  more 
authoritative  than  that  of  Niloba  or 
Mahipati  (p.  265) ;  a  resident  of  Shir ; 
as  having  seen  Tukarama  personally 
(p.  268);  later  coming  under  the  in- 
fluence of  Ramadasa  (p.  268). 

Bala,  a  power  of  the  Godhead  in  Panoha- 
ratra  (p.  4). 

Bali,  deprived  of  his  wealth  by  God 
(]>.  334) ;  God  ns  the  door-keeper  of 
(p.  336). 

Banaganj;a  (p.  209). 

Basava,  the  great  reformer  living  at  the 
beginning  of  the  13th  century  (p.  18) ; 
the  devotee  of  Sangamesvara  (p.  18). 

Besanagar,  Inscription  of  (p.  3). 

Bashfulness,  at  being  a  corpse  though 
living  (p.  89). 

Belly,  power  of  the,  according  toNamadeva 
(p.  196). 

Benares,  visited  by  Jnanadcva  and  Nama- 
deva (p.  34). 

Bhagavata,  the  occult  and  ritualistic 
colouring  of  (p.  4) ;  a  text  for  the  true 
mystic  movement  (p.  8) ;  influencing 
the  philosophical  thought  of  Raman uja 
and  Madhva  (p.  8) ;  a  repository  of  the 
accounts  of  the  greatest  mystics  of  the 
ancient  times  (p.  8) ;  as  archaic  in  its 
diction  (p.  8);  not  written  about  the 
J2th  century  A.D.  (p.  8);  written 


447 


pari  pas8ti  with  the  development  of 
early  philosophical  systems  (p.  8) ; 
typos  of  Mystics  in  (p.  8) ;  87th  chapter 
of,  containing  the  quintessence  of 
Suka's  mystical  philosophy  (p.  10). 

Bhagavata  of  Ekanatha,  a  Mara  tin  com- 
mentary on  the  llth  chapter  of  Shrimad 
Bhagavata  (p.  228) ;  first  five  Adhyayas 
of,  written  at  Paithana;  the  remaining 
at  Panchamudra  Matha  at  Benares 
(p.  228);  the  date  of,  1573  A.D.,  1495 
Sake,  1630  Vikrama  Era,  Full-Moon 
day,  Monday  (p.  228) ;  the  best  guide 
to  an  aspirant  (p.  238). 

Bhagavata  Dharma :  dedication  of  one's 
affection  for  worldly  things  to  the 
service  of  God  (p.  250) ;  direction  of 
one's  instinctive  and  purposive,  reli- 
gious and  social  actions  towaids  Gc:d 
(p.  250). 

Bhagavadgita,  as  democratising  mystical 
experience  (p.  2) ;  Duty  for  Duty's  sake 
as  the  central  thread  in  (p.  2) ;  tho 
Doctrine  of  Immortality  in  Chapter  II 
of  (p.  2) ;  EquanimoiiB  Yogic  endeavour 
in  (p.  2) ;  tho  hope  it  holds  out  for 
sinners  (p.  2) ;  the  superiority  of  the 
way  of  Devotion  to  that  of  Knowledge 
preached  in  (p.  2) ;  tho  universal 
immanence  and  omnipotence  of  God 
in  (p.  2) ;  the  spring  of  devotion  le- 
appearing  in  (p.  3) ;  Religion  of  (p.  4) ; 
the  philosophical  and  mystical  import 
of  (p.  4) ;  dressed  by  Jnanadeva  in  the 
attire  of  Marathi  (p.  47);  the  ncceeeary 
virtues  of  a  spiritual  life  enumerated 
in  (p.  71) ;  the  controversy  as  to  the 
value  of  knowledge  and  works  as  dating 
from  the  days  of  the  (p.  422) ;  telling 
us  that  God  incarnates  time  and  oft 
among  men  (p.  423). 

Bhakta,  the  moral  requirements  of  a, 
as  described  in  Narada  Sutra  (p.  13) ; 
the  divine  transformation  of  the  natural 
emotions  of  (p.  14);  as  uplifting;  him- 
self  and  others  (p.  14) :  chafing  under 
the  too  heavy  weight  of  worldly  affairs 
(p.  245);  lost  in  "the  thought  of  God' 
(p.  246) ;  the  distressed,  as  impatient 
for  God-realipation  (p.  246) ;  one  \vho  is 
not  Vibhakta,  i.e.,  separate  from  God 
(p.  406). 

Bhaktas:  Sattvika,  Rajasa  and  Tamasa, 
identified  with  Arta,  Jijnasu  and 
Artharthi,  in  Narada  Sutra  (p.  14) ;  the 
four-fold  classification  of  (p.  246). 

Bhakti,  the  definitions  of,  as  given  by 
Farasara,  Garga,  Sandilya  (p.  13) ; 
the  highest  love  for  God  according  to 
Narada  (p.  13);  the  relation  of,  to 
Jnana  and  Karinan,  as  expounded  in 
Narada  Sutra  (p.  13) ;  the  various 
kinds  of,  described  in  Narada  Sutra 
(p.  14) ;  described  as  eleven-fold,  in 
Narada  Sutra  (p.  14) ;  the  criteria  of  ; 


448 


INDEX  OF  NAMES  AND  SUBJECTS 


B— -Conkl. 

complete  peace  and  happiness,  choking 
of  throat,  horripilation,  etc.  (p.  14); 
the  effects  of,  as  described  in  Narada 
Sutra  (p.  14) ;  the  essential  element  in 
tho  VeJantic  Scheme  of  Ramanuja  and 
Madhva  (p.  15) ;  movements,  in  the 
various  parts  of  India  (p.  15) ;  the 
Indian  doctrine  of,  as  entirely  Indian 
(p.  16) ;  a  means  of  relieving  mhery 
(p.  109) ;  the  only  means  for  the  attain- 
ment of  God.  (p.  Ill);  still  existing 
in  Advaita  (p.  136);  reconciled  with 
Advaita  in  the  mysticism  of  Maha- 
rashtra (p.  178; ;  having  dispassinn  as 
its  flower,  and  illumination  as  its  fruit 
(p.  223);  various  kinds  of,  Ekanatha 
on  (p.  223) ;  qualifications  for  (p.  245) ; 
nine-fold  or  four-fold,  three-fold  or  two- 
fold (p.  246) ;  as  intense  love  (p.  248) ; 
Esoteric,  possible  only  on  the  highest 
plane  of  experience  (p.  240) ;  the  royal 
road  to  God -realisation  (p.  251);  suffi- 
cient by  iteelf  to  destroy  Avidya  (p.  251); 
Self-surrender,  the  highest  form  of, 
according  to  Ramadasa  (p.  378). 

Bhaktimarga,  as  tho  only  easy  pathway 
in  this  age  (p.  324). 

Bhakti  Sutras,  of  Narada,  as  a  text  for 
the  mystic  movement  (p.  8) ;  of  San- 
dilya,  as  a  text  for  the  mystic  move- 
ment (p.  8) ;  of  Sandilya,  internal 
evidence  for  the  anteriority  of  (p.  12) ; 
of  Sandilya,  as  modelled  after  the 
pattern  of  tho  great  philosophical 
Sutras  (p.  12) ;  of  Sanditya,  older  than 
those  of  Narada  (p.  12) ;  of  Sandilya 
and  Narada,  contrasted  (p.  12). 

Bhandarkar,  P.  R.,  on  Panduranga,  the 
epithet  of  Siva,  as  transferred  to  Vitthala 
(p.  183). 

Bhandarkar,  Sir  Tlamkrishna,  on  Vasu- 
devism  (p.  3) ;  on  the  reconciliation  of 
Bhakti  and  Advaita  (p.  178). 

Bhanaji  Gosavi,  fifty  coins  sent  with 
(p.  3(54). 

Bhanudasa,  the  Abhanga  of,  composed 
at  Vijayanagar,  may  be  taken  as  a 
motto  of  God-love  by  all  Saints  (p.  213) ; 
said  to  have  brought  back  the  image 
of  Vitthala  from  Hampi  (p.  213); 
worshipping  the  God  Sun  (p.  213) ;  a 
Desastha  Brahmin  ;  a  contemporary  of 
saint  Damajipant  (p.  213) ;  the  great 
grand-father  of  Ekanatha ;  born  at 
Paithana  in  1448  A.I),  (p.  213) ;  the 
bringing  of  the  idol  uf  Vitthala  from 
Vijayanagara  to  Pandharpur  as  the 
great  achievement  of  the  life  of  (p.  214) ; 
knowing  no  other  code  of  conduct  than 
that  of  God's  name  (p.  218) ;  regarding 
Pandharpur  as  a  mine  of  rubies  (p.  218) ; 
on  God  Vitthala  as  a  well-set  ruby 
(p.  218) ;  requesting  God  not  to  make 
him  dependent  on  others  (p.  218). 

Bharadvaja,  contention  of,  that  Ekanatha 


B — Contd. 

omitted  some  verses  and  added  new 
ones  (p.  38) ;  the  arguments  of,  to  prove 
two  Jnanadevas  (p.  30) ;  on  the  con- 
temporaneousness of  Namadeva,  and 
the  Jnanadeva  of  the  Abhangas  (p.  185). 

Bharata,  as  leaving  both  his  mother  and 
kingdom  for  the  sake  of  God  (p.  311). 

Bhaskara  Gosavi,  the  letter  of,  to  Divakara 
Gosavi  (p.  364). 

Bhate,  Prof.,  and  Chandorkar,  on  the 
first  meeting  of  Sivaji  and  Ramada?a 
(p.  363). 

Bhave,  V.  L.,  as  bringing  to  light  the 
Mahanubhava  literature  (p.  28) ;  on 
the  date  of  Namadeva,  the  Brahmin 
(p.  188) ;  on  the  date  of  Tukarama's 
initiation  (p.  262) ;  publishing  the  MS. 
of  Santaji  (p.  268) ;  publishing  one  of 
the  original  Gathas  of  Tukarama  from 
the  MS.  of  Santaji  Jaganade  (p.  269). 

Bhima,  tho  foot-prints  of  the  cows  and 
cowherds  on  the  sands  of  (p.  41). 

Bhingarkar,  Mr.,  producing  documents  to 
prove  that  Trimbakpant  was  the  Gov- 
ernor of  Bida  (p.  30). 

Bibhishana,  as  leaving  his  brother  for  the 
sake  of  God  (p.  314). 

Birth,  human,  possible  only  when  merit 
and  demerit  balance  each  other  (p.  248). 

Bliss,  of  the  Atman,  putting  a  stop  to  all 
sensual  pleasures  (p.  120) ;  true,  to  be 
found  only  in  Self-vision  (p.  175). 

Body,  subject  to  the  influence  of  Karman 
(p.  55) ;  the  complex  of  thiity  six 
elements  (p.  55) ;  a  means  of  experienc- 
ing the  stream  of  nectar  (p.  348) ; 
fulfilling  all  tine  desires  that  one  may 
harbour  (p.  388) ;  to  be  utilized  for  the 
service  of  God  (p.  388). 

Body  and  Soul,  the  relation  of,  as  de- 
scribed in  the  Jnancsvari  (p.  55). 

Body,  Soul,  and  Brahman,  as  gross, 
changeful,  and  changeless  (p.  385). 

Bondage  and  Freedom,  the  conceptions  of, 
as  relative,  and  therefore  fake  (p.  153). 

Bound  men,  Ramadasa  on  the,  (p.  391). 

Brahman,  spoken  of  as  the  substratum  of 
Purusha  and  Prakriti  in  the  Amritanu- 
bhava  (p.  J42);  not  an  object  of 
knowledge  even  to  itself  (p.  146);  as 
absolute  existence  (p.  147) ;  compared 
to  Kant's  thing-in-itself  (p.  148) ;  abso- 
lute intelligence  (p.  148) ;  absolute  bliss 
(p.  148);  as  not  knowing  itpclf,  as 
knowledge  is  relative  to  ignorance 
(p.  148)  ;  existing  uniquely,  without 
existing  in  any  particular  way  (p.  148) ; 
transcending  all  generality  and  parti- 
cularity (p.  1 40) ;  cannot  be  proved 
(p.  140) ;  boyond  all  illustrations  and 
parables  (p.  140) ;  unity  of,  not  dis- 
turbed, even  though  it  itself  becomes 
the  world  (p.  158) ;  spotless,  formless, 
vast  (p.  412);  quite  near  to  us,  and 
yet  hidden  (p.  412) ;  neither  hard,  nor 


INDEX  OF  NAMES  AND  SUBJECTS 
B— Contd.  C—Contd. 


449 


soft  (p.  412) ;  people  seeing  within 
(p.  412) ;  seen  while  reading ;  entering 
into  the  very  alphabets  of  a  book 
(p.  412);  felt  at  every  step,  while 
walking  (p.  412) ;  seen  not  by  physical, 
but  by  intuitive  vision  (p.  412) ;  cannot 
bo  caught,  or  thrown  away  (p.  413) ; 
presenting  itself  before  our  face,  as  we 
turn  away  from  it  (p.  413)  ;  enveloping 
all  beings  (p.  413) ;  simultaneously 
present  in  all  directions  (p.  413). 

Brahmin,  who  dislikes  the  name  of  God, 
is  not  a  Brahmin  (p.  327). 

Bridegroom,    Atman    described    as,     by 
Changadeva   (p.    177). 
C. 

Carpenter,  Dr.,  on  Manikkavaehagar,  as 
passing  through  all  the  stages  of  Mystic 
,     life  (p.  17). 

Castes,  as  having  no  significance  in  God- 
-  I'pal  imatiorr  fp?  9&tyl   distinction- of ,  «* 
vanishing   only   in    the   ecstatic   state 
(p.  327). 

Categorical  Imperative,  in  Kant  and  the 
Bhagavudgita  (p.  2). 

Catherine  of  Siena,  as  d pairing  to  many 
Cod  (p.  10). 

Chaitanya  ami  Madhva  (p.  15) ;  as  influ- 
enced* by  Ohandidasa  and  Vidyajxiti 
(p.  15).  * 

Chaitanya  Kathakalpataru,  giving  an 
account  of  the  Chaitanyas,  written  in 
1787  A.I),  (p.  20T»). 

Chandidasa  (p.  15). 

Chakradhara,  the  founder  of  the  Bert  of 
the  Mahanubhavas  (p.  28);  as  identi- 
fied with  the  Chakrapani  of  Ohangadcva 
Pasashti  fp.  46). 

Chakrapani,  the  son  of  Bhanudasa  (p.  213). 

Chakrapani  Clmnga,  a  name  of  Changa- 
deva, mentioned  in  the  Changadeva 
Pasashti  (p.  43). 

Chandorkar,  as  identifying  the  Mahanu- 
bhava  Chakradhara  with  the  Chakra- 
pani of  Changadeva  Pasashti  (p.  46). 

Chandrabhaga  (p.  209). 

Changadeva,  as  a  typical  example  of  the 
barrenness  of  Hathayoga  (p.  45) ;  as 
getting  different  names  from  the  places 
he  visited  (p.  45) ;  possibly  a  family 
appellation  used  by  all  (p.  45) ;  the 
fourteen  names  of,  mentioned  by  Niloba 
in  his  Abhanga  (p.  45) ;  being  initiated 
by  Muktabai  (p.  46) ;  his  death  on  the 
Godavari  in  1305  A.T).  (p.  46) ;  proudly 
believing  himself  to  be  the  culmination 
of  the  spiritual  knowledge  of  Nivritti- 
natha,  Jn  an  a  (leva,  Sopann,  and  Mukta- 
bai (p.  46) ;  the  mystical  experiences  of 
(p.  177) ;  as  ah  illustration  of  the  in- 
sufficiency of  mere  Yogic  power  (p.  179). 

Changadeva  and  Jnanadeva,  Ramadasa 
on  (p.  388). 

Changadeva  Pasashti,  work  of  Jnanesvara 
(p.  35) ;  not  a  work  of  the  Mahanubhava 


Chakradhara  (p.  45);  embodying  Ad- 
vaitic  advice  to  Changadeva  (p.  45) ; 
the  occasion  of  the  composition  of 
(p.  45) ;  proved  to  be  the  work  of 
Jnanadeva  (p.  46) ;  almost  every  line 
of,  as  having  a  parallel  in  the  works  of 
Jnanadeva  (p.  46). 

Charity,  sacrificing  oneself  in  mind  and 
wealth  (p.  87). 

Chauranginatha,  the  broken -limbed,  be- 
coming whole  by  the  grace  of  Matsyen- 
dranatha  (p.  48). 

Child-god,  worship  of  the,  (p.  16). 

Chiranjivapada,  asking  one  to  shun  the 
company  of  women  (p.  216). 

Chokha  Mela,  the  untouchable,  of  Man  gal  - 
vedha ;  a  groat  devotee  of  Vithoba ; 
present  in  Jnanadeva-Namadeva  pilgri- 
mage ;  died  under  a  wall  where  he 
worked  (pp.  189-190);  asks  for  a  son 
who  would  be  a  devotee  of  God ; 
speaks  of  God  as  partaking  of  his  food 
(p.  204)  ;  his  reference  to  the  treat- 
ment he  received  from  the  worshippers 
of  Vithoba  ;  his  heart  not  untouchable 
(p.  204) ;  referred  to  by  Tukarama 
ip.  326);  God  as  carrying  dead  cattle 
with  (p.  335). 

Christ  and  Tukarama  (p.  355) ;  their 
conformity  to  universal  mystical  ex- 
peri  en  ce  (p.  356). 

Christian  Era,  the  importance  for  Mysti- 
cism of  the  second  Millennium  of  (p.  1). 

Christianity,  not  to  be  tested  by  the 
Hindu  Ideal  (p.  356) ;  and  the  Bhakti 
doctrine  (p.  16). 

Chudachnkra,  as  illustrating  the  degenera- 
tion of  Tantric  practice  (p.  7). 

Collyrium, spiritual,  as  opening  the  divine 
eye  (p.  348). 

Communion  of  Saint  and  God,  as  desciibed 
by  Jnanesvara  (p.  128). 

Compassion,  feeling  distressed  at  the 
miseries  of  others,  and  becoming  happy 
when  others  are  happy  (p.  89). 

Concentration,  the  transforming  power  of, 
illustrated  in  the  case  of  the  insect 
and  the  bee  (p.  248) ;  as  identifying 
the  subject  with  the  object  (p.  248). 

Consciousness,  compared  to  a  double 
concave  mirror  (p.  70). 

Contemplation,  entire  transformation  of 
body  and  mind  in  (p.  346) ;  as  stilling 
the  mind  (p.  347) ;  bringing  the  infinite 
profit  of  God  (p.  387) ;  useless  without 
the  grace  of  the  Guru  (p.  391). 

Cosmopolitan  Mysticipm  (p.  209), 

Courage,  exhibited  in  withstanding  the 
flood  of  sensual  impulse  (p.  90). 

Criteria  of  Mysticism  (p.  424). 

Criteria  of  reality :  of  the  mystic,  the 
idealist,  the  realist  and  the  pragmatist 
(p.  425). 


450 


INDEX  OF  NAMES   AJND   SUBJECTS 


D. 

I)ama,  mentioned  both  in  the  inscrip- 
tions at  Besanagar  and  Ghasundi,  and 
in  the  Bhagavadgita  (p.  3). 

Pamajipant,  as  living  about  either  1458, 
or  1468  to  1475,  the  dates  of  the  dire 
famine  in  the  Deccan  (p.  213) ;  God  as 
becoming  a  pariah  for  (p.  336). 

Pamaseta,  Namacleva's  father,  a  tailor, 
living  at  Narasingpur  (p.  186). 

Damsels  of  Psychological  States  (p.  128). 

Park  Night  of  the  soul,  of  Western  Mysti- 
cism, as  partially  experienced  by  Nama- 
deva,  as  fully  experienced  by  Tnkarama 
(p.  192). 

Dasabodha,  the  close  of  the  Seventh 
Dasaka  of  (p.  370);  the  date  of  the 
first  part  of  (p,  370) ;  the  two  authentic 
editions  of  (p.  370) ;  Pangarkar  edition, 
dated  Sake  1600  (p.  370);  a  great 
history  of  the  doings  and  thoughts  of 
Ramadasa;  remarkably  valuable  as 
giving  the  spiritual  autobiography  of 
Ramadasa  (p.  373);  date  of,  internal 
evidence  for  (p.  374) ;  date  of  a  pait 
of,  Sake  1581  (p.  374);  date  of  the, 
reference  to  Tulja  Bhavani  as  an  aid 
to  determine,  (p  374);  original, 
written  in  1581  Sake  ;  the  seven  dapakas 
theory  (p.  374) ;  the  completion  of 
the,  as  due  to  the  Grace  of  God  (p.  421) ; 
divided  into  20  Pasakas,  and  200 
Samasas  (p.  421). 

Pasavisramadhama,  by  Atmarama,  de- 
scribing Ramadasa,  as  having  a  number 
of  names  (p.  45) ;  gives  the  story  of  the 
Sampradaya  of  Ramadasa  (p.  373) ; 
full  of  miracles  about  the  life  of  Rama- 
dasa (p.  373). 

Pattajipanta,  giving  200  coins  for  the 
festival  of  God  (p.  364). 

Peath,  signs  of  approaching,  according  to 
Jnanadeva  (p.  173);  the  thought  of, 
should  always  be  present  in  one's  mind 
(p.  196) ;  the  messengers  of,  not  enter- 
ing a  place  where  the  Kirtana  is  being 
performed  (p.  323);  Tukarama  plant- 
ing his  foot  on  the  head  of,  (p.  307) ; 
a  great  leveller  (p.  389) ;  the  innumer- 
able miseries  at  the  time  of,  (p.  389)  ; 
not  considering  wealth,  power,  or  even 
incarnations  of  God  (p.  389) ;  as  power- 
less before  God's  Name  (p.  400). 

Peep,  calling  unto  deep  (p.  169). 

Pehu,  place  of  Tukarama'a  birth,  and 
death  (p.  26]). 

Delhi,  visited  by  Jnanadeva  and  Nama- 
deva  (p.  34). 

Peliverance,  Maiden  of,  as  adorning  the 
neck  of  the  dispassionate  (p.  91). 

Peming,  Mr.,  the  work  of,  on  'Ramadasa 
and  Ramadasis*  (p.  422) ;  on  Ramadasa 
and  Christianity  (p.  423) ;  the  view  of, 
that  Ramadasa  makes  a  confusion 
between  a  personal  and  an  impersonal 
view  of  the  Godhead,  considered 


D— Conid. 

(p.  423);  on  Ramadasa's  conception  of 
Salvation  as  negative  instead  of  positive 
(p.  423);  regarding  RamadaRfi's  view 
of  Incarnation  as  only  a  plausible  one 
(p.  423) ;  the  Ethics  of  Ramadasa  and 
the  Ethics  of  Jesus  as  absolutely  on  a 
par  (p.  423) ;  on  Rarnadasa's  advocacy 
of  caste  and  Christ's  advocacy  of 
democracy  (p.  424). 

Pemocratic  Mysticism,  and  the  Vernacu- 
lars (p.  16). 

Pemoniac  Heritage,  a  heritage  of  vices 
(p.  86);  consisting  of  the  six  vices, 
hypocrisy,  pride,  arrogance,  anger, 
harshness,  and  ignorance  (p.  91); 
including  'harshness'  which  makes  a 
man's  sight  like  the  discharge  of  arrows 
(P.  92). 

Peva,  S.  S.,  on  the  first  meeting  of 
Shivaji  and  Ramadasa  (p.  363) ;  and 
Rajavado,  answering  the  arguments  of 
Bhate  and  Chandorkar  (p.  365). 

Pevagiri,  kings  of,  as  supreme  (p.  25) ; 
the  kingdom  of,  as  confiscated  in  1318 
A.P.  (p.  27). 

Pevala,  as  talking  ot  God  to  Arjuna 
(p.  112). 

Pevotee,  an  supeiior  to  the  Philosopher 
(p.  60) ;  meditating  on  the  foim  of 
Guru  in  his  heatt  (p.  75) ;  regarding  a 
moment  without  Guru  as  greater  than 
a  world-cycle  (p.  75} ;  having  his 
Guru's  residence  as  his  only  cynosure 
(p.  75) ;  worshipping  his  Guru  with 
the  flowers  of  his  emotions  (p.  76) ; 
regarding  his  Guru  as  a  mother  (p.  76)  ; 
regarding  his  Guru  as  a  cow,  and  him- 
self a  calf  (p.  76) ;  imagining  himself 
as  the  young  one  of  a  bird  (p.  76)  ; 
desiring,  after  death,  to  dissolve  him- 
self into  the  elements  for  the  service 
nf  his  Guru  (p.  76) ;  feeding  on  the  love 
of  his  Guru  (p.  76) ;  having  his  Guru 
as  his  sole  place  of  pilgrimage  (p.  76) ; 
filling  his  mouth  with  the  Mantra  of 
his  Guru  (p.  77) ;  as  God,  of  whom 
Knowledge  is  the  devotee  (p.  77) ; 
true,  enters  into  my  being  and  becomes 
one  with  me  (p.  112);  knows  no  dis- 
tinction between  king  and  pauper 
(p.  114);  his  love  towards  other  de- 
votees (p.  129) ;  spoken  of  by  Jnanes- 
vara  as  Beloved  (p.  130) ;  description  of 
a  true,  (p.  130) ;  as  an  object  of  wor- 
ship to  God  (p.  130) ;  dearer  to  God 
than  even  Lakshmi  (pp.  129,  131);  as 
the  object  of  God's  adoration  (p.  132) ; 
tho  recipient  of  particular  grace  from 
God  at  the  time  of  death  (p.  133); 
absolute  identity  of,  with  God  even 
before  his  departure  from  life  (p.  134) ; 
the  father  of  God  (p.  225) ;  has  not  his 
eyes  set  on  worldly  honour  (p.  246) ; 
one  on  whom  God  chooses  to  shower 
His  grace  (p.  246) ;  his  spirit  should 


INDEX  OF  NAMES  AND  SUBJECTS 


451 


D— Contd. 

rise  to  God  like  a  fountain  (p.  325) ; 
should  fly  straight  into  Brahman  as  a 
fly  into  a  flame  (p.  325) ;  should  throw 
himself  on  God  as  a  Sati  on  her  hus- 
band (p.  325). 

Devotees,  their  inter-communion  (p.  129). 

Devotion,  co-existing  with  humanity 
(p.  17) ;  as  destroying  all  caste  and 
birth  (p.  110);  capable  of  destroying 
all  sin  (p.  110);  true,  as  vision  of 
identity  with  God  (p.  112) ;  one-pointed 
(p.  125) ;  supreme  state  of,  as  beyond 
both  memory  and  forgetfulness  (p.  184) ; 
making  the  devotee  the  elder,  and  God 
the  younger  (p.  225). 

Devotion  to  God,  the  central  point  in 
Jnanesvara's  mystical  theologj'  (p.  62). 

Devotion  to  Guru,  as  described  by  Jna- 
nesvara  (p.  75). 

Dharakaris,  Sampradaya  of,   (p.  20). 

Dharnia,  the  eldest  of  the  Pandavas 
as  losing  his  thumb  for  telling  a  lie 
(p.  316). 

Dhruva,  who  turns  to  God  when  insulted 
by  his  step-mother  (p.  8) ;  as  having 
reached  God  through  devotion  (p.  109). 

Dinakara  Gosavi,  poet,  and  author  of 
Sv&nubhava  Dinakara;  Mathaof,  at  Tis- 
gaon,  in  Ahmednagar  District  (p.  372) ; 
his  treatment  of  Yoga  reminds  one  of 
the  6th  chapter  of  Jnanesvari  (p.  373). 

Disciple,  the  true,  as  merging  himself  in 
the  personality  of  his  Master  (p.  397) ; 
the  true,  distinguished  by  a  capacity 
for  effort  (p.  397) ;  the  devotion  of  the 
true,  as  knowing  no  back-turning,  even 
though  the  heavens  may  fall  (p.  397). 

Discrimination,  as  the  lamp  to  find  out 
God  (p.  120). 

Dispassion,  which  is  the  necessary  condi- 
tion of  the  pursuit  of  God  (p.  93). 

Dispassionate  man,  caring  as  much  for 
heavenly  pleasure  as  for  the  rotten 
flesh  of  a  dog  (p.  79) ;  regarding  it  a 
death  to  enter  a  busy  town  (p.  79). 

Divakara  Gosavi,  one  of  the  most  beloved 
disciples  of  Ramadasa  (p.  361);  Vake- 
nisiprakarana,  written  according  to  the 
instructions  of,  (p.  361);  the  undated 
letters  of,  (p.  365) ;  the  post-script  of 
the  letter  of,  (p.  365) ;  disciple  of  Rama- 
dasa, asked  to  look  after  the  Matha  by 
Ramadasa  during  his  life-time  (p.  372) ; 
retained  by  Sambhaji  as  the  superin- 
tendent of  the  Chaphala  Matha  (p.  372) 

Divine  Heritage,  a  heritage  of  virtues 
(p.  86). 

Doll,  female,  not  to  be  touched  by  an 
aspirant,  according  to  Ekanatha  (p.  241). 

Draupadi,  God  as  hastening  to  the  help 
of,  (p.  346) ;  referred  to  by  Tukarama 
(p.  288). 

Drops  of  sweat,  as  creeping  over  the  body 
of  an  aspirant  (p  125). 

Duty,  consists  in  following  our  elders  in 
their  actions  (p.  99) ;  performance  of, 


D— Conld. 

a  means  of  self-realisation  (p.  101) ;  the 
performance  of,  as  duty  (p.  101) ;  per- 
formance of,  inconsistent  with  an  all- 
absorbing  love  of  God  (p.  210) ;  a  right 
performance  of,  in  the  midst  of  God- 
realisation  (p.  210);  performance  of, 
as  purifying  the  mind  (p.  245) ;  com- 
pared by  Ekanatha  to  a  philosopher's 
stone,  which  transforms  the  world  into 
the  gold  of  Brahman  (p.  245) ;  as  a 
boat  to  cross  the  worldly  ocean  (p.  245). 


Eckhart,  the  pantheistic  speculations  of, 
(p.  425). 

Ecstatic  state,  not  to  be  called  the  state 
of  unitive  life,  as  there  is  not  even  One 
(p.  126). 

Edalabad,  place  of  the  Samadhi  01  Mukta- 
bai  (p.  44). 

Edwards,  Mr.,  on  Mr.  Macnicol  (p.  355); 
attempt  to  present  the  life  and  utter- 
ances of  Tukarama  in  Biblical  fashion 
(p.  356). 

Ekanatha,  as  initiated  by  Janardana 
Swami  (p  20) ;  as  a  great  Varakari 
of  Pandhari  (p.  20) ;  tracing  his  spiri- 
tual illumination  to  the  line  of  Jnanes- 
vara  (p.  20) ;  synthesising  the  claims  of 
worldly  and  spiritual  life  (p.  20) ;  the 
Abhanga  of,  describing  the  incident  of 
his  redaction  of  the  Jnanesvari  (p.  37) ; 
comparing  the  tampering  of  the  text  of 
the  Jnanesvari  to  the  placing  of  a  cocoa- 
nut  shell  in  a  disc  of  nectar  (p.  38) ; 
taking  the  Jnanadeva  of  Aland i  as  the 
real  Jnanadeva  (p.  44) ;  preparing  an 
authentic  text  of  the  Jnanesvari  in 
Sake  1512  (p.  47) ;  both  a  saint  and  a 
householder  (p.  210) ;  born  at  Paithana ; 
lost  his  parents  in  his  childhood ;  a 
voice  asking  him  to  go  to  Janardana 
for  initiation  ;  studied  Jnanesvari  and 
Amritanubhava ;  lived  for  six  years  at 
Devagada  and  attained  to  God-realisa- 
tion (p.  215) ;  warding  off  the  attack 
of  the  enemy  by  putting  on  the  coat- 
of-mail  of  Janardana  Swami ;  went  on 
pilgrimage,  returned,  and  married  Girija- 
bai  of  Bijapur  (p.  215) ;  his  behaviour 
with  a  Mahomedan  ;  feeding  the  un- 
touchables on  a  Sraddha  day;  his 
giving  holy  water  to  an  ass ;  his  up- 
liftment  of  a  concubine ;  his  reception 
of  thieves  (p.  216);  very  regular  in 
reading  Bhagavadgita,  Bhagavata,  and 
Jnanesvari,  and  performing  meditation 
and  Kirtana  at  fixed  times  (p.  218); 
moderation  aa  the  rule  of  the  life  of, 
(p.  216) ;  the  throat  disease  of,  (p.  216) ; 
his  Bbavartha  Ramayana  left  at  44th 
chapter,  and  completed  by  Gavaba,  his 
disciple  (p.  217) ;  reforming  the  text  of 
the  Jnanesvari  in  1584  A.D.  (p.  217) ; 


452  INDEX  OF  NAMES  AND  SUBJECTS 

E— Contd.  E—Conld. 


took  Sam  ad  hi  at  Paithana  in  1509 
without  any  break  of  his  spiritual 
routine  (p.  217) ;  a  poet  of  a  very  high 
order,  and  a  great  teacher  of  religion 
(p.  217) ;  his  love  for  his  Guru  as  great 
as  that  of  Jnanesvara  for  Nivrittinatha 
(p.  220) ;  immortalising  the  name  of 
Janardana  Swami  by  mentioning  him 
at  the  end  of  every  Abhanga  (p.  220) ; 
stating  that  Janardana  showed  him  the 
God  within  himself  (p.  220);  on  the 
only  two  ways  for  the  attainment  of 
spiritual  life  ;  freedom  from  contamina- 
tion with  others*  wealth,  and  wife 
(p.  221) ;  regarding  a  man  who  betakes 
himself  to  a  forest  ay  an  owl  that  hides 
itself  before  sun-ri«e  (p.  221) ;  his 
discourse  on  the  power  of  Fate  (p.  221) ; 
on  dealh  as  suro  and  inevitable  (p.  221) ; 
advising  ua  to  live  in  life  as  pilgrims  or 
birds  (p.  222) ;  asking  us  not  to  follow 
the  vagaries  of  mind  (p.  222) ;  advising 
us  to  keep  our  minds  imprisoned  at 
God's  feet  (p.  222) ;  comparing  the  god 
of  love  to  a  powerful  ram,  who  troubled 
Sankara,  Tndra,  Narada,  and  others, 
all  except  Suka  (p.  222) :  defining 
Bhakti  as  the  recognition  of  divinity 
in  all  beings  (p.  222) ;  regarding  re- 
membrance of  God  as  Brahman,  and 
forgetfulness  as  illusion  (p.  222) ; 
on  Bhakti  as  the  uttering  of  God's 
Name  (p.  222);  Name  of  God  as  lead- 
ing to  His  Form  (p.  222) ;  asking  one 
to  believe  that  one  is  sinful  if  he 
feels  no  joy  in  uttering  God's  Name 
(p.  222) ;  God,  as  running  to  the  help 
of  His  Devotees,  Draupadi,  Arjuna, 
Prahlada  (p.  223) ;  on  a  learned  man 
as  no  higher  than  a  courtesan  (p.  223) ; 
regarding  Kirtana  as  having  every  day 
a  new  charm  (p.  223) ;  desiring  solely 
to  be  spared  for  Kirtana  (p.  223); 
Kirtana  should  set  the  form  of  God 
firmly  before  a  man's  mind  (p.  223) ; 
on  the  various  kinds  of  Bhakti  per- 
formed by  various  saints  like  Parikshit, 
Suka,  etc.  (p.  223) ;  regarding  meeting 
with  Saints  as  extremely  fortunate 
(p.  223) ;  contrasting  real  Saints  with 
false  (p.  224) ;  overjoyed  to  meet  the 
Saints  (p.  224) ;  his  mystical  experience 
of  the  highest  order  (p.  225) ;  vision  of 
his  Guru,  and  the  spiritual  Sun  (p.  225) ; 
vision  of  God  under  water,  the  form  of 
the  four-handed  God,  God  as  every- 
where (p.  226) ;  and  non-difference  in 
all  things  (p.  226) ;  fourth  in  descent 
from  Bhanudasa  (p.  229) ;  spiritual 
lineage  of,  from  Dattatreya  and  Janar- 
dana (p.  229) ;  his  gratitude  to  Janar- 
dana (p.  230) ;  an  enigma  to  his  neigh- 
bours (p.  231);  ideas  of  people  about 
him  :  an  erudite  Pandit,  an  ignoramus, 
a  Jivanmukta,  a  worldly-minded  man 


(p.  231);  influence  of  Sankara  on 
(p.  232);  his  debt  to  Mukundaraja, 
and  Jnanesvara  (p.  232) ;  his  popula- 
risation of  Vedanta  (p.  232) ;  province 
the  unreality  of  the  world  in  various 
ways  (p.  233) ;  reference  to  Markandeya 
and  Bhusundi  (p.  234) ;  logical  acumen 
of  (p.  236) ;  povrer  of  exposition  (p.  239) ; 
his  injunction  to  the  aspirant  not  to 
touch  even  a  female  doll  by  his  feet 
(p.  241);  following  Narada,  defines 
Bhakti  as  deep  and  earnest  love  for 
God  (p.  246) ;  his  use  of  sexual  phra- 
seology to  describe  the  relation  of  the 
Gopis  to  God  (p.  252) ;  a  typical  saint 
who  did  not  extricate  himself  from 
worldly-life  (p.  256) ;  a  house-holder 
and  a  saint  combined  (p.  2H6) ;  accom- 
plishing in  the  reconciliation  of  worldly 
and  spiritual  life  \vhat  was  not  accom- 
plished by  Jnanadeva,  Namadeva, 
Tukarama  and  TJamadasa  (p.  250) ; 
his  language  and  style  contrasted  with 
that  of  Jnanadeva  (p.  256) ;  his  great 
love  and  respect  for  the  Marathi  lan- 
guage (p.  275) ;  waging  war  against 
the  Pandits  (p.  257) ;  occupying  a  high 
place  among  the  great  poets  of  Maha- 
rashtra (p.  2f,8) ;  helped  by  God  (p.  335); 
God  as  paying  the  debt  of,  (p.  336). 

Elements,  thirty -six  in  number  (p.  108). 

Klephant,  the  great,  aw  relieved  from  the 
Alligator  on  account  of  devotion  (p.  0) ; 
and  Crocodile,  story  of  the,  (p.  110). 

Emanations  in  Pancharatra :  Vasudeva, 
Sankarshana,  Pradyumna,  and  Ani- 
ruddha  (p.  5). 

Emotion,  intense,  capable  of  leading 
to  God,  whether  that  of  devotion,  dis- 
passion,  or  hatred  (p.  109). 

Emotions,  eight  famous,  in  the  Indian 
Psychology  of  Mysticism  (p.  125) ; 
transformation  of,  for  the  sake  of  God 
(p.  347). 

Empedoklean  idea,  of  love  and  strife 
(p.  144). 

Epokhe,  spiritual,  as  the  mark  of  a  saint 
(p.  14);  as  the  mark  of  realisation 
(p.  225) ;  the  nature  of,  (p.  410). 

Equanimity,  to.  friend  or  foe,  to  honour 
or  dishonour,  to  loss  or  gain  (p.  94) ; 
Namadeva's  insistence  on,  (p.  196). 

Eroticism,  as  having  no  place  in  Mysticism 
(p.  12). 

Euthanasia,  regarded  by  foolish  people  as 
the  mark  of  a  blessed  man  (p.  408). 

Exorcist,  as  himself  seduced  (p.  71). 

Experience,  the  morphic,  of  the  mystic 
(p.  119);  unitive,  of  one  who  "has 
realised  Brahman  (p.  163);  and  logic 
(p.  390). 

F. 

Fame,  as  the  only  ornament  of  the  wise 
man  (p.  414). 


INDEX  OF  NAMES  AND  SUliJtCtS 


453 


f—Conld. 

Famine,  dire,  referred  to  in  Tukarama's 
Abhangas  somewhere  near  Sake  1541 
(p.  263). 

Farquhar,  Dr.,  on  Jnanesvara  as  the 
Coryphaeus  of  the  Bhakti  movement  in 
the  Maratha  Country  (p.  179). 

Fear  and  Joy,  as  competing  for  supremacy 
in  the  mind  of  the  Mystic  (p.  126). 

Fearlessness,  due  to  the  realisation  of  the 
unity  of  all  things  (p.  86). 

Female,  worship  of,  in  Tantrism  (p.   7). 

Ferry,  the,  on  the  banks  of  the  Bhima, 
taking  one  to  God  (p.  328). 

Fraser  and  Mo,rathe's  Translation  of 
Tukarama's  Gatha  (p.  269). 

Freedom,  as  illusory  as  bondage  is  (p.  238). 

Friend  of  God,  as  always  victorious 
(p.  138);  higher  than  an  aspirant 
(p.  405) ;  behaving  only  in  the  manner 
approved  of  by  God  (p.  405) ;  his 
friendship,  unbreakable  (p.  406). 

G. 

Gahininatha,  as  deriving  his  spiritual 
knowledge  from  Coraksha  (p.  19) ; 
as  initiating  Nivrittmatha,  at  Brahma- 
giri,  in  Nasik  (p.  29) ;  the  historical 
reality  of,  as  proved  by  his  instruction 
to  Nivrittinattia  and  Jnanadeva  (p.  29) ; 
as  receiving  the  spiritual  secret  from 
Gorakshanatha  (p.  48);  communicating 
the  spiritual  knowledge  to  Nivritti- 
natha  (p.  48). 

Gangarama  Mavala,  a  writer  of  Tukarama's 
Abhangas  (p.  208). 

Garudatak.i,  all  gathered  round  and  under, 
were  called  Santas  (p.  209). 

Ghasundi,  Inscription  of  (p.  3). 

Ghost  of  Pandhan,  as  very  powerful 
(p.  329). 

Giridharo,  was  125  years  of  ago  when 
li.unadasa  took  Kain.idhi  ;  traces  his 
spiritual  lineage  from  Venubai  and 
Baiyabai ;  had  seen  Kamadasa  (p.  373) ; 
told  by  Kamadasa  to  perform  Kirtann  ; 
Matha  of,  at  Buia  ;  author  of  Samartha 
Pratapa  (p.  373). 

God,  Infinite  awe  for,  in  Creation  (p.  64) ; 
really  not  different  from  the  world 
(j>.  61) ;  the  seed  of  the  tree  of  the 
world  (p.  64) ;  the  greatness  of,  as 
indescribable  even  by  the  Vedas  and 
tSesha  (p.  05) ;  identified  with  the 
world  (p.  65) ;  infinite  in  his  greatness  ; 
cannot  bo  known  in  His  entirety  (p.  65) ; 
unknowable  to  any  being  that  is  born 
of  Him  (p.  65) ;  accessible  to  those  who 
give  up  the  pride  of  greatness,  learn- 
ing, and  wealth  (p.  65) ;  His  human 
form  as  insignificant  before  his  great 
Transfiguration  (p.  66);  the  real 
knowledge  of,  as  seeing  Him  every- 
where (p.  66) ;  known  by  one  who 
turns  away  from  the  senses  (p.  66); 


G— Conkt. 

existing  in  the  midst  of  the  qualities 
as  a  spring  exists  in  a  forest  of  trees 
(p.  105) ;  to  be  searched  through  all 
miseries  (p.  108) ;  remains  unchanging 
through  all  changes  (p.  112) ;  belief  in, 
as  the  first  step  in  the  advancement  of 
spiritual  life  (p.  112) ;  as  always  found 
before  those  who  celebrate  His  name 
(p.  114);  not  living  in  Vaikuntha 
(p.  115);  not  living  in  the  Sun  (p.  115); 
to  be  identified  with  every  objective 
existence  (p.  118);  a  beacon -light  of 
camphor,  before  the  mystic  (p.  118); 
can  be  seen  without  looking  at  Him 
(p.  119);  spoken  of  by  Jnanesvara  as 
Lover  (p.  130);  welfare  of  the  Saint, 
as  the  office  of  (p.  130);  spoken  of  ns 
the  Mother  of  the  devotee  (p.  130); 
taking  care  of  his  material  and  spiri- 
tual welfare  (p.  131);  fulfilling  all  the 
desires  of  the  Saints  (p.  131) ;  accept- 
ing any  object  from  his  devotees  how- 
soever insignificant  (p.  131) ;  the  servant 
of  the  Devotee  at  the  time  of  his  death 
(p.  133);  returning  the  love  of  the 
.Devotee  \iith  the  same  intensity  with 
\\hir.h  the  Devotee  loves  Cod  (p.  134); 
as  Victory  Himeelf  (p.  138);  the  de- 
votees of,  feeding  on  the  nectar  of  His 
name  (p.  168); "as  dark-complexioned 
(p.  170) ;  experience  of,  as  attainable  in 
all  states  of  consciousness  (p.  173) ;  seen 
by  Jnanadeva  as  the  unity  of  Siva  and 
Sakti  (p.  174);  feet  of,  the  only  resort, 
according  to  Namadeva  (p.  193) ;  can 
bo  seen  even  by  a  blind  man  (p.  200) ; 
joy  at  the  sight  of,  better  than  a  Diwali 
festival  (p.  200) ;  a  jealous  God  (p.  210) ; 
as  the  all-dcvourer,  devouring  even  the 
performance  of  one's  natural  duties 
(p.  210);  his  name,  enabling  us  to 
preserve  equanimity  (p.  222) ;  dancing 
in  Kirtnna  (Kkanatha)  (p.  223) ;  serving 
his  devotees,  like  Arjtina,  Draupadi, 
Cora,  Choka  and  others  (p.  224) ; 
serving  his  devotees,  Rohidas,  Sajana, 
Narahari,  Janabai  and  Damaji  (p.  225) ; 
and  Devotee,  like  the  ocean  and  wave, 
or  flower  and  fragrance  (p.  225) ; 
worshipping  His  devotee  vith  the  lotus 
in  His  hand  (p.  251 ) ;  revealing  Himself 
as  Guru  to  a  divinely  discontented  soul 
(p.  253);  no  partisan  of  tongues  (p.  258) ; 
never  helping  His  devotee  to  carry  oil 
Hie  in  an  easy  manner  (p.  272) ;  the  sole 
object  of  an  aspirant's  meditation 
(p.  317) ;  standing  up  where  Kirtana 
is  performed  (p.  322);  transpersonal, 
as  reached  through  love  (p.  324) ; 
not  caring  for  anything  except  love 
(p.  325);  exchanging  love  for  the 
weariness  of  the  devotees  (p.  328) ;  found 
by  following  the  path  indicated  by  the 
banner  of  God  (p.  328) ;  protecting  the 
helpless  and  the  poor  in  spirit  (p.  328) ; 


454 


INDEX  OF  NAiMES  AND  SUBJECTS 


G— Contd. 

full  of  wiles  (p.  329) ;  as  the  universal 
mover  (p.  331);  turning  away  the 
predations  of  Death  (p.  334) ;  taking 
pleasure  in  throwing  His  devotee  in  the 
midst  of  difficulties  (p.  334)  ;  to  be 
invoked  when  Death  is  before  and 
behind  (p.  335)  ;  warding  of!  the 
pecuniary  difficulties  of  His  saints 
(p.  335) ;  doing  miracles  for  His  saints 
(p.  336) ;  as  vinculum  substantiate 
(p.  343);  not  caring  for  one  who  is 
conscious  of  knowledge  (p.  345)  ;  influx 
of,  in  a  mystic  (p.  34G) ;  and  Saint,  em- 
brace of,  (p.  3i8) ;  as  constantly  moving 
with  a  Saint  (p.  348);  pervading  all 
space  (p.  348) ;  dancing  before  a  stand- 
ing Saint  (p.  349) ;  doins;  all  the  work 
of  a  Saint  unasked  (p.  349);  indistin- 
guished  from  a  Saint  (p.  349) ;  loving 
His  Kirtana  (p.  349) ;  nodding  before 
a  sitting  Saint  (p.  349) ;  standing  before 
a  reclining  Saint  (p.  349) ;  standing  in 
the  courtyard  of  the  Devotee  (p.  349) ; 
is  what  persists  even  when  the  body 
falls  (p.  381) ;  is  beyond  Creation 
(p.  381);  what  ho  is  not  (p.  381);  as 
the  Socr  (p.  381);  identified  with  the 
Inner  Self  (p.  381);  behind  all  natural 
phenomena  (p.  38-1);  who  creates  the 
world,  must  exist  before  the  world 
(p.  385) ;  the  only  profit  in  this  mortal 
fair  (p.  387) ;  tlie  only  good  (p.  390) ; 
realisation  of,  as  possible  oven  during 
this  life  (p.  390) ;  realisation  of,  some 
day  during  the  long  evolution  of 
our  lives,  not  to  be  trusted  (p.  390)  ; 
a  grant  of,  cannot  be  made  by 
Emperors  and  Kings  (p.  395) ;  His 
miracles  for  the  Saints  (p.  396) ;  Form 
of,  should  be  present  while  uttering 
His  Name  (p.  400);  holds  the  keys 
of  success  in  Hi"  hands  (p.  400) ;  every- 
thing to  bo  ultimately  sacrificed  to, 
including  our  life  (p.  405) ;  rescuing 
the  Panda vas  from  the  burning  fire- 
house  (p.  405) ;  becoming  solely  de- 
voted to  us,  if  we  are  devoted  to  Him 
(p.  405) ;  to  be  regarded  as  our  Father, 
Mother,  Wealth,  All-in-all  (p.  405) ;  ran 
to  the  help  of  Gajendra  (p.  406) ;  at- 
tained in  the  company  of  the  Good 
(p.  410) ;  missed,  when  we  go  to  see 
Him ;  seen  without  going  anywhere 
to  meet  Him  (p.  410);  relationship 
with,  unbreakable  (p.  410) ;  behaving 
according  to  the  inner  emotions  of 
His  devotee  (p.  410);  the  Doer  of  all 
things  (p.  421). 

Godavari  (p.  209). 

God-devotion,  no  object  of  love  greater 
than  God  (p.  81 ) ;  consisting  in  fear- 
lessly approaching  God  (p.  81). 

Godhead,  four  ascending  orders  of  the : 
idols,  incarnations,  Self,  and  the  Abso- 
lute (p.  380). 


Q-Contd. 

God  of  Pandhari,  as  the  external  symbol 
of  an  all-immanent  light  (p.  328). 

God-realisation,  the  bodily,  mental,  and 
moral  effects  of  (p.  121);  faculty  of, 
regarded  as  a  God-given  gift  by  Nama- 
deva  (p.  199) ;  eight  psycho-physical 
marks  in  the  state  of  (p.  225) ;  the 
four  means  of :  Bhakti,  Knowledge, 
Renunciation  and  Meditation  (p.  248); 
a  stage  in,  when  the  world  is  not  and 
God  alone  is  (p.  254) ;  the  criterion  of 
(p.  409) ;  the  mark  of,  as  having  no 
doubts  (p.  409). 

God-realiser,  as  immediately  rising  supe- 
rior to  the  considerations  of  the  body 
(p.  121) ;  as  identical  with  all  spare 
and  time  (p.  122) ;  clean  as  a  lotus-leaf 
that  is  sprinkled  with  water  (p.  122) ; 
the  actions  and  doubts  of,  as  automati- 
cally dropping  down  (p.  123) ;  slightly 
different  from  God  (p.  128) ;  one  who 
has  known  who  the  All-doer  is  (p.  409). 

God -vision,  the  impossibility  of,  in  any 
other  life  (p.  249). 

Goodness,  consisting  in  covering  the  de- 
fects of  others  (]>.  88). 

Gopalapura,  as  reminding  that  Vitthala 
was  identical  with  Krishna  (p.  41). 

Gopis,  as  having  reached  God  through 
lovo  (p.  109). 

Gora,  the  potter,  as  testing  the  'pots' 
gathered  at  Pandharpur  (p.  186); 
tested  the  spirituality  of  Namodeva 
(p.  188)  ;  said  to  have  trampled  his 
child  in  clay  under  his  feet,  \vhilc 
dancing  in  the  joy  of  God -devotion  ; 
the  child  of,  saved  by  Cod's  grace 
(p.  189) ;  his  reference  to  the  Anahata 
Nada  (p.  201);  as  a  Jivanmukta ;  his 
belief  in  the  mystic  silence  ;  asks  to 
keep  this  experience  of  spiritual  life  a 
secret  (p.  202) ;  referred  to  by  Tukarama 
(p.  326) ;  God  as  bearing  earthen  pots 
for  (p.  336). 

Goraksha  Ohincha,  a  tamarind  tree  in 
Satara  District  (p.  29). 

Gorakshanatha,  as  deriving  his  spiri- 
tual knowledge  from  Matsyendranatha 
(p.  19) ;  the  historical  reality  of,  proved 
by  his  still  extant  word,  the  Goraksha 
Samhita  (p.  29) ;  receiving  spiritual 
power  from  Matsyendranatha ;  as  impart- 
ing the  spiritual  secret  to  Gaininatha 
(p.  48) ;  referred  to  by  llamadasa 
(p.  377). 

Grace  of  God,  as  bringing  spiritual  vision 
(p.  346);  its  necessity  for  realisation 
(p.  346). 

Grace  of  the  Divinity,  as  a  shower  of  com- 
passion coming  from  heaven  (p.  5). 

Grace  of  the  Guru,  as  making  the  in- 
dividuual  self  so  pure  as  to  make  him 
regard  Siva  as  impure  (Amritanubhava 
II)  (p.  162). 

Grantha  Saheb  of  Sikhs,  includes  eighty 
Abhangas  of  Namadeva  (p.  188). 


INDEX  OF  NAMES  AND  SUBJECTS 


455 


G— Contd. 

Grierson,  Dr.,  on  the  cosmology  of  the 
Pancharatras  (p.  5). 

Gujarath,  pilgrims  from,  as  flocking  to 
Pandharpur  (p.  184). 

Guru,  Jnanad ova's  respect  for  the  (p.  48) ; 
as  enabling  Jnanadeva  to  cross  the 
ocean  of  existence  (p.  48) ;  the  worship 
of,  as  fulfilling  of  all  desires  (p.  48); 
the  Grace  of  the,  as  competent  to 
attain  all  desired  objects  (p.  48)  ; 
compared  to  the  Wish- tree  (p.  49) ; 
the  indescribable  power  of  (p.  49); 
tho  grace  of,  compared  to  a  mother, 
rearing  up  her  child  (p.  49) ;  the  praise 
of,  as  the  cause  of  the  knowledge  of 
all  the  sciences  (p.  50) ;  tho  vision  of, 
as  eclipsing  the  appearance  of  the 
universe  (p.  50) ;  the  greatness  of,  as 
incapable  of  adequate  praise  (p.  49) ; 
as  a  steersman  (p.  62) ;  meeting  us  in 
the  fulness  of  time  (p.  113);  the  light 
of,  as  creating  the  moon,  the  sun  and 
the  stars  (p.  162) ;  a  real,  should  show 
God  directly  to  our  sight  (p.  167) ;  the 
help  of,  as  invaluable  and  indispensable 
both  in  worldly  and  spiritual  matters 
(Ekanathi  Bhagavata)  (p.  252) ;  and 
God  as  one  (p.  253) ;  should  see  that 
His  disciple  is  worthy  of  instruction 
(p.  318);  instruction  of,  greater  than 
the  Vedanta  (p.  378) ;  as  the  only 
source  of  the  knowledge  of  God  (p.  381) ; 
giving;  the  key  of  spiritual  experience 
(p.  392) ;  greater  than  God  (p.  392) ; 
superior  to  the  touch-stone  (p.  393) ; 
his  only  adequate  praise  is  that  he 
cannot  be  praised  (p.  393) ;  unites  the 
individual  self  to  the  Universal  Self 
(p.  393) ;  real,  as  possessing  immacu- 
late Self -knowledge  (p.  393);  real, 
must  regard  spiritual  discussion  as  a 
constant  pastime  (p.  394);  real,  as 
exemplar  for  the  various  kinds  of 
Bhakti  (p.  394);  tolling  us  that  what 
is  sensible  is  useless,  and  what  is  hidden 
is  valuable  (p.  412). 

H. 

Hades,  proud  persons  going  to,  as  de- 
scribed by  Tukarama  (p.  271). 

Hanumanta  Swami,  the  writer  of  the 
Bakhara  of  Ramadasa  (p.  361). 

Hariharendra  Swami,  the  Matha  of,  at 
Alindi,  as  having  the  images  of  Vitthala 
and  Rakhumai,  Sake  1131  (p.  41). 

Harinatha,  as  blessed  by  the  sudden 
vision  of  God  Sankara  (p.  25). 

Harischandra  and  Tara,  serving  in  the 
house  of  a  Pariah  (p.  332). 

Harmlessness,  of  body,  speech,  and  mind 

(p.  73). 
Hatha  Yoga,  as  standing  in  a  different 

category  from  Bhakti  Yoga  (p.   115); 

the    difficulties    of,    without    devotion 


H-— Contd. 

(p.  117);  the  followers  of,  as  having 
only  misery  reserved  for  them  (p.  117). 

Hegel,  on  the  cancellation  of  the  conflict 
of  knowledge  and  works  in  a  higher 
synthesis  (p.  422). 

Heliocentrism ,  in  Jnanesvara  (p.  98). 

Hemadapaiit,  and  Bopadeva,  as  giving  a 
certificate  of  purification  to  Nivritti- 
natha  and  his  brothers  (p.  33);  the 
minister  of  Ramadevarao  Jadhava  (p. 
184) ;  a  contributor  to  the  re-building 
of  the  temple  of  Vitthala  (p.  184). 

Heritage,  divine  and  demoniac  (p.  86). 

Hinduism,  not  to  be  tested  by  the  Chris- 
tian ideal  (p.  356). 

Hinduism  and  Christianity,  to  be  tested 
by  the  criterion  of  a  universal  mystical 
Religion  (p.  356). 

Horripilation  of  joy  (p.  125). 

Humility,  Jnanesvara's  dsccription  of 
(p.  71). 

HypocriRy,  which  consists  in  pretending 
greatness  where  there  is  none  (p.  91). 


Ideal  Sage  (Jnanesvara),  as  moving  like 
a  crane  or  a  bee  so  as  to  disturb  nothing 
(p.  73) ;  walking  boftly  as  if  in  com- 
passion (p.  73) ;  his  direction  of  motion 
as  the  direction  of  love  (p.  73) ;  spread- 
ing his  life  below  the  feet  of  other 
beings  (p.  73) ;  moving  the  parts  of 
his  body  only  to  protect  all  (p.  74); 
always  singing  the  mystic  sound  (p.  74) ; 
his  words,  as  measured  and  sweet  as 
waves  of  nectar  (p.  74) ;  as  being  Non- 
injury  incarnate  (p.  74);  not  bound  by 
good  actions  (p.  99). 
Ideal  Saint  (Ramadasa),  as  everywhere 
and  yet  nowhere  (p.  415);  a  man  of 
great  courage  and  a  support  to  all 
(p.  415);  forgiving  people  for  their 
ignorance  (p.  415) ;  never  displeasing 
anybody  (p.  415) ;  should  try  to  please 
all,  and  gradually  make  them  holy 
(p.  416) ;  pleases  the  God  in  the  world 
(p.  416);  should  fill  the  world  with 
good  report  (p.  416) ;  filling  the  minds 
of  all  with  discrimination  and  good 
thoughts  (p.  416);  should  first  do, 
and  then  get  everything  done  by  others 
(p.  417);  should  never  give  up  courage 
(p.  417) ;  should  not  meddle  much 
with  the  affairs  of  society  (p.  417); 
knows  already  what  people  have  in 
mind  (p.  417) ;  should  depend  upon 
himself  (p.  417) ;  should  not  be  seen 
anywhere  (p.  417) ;  should  set  a  fool- 
hardy man  to  meet  a  fool-hardy  man 
(p.  417);  presents  himself  suddenly 
whenever  people  anxiously  wait  for  him 
(p.  418) ;  a  pater- faniilias  caring  for  all 
(p.  418) ;  the  one  business  of,  to  fill  the 
world  with  God  (p.  419) ;  should  know 
the  inner  motives  of  men  (p.  419); 


456 


INDEX  OF  NAMES  AND  SUBJECTS 


l—Contfl. 

should  behave  like  a  guest  wherever  ho 
goes  (p.  419);  levelling  clown  philo- 
sophical opinions  by  the  strength  of 
his  mystical  realisation  (p.  420) ;  know- 
ing the  various  ways  of  illuminating 
the  people  (p.  420);  looking  like  a 
beggarly  man  in  dress  (p.  420)  ;  living 
in  mountain  valleys,  and  meditating 
for  the  good  of  all  (p.  420) ;  always 
maintaining  the  regularity  of  his  spi- 
ritual life  (p.  420) ;  exercising  his  power 
in  silence  (p.  420). 

Ignorance,  as  vice  (p.  82) ;  what  makes  a 
man  incapable  of  distinguishing  be- 
tween good  and  bad  (p.  92) ;  non-exist- 
ent like  the  son  of  a  barren  woman 
(p.  151) ;  unreal  like  a  rainbow  (p.  151) ; 
false  like  the  ornaments  created  by  a 
magician  (p.  151);  and  all-knowing 
Atman,  being  contradictory,  cannot 
exist  together  (p.  155) ;  not  directly 
perceived,  as  the  Pramanas  and  senses 
are  effects  of  ignorance  (p.  150) ;  as 
logically  inferrible  from  its  effect,  the 
world,  according  to  Ajnanavadins  (p. 
156). 

Ignorant  man,  lives  upon  the  respect 
which  others  pay  to  him  (p.  82) ;  is  a 
braggart  (p.  82) ;  indiscriminate  in 
actions  like  fire  ;  a  cause  of  grief  to 
the  whole  world  (p.  82) ;  piercing  like 
a  nail,  and  deadly  like  a  poison  (p.  83) ; 
is  ungrateful  to  his  spiritual  tencher 
(p.  83) ;  with  his  mind  full  of  doubts 
(p.  83);  mad  after  pelf  (p.  83);  a 
coward  (p.  83);  unbridled  in  his  de- 
sires (p.  83) ;  regards  vice  as  an  orna- 
ment (p.  83) ;  regards  body  as  soul 
(p.  83) ;  knows  no'  humility  (p.  84) ; 
full  of  the  madness  of  youth  (p.  84); 
docs  things  which  he  ought  not  to  do 
(p.  81) ;  is  shameless  (p.  85) ;  worships 
(lod  with  a  purpose  (p.  85) ;  unsteady 
in  his  devotion  to  Guru  and  God  (p.  85) ; 
takes  delight  in  society,  and  the  bustle 
of  a  town  (p.  85) ;  has  no  love  lor  the 
Upanishads  or  Yoga  (p.  85) ;  knows 
all  Arts  and  Sciences  except  the  Science 
of  the  Self  (p.  86). 

Illumination,  necessary  to  sjather  people 
in  the  cause  of  devotion  (p.  415). 

Images,  useless  as  a  means  for  finding 
God  (p.  63) ;  not  God  (p.  379) ;  stolen, 
shattered,  dishonoured,  not  God  (p. 
379). 

Imagination,  the  use  of,  in  spiritual  life 
(p.  402) ;  the  power  of,  as  creating 
objects  which  never  exist  (p.  403) ; 
the  conquest  of,  as  lying  in  a  determi- 
nate endeavour  to  reach  God  (p.  403) ; 
one  kind  of,  killing  another  (p.  403) ; 
pure,  as  centred  upon  Reality  (p.  403) ; 
destroyed  by  Self -experience  (p.  403); 
when  led  Godward,  loses  itself  in  the 
Unimaginable  (p.  403). 


I—  Contd. 

Immortality,  personal  and  impersonal, 
Jnanesvara  on  (p.  57). 

Impure  man,  with  externally  good  actions, 
like  a  dead  body  adorned  with  orna- 
ments (p.  77). 

Incarnation,  regarded  throughout  Hindu- 
ism, as  a  verity  and  a  fact  (p.  423). 

Induprakasa  Edition,  of  Tukarama's 
Abhangas,  printed  by  the  Government 
of  Bombay  (p.  269) ;  a  careful  collection 
of  various  recensions  of  Tukarama's 
Gathas  at  Dehu,  Talcgaou,  Kadusa  and 
Pandharpur  (p.  269). 

Intellect,  True,  which  concerns  itself  with 
God  above  everything  else  (p.  93). 

Intellect  and  Illumination,  united  like  a 
pair  of  Chataka  birds  (p.  70). 

Introversion,  as  the  watch-stand  of  self- 
control  (p.  79). 

Intuition,  mystical  faculty  of,  compared 
with  intellect  and  feeling  (p.  425). 

Intuitive  vision,  as  different  from  other 
visions  which  operate  only  in  the  light 
of  the  sun,  or  the  lamp  (p.  110). 

J. 

Jagannathadasa,  UH  a  full-Hedged  Vaishna- 
va  (p.  18). 

Jaitrapala,  king,  ruling  from  1191-1210 
A.D.  (p.  25). 

Jalandhara  and  Mainavati,  the  story  of, 
probably  a  Bengali  story  (p.  29). 

Janabai,  telling  us  that  Jnanadeva  was 
born  in  1271  A.U.  (p.  H2)  ;  the  maid- 
scrvant  of  Namadeva  ;  came  to  Nama- 
deva's  house  while  only  a  girl ;  spent 
her  life  in  menial  service  ;  next  only  to 
Muktabai  among  women  saints  (p.  190)  ; 
her  place  next  to  Muktabai  among  the 
spiritual  poetesses  of  Maharashtra  (p. 
205) ;  asks  all  to  take  leave  of  egoism  ; 
on  Uhakti;  her  quarrels  with  Vitthala 
(p.  205);  saying  that  she  owes  all  to 
Namadevfl  ;  her  mystic  experiences; 
as  completely  one  with  God  (p.  206) ; 
God  described  as  helping ;  her  reference 
to  the  Anahata  nada  (p.  206) ;  (Joel, 
as  gathering  cow -dung  with  (p.  335). 

Janaka,  referred  to  by  Tukarama  (pp.  282, 
288,  377). 

Janardana  Swami,  as  initiated  by  Nri- 
sirnha  Sarasvati  (p.  20) ;  both  a  saint 
nnd  a  fighter  (p.  210) ;  the  teacher  of 
Ekanatha,  born  at  Chalipgaon  in  1504 
A,D. ;  Desastha  Brahmin  ;  converted  by 
the  grace  of  Nrisimha  Sarasvati ;  meet- 
ing his  Guru  under  the  Audumbara  Tree 
at"  Ankalkop  (p.  214) ;  Killcdara  of 
Devagada,  and  a  statesman ;  a  type  for 
Ekanatha  for  the  combination  of  worldly 
and  spiritual  life ;  respected  alike  by  the 
Hindus  and  Mahometans ;  died  at 
Daulatabadin  1575  (p.  214);  his  Samadhi 
inside  a  rave  on  the  hill  at  Daulatabad 
(p.  214);  describing  his  Guru  as  living 


INDEX  OF  NAMES  AND  SUBJECTS 


457 


J-Contd. 

in  Ankalkop  under  an  Audumbara  tree 
(p.  2 18);  describing  himself  as  a  mine 
of  sins  (p.  219) ;  going  to  his  Guru  with 
a  desire  that  he  may  relieve  him  of  his 
•  sins  (p.  219) ;  asking  Kk  an  at  ha  to  follow 
the  easy  path  of  Pandhari  (p.  219); 
relating  that  there  is  no  other  remedy 
for  spiritual  knowledge  than  the  utter- 
ance of  God's  name  (p.  219),  and  no 
greater  merit  than  giving  food  to  guests 
without  consideration  of  caste  or  colour 
(p.  219);  seeing  wheels  within  wheels 
set  with  pearls  (p.  219) ;  his  vision  of 
the  light  of  rubies,  and  of  lamps  with- 
out wieks  (p.  219) ;  the  spiritual  teacher 
of  Kkanatha  (p.  229) ;  his  influence  on 
Kkanatha  (p.  230) ;  a  typical  saint  who 
did  n'»t  give  up  worldly  life  (p.  256) ; 
a  lighter  and  a  saint  (p.  256). 
Jesuit  missions,  received  by  Akbar  (p.  Ifi). 
Jwa  and  Siva,  best  friends,  though 
opposed  to  each  other  (p.  237) ;  de- 
scribed nuataphorirally  as  two  birds,  on 
the  same  tree  (p.  237). 
Jivanmukta,  as  killing  Death  itself 
(]).  408) ;  as  the  immaculate  Atniari 
himself  (p.  408) ;  dead  while  living 
(p.  408). 

Juana,  a  power  of  the  Godhead  in 
Panchaiatra  (p.  4):  the  primary  quali- 
ty of  Sankarshana  (p.  4);  described 
as  a  means  to  Bhakti  in  Narada  Sutra 
(p.  13). 

Jnanadevas,  the  problem  of  two  (p.  38) ; 
Bharadvaja  on  (p.  38) ;  the  hypothesis 
of  two,  as  necessitating  that  of  two 
Nivnttinathas,  and  so  forth  (p.  44) ; 
the  tradition  of  two,  as  entirely  un- 
known to  Gora,  Namadeva,  Janabai 
and  other  saints  (p.  44). 
Jnanesvara,  as  belonging  to  the  great  line 
of  Nathas  (p.  19);  making  an  effective 
beginning  of  the  mystical  line  in  Maha- 
rashtra (p.  19);  laying  the  foundation 
of  the  mystical  edifice  in  Maharabhtra 
(p.  19) ;  an  intellectual  mystic  (p.  20) ; 
practically  owing  little  to  Mahanubhava 
tradition  (p.  28) ;  his  writings  as  influ- 
enced by  Yogie  practices  (p.  28) ; 
the  Abhangas  of,  as  referring  to  the 
colour  of  mystic  experience  (p.  28); 
neither  a  partisan  nor  an  opponent  of 
the  Mahanubhavas  (p.  29) ;  born  in 
1271  or  1275  A.I),  (p.  32);  the  date  of 
the  passing  away  of,  1296  A.D.  accord- 
ing to  Janabai  (p.  32) ;  himself  telling 
that  he  passed  away  at  twenty-two 
(p.  32) ;  the  offspring  of  a  Samnyasin 
turned  householder  (p.  33) ;  returning 
to  Nevase  after  Sudd  hi  (p.  33) ;  saving 
Sacchidananda  Baba  from  a  dangerous 
illness  (p.  33) ;  imagining  Nivrittinatha 
as  sitting  to  hear  the  discourse  (p.  33) ; 
imagining  that  he  expounds  the  dis- 
course on  Gita  to  an  assembly  of  learned 


J—  Conld. 

men  and  saints  (p.  33);  becoming  the 
first  apostle  of  the  Pandhari  Sampra- 
daya  (p.  34) ;  taking  Samadhi  before 
the  temple  of  Siddhesvara  (p.  34) ; 
touring  with  Namadeva  in  Upper  India 
(]>.  34) ;  and  Namadeva,  as  returning 
to  Pandharapur  about  1296  A.l>. 
(i).  34) ;  expressing  his  dewire  to  go  to 
Alandi  and  pass  away  from  the  world 
(p.  34);  sitting  to  perform  Kirtana 
on  the  13th  of  Kartika  Vadya  and 
patting  away  in  that  state  (p.  34) ;  pass- 
ing off  with  his  face  towards  the  west 
(p.  35);  the  memory  Samadhis  of,  at 
Nanaj  and  Pusesavali  in  Satara  Dis- 
trict (p.  43) ;  his  own  account  of  his 
spiritual  lineage  (p.  47) ;  as  a  Chataka 
bird  catching  a  few  drops  of  the  rain 
of  Nivntti's  grace  (p.  48) ;  his  gratitude 
to  his  Guru  (p.  50) ;  his  gratitude  to 
the  Saints  (p.  50) ;  his  respect  for 
Nivrittinatha  (p.  50) ;  his  humility 
(p.  51 ) ;  his  gratitude  to  Vyasa  (p.  51) ; 
speaking  of  himself  as  an  instrument 
in  the  hands  of  his  Guru  (p.  52) ;  like 
Plato,  describing  the  Absolute  as  the 
Sun  of  Reality  (p.  70) ;  his  acute  and 
original  analysis  of  moral  virtues  (p.  71 ) ; 
his  figurative  method  for  the  descrip- 
tion ot  virtues  (p.  71);  nourishing  his 
body  only  to  serve  his  Teacher  (p.  77) ; 
the  originator  of  the  Bhakti  school  in 
Maharashtra  (p.  Ul);  the  photic 
experience  of,  described  (p.  118); 
asking  grace  from  God  (p.  139);  hiM 
encomiums  of  his  Anubhavanmta  (p. 
140);  his  spiritual  altruism  (p.  141); 
realising  his  oun  self  by  the  grace  of 
Nivritti  (Amritanubhava)  (p.  164) ;  the 
first  great  writer  of  note  in  Abhanea 
Literature  (p.  166) ;  pining  for  God 
(p.  168) ;  the  mystical  prot»ress  of, 
an  due  to  the  grace  of  Nivritti  (p.  169); 
the  colour  experience  of,  (p.  170); 
the  Form  experience  oi,  (p.  171); 
seeing  imperishable  peails  and  jewels 
(p.  171);  experience  of  circles  (p.  171); 
his  vision  of  the  eye  (p.  171);  his 
vision  of  the  Linc;am  of  light  (p.  171); 
seeing  the  universe  as  a  Lingam  (p.  172); 
his  experience  of  sound  not  expressed 
with  the  same  fulness  as  that  of  light, 
and  form  (p.  172) ;  describing  the 
bigns  of  approaching  death  (p.  173); 
satiated  by  the  enjoyment  of  Divine 
Experience  (p.  174) ;  the  Self -vision  of, 
(p.  174) ;  a  past-master  in  the  Yogic 
vision  of  God  (p.  1 74) ;  seeing  Himself 
everywhere  (p.  175);  bidding  adieu  to 
phenomenal  existence  (p.  175) ;  ex- 
periencing unity  with  his  teacher, 
Nivritti  (p.  175) ;  seeing  God  as  moving 
and  nodding  (p.  175);  hearing  God 
speaking  words  in  confidence  (p.  175); 
influence  of  the  Natha  School  on, 


458 


INDEX  OF  NAMES  AND  SUBJECTS 


J— Contd. 

(p.  178} ;  against  Maya  Doctrine  as 
ordinarily  underRtood  (p.  178) ;  a 
believer  in  Maya  Vada  in  its  ethical 
and  mystical  aspects  (p.  179) ;  the 
Coryphaeus  of  the  Bhakti  movement 
in  Maharashtra  according  to  Dr.  Farqu- 
har  (p.  170) ;  the  greatest  Saint  of 
Pandharpur  after  Pundalika  (p.  184); 
his  references  to  Namadeva  (p.  185) ; 
declaring  Namadeva  to  be  'the  illumina- 
tion of  the  world*  (p.  185);  the  Guru 
of  the  Guru  of  Namadeva  according 
to  one  view  (p.  187) ;  the  source  of 
inspiration  to  Kkanatha  (p.  228) ;  not 
reconciling  worldly  and  spiritual  life, 
as  he  had  no  wife  and  children  (p.  256) ; 
God  an  moving  the  wall  of  (p.  336); 
a  light  that  dazzles  too  much  by  its 
brilliance  (p.  355) ;  a  Saint,  not  in  the 
making,  but  already  made  (p.  355) ; 
no  hazard  towards  the  infinite  life  in, 
(p.  355). 

Jnanesvara  and  Changadeva,  Ramadasa 
on  (p.  388). 

Jnanesvari,  as  composed  in  1290  A.D.  in 
the  reign  of  Ramadevarao  (pp.  27,31); 
and  Amritanuhhava,  works  of  the  same 
author  (p.  35);  and  Amritanubhava, 
relation  between,  (p.  35) ;  as  almost 
an  un parallelled  work  in  its  flights 
of  imagination  (p.  36) ;  evincing  the 
author's  wonderful  experience  of  the 
world  (p.  30) ;  the  greatest  work  iri 
the  Maraihi  language  (p.  36) ;  a  new 
redaction  of  the  original  by  Ekanatha 
in  1584  A.D.  (pp.  37,  47) ;  the  language 
of,  as  modernised  by  Ekanatha  (p."  38) ; 
the  linguistic  and  ideological  similarity 
of,  with  the  Abhangas  (p.  39);  a 
reference  to  the  image  of  Vitthala  in 
(p.  41) ;  the  verses  in,  containing  a 
reference  to  Vittbala  (XII.  2M-218) 
(p.  41);  "written  in  the  Saka  year 
1212"  (p.  47);  handed  down  in  MS. 
form  for  three  hundred  years,  necessi- 
tating many  charges,  accretions  and 
omissions  (p.  47) ;  following  the  meta- 
physical lines  laid  down  in  the  Bhaga- 
vadgita  (p.  52) ;  the  relation  of  Prakriti 
and  Purusha  as  the  foundation-stone 
of  the  metaphysics  of,  (p.  52) ;  follow- 
ing the  Bhagavadgita  in  making  a 
Hegelian  synthesis  of  the  Mutable," the 
Immutable,  and  the  Transcendent  (p. 
54) ;  both  a  philosophical  and  a  mysti- 
cal work  (p.  178);  the  greatest  com- 
mentary  on  the  Bhagavadgita  (p.  178) ; 
excelling  almost  any  other  work  on 
moral  philosophy  (p.  178) ;  the  analysis 
of  the  different  virtues  in,  as  acute  and 
profound  (p.  178). 

Joly,  Monsieur,  on  the  retention  of  his 
native  temperament  by  a  Mystic  (p.  20). 


K. 

Kabir,  as  influenced  by  Sufism  (p.  15); 
and  Christianity  (p.  16);  and  Rama- 
nanda  (p.  19);  referred  to  by  Tuka- 
rama  (p.  326);  God  as  weaving  the 
silken  clothes  of  (p.  335);  helped  by 
God  (p.  335). 

Kalyana,  the  greatest  of  the  disciples  of 
Ramadasa  (p.  372) ;  died  when  Rama- 
dasa's  bones  were  removed  from  Cha 
phala  (p.  372) ;  never  joined  in  contro- 
versies (p.  372) ;  bones  of,  carried  from 
Domagaon  with  those  of  his  master  to 
Benares  (p.  372). 

Kamsa,  as  having  reached  God  through 
fear  (p.  109) ;  went  to  heaven  by 
honouring  Narada,  though  ho  haled 
Krishna  (p.  225). 

Kanakadasa,  as  sprung  from  a  low  caste, 
and  as  developing  Vaishuavism  in  the 
Karnataka  (p.  18). 

Kanhopatra,  as  wedding  herself  to  God 
(p.  10) ;  the  dancing  girl,  daughter  of 
Syama ;  would  marry  only  her  equal 
in  beauty ;  found  God  of  Pandharpur 
as  beautiful  (p.  190) ;  remained  a 
worshipper  of  Vithoba ;  died  in  the 
temple  of  Pandharpur  (p.  191);  says 
the  path  of  sensual  pleasures  is  a  bad 
pursuit  (p.  208) ;  referred  to  by  Tuka- 
rama  (p.  326). 

Kant,  the  thing-in-itself  of,  (p.  148); 
the  Categorical  Imperative  of  (p.  2). 

Karhad,  Jnanadeva  and  Namadeva,  as 
going  from  Pandharpur  to  (p.  34). 

Karmayogin,  sees  the  world  and  sees  it 
not ;  does  everything  and  does  it  not ; 
enjoys  everything  and  enjoys  it  not 
(p.  98) ;  the  ideal  of  the,  consists  in 
reconciling  action  with  actionlessness 
(p.  98) ;  after  having  reached  action- 
lessness, has  still  to  do  duty  for  others 
(p.  98). 

Kama,  asked  for  chanty  by  God  at  a 
critical  time  (p.  334). 

Karnatak,  pilgrims  from,  as  flocking  to 
Pandharpur  (p.  184). 

Kesava  Chaitanya,  as  identified  by  some 
with  Babaji  Chaitanya  (p.  265). 

Kesava  Gosavi,  the  letter  of,  to  Divakara 
Gosavi  (p.  364). 

Kesiraja,  image  of,  in  the  house  of  Nama- 
deva (p.  187). 

Kingdom  of  God,  Vaikunthiche  Ranive, 
occurring  in  Jnanesvara's  writings,  not 
a  proof  of  the  influence  of  Christianity 
on  Jnanesvara  (p.  17). 

Kirtana,  as  a  method  of  popularising 
Bhakti  (p.  42) ;  a  method  of  spreading 
spiritual  knowledge  among  the  pilgrims 
of  Pandharpur  (p.  184) ;  a  confluence  of 
God,  Devotee  and  the  Name  (p.  322) ; 
the  meditation  of  God  Himself  (p.  322) ; 
the  power  and  joy  of,  as  indescribable 
(p.  323) ;  requirements  of  a,  (p.  323) ; 
destroying  all  fear  (p.  324) ;  a  second 


INDEX  OF  NAMES  AND  SUBJECTS 


459 


K-Contd. 

means  of  spiritual  realisation  (p.  401); 
the  requirements  of,  (p.  401);  should 
never  contain  a  description  of  beautiful 
women  (p.  401) ;  God  standing  in  the 
midst  of  (p.  322). 

Knowledge,  consists  of  so  many  virtues 
(p.  82) ;  fixity  of,  consisting  in  the 
desire  for  Atman  (p.  87);  what  de- 
stroys ignorance,  destroys  itself  in  the 
Absolute  (p.  Ifi3) ;  is  discrimination  of 
the  real  from  the  unreal  (p.  247) ; 
a  great  obstacle  in  the  path  to  God 
(p.  345) ;  real,  not  the  knowledge  of 
the  past  and  future  (p.  375) ;  of  jewels, 
flowers,  fruits  (p.  377) ;  of  languages, 
of  poetry,  of  singing,  of  pictures,  or 
thought-reading  (p.  377) ;  is  self- 
knowledge,  i.e.,  vision  of  the  Self  by 
Self  (p.  377). 

Knowledge  and  ignorance,  discussion  of 
the  nature  of,  in  Amritanubhava  (p.  142). 

Krishna,  personality  of,  in  the  Bhagavad- 
i^ita  (p.  3) ;  a  Solar  Deity  (p.  3) ;  a 
vegetation  deity  (p.  3) ;  of  the  Bhaga- 
vadgita,  and  that  of  the  Chhandogya 
Upanishatl  (p.  3)  ;  identical  with  Vasu- 
deva,  the  founder  of  Bhagavatism 
(]>.  3) ;  a  prince  of  the  Vrishni  family 
(p.  3) ;  the  promulgator  of  Bhagavata 
doctrine  (p.  4) ;  the  greatest  of  all 
mystics  mentioned  in  the  Bhagavata 
Piirana  (p.  10);  the  relation  of  Gopis 
to,  entirely  misrepresented  and  mis- 
understood (p.  10) ;  teachings  of, 
identical  in  Bhagavata  and  Bhagavad- 
gita  (p.  10) ;  living  a  life  of  action  (p.  10); 
offering  himself  to  be  shot  by  an  arrow 
(]>.  10) ;  his  spiritual  relation  to  the 
Gopis  entirely  non-sexual  (p.  10) ; 
any  sexual  relation  of,  with  the  Gopis 
as*  hard  to  imagine  (p.  10) ;  by  his 
divine  nature,  immanent  both  in  the 
Gopis  and  their  husbands  (p.  H); 
creating  by  his  Maya  doubles  of  the 
Gopis  before  their  husbands  (p.  11) ; 
the  relation  of  the  Gopis  to,  as  only  an 
allegorical  representation  of  the  relations 
of  the  senses  to  the  Self  (p.  11);  his 
relation  to  the  Gopis,  a  mystical  expla- 
nation of  (p.  11) ;  the  enjoyment  of,  by 
the  Gopis,  as  only  the  enjoyment  of  the 
vision  of  the  Godhead  (p.  11);  asking 
Ariuna  to  exchange  love  for  fear  (p.  68) ; 
the  taking  of  a  human  form  by,  describ- 
ed by  Jnahesvarain  a  number  of  similes 
(p.  69) ;  prizing  the  earnest  devotee  to 
the  utmost  (p.  69) :  and  Arjuna  identi- 
fied (p.  137) ;  blessing  Arjuna  with 
Brahmanic  consciousness  and  making 
him  fight  with  the  Kauravas  (p.  255) ; 
devoting  himself  to  the  service  of  his 
Master  (p.  392). 

Krishnadasa,  the  work  of,  forming  the 
basis  of  Chaitanya  Katha  Kalpataru 
(p.  266). 


K— Cotad. 

Krishnaism  and  Christian  belief  and 
practice  (p.  3). 

Krishnaraja,  king  of  Vijayanagar,  as 
taking  the  image  of  Vitthala  to  Hampi 
(p.  213). 

Kshara,  as  being  the  eight-fold  Prakrit! 
(p.  54) ;  Matter  as  well  as  Individual 
Sjririt  (p.  54) ;  as  what  appears  as  Name 
and  Form  (p.  54);  the  Asvattha  Tree 
(p.  54) ;  the  Mutable,  as  described  in 
the  Jnanesvari  (p.  54). 

Kubja,  whose  sexuality  was  transformed 
into  pure  love  for  Krishna  (p.  8) ;  not 
born  of  a  high  caste  (p.  327). 

Kundalini,  awakening  of,  in  Tantrum 
(p.  7) ;  the  awakening  of  the,  as  the 
earliest  effect  of  success  in  Yoga  (p.  116). 


Liberation,  four  kinds  of,  according  to 
Ramadaea  (p.  407). 

Light,  as  one  of  the  chief  forms  in  which 
God  reveals  Himself  (p.  118). 

Light  of  God,  as  that  of  the  twelve  suns 
at  the  time  of  the  great  conflagration 
(p.  118);  indescribable  (p.  118). 

Lin  yam,  the  worship  of,  referred  to  in 
Jnanesvari  and  Abhangas  (p.  42). 

Lingam  of  Siva,  as  erected  in  memory  of 
Pundalika  (p.  183). 

Lingas,  various,  as  symbolical  illustrations 
of  certain  psvchological  conceptions 
(p.  18). 

Love,  towards  all,  like  that  of  the  sun, 
or  the  waters  of  the  holy  river  (p.  90) ; 
distinctions  lost  in  (p.  209);  disinter- 
ested, for  God  brings  great  power  with 
it  (p.  401);  of  God,  made  compatible 
with  the  performance  of  Duty  by 
Ekanatha  (p.  210). 

Lust,  as  rising  even  in  old  age  in  the 
vicinity  of  women  (p.  242). 

Lustre,  courage  in  trying  to  reach  God 
(p.  90). 

M. 

Ma  en  i  col,  Dr.,  on  Spiritual  Experience  as 
transcending  both  Monism  and  Dualism 
(p.  179) ;  supposing  Tukarama  to  be  an 
instance  of  a  mena  naturalter  Christiana 
(p.  356) ;  on  Tukarama's  inconsisten- 
cies (p.  356);  questioning  the  audacity 
of  the  pantheistic  speculation  of  Eckhart 
(p.  425) ;  thinking  that  eternal  peace 
is  to  be  found  in  Spiritual  Experience 
(p.  425). 

Madagaonkar :  his  text  of  the  Jnanesvari 
(p.  38). 

Madalasa  and  Chudala,  helping  people  in 
their  journey  towards  God  (p.  242). 

Madhva,  opposed  to  Maya  (p.  15). 

Mahadajipant,  the  Kulkarni  of  Dehu,  a 
disciple  of  Tukarama  (p.  268). 


460 


INDEX  OF  NAMES  AND  SUBJECTS 


M— Contd. 

Mahalaya  or  Mob  mi  raja,  a  temple  on  the 
bank  of  the  Godavari  (p.  47) ;  the 
centre  of  the  life-activity  of  the  world 
(p.  47). 

Mahabhutas,  as  springing  from  an  associa- 
tion of  Aniruddha  with  Ahamknra 
(p.  5). 

Mahanubhavas,  the  influence  of,  on  Jna- 
nadcva  (p.  27) ;  disbelieving  the 
Vedas,  the  caste  system,  arid  the 
Asramas  (p.  28) ;  recognising  no  other 
deity  except  Krishna  (p.  28) ;  modern 
apologists  of,  who  announce  their 
faith  in  the  Vedas  and  Asramas  (p.  28) ; 
not  believing  in  Vitthala  (p.  28) ;  wear- 
ing dark-blue  clothes  in  recognition  of 
their  deity,  Krishna  (p.  28). 

Maharashtra,  of  Jnanadeva's  time,  as 
free  and  united,  and  as  unmolested  by 
Mahomedan  invaders  (p.  25). 

Mahipati,  stating  that  Vitthalpant  be- 
longed to  the  Ananda  school  (p.  30); 
his  reference  to  the  two  parts  of  Tuka- 
rama's  life  not  to  be  interpreted  rigidly 
as  half  to  half  (p.  203). 

Maidens  of  Yogic  stages  (p.  128). 

Makaras,  the  five,  of  Tantrism  (p.  6). 

Malik  Kaphar,  sent  by  Alla-uddin,  to 
ransack  the  whole  country  of  Rama- 
devarao  (p.  27). 

Mambaji  Gosavi,  scornfully  behaving 
with  Tukarama,  and  later  repenting 
(p.  264). 

Man,  should  not  waste  a  moment  to  start 
in  search  of  Clod  (p.  249) ;  a  denizen  of 
the  t\vo  worlds — human  and  divine 
(p.  425). 

Manifest,  the,  as  superior  to  the  Unmani- 
fest  (p.  «9). 

Manikkavachagar,  the  man  of  golden 
utterances,  as  topping  the  list  of  the 
Saivite  mystics  (p.  17). 

Maratha  Mysticism,  beginning  from  Jnana- 
deva  and  ending  with  Rarnadasa  (p.  19). 

Marathafe,  and  the  Portuguese  (p.  355). 

Marathi,  as  appealing  to  the  lowest  rung 
of  the  Maratha  Society  (p.  257) ;  richly 
laden  with  truits  of  divine  knowledge 
(p.  238). 

Marriage,  the  Institution  of,  an  attempt 
of  the  Vedas  to  restrain  the  sexual 
instinct  (p.  244). 

Mathura,  the  Vrishni  family  of,  (p.  3). 

Matsycndra  and  Goraksha,  as  historical 
persons,  though  of  uncertain  dates 
(p.  19). 

Matsyendragada,  a  hill  in  Satara  District 
(p.  29). 

Matsyendranatha,  question  of  the  histori- 
city of,  (p.  29) ;  lying  hidden  in  the 
bosom  of  a  great  fish  in  the  ocean 
(p.  48) ;  over-hearing  the  spiritual 
secret  imparted  to  Parvati  by  Sankara 
(p.  48);  giving  to  Gorakshanatba  the 


M— Contd. 

jxnver  of  spreading  spiritual  knowledge 
(p.  48). 

Maya,  the  power  by  which  the  root  of 
the  Asvattha  tree  germinates  (p.  59) ; 
emerging  from  Absolute  Existence 
(p.  59) ;  a  synonym  of  non-existence 
(p.  59) ;  the  stream  of,  as  issuing  out 
of  Brahman  (p.  til);  the  stream  of, 
in  flood  (p.  61 ) ;  the  cause  of  the  world 
according  to  Ekanatha  (p.  233) ;  an 
enchantress,  according  to  Ekanatha 
(p.  235) ;  the  cause  of  the  difference 
between  the  individual  and  the  uni- 
versal self  (p.  23H). 

Meditation,  transforming  sentient  man 
into  self-refulgent  God  (p.  248) ;  four 
pitfalls  :  dissipation,  passion,  fickleness, 
and  absorption  (p.  253) ;  useless  when 
carried  on  by  a  broken  mind  on  a 
decomposable  object  (p.  403) ;  true, 
as  consisting  in  the  unification  of  the 
meditator  with  Him  he  meditates 
upon  (p.  403) ;  true,  in  which  the 
mind  is  affected  by  no  doubts  (p.  403). 

Meditation  on  Cod,  as  a  panacea  for  all 
disturbances  (p.  253) ;  the  driving 
power  for  spiritual  life  (p.  399). 

Mental  impulses,  variegated,  springing  in 
the  mind  at  the  timo  of  meditation 
(p.  -H>2). 

Mind,  38  making  the  senses  what  it  it- 
self is  (p.  74) ;  to  be  strengthened  by 
practice  and  right  study  (p.  115);  a 
maid-servant  of  the  Guru  (p.  243). 

Mirabai,  as  weddinc  herself  to  God  (p.  10) ; 
under  the  influence  of  Vallabha's 
teachings  (p.  15) ;  God  as  taking  poison 
for,  (p.  33o). 

Miracles,  not  an  indication  of  spiritual 
greatness  (Ramadasa)  (p.  371);  due  to 
the  devotional  character  of  the  people 
themselves  (p.  390). 

Monads,    as    filled    \\ith    light    (p.  348). 

Muktibai,  as  passing  a\vay  just  after 
Sopana  (p.  44) ;  passing  away  in  a  flash 
of  lightning  while  performing  a  Kirtana 
(p.  44) ;  her  advice  to  Thangadcva 
(pp.  4tJ,  17(5) ;  awakened  to  spiritual 
life  by  the  grace  of  Nivritti  (p.  176); 
her  mystic  experiences  of  an  ant,  a 
scorpion,  and  a  fly  (p.  17tt; ;  seeing 
moonlight  by  day,  and  sun -light  by 
night  (p.  170) ;  compares  a  devotee  to 
a  sandal  tree  (p.  170);  the  spiritual 
teacher  of  Changadeva  (p.  177) ;  the 
greatest  of  the  Indian  mystical  poetesses 
(p.  179). 

Mukundaraja,  as  both  a  Vedantic  philoso- 
pher and  a  mystic  (p.  25) ;  tracing  his 
lineage  from  Adinatha  and  Harinatha 
(Vivekafindhu,  II.  ii.  34)  (p.  25);  the 
author  of  Paramamrita  and  Viveka- 
bindhu  (p.  25);  the  spiritual  teacher 
of  Jaitrapala  (p.  25) ;  the  first  Marathi 
writer  of  note  (p.  25);  the  modernity 


INDEX  OF  NAMES  AND  SUBJECTS 


461 


M— Contd. 

in  the  language  of  his  works  explained 
(p.  25). 

Murray  Mitchell,  on  Tukarama  as  in- 
fluenced by  Christianity  (p.  355). 

Music,  without  God,  an  obstacle  (p.  402). 

Mystic,  as  sitting  on  the  throne  of  divine 
bliss  (p.  126) ;  like  a  warrior,  going  to 
win  the  Damsel  of  Liberation  (p-  127); 
as  not  becoming  God  himself  (p.  127) ; 
slowly  putting  aside  his  weapon  of 
meditation  (p.  128). 

Mystical  enjoyment  of  God,  as  possible 
for  both  men  ami  women  (p.  11). 

Mystical  experience,  appearing  contra- 
'dictory  (p.  410);  a  sealed  book  to 
many  (p.  411). 

Mystical  life,  union  of  God  and  Saint  as 
the  oulmi nation  of,  (p.  134). 

Mystical  Literature  in  Hindi,  Bengali* 
and  Gnjerithi  (p.  K>). 

Mvstical  realisation,  as  justifying  Moral 
Conduct  (p.  2). 

Mystical  speculations  in  the  Amritanu- 
'hhava  (p.  H2). 

Mysticism,  as  the  practical  side  of  philoso- 
phy (p.  1);  mediaeval,  contrasted  with 
Upanishaclic  Mysticism  (p.  1);  of  the 
Middle  Age,  as  contrasted  with  that  of 
the  Bhagavodgita  (p.  2) ;  Maharashtra, 
as  traceable  to  Ramananda  (p.  19) ;  and 
temperamental  differences  (p.  20) ;  in 
Maharashtra,  types  of :  synthetic,  intel- 
lectual, democratic,  personal,  activiatio 
(p.  20);  eroticism  and,  in  Jnanesvara 
(p.  130);  and  Theism  (p.  425). 
N. 

Nabhaji,  as  chronicling  in  Hindi  the  deeds 
of  great  Saints  (p.  15) ;  stating  that 
Vi thai  pant  belonged  to  the  Ananda 
school  (p.  30). 

Nala  and  Damayanti,  separated  by  God 
(p.  334). 

Namadeva,  erecting  a  divine  sanctuary 
on  the  foundation  laid  by  Jnanadeva 
(p.  19);  being  initiated  by  Visoba 
Khechara  (p.  20) ,  heralding  the  de- 
mocratic age  (p.  20) ;  relegating  Vithal- 
pant  to  the  Asrama  School  (p.  30) ; 
calling  Vi  thai  pant  Ohaitanyasrami  (p. 
30) ;  on  Vithalpant  becoming  a  house- 
holder again  (p.  30) ;  bringing  Abhanga 
to  complete  perfection  (p.  166);  the 
pillar  of  Vitthala  Sampradaya  (p.  183) ; 
and  Jnanadeva,  as  contemporaries  (p. 
184);  the  greatest  early  Kirtana- 
perforrner  (p!  184);  the  difference 
between  the  language  of  his  Abhangas 
and  that  of  Jnanesvari,  not  a  sound 
argument  to  prove  difference  of  time 
between  the  authors  (p.  184);  the 
modemness  of  his  style  as  due  to  the 
Abhangas  being  transmitted  from  mouth 
to  mouth  (p.  184) ;  his  death  in  1350 
A.T).  (p.  185) ;  the  date  of  his  death 
/54  years  later  than  that  of  Jnanadeva 


N -Contd. 

(p.  185) ;  described  in  one  of  his  Abhan- 
gas as  having  led  an  early  life  of  a 
marauder  and  a  waylaycr  (p.  186)  ; 
usually  visiting  the  temple  of  Amvadhya 
(p.  186);  converted  by  the  tears  of  a 
woman  whom  he  had  made  a  widow 
(p.  186);  striking  his  neck  with  a 
scythe  in  the  fury  of  repentance  (p.  186) ; 
his  determination  to  lead  a  holy  Hie 
at  Pandharpur  (p.  186) ;  falling  pros- 
trate before  the  deity  at  Pandharpur 
(p.  186);  an  entirely  unbaked  pot 
(p.  186)  j  his  determination  to  find  a 
Guru  (p.  186):  convinced  of  the  omni- 
presence of  God  by  Visoba  (p.  186) ; 
spoken  of  by  Janabai  as  having  once 
saved  Pandharpur  from  a  great  Hood 
(p.  187) ;  his  house  in  Pandharpur 
(p.  187);  one  who  greatly  developed 
the  sampradaya  of  Pandhari  (p.  187); 
a  representative  of  the  emotional  side 
of  spiritual  lite  (p.  187) ;  buried  at  the 
great  door  of  the  temple  of  Vithoba 
(p  187);  his  Abhangas,  no  authentic 
collection  yet  of,  (p.  187);  Tailor,  his 
Abhangas  hopelessly  confused  with 
those  of  the  .Brahmin  (p.  187);  mira- 
cles of,  in  his  famous  pilgrimage  (p.  187) ; 
eighty  Abhangas  ot,  included  in  the 
Granthasaheb  of  Sikhs  (p.  188);  ap- 
proaching Tukarama  in  his  heart- 
rend  ings  (p.  192) :  censuring  God  (p. 
193) ;  condemning  idol-uorship  (p.  196)  ; 
condemning  the  worship  of  inanimate 
things  by  animate  beings  (p.  197) ; 
on  beautiful  women  as  the  cause  of 
sorrow  (p.  197);  his  experience  of  the 
sight  of  God  (p.  200);  asserting  the 
identity  of  God  with  himpelf  (p.  201); 
not  reconciling  worldly  and  spiritual 
life,  as  God  was  to  him  all-absorbing 
(p.  256);  appearing  in  a  dream  and 
ordering  Tuka  to  compose  poetry 
(p.  272) ;  entrusting  his  mission  of 
composing  a  hundred  crores  of  Abhangas 
to  Tukararna  (p.  273) ;  helped  by  God 
(p.  335). 

Namadeva  and  Tukarama,  of  as  much 
use  to  the  Maratha  Kingdom  as  Kama- 
dasa  himself  (p.  422). 

Namadeva  and  Vishnudasanama  (p.  188). 

Name  and  Form,  Namadeva  on  (p.  195); 
Ekanatha  on  (p.  222) :  Tukarama  on 
(p.  348). 

Name  of  God,  revelation  finally  resting  in 
(p.  75);  the  celebration  of,  as  putting 
an  end  to  the  miseries  of  the  world 
(p.  114) ;  the  celebration  of,  as  the  means 
of  union  with  God  (p.  114);  constitu- 
ting the  boat  for  crossing  the  ocean  of 
worldly  life  (p.  132) ;  the  holiest  of  all 
things  (p.  168);  Namadeva's  insistence 
on  (p.  194);  requires  neither  season 
nor  caste  (p.  194);  Siva  as  being  free 
from  the  torments  of  poison  on  account 


462 


INDEX  OF  NAMES  AND  SUBJECTS 


N— Contd. 

of,  (p.  194) ;  the  power  of  the,  relieving 
Siva  from  the  torments  of  poison 
(p.  400);  meditated  upon,  by  the 
Panda vas  (p.  194);  saving  Hanuman 
from  fire  (p.  194);  saved  Prahlada ; 
saved  Sita  ;  saved  Bibhishana  (p.  194) ; 
saving  one  in  Samsara  (p.  195);  the 
power  of,  (p.  195);  makes  one  forget 
hunger  and  thirst,  according  to  Nama- 
deva  (p.  199);  destroying  all  sin 
according  to  Namadeva  (p.  200) ; 
as  alone  imperishable  (Ekanatha)  (p, 
222) ;  warding  off  all  calamities  (p.  253) ; 
the  fire  of  the,  as  burning  all  sinful 
acts  (p.  312);  ptysical  and  mental 
effects  of  meditation  on,  (p.  319);  to 
be  uttered  when  one  does  not  know 
one's  duty  (p.  319);  meditation  on, 
bringing  good  omens  (p.  320) ;  the 
power  of  the,  as  making  the  body 
lustrous  (p.  320) ;  repetition  of,  without 
intermission,  leading  to  liberation  in 
this  very  life  (p.  320);  the  gain  of 
uttering  the,  incalculable  (p.  320); 
a  medicine  for  destroying  the  disease 
of  life  (p.  321) ;  its  sweetness  not  known 
to  Clod  Himself  (p.  321);  the  only 
rest  in  this  perishable  life  (Tukarama) 
(p.  321 ) ;  the  sweetness  of,  indescrib- 
able (p.  321);  the  utterance  of,  as 
purifying  the  whole  lineage  (p.  321); 
the  uttering  of,  enabling  one  to  confer 
spiritual  obligations  upon  others  (p.  321); 
contributing  to  peace  and  forbearance 
(p.  348) ;  saints,  both  Indian  and 
Christian,  laying  stress  on  (p.  399); 
to  be  uttered  at  all  times  and  under 
all  circumstances  (p.  399) ;  the  power 
of  the,  ineffable  (p.  400). 

Nammalvar,  the  works  of,  reverenced  like 
the  Vedasin  the  Tamil-speaking  country 
(p.  IS). 

Narada,  Bhaktisutra  of  (p.  8) ;  Sutras  of, 
as  surpassing  those  of  Sandilya  in 
eloquence  and.  devotion  (p.  12);  as 
having  reached  God  through  devotion 
(p.  109);  singing  the  glory  of  God  to 
Arjuna  (p.  112);  living  in  Brahmanic 
consciousness  even  though  he  cut  all 
sorts  of  jokes  (p.  254) ;  not  of  a  high 
lineage  (p.  327);  (p.  377). 

Narahari,  the  goldsmith,  of  Devagiri 
first;  later  on  of  Pandharpur;  great 
devotee  of  Siva  in  the  beginning; 
influence  of  Jnanadeva  makes  him  a 
Vitthala-Bhakta  (p.  189) ;  regards  the 
world  as  a  picture  drawn  upon  a  wall; 
his  reference  to  the  power  of  his  Guru, 
Gaibinatha;  his  reference  to  Anahata 
Nada  (p.  203) ;  a  goldsmith  in  spiritual 
life  (p.  204). 

Narasi  Mehta,  as  under  the  influence  of 
Vallabha'a  teaching  (p.  J5);  author  of 
'Haramala'  (p.  188);  God  as  cashing 
the  cheque  of,  (p.  336). 


Nathamiini,  a  disciple  of  Nammalvar,  as 
the  collector  of  the  four  thousand 
hymns  of  the  Alvars  (p.  18). 

Nathas,  the  great  tradition  of  the,  as 
influencing  Jnanadeva  (p.  27);  the 
Yogic  influence  of  the,  on  Jnanadeva 
(p.  29);  Sarnpradaya  of  the,  like  all 
religions,  as  lost  in  mystery  at  its  start 
(p.  29) ;  their  place  of  residence  not 
known  (p.  29) ;  claimed  by  the  Bengali, 
Hindi,  and  Marathi  people  alike  (p.  29) ; 
probably  itinerant  religious  teachers 
(p.  29). 

Natura  Naturans,  (p.   65). 

Natura  Naturata,  (p.  65). 

Nevase,  tho  Jnanesvari  composed  at,  (p. 
33). 

Nihilists,  regarding  the  Atman  as  nothing, 
break  their  own  theory  in  practice 
(p.  145). 

Nijagunasivayogi,  as  more  of  a  philoso- 
pher than  a  mystic  (p.  18). 

Niloba,  as  relegating  Vitthalpant  to  the 
Asrama  school  (p.  30);  living  at 
Pimpalner,  and  continuing  the  tradi- 
tion of  Tukarama  (p.  268) ;  the  greatest 
of  Tukarama's  disciples ;  initiated  by 
Tukarama  in  a  dream  in  1678  (p.  268). 

Nivrittinatha,  as  coming  from  the  spiritual 
line  of  Cahininatha  (p.  19);  and 
Jnanadeva,  Sopana,  Muktabai,  dates 
of,  according  to  two  traditions  (p.  30) ; 
and  Jnanadeva,  Sopana,  and  Mutkabai, 
the  names  of,  as  supposed  to  be  alle- 
gorical representation  of  the  stages  of 
an  advancing  mystic  (p.  31) ;  as  finding 
Gahininatha  in  a  cave  in  Brahmagiri 
(p.  33) ;  initiating  Jnanadeva  (p.  33) ; 
and  his  brothers,  going  to  Paithana 
for  a  certificate  of  Suddhi  (p.  33); 
being  not  much  satisfied  with  the 
Jnanesvari,  reported  to  have  ordered 
Jnanadeva  to  write  an  independent 
treatise,  the  Amritanubhava  (p.  31); 
placing  a  slab  on  the  Samaclhi  of  Jna- 
nesvara  (p.  34);  passing  away  last  of 
the  brothers  (p.  44) ;  as  carrying  back 
his  spiritual  lineage  to  God  Mahcaa 
(p.  47) ;  receiving  spiritual  power 
from  Gaininatha  (p.  48);  described  as 
the  Sun  of  Reality,  by  Jnanesvara 
(p.  50);  regarded  as  equal  to  God 
by  Jnanadeva  (Amritanubhava  I) 
(p.  161);  describing  the  fragrance  of 
God  as  surpassing  all  other  fragrances 
(p.  167) ;  starting  from  Bhakti  to  end 
in  Unitive  Experience  (p.  179). 

Non-anger,  like  that  of  a  stone,  upon 
which  water  is  poured,  and  which  does 
not  sprout  like  a  plant  (p.  88). 

Non-injury,  devoting  the  mind,  body, 
and  speech  to  the  happiness  of  the 
world  (p.  88). 

Novice  in  Yoga,  rules  for  the,  (p.  313) ; 
should  live  on  the  leaves  of  trees  (p.  315). 


INDEX  OF  NAMES  AND  SUBJECTS 


463 


N— Contd. 

Nrisimhasarasvati,  sacred  places  known 
after:  Nrisimhavadi,  Audumbara,  and 
Ganagapur  (p.  214). 

0. 

Occult  and   Mystic  movements,   running 

parallel  (p.  15). 
Occultism,  in  Pancharatra,  as  important 

as  devotion  (p.  5). 
Occultism  of  Tantrism,  as  contrasted  with 

Mysticism  (p.  6). 
Outcaste,  loving  the  name  of  God  is  a 

Brahmin  (p.  327). 
Ovi  of   Jnanadeva,    as   a  form   of   the 

Abhanga,  which  later  sprang  from  it 

(p.  36) ;  unlike  that  of  Ekanatha  (p.  36). 

P. 

Pada  (p.  178). 

Padma  posture,  as  the  posture  at  the  time 
of  death  (p.  133). 

Paithana,  on  the  Godavari,  the  place  of 
Ekanatha's  life-work  (p.  228). 

Pancharatra,  the  doctrine  of,  having  its 
roots  in  the  Mahabharata  (p.  4) :  as 
teaching  an  occult  doctrine  (p.  4) ; 
a  system  of  Vishnu  worship  (p.  4) ; 
a  system  of  five  disciplines  :  Ontology, 
Liberation,  Devotion,  Yoga,  and  Science 
(p.  4);  the  lour  aspects  of  Divinity 
in,  (p.  4) ;  the  doctrine  of,  as  endowing 
Vishnu  with  Nigraha  and  Anugraha 
(p.  5) ;  as  theistically  important,  on 
account  of  its  recognition  of  the  prin- 
ciple of  grace  (p.  5) ;  not  supporting 
the  illusioniatic  doctrine  of  the  Advaita 
(p.  5) ;  as  rarely  using  the  language  of 
Advaita  (p.  5) ;  and  Advaita,  doctrine 
of  Antaryamin  in  (p.  5). 

Panchatattvasadhana,  the  'philosophic* 
import  of,  not  understood  by  the  people 
in  general  (p.  7). 

Pandarige,  a  town  on  the  banks  of  tho 
Bhimarathi  (p.  183). 

Pandavas,  referred  to  by  Tukarama 
(p.  288) ;  not  a  high-born  family, 
(p.  326). 

Pandharpur,  Inscription  in  the  temple  of, 
as  recording  the  visit  of  Ramadevarao 
in  1276  (p.  27);  a  visit  to,  as  making 
Jnanadeva  and  Namadeva  spiritual 
friends  (p.  34);  the  gathering  of  the 
Saints  at,  at  the  time  of  Jnanadeva 
(p.  186). 

Pandits,  clothing  their  thoughts  in 
Sanskrit,  contrasted  with  Maratha 
Saints  (p.  259). 

Panduranga  Sarma  (p.  178) ;  on  the 
date  of  Namadeva  (p.  188). 

Pangarkar,  Mr.,  on  the  birth-date  of 
Ekanatha  (p.  214);  basing  his  argu- 
ment for  Tukarama's  date  on  Tuka- 
rama's  reference  to  the  famine  (p.  262) ; 


P— Contd. 

his  date  of  Tukarama's  birth  makes 
Tukarama  a  short-lived  man,  and  does 
not  explain  his  reference  to  old  age 
(p.  262);  on  the  moulding  of  the 
spiritual  life  oi  Tukarama  (p.  266); 
his  claim  that  his  edition  of  the  Dasa- 
bodha  is  earlier  than  the  Dhulia  edition 
(p.  300). 

Panini,  the  existence  of  Vasudeva  doctrine 
and  order  at  the  time  of,  (p.  3). 

Pantheism  (p.   I). 

Parable  of  the  Cave  in  Plato's  Republic 
(p.  HI). 

Paramamxita,  as  possibly  suggesting  to 
Jnanadeva  the  title  of  his  Anubhava- 
mrita  (p.  25);  the  first  systematic 
effort  in  Marathi  for  the  exposition  of 
Yedantic  principles  (p.  26) ;  the  prac- 
tical way  to  God-attainment  as  de- 
scribed in  the  9th  Chapter  of,  (p.  26) ; 
the  physical  effects  of  the  ecstatic  state 
described  (p.  26) ;  the  realisation  of 
the  Empire  of  Bliss  (p.  26) ;  describing 
a  mystic  as  loving  all  beings  (p.  20) ; 
warning  against  the  cheapening  of 
mystic  knowledge  (p.  20) ;  on  a  mystic 
as  never  revealing  his  inner  secret 
(p.  26). 

Paramatman,  the  Transcendent  Being, 
as  opposed  to  both  the  Mutable  and  the 
Immutable  (p.  55) ;  as  psychologically 
higher  than  the  wakeful,  the  dream  or 
deep-sleep  consciousness  (p.  55) ;  as  the 
sound  of  sounds,  the  taste  of  tastes,  the 
joy  of  joys,  the  light  of  lights,  the 
void  of  voids  (p.  55). 

Parikshit :  his  query  about  Krishna's 
relation  to  Gopis  (p.  11);  as  realising 
God  within  a  week's  interval  (p.  346). 

Parisa,  ugly  to  look  at,  yet  makes  gold 
(p.  346).' 

Pathetic  Verses  of  Ramadasa,  an  evidence 
of  his  devotion  and  emotion  (p.  371). 

Pathway  to  God,  Yogina  and  Rishin,  as 
having  walked  on  the  (p.  107);  hard 
to  traverse  (p.  107) ;  four  avenues  to  : 
knowledge,  works,  devotion,  and  con- 
templation (p.  108);  work  on  (p.  425). 

Patwardhan,  W.  B.,  Prof.,  on  the  prece- 
dence of  Amritanubhava  to  Jnanesvari 
(p.  35) ;  on  the  Ovi  of  Jnanadeva  (p.  36) ; 
on  the  literary  value  of  the  Jnanesvari 
(p.  36) ;  not  justified  in  denying  the 
linguistic  similarity  between  the  Abhan- 
gas  and  the  Jnanesvari  (p.  39);  on 
the  democracy  of  the  Bhakti  School 
(p.  209) ;  on  Ekanatha's  description  of 
emotions  (p.  217) ;  on  Ekanatha's 
service  to  Marathi  literature  (p.  257) ; 
on  erudite  Pandits,  as  contrasted  with 
Maratha  Saints  (p.  257);  not  correct 
in  his  contrast  of  Tukarama  with 
Namadeva  (p.  265);  on  the  Romanti- 
cism of  the  Doctrine  of  Bhakti  taught 


464 


INDEX  OF  NAMES  AND  SUBJECTS 


P—  Contd. 

by  tho  Saints  of  tho  Maratha  School 
(p.  424). 

Penance,  emancipation  of  one's  body  for 
the  sake  of  realisation  (p.  87) ;  division 
into  Sattvika,  Rajasa  and  Tamasa 
(p.  91);  Sattvika,  divided  into  that 
of  tho  body,  speech,  and  mind  (p.  95); 
borliiy,  devoting  oneself  to  the  service 
of  Elders,  the  Guru,  and  God  (p.  95); 
of  speech,  consisting  in  speaking  for 
tho  benefit  of  all,  in  speaking  only 
when  spoken  to,  in  reciting  the  Vedas, 
or  uttering  the  name  of  God  (p.  96) ; 
mental,  consisting  in  making  the 
mind  atoned  to  God  (p.  96) ;  Tamasa, 
consists  in  foolishly  regarding  the  body 
as  one's  enemy,  and  torturing  it  in 
various  ways  (p.  97) ;  Tamasa,  aims 
at  the  destruction  or  subjugation  of 
others  (p.  97);  Rajasa,  aims  at  the 
acquisition  of  wealth,  or  honour,  or 
greatnesH  (p.  97);  true  meaning 
of,  as  const-nit  meditation  on  God 
(p.  239). 

Perfection  in  mystical  life,  as  to  be  only 
gradually  attained  (p.  127). 

Personal  religion,  reaching  its  acme  in 
Tukarama  (p.  166). 

Peagimism,  as  a  necessary  step  in  Self- 
realisation  (p.  80). 

Phalguna  Vatlya  2,  Thursday,  as  the 
generally  recognised  date  of  Tukarama's 
passing  away  (p.  201). 

Philosophy,  as  a  Way  of  Life  (p.  1). 

Pinda(p.'l7S). 

Pippala,  the  holy,  born  of  the  crow's 
excreta  (p.  326). 

Place  of  Contemplation  (p.  116):  as 
putting  even  the  agnostics  and  atheists 
into  a  mood  of  contemplation  (p.  116); 
should  bo  one  where  Siints  have  medi- 
tated on  God  (p.  116) ;  as  tempting  even 
a  king  to  region  his  kingdom  (p.  116) ; 
having  springs  and  trees  (p.  116);  free 
from  all  sounds  (p.  116) ;  a  monastery, 
or  a  templo  of  Siva  (p.  116). 

Plato  :  Parable  of  the  Cave  in  the  Re- 
public  (p.  141). 

Plenty,  the  sense  of,  as  the  cause  of  want 
(p. '65). 

Portuguese,  and  the  Marathas  (p.  35.5). 

Powers,  six,  as  attributes  of  the  Godhead 
in  Paneharatra  (p.  4). 

Practice,  making  the  impossible  possible 
(p.3U). 

Pradyumna,  as  a  form  of  Vishnu  (p.  4) ; 
p  messing  Aisvarya  and  Virya  (p.  4) ; 
the  son  of  Vasudeva  (p.  4);  identical 
with  Mind  (p.  5). 

Prahlidi :  his  pure  and  disinterested  love 
for  God  (p.  8) ;  referred  to  by  Tuka- 
rama  (p.  287) ;  leaving  his  father  for 
the  sake  of  God  (p.  314) ;  saved  by 
meditation  on  God's  name  (p.  399). 

Prakriti,  described  as  the  Actor,  in  the 


p—  Contd. 

Jnanesvari  (p.  52);  and  the  Avyakta 
of  the  Samkhyas  (p.  53);  and  the 
Maya  of  the  Vedantins  (p.  53) ;  Igno- 
rance as  the  nature  of,  (p.  53) ;  as  the 
source  of  Sattva,  Rajas  and  Tamas, 
(p.  103) ;  spoken  of  as  Sakti  (p.  142) ; 
spoken  of  as  but  the  desire  of  Purusha 
to  enjoy  himself  (p.  143);  vanishing, 
when  we  have  the  knowledge  of  Purusha 
(p.  144). 

Prakriti  and  Purusha,  tho  ideas  of,  inter- 
dependent (p.  143);  Mistress  and  Lord 
of  tho  house  (p.  143) ;  as  Sakti  and 
Siva  (p.  143) ;  as  exhibiting  essential 
unity  (p.  143) :  spoken  of  as  being 
unlimited  (p.  143) ;  wife  and  husband 
(pp.  141,  142,  14)5) ,  serving  as  mirrors 
to  ono  another  (p.  143) ;  as  only  relative 
conceptions  (p,  141);  uniting'in  Brah- 
man (p.  1 14) ;  as  Hhavani  and  Hhutesa 
(p.  145);  as  Sambhavi  and  Sambhu 
(p.  145). 

Pranava,  the  pictorial  representations  of, 
(p.  116). 

Pride,  the  feeling  of  a  fish  in  a  pond  for 
the  ocean  as  of  no  consequence  (p.  91) ; 
absence  of,  consists  in  contraction  of 
one's  volume  as  that  of  the  Ganges  on 
Sankara's  head  (p.  91). 

Primary  qualities,  three  :  Jnana,  Aisvarya, 
Sakti  (p.  4). 

Pseudo -saints,  compared  to  barren  women 
(p.  336);  a  work  of  Ramadasa  on, 
(p.  371). 

Psychology  of  Mysticism,  Tukarama's 
contribution  to,  (p.  346) . 

Pundalika,  as  the  first  great  high -priest 
of  the  God  ot  Pandharpur  (p.  183) ;  a 
Kanarose  Saint  (p.  183) ;  his  temple 
built  on  the  sands  of  the  Bhima  (p.  183) ; 
remembered  at  Pandarige  as  a  great 
saint  (p.  1S3);  bringing  the  thief 
Vitthala  to  Pandhari  (p.  329);  having 
become  arrogant  by  his  love  of  Vitthala 
(p.  329) ;  God  waiting  on  a  brick  for, 
(p.  336). 

Purandaradasa,  a  full-fledged  Vaishnava 
Saint  of  the  Karnataka  (p.  18). 

Pure  man,  as  one  whose  heart  is  as  lus- 
trous as  camphor  (p.  77). 

Purity,  maintaining  perfect  discrimina- 
tion (p.  90) ;  internal  and  external, 
(p.  239). 

Pururavas,  the  story  of,  (p.  242). 

Purusha,  as  receiving  tho  appellation  of  a 
self-conscious  being  (p.  52) ;  the  Eternal 
Spectator  in  the  Jnanesvari  (p.  52); 
the  presence  of,  causing  the  movements 
of  the  inanimate  body  (p.  53);  his 
relation  with  Prakriti  as  described  in 
the  Amritanubhava  (p.  141);  spoken 
of  as  Siva  or  God  in  Amritanubhava 
(p.  142) ;  spoken  of  as  himself  becoming 
his  beloved  (p.  143);  concealed  when 
Prakriti  expresses  herself  (p.  144). 


INDEX  OF  NAMES  AND  SUBJECTS 


465 


Q. 

Quacks,  spiritual,  as  administering  vain 
nostrums,  and  murdering  in  silence 
(p.  404). 

Qualified  Pantheism  (p.  1). 

Qualities,  all  men  as  under  the  weight  of, 
(p.  105) ;  a  man  transcending,  reaches 
God  (p.  105);  transcendence  of,  as 
Absolution  (p.  105) ;  freedom  from  the 
thraldom  of,  as  the  cause  of  the  destruc- 
tion of  Asvattha  (p.  106). 

R. 

Radhakrishna  Cult,  as  influencing  Vaishna- 
vite  Saints  (p.  18). 

Raghava  Chaitanya,  as  the  spiritual 
descendant  of  Sachchidananda  Babn, 
who  was  a  disciple  of  Jnanadcva 
(p.  264);  living  in  Uttama-nagari  or 
Otur,  on  the  banks  of  the  Pushpavati 
(p.  265). 

Rajas,  effects  of  the  predominance  of, 
(p.  57). 

Rajavode,  Mr.,  as  discovering  the  key  to 
the  literature  of  the  Mahanubhavas  (p. 
28) ;  his  Text  of  the  Jnanesvari,  as  con- 
taining 104  verses  less  than  that  of  Kka- 
natha  (p.  38) ;  claiming  his  edition  of  the 
Jnanesvari  to  be  older  than  that  of 
Ekanatha  (p.  38);  fixing  1568  A.I). 
as  the  date  of  Tukarama's  birth  (p.  261 ) ; 
believing  Tukarama  as  initiated  30 
years  after  the  death  of  Babaji  (p.  261) ; 
his  date  of  Tukarama's  birth,  not 
convincing,  because  it  makes  Narayana 
the  posthumous  son  of  Tukarama  be 
born  to  him  at  the  age  of  82  (p.  261) ; 
discovering  the  Vakenisiprakarana  at 
Chaphala  (p.  361). 

Raja  Yoga,  as  mingled  with  Hhakti 
Yoga  by  devotees  (p.  115) ;  not  contra- 
dictory of  Bhakti  Yoga  (p.  115). 

Rakhumabai,  the  daughter  of  Sidhopant, 
Kulkarni  of  Alandi,  given  in  marriage 
to  Vitthalpant  (p.  30). 

Rama,  devoting  himself  to  the  service 
of  his  Master  (p.  392). 

Rama  and  Sita,  the  images  of,  brought 
from  Tanjore  for  Ramadasa  in  Sake 
1603  (p.  363). 

Ramadasa,  compared  to  Horaclcitua  in  his 
spiritual  isolation  (p.  20) ;  striking  a 
new  path  altogether  (p.  20) ;  the  type 
of  an  Active  Saint  (p.  20);  not  re- 
conciling worldly  and  spiritual  life,  as 
he  had  no  wife  and  children  (p.  256) ; 
settling  on  tho  banks  of  the  Krishna  in 
1634  A.D.  (p.  266) ;  visiting  Pandhar- 
pur  and  realising  the  identity  of  Vitthala 
and  Rama  (p.  267) ;  giving  an  image  of 
Maruti  to  Bahinabai  (p.  268);  no 
hazard  towards  the  infinite  life  (p.  355) ; 
running  away  to  Takali  (p.  361) ;  prac- 
tising austerities  at  Takali  for  12 
years  (p.  361);  Rama  appearing  in  a 


R— 


vision  to,  and  initiating,  him  (p.  362); 
on  his  own  initiation  (p.  362)  ;  travel- 
ling  all  over  the  country  for  12  years 
(p.  362)  ;  obtaining  an  image  of  Rama 
in  the  river  Krishna  at  Angapur 
(p.  362)  ;  setting  up  the  image  of  Rama 
at  Chaphala(  p.  362)  ;  and  Tukarama 
(p.  362);  at  Helavaka,  suffering  from 
malaria  and  bronchitis  (p.  362)  ;  his 
autograph  letter  to  Raghunath  Bhatta 
of  Helavaka  (p.  362)  ;  ordering  new 
im  acres  of  Rama  from  Tanjorc  in  Sake 
1600  (p.  363);  sending  Kalyana  to 
Domagaon  (p.  363)  ;  "  and  Shivaji 
(p.  363)  ;  the  part  played  by,  in  tho 
political  achievements  *of  Shivaji  (p. 
363);  the  time  of  his  spiritual  rela- 
tionship with  Shivaji,  a  matter  of 
dispute  (p.  363);  living  at  Chaphala 
since  Sake  1580  (p.  365);  hardly  a 
p  >litieian  ;  as  only  a  religious  man 
(p.  365);  feeling  strongly  about  the 
political  condition  of  Maharashtra  (p. 

366)  ;    bewailing  the  supremacy  of  the 
Mahomed  ana   (p.    366)  ;    iirplorinig   the 
Goddess     to      advance     the    righteous 
cause  of  Shivaji  (p.  367)  ;    his  political 
sentiments  in  Anandavanabhuvana  (p. 

367)  ;  the  Vision  of,  described  (p.  367)  ; 
4  works  of,    (p.  369)  ;    Pathetic    verse 
of,  (p.  370);    Verses  addressed  to  the 
Mind    by,     (p.    370);     on  the    Pseudo- 
saints  (p.  370)  ;     on  the  ordinary  no- 
tions of  Gurudom   (p.  371);    referring 
to    the   myth   about   Changadeva   and 
Jnanadeva  (p.  371)  ;  contemporaries  of, 
(p.    371);     advice   of,    to    Shivaji:     to 
adorn    his    body    by    shrewdness    and 
wisdom  :   to    be     alort  ;     to    be   on   his 
guard  (p.  374)  ;    declaring  the  qualities 
of   Shivaji  as   gifts  of   God   (p.   374); 
convinced    ot    the    bad    condition    of 
Maharashtra   (p.    375)  ;     bewailing    the 
bad  condition  of  the  Brahmins  (p.  37C)  ; 
on    the   encroachment   of    the    Maho- 
medans  (p.  375)  ;   on  the  importance  of 
Upasana    (p.  375)  ;    on  the  meaning  of 
Upasana,    which    is    God's    knowledge 
(p.  375)  ;  declaring  Rama  as  his  Family 
deity  (p.  376)  ;    on  the  importance  of 
instruction   from    the   Guru   (p.    378)  ; 
on  the  futility  of  the  penances  (p.  379)  ; 
on  the  futility  of  the  worship  of  images 
(p.  379)  ;    on  the  real   nature  of  God 
(p.    380);     his    rationalism    (p.    381); 
the    superstitious    in,    (p.    382)  :     his 
belief   in    the     windy   forms    of    gods 
(p.   382)  ;     belief  of,  in   the  power  of  a 

tune  to  light  a  lamp  (p.  382);  sugges- 
tion that  the  three  deities  are  forms  of 
consciousness  (p.  383)  ;  on  the  power 
of  untruth  (p.  384)  ;  cosmological 
argument  for  the  existence  of  God  (p. 
385);  regarding  God  as  the  Supreme 
Agent  (p.  385)  ;~  on  the  great  value  ol 


466 


INDEX  OF  NAMES  AND   SUBJECTS 


R— Contd. 

the  body  (p.  388) ;  referring  to  the 
incident  of  Changadeva  and  Jnaneavara 
(p.  388) ;  giving  a  mystic  description 
of  the  Assembly  of  Saints  (Dasaboclha 
I.  8)  (p.  39"));  his  description  of  the 
Ideal  8 lint  (p.  413);  determined  not 
to  ask  anything  from  his  disciples, 
except  the  worship  of  (rod  after  him 
(p.  415) ;  giving  us  a  piece  of  auto- 
biography (p.  419) ;  activism,  the  most 
characteristic  feature  of  the  teachings 
of,  (p.  422) ;  telling  us  that  our  efforts 
succeed  only  when  backed  up  by  God 
(p.  422);  unlike  other  saints,  helped  the 
formation  of  the  Maratha  Kingdom 
(p.  122) ;  contrasted  with  Narnadeva 
and  Tukarama  (p.  422) ;  insisting  upon 
the  beatific  element  in  human  life 
(p.  423) ;  rcgxrding  all  people  as  spi- 
ritually equal  in  the  eyes  of  (rod,  but 
•  socially  different  (p.  424);  the  message 
of,  as  much  universal  and  timeless 
as  that  of  Christ  (p.  424). 

HamaHevarao,  the  Yadava  king  of  Peva- 
giri  mentioned  at  the  end  of  the  Jna- 
nesvari  (p.  25) ;  a  great  patron  of 
learning  (p.  25) ;  the  devotee  of  the 
god  of  Panrlharpur  (p.  2.r>) ;  giving  a 
ransom  to  Allauddin  to  save  his  king- 
dom (p.  27) ;  taken  as  prisoner  to 
Delhi,  and  returning  to  his  kingdom 
to  die  in  1309  A.I),  (p.  27);  Kingdom 
of,  as  enjoying  all  prosperity  so  long  as 
Jnanadeva  lived  (p.  27) ;  the  support 
of  all  arts  and  sciences  (p.  47) ;  as 
visiting  the  temple  of  Vitthala  in 
1276  A.I),  (p.  184);  as  giving  a  large 
subsidy  to  the  temple  of  Vitthala 
(p.  184). 

Rama,  Krishna,  Hari,  the  mantra  given 
to  Tukarama  for  meditation  (p.  270) 

Ram  an  and  a,  as  a  philosophical  descen- 
dant of  Ramanuja  (p.  15);  settling  at 
Benares  (p.  15) ;  the  three  great  mysti- 
cal schools  of  Tulasidasa,  Kabir  and 
Nfabhaji,  as  springing  from,  (p.  15); 
the  teacher  of  Jnanadeva's  father  (p.  19); 
and  Maharashtra  Mysticism  (p.  19); 
and  Kabir  and  Tnlasidasa  (p.  19); 
as  supplicated  by  Siddhesvarapant  and 
Hakhumabai  (p.  30). 

Ramanuja,  opposed  to  Maya  (p.  15);  nis 
influence  as  dwindling  in  his  birth-land 
(p.  15);  his  influence,  as  reappearing 
with  greater  force  in  Upper  India 
(p.  15) ;  the  philosophical  descendant 
of  Yamunacharya  (p.  18);  building  a 
system  intended  to  cut  at  the  root  of 
both  monism  and  dualism  (p.  18) ; 
the  predecessors  of,  as  given  more  to 
devotion  than  to  philosophy  (p.  18); 
the  arguments  of,  against  the  Maya 
Doctrine,  utilised  by  Jnanadeva  (p.  179). 

Ramanuja  and  Madhva,  not  understand- 
ing how  mysticism  can  reconcile  theism 


R-Cow/rf. 

and  pantheism  (p.  15) ;  and  Christianity 

(P-  IP). 

Ramos varabhatta,  first  a  hater,  and  later 
a  disciple,  of  Tukarama  (p.  264) ;  from 
Karnatak,  as  worshipping  Vyaghresvara 
at  Vagholi  (p  208) ;  suffering  pain 
when  Tukarama  was  troubled  (p.  275) ; 
asked  by  Jnanesvara  to  submit  to 
Tukarama  (p.  270) ;  conversion  of,  as 
a  disciple  of  Tukarama  (p.  276) ;  his 
references  to  Ttikarama's  life  (p.  276). 

Rimiramadasa,  passing  away  in  Sake 
1599  (p.  302);  author  of  Bhakti- 
rahasya  and  Sulabhopaya  (p.  372). 

Ranadc,  Mr.  Justice,  on  Ramadasa  as 
rearing  his  politico-religious  edifice  on 
the  moral  foundations  laid  by  pacifist 
saints  like  Namadeva  and  Tukarama 
(p.  422). 

Realisation  of  God,  the  terrific  nature  of, 
(p.  126);  incomparable  with  the 
knowledge  ot  the  three  worlds  (p.  101). 

Realisation,  the  joy  of,  (p.  126). 

Realisation  of  the  Self,  as  different  from 
that  of  the  Vi&varupa  (p.  119). 

Reader  of  Brahman,  pays  all  his  c7ebts  to 
deities,  sages,  ancestors,  and  men 
(p.  255). 

Reality,  as  having  no  colour  (p.  412): 
eternal,  omnipresent,  and  subtle  (p.  412). 

Reincarnation,  phenomenally  real  (p.  57) ; 
noumenally  an  illusion  (p.  58) ;  superior 
to  liberation  (p.  331). 

Religion,  as  living  by  the  words  of  a  sage 
(p.  123). 

Renunciation,  as  a  means  for  securing 
actionlessness  (p.  102) ;  of  actions  into 
a  mere  void,  as  advocated  by  Jnanesvara 
(p.  102);  as  disgust  even  for  Urvasi, 
or  a  heap  of  jewels  (p.  248). 

Repentance,  raison  d'etre  of,  destroyed  by 
the  celebration  of  God's  name  (p.  114) ; 
the  cause  of  ecstasy  (Ekanatha)  (p.  220) ; 
the  true  act  of  atonement  (p.  242). 

Resignation  to  God,  as  submission  to  God 
and  complete  union  with  Him  (p.  98). 

Retirement,  the  value  of,  described  by 
Kkanatha,  by  the  metaphor  of  a  bride 
(p.  240). 

Rigveda,  the  development  of  Indian 
thought  traced  from  the  dimmest 
beginnings  in,  (p.  I). 

Rishabhadeva :  his  utter  carclewnci*  of 
the  body  as  a  mark  of  God -realisation 
(p.  9);  living  as  a  dumb,  deaf  and 
blind  man,  in  towns  and  forests  (p.  9) ; 
as  wandering  lone  and  naked,  in  Kar- 
natak and  other  provinces  (p.  9) ; 
offering  his  body  as  a  holocaust  to  God 
(p.  9).  . 

Rohidasa,  referred  to  by  Tukarama 
(p.  326) ;  God  as  dveing  the  skins  of 
(p.  335). 

Rukmangada,  referred  to  bv  Tukarajna 
(p.  287), 


INDEX  OF  NAMES  AND   SUBJECTS 


467 


S. 

Sachchidananda  Baba,  as  gratefully  be- 
coming a  willing  amanuensis  for  UK- 
writing  of  the  Jnanesvari  (p.  33) ;  a 
devout  amanuensis  of  Jnanesvara 
(P- 47). 

Sacrifice,  dutifully  offering  to  (Sod  what- 
ever is  beat  (p.  87) ;  division  into 
Sittvika,  R-ajasa  and  Tamasa  (p.  1)4); 
Sattwika,  has  no  attachment  to  the 
fruit  of  action  (p.  95) ;  Rajasa,  aims 
at  fame  (p.  94) ;  Tamasa,  aims  at 
^  folly  (p.  1)4). 

Sacrifices, like  Sautramaniand  Asvamedha 
as  restraining  the  unbridled  instincts, 
of  man  (p.  244). 

Sadhana,  useless  without  the  grace  of 
God  (p.  340) ;  useless  without  a  Cum 
(p.  391);  as  necessary  after  God- 
realisation,  and  as  unnecessary  after 
(rod-realisation  (p.  408);  a  necessity 
of  the  body  (p.  408) ;  a  man  without, 
as  giving  scope  bo  eg  »ism  and  idleness 
(p.  408) ;  unnecessary  when  its  Ideal 
is  attained  (p.  409). 
S.ulhanas  of  the  Tantrint,  allegorical ly 

interpreted  (p.  6). 
Sadhu,   a   true,   as   suffering   calmly    the 

slanders  of  others  (p.  241). 
S'\ge,  the  look  ot  a,  as  the  cause  of  highest 
prosperity  (p.  123);  equal  to  Cod 
(p.  123);  obtaining  the  vision  of 
world-unity  (p.  123) ;  as  the  supreme 
place  of  pilgrimage  (p.  123);  collecting 
the  Godhead  (p.  124);  not  wasting  a 
single  minute  (p.  414);  not  allowing 
others  to  imagine  his  condition  (p.  414; ; 
not  living  a  single  moment  without  the 
service  of  God  (p.  414);  caltivating 
the  bi^t  qualities  in  hnmelt,  and  then 
teaching  others  (p.  414);  collecting 
men  together  (p.  414). 
Saguna,  as  easier  of  attainment  than 

Nirguna  (p.   247). 
Sahasrahuddhe,  and   Bhave,  Messrs.,  on 

Ekanatha'H    birth-date    (]).    214). 
Saint   and    God,   engaging  in   a   quarrel 
(34«);     like   seed    and    tree    (p.    34J); 
the    distinction    between,    an    illusion 
(p.    341);     the    obverse    and    reverse 
sides  of  the  same  coin  (p.  341). 
Siint,     Cod,   and     Name,  Triple  conflu- 
ence of ,  (p.  34  W. 
Sainthood,  d ^covered  only  in  a  time  of 

trial  (j>.   336). 

Saints,  as  lunatics,  described  in  the 
Paramamnta  (p.  26) ;  the  temple  of 
knowledge  (p.  113);  the  service  of  the, 
as  putting  an  end  to  conjecture  and 
doubt  (p.  11 3);  enabling  us  t*>  see  all 
beings  in  God  (]>.113) ;  the  meeting  of, 
as  putting  an  end  to  the  toil  of  life 
(p.  168);  characteristics  of,  according 
to  Namadeva  (p.  197) ;  harbour  peace 
and  forgiveness  in  their  minds  (p.  197) ; 
are  an  ocean  of  mercy;  their  company 


B—ConM. 

is  purifying    (p.   108);    of  the  age   of 
Namadeva,  characterised   by  contrition 
of  the  heart,  by  helplew-neps,  by  a  sente 
of  sinf ulness,  and  by  conversion  (p.  209) ; 
as  more  generous  than  clouds  (Kkanatha) 
(p.  224);    the  only  saviours  in  calamity 
(p.  224) ;  taking  on  a  Lody  when  the  path 
of  religion   vanishes   (p.*  22.5);    marks 
by   which   they   aie    known    (p.    30.0); 
becoming     garrulous     and     yet    never 
tainted    by   untruth   (p.    306)';     having 
no    desires    and    affections    (p.    306) ; 
needing  no  longer  to  supplicate  to  others 
(p.  306) ;  an  ocean  of  happiness  (p.  317) ; 
a   place   of   pilgrimage    (p.    320);     and 
sinners,    cannot     be    worshipped    alile 
(p.  333) ;   like  true  servants,  not  afraid 
of  their  Master  (p.  333);    thoj-e  whoe 
consideration  of  the  l:ody  is  at  an  end 
(p.  336);    real,  rarely  to*  be  met  with, 
(p.  336) ;  bear  the  buffets  of  misfoitisne 
(p.  337);    indifference  to  the  evil  talk 
of  the  world  (]>.  337);    absence  of  fear 
of   death   (p.    338);     abpolute  equality 
(p.  33S) ;  no  miracle-mom  enng(p.  23fe)'; 
the  possession  of  opposite  qualities  at 
the  same  time  (p.  339);  their  spiritual 
practice  in  spite  of  calamities  (p.  339) ; 
having  opened  a  shop  (p.  340);    free- 
dom   from   sin    and    sorrow    (p.    340); 
spread  happiness  all  around  (p.  340) ; 
God  folding  his  hands  before,  (p    342) ; 
manifest     difference     fnm     Cod     for 
others'   sake    (p.    342);     rule   over  God 
(p.    342);     superior   to   God   (p.    342); 
asking  nothing  of  Cod  (p.  349) ;    merg- 
ing  themselves  in   (2nd   (p.   349);    not 
caring    for    liberation    (p.    349);     life 
of,     after     God-attainment     (p.     349) ; 
described   as   having   been   married    to 
Liberation    (p.   350);    of  spiritual  ex- 
perience, as  enjoying  solitude  in  eaeh 
other's  company  (p.  386) ;   always  look- 
ing at  the  Atman  (p.  394) ;   outside  the 
world    though    living   in    it    (p.    394) ; 
characterised     by     entile     absence     of 
doubt  (p.  394) ;    having  no  arrogance, 
hatred,  jealousy  or  hj'pocrisy  (p.  394); 
assimilated    to    God    (p.    39,5) ;     the 
abode    of    bliss    (p.    395);     eternally 
liberated  (p.  407) ,    who  mix  with  the 
evil,   are    great   (p.    415);     pained    by 
others'  sufferings,  and   happy  in    their 
happiness    (p.    418);     men    living   in 
their     company     should     immediately 
mend   their  manners   (p.   419). 
Saivism,  the  influence  of,  on  Amritanu- 

bhava  (p.  142). 

Stivism  and  Vaiahnavism  as  identical 
to  Jnanadeva  (p.  42) ;  no  difference 
between,  according  to  the  Saints  of 
I'ancllmrpur  (p.  183). 

Sajana,  God  celling  flefh  with  (p.  335). 
Sajjanagada,    the   images   of    Kama   and 
Sita  Pet  up  at,  (p.  363). 


468 


INDEX  OF  NAMES  AND  SUBJECTS 


S— Cmtid. 

Sakti,  a  power  of  the  Godhead  in  the 
Pancharatra  (p.  4);  Bala,  Virya  and 
Tejas,  as  identical  with  (p.  4);  the 
embodiment  of  supreme  power  (p.  ft) ; 
(p.  178). 

Salokata,  living  in  the  region  of  the  Deity 
one  worship?  (p.  407). 

Samadhi,  or  Brahmic  consciousness, 
some  mistaken  notions  about,  (p.  254) ; 
of  Yajnavalkya,  Suka  and  Vamadeva, 
as  untampered  by  every-day  actions 
(p.  254) ;  true,  as  entirely  compatible 
with  action  (p.  255) ;  as  constant 
divine  experience  (p.  255). 

Samadhis,  the  history  of  the  two,  of 
Jnanadeva,  at  Apegaon  (p.  43). 

Samarth-Pratapa  by  Giridhara,  chroni- 
cles the  events  in  Ramadasa's  life ; 
valuable  because  the  story  of  an  eye- 
witness (p.  373) ;  refers  to  the  Death 
of  Afzulkhan,  to  the  improvement  ot 
the  Matha  at  Ohaphala,  to  the  estab- 
lishment of  Tulja  Bhavani  at  Pratap- 
gad  (p.  373) ;  gives  the  traditional 
story  of  the  relations  between  Rama- 
dasa  and  Shivaji  (p.  373). 

Sambhaji,  seeing  Ramadasa  in  Sake 
1602  (p.  363). 

Samipata,  living  in  proximity  to  the 
Deity  (p.  407). 

Samkaracharya,  as  a  Tantrist  (p.  6); 
the  system  of,  supposed  to  be  anta- 
gonistic to  Bhakti  (p.  15) ;  absorbing 
Bhakti  into  his  absolutistic  scheme 
(p.  15) ;  his  movement  as  philosophico- 
mystical  (p.  15). 

Samkhya,  the  influence  of,  on  the  meta- 
physics of  Amritanubhava  (p.  141); 
the  influence  of,  on  Amritanubhava 
(p.  143). 

Samvata,  the  Gardener,  of  Aranagaon ; 
could  see  God  in  everything;  present 
in  the  Jnanadeva-Namadeva  pilgrimage: 
Samadhi  of,  at  Aranagaon  (p.  189) ; 
finds  Him  all-pervading  in  his  garden ; 
speaks  of  garlic,  chilly,  and  onion  as 
God ;  asks  to  be  relieved  of  Samsara 
(p.  202) ;  his  realisation  of  God  (p.  203) ; 
God  tilling  the  garden  with,  (p.  335). 

Sanaka,  as  grown  mad  in  his  search  after 
God  (p.  65) ;  referred  to  by  Namadeva 
(p.  195);  (p.  337). 

Sanatkumara,  as  having  reached  God 
through  devotion  (p.  109). 

Sandilya  Sutra  (p.  8) ;  more  philosophi- 
cal than  Narada  Sutra  (p.  12);  de- 
scribing two  kinds  ot  Bhakti,  primary 
and  secondary  (p.  12). 

Sangamesvara,  the  temple  of,  at  the 
confluence  of  the  Krishna  and  the 
Malaprabha  (p.  18). 

Sanjaya,  as  seeing  the  lustre  of  God 
shining  all  around  (p.  119);  experienc- 
ing unison  while  relating  the  union  of 
Krishna  and  Arjuna  (p.  137). 


&—Contd. 

Sankara,  as  throwing  away  his  pride 
before  God  (p.  65) ;  yet  on  the  way  to 
God  (p.  107). 

Sankarshana,  as  a  form  of  Vishnu  (p.  4) ; 
possessing  Jnana  and  Bala  (p.  4) ; 
the  brother  of  Vasudeva  (p.  4) ;  identi- 
cal with  Prakriti  (p.  5). 

Santa,  a  woid  amply  indicative  of  Vitthala 
Sampradaya  in  the  Jnancsvari  (p.  41) ; 

Santaji  Jaganade,  the  famous  disciple  ot 
Tukarama  (p.  261) ;  the  writer  of  Tuka- 
.  rama's  A  bh  an  gas  (p.  267). 

S-intiparvan,  Sattvata  or  Aikantika  doc- 
trine in,  (p.  3);  religion  of,  (p.  4). 

Sarpabhushana,  as  more  of  a  mystic 
than  either  a  philosopher  or  a  moralist 
(p.  18). 

Sarupata,  reaching  the  Form  of  God,  with- 
out Srivatsa,  Kaustubha  and  Lakshmi 
(p.  407). 

Sasavada,  place  of  the  Samadhi  of  Sopana 
(P.  44). 

Sattva,  the  effects  of,  when  augmented 
(p.  56). 

Svttvata  Dootrine,  as  identical  with 
Bhagavatism  (p.  3). 

Sattvika  quality,  a  man  of,  as  having 
forever  within  him  the  ballast  of  Spirit 
(p.  398). 

Saunaka  (p.  377). 

S.vyujya  Mukti,  as  real  Liberation  (p.  407; ; 
Self  to  be  united  with  the  Godhead  in, 
(p.  407). 

Schrader,  Dr.,  on  the  doctrine  of  the 
Antaryamin  in  Pancharatra  (p.  5). 

Self,  as  existing  in  itself  and  for  iteelf 
(p.  120). 

Self-control,  as  not  allowing  the  mind  to 
obey  the  senses  (p.  78) ;  as  penning  up 
the  mind  in  postures  or  prana  (p.  79). 

Sslf-examination,  culminating  in  repent- 
ance, as  the  sine  qua  nan  of  spiritual 
life  (p.  242). 

Self-knowledge,  puts  an  end  to  all  sins 
(p.  379).  " 

Self-realisation,  as  the  raft  for  crossing 
the  stream  of  Maya  (p.  62) ;  the  ripe 
fruit  of,  gained  by  strictly  following  the 
orders  of  the  Guru  (p.  162). 

Self-realiser,  as  not  caring  for  the  powers 
that  may  accrue  to  him  (p.  121). 

Self-reliance,  of  no  use  in  spiritual  pro- 
gress (p.  252). 

Self-restraint,  consists  in  separating  the 
senees  from  their  objects  (p.  87). 

Sena,  the  Barber,  in  the  service  of  the 
king  of  Bedar;  did  not  ocey  the 
invitation  of  the  king  (p.  ICO) ;  has  no 
compromise  with  evil  doers ;  believes 
in  the  efficacy  of  the  Name ;  refers  to 
the  art  of  shaving  spiritually  (p.  207); 
gives  the  date  of  his  own  death  as 
12th  of  the  dark  half  of  Sravana  (p.  208) ; 
referred  to  by  Tukarama  (p.  326). 

Senses,  as  leaving  a  realiper  of  God,  ap 


INDEX  OF  NAMES  AND  SUBJECTS 


469 


S—  Contd. 

serpents  leave  a  burning  tree  (p.  06) ; 
the  great  seductive  power  of  the,  (p.  71) ; 
new  objects  of,  created  by  Yoga -prac- 
tice (p.  71) ;  and  the  practice  of  Yoga 
(p.  71);  the  eleven,  to  be  directed  to 
God  (p.  250) ;  all,  to  be  directed  to  the 
contemplation  of  God  (p.  347);  at 
war  with  one  another  for  the  realisation 
of  God  (p.  347). 
Serpent  and  the  Sound,  a  description  of, 

(p.  116). 

Serpent-worship  (p.  197). 
Servant  of  God,  who  has  realised  Him  as  a 
Tower  of  Strength  (p.  255);     as  con- 
quering the  world  (p.  348). 
Shakespeare,  his  relation  to  the  Elizabeth- 
an writers  (p.  27). 

Shaking  of  the  body,  on  account  of  in- 
ternal bliss  (p.  125). 

Shame,  as  a  witch  that  has  spoilt  good 

ways  (p.  347);  for  uttering  the  Name 

of  God,  herself  put  to  shame  (p.  347). 

Sisupala,      as      reaching      God    through 

hatred  (p.  100). 

Sibi,  king,  tried  by  God  (p.  334). 
Siddhas,  Virasaiva,  as  old  as  the  Tamil 

Alvars  and  Hindi  Nathas  (p.   18). 
Siddhesvara,   as   a   temple   dedicated   to 

God  Siva  at  Alandi  (p.  34). 
tfiladitya,  receives  Syrian  Christians  (p. 

16). 

Silence,  spiritual  (p.  348). 
Sin,  as  removed  by  meditating  on  a  Saint 

(p.  348). 

Sinner,  becoming  a  saint  through  love  for 
God  (p.  110) ;   consolation  offered  to  a, 
by  Jnanesvara  (p.  110). 
Siva,    as    the    embodiment    of    supreme 

consciousness  (pp.  6 ;  178). 
Siva  and  Sakti,  as  aspects  of  Brahman 

(p.  G). 

Siva  Occultism,  of  Tantrism  as  old  as 
Mahabharata  (p.  5) ;  surpassing  Vishnu 
Occultism  in  irregularities  of  belief  and 
practice  (p.  5);  the  worship  of  Linga 
and  Yoni  in,  (p.  6). 

Siva-sutras,  the  influence  of  the  philoso- 
phy of,  on  Jnanadeva's  Amritanubhava 
(p.  178). 

Sivaba  Kasara,  of  Lohagaon,  first  a  hater 
and  then  a  disciple  of  Tukarama  (p.  268); 
the  wife  of,  as  pouring  hot  water  on  the 
body  of  Tukarama  (p.  268). 
Sivaji :  his  lodgment  at  Poona,  between 
Dehu  and  Lohagaon,  makes  his  meeting 
with  Tukarama  very  possible  (p.  266) ; 
capturing  Torana  Fort  in  1649  A.D. 
(p.  266);  offering  his  kingdom  to 
Ramadasa  in  Sake  1577  (p.  362); 
coming  to  Ramadasa  at  Sajjanagada 
in  Sake  1596  (p.  362) ;  giving  a  Sanada 
to  Ramadasa  in  Sake  1600  (p.  363); 
told  of  his  appioaching  death  by  Rama- 
dasa in  Sake  1(501  (p.  363) ;  the  time  of 


S-Contd 

the  first  meeting  of,  with  Ramadasa 
(p.  363) ;  his  *Paramartha',  explained 
as  further  spiritual  instruction  (p.  3C6) ; 
the  initiation  of,  in  Sake  1694,  conflicts 
with  the  establishment  of  Tulja  Bha- 
vani  in  Sake  1583  (p.  367) ;  summing 
up  his  relation  to  Ramadasa  (p.  368) ; 
regarding  himself  as  irerely  dust  on 
his  Master's  feet  (p.  368);  his  desire 
to  destroy  the  Turks  and  build  fast- 
nesses fulfilled  by  the  grace  of  Rama- 
dasa (p.  368) ;  throwing  at  the  feet  of 
Ramadasa  whatever  kingdom  he  had 
earned  (p.  368);  assigning  lands, 
wherever  images  of  God  were  establish- 
ed by  Ramadasa  (p.  369). 
Snehachakra,  as  illustrating  the  degene- 
ration of  Tan  trie  practice  (p.  7). 
Society  and  solitude,  equal  to  a  saint 

(p.  348). 

Socratic  view  of  Virtue  (p.  82). 
Softness,  exemplified  by  a  mother's  care 
of   the   child;     by   the   vision   of   the 
beloved  ;    by  camphor  (p.  89). 
Somes  vara,      king,      as     encamping     at 

Pandarige   (p.   183). 
Song,  devotional,  as  the  only  inspired  song 

(p.  402). 

Sopana,  as  passing  away  just  after  Jnana- 
deva  (p.  44) ;  forgetting  all  joys  and 
sorrows  in  the  name  of  God  (p.  176) ; 
starting  from  Bhakti  to  end  in  unitive 
experience  (p.  179). 

Soul,  as  much  different  from  the  body, 
as  the  Kast  from  the  West  (p.  55); 
mirrored  in  the  body  as  the  Sun  in  a 
lake  (p.  55) ;  the  realised,  experiencing 
wonderful  equality  and  even -minded - 
ness  (p.  249);  perfected,  rare  in  this 
world  (p.  255). 

Souls,  individual,  as  birds  which  leave 
their  nest  at  the  dawn  of  spiritual 
light  (p.  70) ;  bees  let  loose  at  the  rise 
of  the  Sun  of  Absolute  Reality 
(p.  70). 
Sound  of  God,  as  emerging  from  breath 

(Nivritti)  (p.  167). 

Sound,     the   unstruck,  heard   when   the 
Kundalini     is     awakened     (p.     116); 
filling  the  whole  space  (p.  117). 
Space  and  Time,  non-existence  of,  in  a 

vision  of  God  (p.  348). 
Sphurtivada,   Jnanadeva's   (p.    158) ;    in 

the  Amritanubhava  (p.  179). 
Spinoza,    the    Attributes    of,    (p.    147); 
on  God,  as  a  rfreat  Lion's  Den  (p.  256). 
Spiritual  experience,  compared  to  wealth 
deposited    inside    a    lake    filled    with 
water    (p.    410);     every    perceptible 
thing  as  false  and  mean  before,  (p.  411 )  ; 
one  without,  is  a  beggar  (p.  411). 
Spiritual  knqwledge,  not  to  be  prized  for 

the  sake  of  miracle*  (p.  397). 
Spiritual  life,  brought  from  the  cloister 
to  the  market  place  (p.  2). 


470 


INDEX  OF  NAMES  AND   SUBJECTS 


Spiritual  progress,  pecuniary  bargains  as 
an  obstacle  to,  (p.  323). 

Spiritual  teacher,  the  siiorificance  of,  as 
described  in  Amritanubhava  II  (p.  161); 
surpassing  even  Siva  in  his  greatness 
(p.  162) ;  the  meeting  of  the,  as  render- 
ing the  aspirant  ste.-uly  and  aetionless 
(p.  162) ;  beyond  all  inference  and 
modes  of  proof  (p.  102) ;  not  an  object 
of  salutation,  as  both  the  object  of 
salutation  and  salutor  vanish  in  him 
(p.  102) ;  the  ideates t  mystery  (p.  IG2) ; 
should  regard  his  disciples  as  g^ols 
(p.  317);  must  not  fatten  his  body 
(p.  318) ;  to  be  loved  in  the  same  way 
as  God  (p.  40(>). 

Sravana,  as  a  me  ins  of  ^piritual  develop- 
ment (p.  401) ;  creating  spiritual 
insight  (p.  401);  as  necessary  as  food 
(p.  401). 

Sribhashya,  of   Ramanuja   (p.    179). 

Sriyala,  made  to  kill  his  son  (p.  334). 

Steadfastness,  as  the  non-moving  of  tnc 
mind  by  calamities,  danger,  or  dis- 
honour (p.  78). 

Stone,  besmeared  with  red  lead,  supposed 
to  be  God,  as  mentioned  bv  Namadeva 
(p.  197). 

Straightforwardness,  consisting  of  the 
equableness  of  the  sun  and  the  accom- 
modatheness  of  the  sky  (p.  75);  good- 
ness to  all  beings,  as  the  soul  exists  in 
all  (p.  88). 

Sudaman,  the  poor  devotee,  as  becoming 
the  lord  of  the  City  of  Gold  (p.  9) ; 
Krishna  as  partaking  of  the  parched 
rice  of,  (p.  132). 

Sufferance,  as  consisting  in  courageously 
bearing  affliction  (p.  71). 

Suka,  as  a  typical  mystic  who  practises 
the  philosophy  he  teaches  in  the 
Bhagavata  (p.  10) ;  his  answer  alxmt 
Krishna's  relation  to  the  Gopis  (p.  11); 
having  reached  God  through  devotion 
(p.  109) ;  referred  to  by  Namadeva 
(p.  195) ;  referred  to  by  Tukararna 
(p.  282);  and  Sinaka,  as  witnesses  to 
Parikshit's  realisation  of  God  in  a 
week's  time  (pp.  34(5,  377). 

Sun  of  Absolute  Reality,  as  throwing  out 
rays  of  discrimination  (p.  70);  as 
hiding  the  phenomenal  world  (p.  70); 
as  eating  up  the  ntars  of  ignorance 
and  knowledge  (p.  70) ;  as  producing 
the  mirage  of  occult  powers  (p.  71); 
beyond  all  pairs  of  opposite**  (p.  71). 

Supremo  devotion,  praise  and  censure  as 
reduced  to  silence  in,  (p.  104). 

Surrender  to  God,  as  a  means  of  destroy- 
ing all  sins  (p.  110). 
Suryajipant,  Ramadasa's  father  (p.  301). 
Suryanarayana,  the  father  of   KJcanatha 

(i>.  213). 
Svarajya,  of  the  mystic  (p.  128). 


S— Contd. 

Syrian  Christians,   received    by   Siladitya 

(p.    10). 

T. 

Tamos,   effects   of   the   predominance   of, 

(p.r>7). 

Tamil  districts,  pilgrims  from,  as  flocking 
to  Pandharpur  (p.  184). 

Tamil  ATysticUm,  in  its  origin,  as  entirely 
uninfluenced  by  rhristinnity  (p.  17). 

Tamil  Siivites,  as  established  in  the 
country  in  the  Otb  century  A.D.  (p.  17). 

Tamil  Saivites  and  Vaishnavites,  as 
showing  an  innate  tendency  to  Devo- 
tion (|>.  17). 

Tantric  Sadhana,  as  the  unfoldment  of 
power  (p.  7). 

Tears,  as  an  index  of  love  towards  God 
^  (p.  347). 

Tea  is  of  joy,  tuckling  down  the  cyo  of 
the  aspiiant  (p.  125). 

Tejas,  a  power  of  the  Godhead  in  Pancha- 
ratra  (p.  -I);  the  primary  quality  of 
Pradyunma  (p.  4). 

Telugu  districts,,  pilgrims  from,  as  flocking 
to  Pandhaipiu  (p.  184). 

Temperament,  psychological,  of  three 
kinds :  Snttvika,  Rajasa  and  Tnmasa 
(p.  103);  Sattvika,  predominantly  con- 
sisting of  self-consciousness,  and  know- 
ledge (p.  104);  Rajasa,  seeks  for  pleasure 
and  is  full  of  desires  (p.  104) ;  Tamasa, 
a  man  of,  is  ignorant,  sluggish,  inactive 
(p.  104),  and  is  hound  together  by  the 
three  ropes  of  sleep,  idleness,  and  error 
(p.  105). 

Theism,  (p.  1). 

Theism  and  Pantheism,  Dogmatic  thco- 
risers  of,  as  forgetting  the  reconciling 
tendency  of  Mysticism  (p.  J3). 

Tipari  of  Tukarama,  the  names  of  Nama- 
deva, Jnanadcva,  Kabiia,  and  Eka- 
natha,  referred  to,  (p.  205). 

Tirthavali  of  Namadeva,  the  authenticity 
of,  (p.  185). 

Tirujnanasambandhar,  7th  century  A.I)., 
the  great  light  of  Tamil  Saivite  literature 
(p.  17). 

Tinimular,  Sth  century,  as  the  light  of 
Tamil  Saivite  literature  (p.  17). 

Tranquillity,  consisting  of  the  destruction 
of  the  knowcr,  knowledge  and  the 
known  (p.  88). 

Transfiguration,  of  Krishna,  in  the  Bha- 
gavadgita  and  the  Jnaiicsvari  (p.  60). 

Transmigration,  Jnanesvara  on,  (p.  50) } 
in  the  ca&e  of  men  endowed  with 
Sattva,  Rajas,  and  Tarn  as  (pp.  56-57). 

Tantrism,  as  abounding  in  unnecessary 
elements  of  worship  such  as  Mantra, 
Yantra,  Nyaea,  etc.  (p.  6);  the  prac- 
tical counterpart  of  Advaitism  (p.  6); 
the  Sadhana  counterpart'  of,  as  engen- 
dering grievous  practices  (p.  6);  its 


INDEX  OF  NAMfcS  ANl)  SUBJECTS 


471 


T-Contd. 

contribution  to  the  development  of 
psychological  thought  in  India  (p.  7) ; 
its  recognition  of  plexuses  as  a  contri- 
bution to  the  development  of  physio- 
logy (p.  7) ;  driving  true  mysticism 
into  occult  channels  (p.  7) ;  regarding 
mind  as  a  vast  magazine  of  powers 
(P.  7). 

Trimbakpant,  the  great-grand-father  of 
Jnanadeva,  as  initiated  by  Goraksha- 
natha  at  Apegaon  (p.  20) ;  the  first 
well-known  ancestor  of  Jnanadeva  (p. 
30) ;  initiated  by  flora kshanatha  (p.  30). 

Truth,  of  two  kinds :  piercing  and  mild 
(p.  88);  and  Untruth  (p.  404). 

Tryam bakes vara,  place  of  the  Samadhi 
of  Nivrittinatha  (p.  14). 

Tukarama ;  his  insistence  on  ihe  power 
of  sin  in  man  ;  as  not  influenced  by 
Christianity  (p.  17);  the  pinnacle  of 
the  divine  sanctuary  of  Maharashtra 
(p.  19) ;  deriving  his  spiritual  lineage 
from  a  Chaitanya  line  (p.  20) ;  his 
repeated  study  of  the  works  of  Jnanesh- 
vara,  Namadeva  and  Kkanatha  (p.  20) ; 
his  mysticism,  a.s  most  personal  (p.  20) ; 
the  pinnacle  of  the  writers  of  Abjiangas 
(p.  166) ;  personal  religion,  as  reaching 
its  acme  in,  (p.  166);  his  Gatha  at 
Dehu  (p.  201);  different  dates  of  the 
birth  and  death  of,  (p.  261) ;  his  Gatha 
by  Balaji,  the  son  of  Santaji  Jaganade 
(p.  261) ;  his  birth,  four  theories  about 
the  date  of,  (p.  261 ) ;  his  family  chrono- 
logies both  at  Dehu  and  Pandharpur 
(p.  262) ;  his  date  of  initiation,  as 
1619  A.D.  on  Magha  Suddha  10,  Thurs- 
day (p.  263) ;  his  earlier  life  of  21  years, 
spent  in  Samsara  (p.  263) ;  his  latter 
part  of  life  of  31  years  spent  in  Para- 
martha  (p.  263) ;  born  in  1598  A.I). ; 
married  about  1613  A.D. ;  his  losses 
(p.  263) ;  giving  himself  to  spiritual 
reading  at  Bhambanatha,  and  Bhan- 
dara  (p.  263) ;  initiated  by  Babaji 
in  a  dream  (p.  263);  experiencing  the 
dark  night  of  the  soul  (p.  263) ;  his 
God-vision  (p.  263);  performing  Kir- 
tans  at  Dehu,  I^ohagaon,  and  Poona 
(p.  264) ;  wife  of,  a  Xantippe  (p.  264) ; 
probably  met  both  Sivaji  and  Kama- 
da  sa  (p.  264) ;  as  directing  Sivaji  to 
Ramadasa  for  spiritual  instruction  (p. 
264) ;  possibly  meeting  Ramadasa  at 
Pandharpur  (p.  264) ;  passing  away  in 
Sake  1572,  Phalguna  Vadya  2  (p.  264) ; 
story  of  his  ascension  to  heaven  like 
that  of  Christ  (p.  264);  no  Samadhi 
of,  at  Dehu  or  elsewhere  (p.  264) ; 
deriving  the  impulse  to  spiritual  life 
from  his  Guru  Babaji  (p.  264);  his 
spiritual  line  traced  to  Raghava  Chai- 
tanya,  Keshava  Chaitanya,  and  Babaji 
Chaitanya  (p.  264);  falling  in  the 
spiritual  line  of  Jnanadeva  (p.  265) ; 


T—  Contft. 

hiH  high  respect  for  Jnanadeva  (p.  265); 
his  relation  to  Nainadeva,  and  the 
identity  of  their  spiritual  methods 
(p.  265) ;  committing  to  memory  the 
Bhagavata  and  the  Jnanesvari  (p/2G6); 
bringing  God -realisation  within  the  easy 
reach  of  all  (p.  266) ;  his  meeting  with 
Ramadasa  and  Sivaji  not  legendary 
(p.  266) ;  some  Abhangas  of,  com- 
posed for  Sivaji  (p.  266) ;  his  Abhangas 
of  heroism  (Paikiche  Abhanga)  meant 
for  Sivaji  (p.  267) ;  regarding  a  hero  to 
be  a  hero  in  both  worldly  and  spiritual 
matters  (p.  267) ;  and  Ramadat>a,  the 
story  ot,  as  respectively  weeping  and 
bawling,  not  meaningleps  (p.  267)  ; 
and  Ramadasa,  the  tender-minded  and 
the  tough-minded  saints  (p.  267)  ; 
having  a  distinguished  galaxy  of  dis- 
riples  (p.  267) ;  his  Abhangas,  Source- 
book  of,  (p.  269) ;  his  description  of 
his  initiation  in  a  dream  (p.  270) ;  his 
own  account  of  his  spiritual  develop- 
ment (p.  270) ;  his  spiritual  experience 
compared  with  that  of  the  mystics  of 
the  West  (p.  270);  a  Varakari  of 
Panclhari  throughout  his  family  lineage 
(p.  271);  famine  making  havoc  in 
the  family  of,  (p.  271);  feeling  glad 
that  ho  was  born  a  Kunabi  (p.  271); 
like  other  mystics  experiencing  every 
kind  of  difficulty  (p.  271) ;  the  forlorn- 
ness  of,  in  his  vill»ge  (p.  271);  his 
estate,  all  sold  (p.  271);  boiling  water 
thro\\n  on  his  body  (p.  271);  his  love 
for  God  only  increased  by  the  array  of 
calamities  (p.  272) ;  wife  of,  exasperated 
at  his  hospitable  treatment  of  the 
Saints  (p.  272);  incurring  the  wrath 
of  the  learned  (p.  273) ;  asked  by 
Namadeva  in  a  dream  to  compose 
poetry  (p.  273);  his  poems  thrown 
into  'the  river  Tndrayani  (p.  273)  ; 
God  appearing  to,  in  the  fonn  of  a 
youthful  being  (p.  274) ;  asking  for- 
giveness of  God  for  the  troubles  he 
put  Him  to  (p.  274) ;  his  last  of  thirteen 
days  for  an  assurance  from  God  (p.  274)  ; 
his  thanksgiving  to  Cod  (p.  274);  his 
magnanimity  (p.  275);  persecution  of 
by  Ram cs vara bhatta  (p.  275) ;  a  piece 
of  his  auto-biography  (p.  276) ;  the 
servant  of  his  teacher  Babaji  (p.  276)  ; 
telling  the  ptoiy  of  his  own  conversion 
(p.  277) ;  his  references  to  his  early 
life  (p.  277) ;  Kirtana  as  the  &ole  path- 
way to  God  for,  (p.  277) ;  miracles  of, 
(p.  278) ;  a  Brahmin  asked  to  go  to,  by 
Jnanesvara  in  a  dream  (p.  279) ;  re- 
fuses to  accept  presents  from  Sivaji 
(p.  279);  as  Spiritual  King  (p.  280); 
his  reverence  for  Jnanesvara  (p.  280) ; 
the  final  scone  in  bin  life  (p.  2RO) ;  a 
spiritual  aspirant  (p.  281);  Hegelian 
dialectic  in  the  soul  of,  (p.  281);  the 


INDfcfc  OF  NAMES  AND  SUBJECT*} 


T-Contd. 

first  sta^o  in   the  spiritual  career,  of 
that  of  positive  affirmation   (p.  281); 
the  second  stage,  that  of  negation,  or 
war  with  his  own  self  (p.  281) ;  the  third 
stage,  the  final  vision  of  God  (p.  281) ; 
inviting  deliberate  misery,  as  a  means  to 
roach  God  (p.  282) ;  on  the  evanescence 
of   the   human    body     (pp.   282,   283) ; 
asking  people  not  to  care  for  the  body 
(p.  283) ;  asking  people  to  take  a  lesson 
from    the    death     of   others    (p.    283) ; 
describing    God    as    the    only    saviour 
from    death    (p.    283);     emphasising 
the   selfishness  of  the    world  (p.  283) ; 
on  the  infirmities  of  old  age  (p.  283)  ; 
conscious  of  the  great  advantage  of  the 
body  (p.  284);    his  love  towards  God 
(p.  284) ;    describing  himself  as  a  bird 
on  the  creeper  of  God's  Name  (p.  285) ; 
his  desire  for  the  company  of  the  saints 
(p.  285);    his  prayer  to   God,  not  to 
make  him  dependent  on  false  prophets 
(p.  286) ;    his  throes  of  God -realisation 
(p.   286) ;    describing  that  his  desires 
have    remained    unfulfilled    (p.    287) ; 
his  confession  that  he  was  not  able  to 
see  God  even  in  a  dream  (p.  287) ;   his 
keen  desire  to  see  God  (p.  287) ;   vision 
of  the  four-handed  God,  the  early  ideal 
of,  (p.  287) ;    mad  after  God  (p.~  288) ; 
comparing  himself  lo  a  young  married 
girl    looking     wistfully     towards     her 
father's  house  (p.  2SS) ;   the  restlessness 
of  the  mind  of,  (p.  288) ;   vision  of  God 
as  the  innermost  desire  of,   (p.   288) ; 
conscious  of  his  own  defects  (p.  289) ; 
finding  desolation  in  the  extcnial  and 
internal  worlds  (p.  289) ;    his  constant 
warfare  with  the  world  and  the  mind 
(p.  289) ;    accusing  himself  of  egoism, 
sin,   arrogimre   (p.  290);    speaking  of 
himself  as  a  Bahurupi  (p.  290) ;    enu- 
merating his  shin  of  omission  (p.  291); 
his    sin    st-inds    between    himself    and 
God  (p.  291);   enumerating  the  reasons 
why  God.  tlocs  not  show  himself  to  him 
(p.  292) ;    hankering  after  the  company 
of  saints   (p.  293);    humility  of;    hi« 
desire  to  be  declared  an  oiiteaste  (p.  293); 
asking  the   saints  if  God  would  favour 
him  (p.  291) ;    calling  hinipelf  a  beggar 
at  the  door  of  God  (p.  295) ;  comparing 
himself  to  a  dog  at  (Jod's  door  (p.  295) ; 
fooling  himself  ruined   both  in  worldly 
and  spiritual  matters  (p.  29H) ;   passing 
through     the     centre     ot     indifference 
(p.  296);    abusing  (Joel  (p.  297);    com- 
plete despair  of,  (p.  297);    saying  that 
God  is  made  by  his  devotees  (p.  297); 
speaking  of  God  as  being  impotent  to 
save  him  (p.  297) ;   talking  of  God  as  a 
meaningless    word    (p.  297) ;    ashamed 
of    calling    himself    a    rervant    of    God 
(p.  298);    calling  God  a  liar  (p.  298); 
calling  in  question    tl  c    ucnercsity   of 


T-Contd. 

God  (p.  298) ;  threatening  God  with  a 
curse  (p.  298) ;  deciding  upon  self- 
slaughter  (p.  299) ;  calling  in  question 
even  the  existence  of  God  (p.  299) ; 
his  sudden  vision  of  God  (p.  299) ; 
reasons  lor  God-realisation  (p.  300) ; 
his  confession  of  blessedness  (p.  301); 
a  photic  as  well  as  an  audible  mystic 
(p.  302) ;  describing  his  light-experience 
(p.  302) ;  on  the  mystic  sound  (p.  302) ; 
describing  himself  as  his  own  mother 
(p.  303) ;  on  the  highest  experience  of 
a  mystic  (p.  303);  on  the  effects  of 
God-vision  (p.  304) ;  finding  it  impossi- 
ble to  worship  God,  as  all  means  of 
worship  have  become  God  (p.  305) ; 
seeing  God's  feet  everywhere  (p.  305) ; 
saying  that  all  men  have  become  God 
(p"  303) ;  the  universe  as  his  country 
(p.  305) ;  conquering  time  by  resign- 
ing all  sorrows  in  God  (p.  306) ;  plant- 
ing his  foot  on  the  forehead  of  Death 
(p.  306) ;  beautiful  women  appearing 
as  bears  to,  (p.  306) ;  gaining  the  end 
of  his  life  (p.  307) ;  seeing  death  with 
his  own  cyos  (p.  307) ;  speaking  of  the 
funeral  pyre  of  the  body  (p.  307); 
night  and  sleep  as  non-existent  to, 
(p.  307) ;  the  distributor  of  the  harvest 
of  God's  grace  (p.  308) ;  the  key-holder 
of  God's  treasury  (p.  308) ;  the  son 
of  God  inheriting  his  patrimony  (p.  308) ; 
describing  himself  as  the  Spiritual 
King  of  the  world  (p.  308);  his  great 
spiritual  power  after  God-realisation 
(p.  308) ;  asking  all  people  to  believe 
in  him,  as  ho  bears  the  impress  of 
Vitthala  (p.  309) ;  God  speaking  through, 
(p.  309) ;  like  a  parrot  speaking  only 
as  he  is  tauuht  by  his  master  (p.  310) ; 
like  God,  smaller  than  an  atom,  and 
yet  larger  than  the  universe  (p.  310) ; 
not  responsible  for  his  poems  (p.  310) ; 
living  only  for  the  benefaction  of  the 
world  (p.  310) ;  sowingin  faith  (p.  310) ; 
his  speech,  like  rain,  universal  in  its 
nature  (p.  310) ;  a  companion  of  God 
from  of  old  (p.  311) ;  born  to  separate 
chafT  from  wheat  (p.  311);  doing  his 
work  of  spreading  religion  through 
various  lives  (p.  311);  present  when 
Suka  went  to  the  mountains  for  .Sam  ad  hi 
(p.  311);  scaring  away  fafre  prophels 
(p.  311);  the  only  duty  of,  to  spread 
religion  (p.  311) ;  come  as  a  messenger 
from  Vitthala  (p.  312) ;  come  to  carry 
them  across  the  sea  of  life  (p.  312) ; 
like  all  saintR,  come  to  earth  to  pursue 
the  path  of  Truth  (p.  312);  on  the 
importance  of  practice  (p.  313);  his 
negative  social  ethics  tor  the  initial 
stages  of  spiritual  life  (p.  314) ;  think 
ins;  that  Prapancha  and  Paramarthn 
cannot  be  reconciled  (p.  314);  cleclni- 
ing  the  body  to  be  both  good  and  bad 


INDEX  OF  NAMES  AND  SUBJECTS 


473 


T— Contd. 

(p.  315) ;  on  teasing  of  the  body  a& 
useless  (p.  315) ;  advising  the  aspirants 
to  regard  pain  and  pleasure  as  alike 
(p.  316) ;  asking  the  aspirants  to  rise 
superior  to  the  body,  and  think  of 
God  (p.  310) ;  insisting  upon  internal 
purity  (p.  31(5) ;  telling  us  to  empty 
the  heart  of  its  contents  for  God  to 
live  in  (p.  316) ;  asking  one  to  do 
even  a  bad  deed  to  reach  God,  and  not 
to  do  even  a  good  deed  if  it  conies 
in  the  M'ay  of  God  (p.  317) ;  on  God's 
Name  as  the  easiest  way  to  realisation 
(p.  318) ;  likening  Kirtana  to  a  river 
that  flows  upwards  to  God  (p.  322) ; 
insisting  upon  the  recognition  of  castes 
(p.  327);  looking  upon  the  God  of 
Pandharpur  as  the  cynosure  of  his 
eyes  (p.  327) ;  respecting  a  Brahmin 
because  he  is  born  a  Brahmin  (p.  327) ; 
a  porter  on  the  Ferry  to  God  (p.  328) ; 
not  allowing  God  to  remain  formless 
or  impersonal  (p.  329) ;  wishing  to  be 
only  God's  devotee  and  not  a  self- 
knower  (p.  330) ;  happy  in  the  belief 
that  he  is  not  liberated  (p.  330); 
identifying  Videhamukti  with  the  ser- 
vice of  the  Lord  (p.  331) ;  regarding 
reincarnation  as  superior  to  liberation 
(p.  331) ;  not  making  the  king  of 
Ghosts  work  out  his  bidding  (p.  336) ; 
not  a  philosopher  to  argue  about 
trifles  (p.  336) ;  not  a  pseudo-saint 
(p.  336);  on  the  futility  of  images 
(p.  343) ;  on  the  universal  immanence 
of  God  (p.  343) ;  on  the  unity  of  the 
Personal  and  the  Impersonal  (p.  343) ; 
pantheistic  teaching  of,  (p.  343) ; 
mystical  experience  of,  absolutely  on 
a  par  with  that  of  other  saints  (p.  344) ; 
speaking  of  everything  as  unreal  (p.  344); 
calling  himself  a  mad  man  (p.  345) ; 
on  the  difference  between  an  intellectual 
conviction  of  Cod  and  a  mystical 
vision  of  Him  (p.  345);  asking  God 
to  destroy  his  senses  if  they  perceive 
anything  except  God  (p.  346) ;  worldly 
wisdom  of,  (p.  351) ;  on  the  advantages 
of  srnallncss  an  compared  with  greatness 
(p.  352) ;  asking  to  burn  the  face  of  the 
ignorant  by  a  fire-brand  (p.  353) ;  ask- 
ing us  to  succumb  to  the  power  of 
Fate  (p.  353) ;  comparing  an  evil  man 
to  a  washerman  (p.  353);  on  seeming 
affection  as  different  from  real  affection 
(p.  353) ;  wain  ing  us  not  to  live  conti- 
nually in  the  company  of  the  saints 
(p.  354) ;  asking  us  never  to  reveal  the 
spiritual  secret  (p.  354) ;  regarding  the 
vision  of  God  as  the  only  omen  (p.  354) ; 
telling  that  half  the  sins  of  a  disciple 
accrue  to  his  Guru  (p.  354) ;  advising 
us  to  instruct  others  only  as  they 
deserve  (p.  3f4)  j  a  typical  illustration 
of  personalistic  mysticism  (p.  355); 


T—  Conid. 

and  Christ  (p.  355);  a  light  that  is 
accommodative,  steady,  and  incre- 
mental (p.  355);  hazard  towards  the 
infinite  life  (p.  355) ;  exhibiting  all  the 
weaknesses,  sufferings,  and  doubts  of 
an  aspiring  FOU!  (p.  355) ;  the  human 
element  in,  (p.  355) ;  a  wandering 
pilgrim  in  the  lonely  world,  progressively 
realising  God  (p.  356) ;  his  ascension, 
the  account  of,  (p.  356) ;  knowing  next 
to  nothing  about  Christianity  (p.  356) ; 
the  reminiscences  of  Christ's  life  and 
thought  in,  (p.  356) ;  the  message  of, 
as  a  definite  echo  of  the  Voice  of  God 
(p.  357). 

Tulja  Bhavaui,  as  the  patron  Goddess  of 
Sivaji  (p.  366) ;  the  image  of,  established 
at  Pratapgad,  in  Sake  1583,  at  the  hands 
of  Ramadasa  (p.  367) ;  proud  of  Sivaji 
(p.  374) 

Tulsidasa,  as  greatly  influenced  by  the 
historico -mystical  story  of  Baira  (p.  15) ; 
and  Christianity  (p.  16);  and  Baina- 
nanda  (p.  19). 

Turk,  as  Guru,  mentioned  by  Ramadasa 
(p.  419). 

Turkrf,  mentioned  by  Narnadeva  as  hav- 
ing broken  the  idols  (p.  196). 

Tyaga,  mentioned  both  in  tho  inscriptions 
'at  Besanagarand  Ghasundi,  and  in  the 
Bhagavadgita  (p.  3). 


U. 


Uddhava,  the  typical  friend  of  God  (p.  8) ; 
referred  to  by  Tukarama  (p.  287). 

Uddhava  Gosavi,  asked  by  Ramadasa  to 
look  after  the  Math  a  at  the  time  of 
his  death  (p.  372) ;  on  the  decision  of 
Sambhaji,  went  to  Takali  in  Sake  1607, 
fasted  and  prayed  till  Sake  1621  (p.  372). 

Unattachrnent,  exhibited  in  a  guest's 
feeling  for  the  house  of  his  host  (p.  81) ; 
consisting  in  as  much  love  for  one's  wife 
as  for  one's  shadow  (p.  81) ;  consisting  in 
as  much  love  for  one's  children  as  for  ac- 
cidental pa  mongers  (p.  81);  as  a  means 
for  securing  actionlessncss  (p.  101). 

Un -egoism,  as  taking  no  pride  in  actions 
done  (p.  79) ;  having  one's  actions 
unconnected  with  the  body  as  scattered 
clouds  (p.  80). 

Unitive  life,  in  Brahman,  as  a  matter  of 
gradual  attainment  (p.  127). 

Unpretentiousness,  description  of,  (p.  72). 

Untouchables,  as  crossing  the  ocean  of 
life  by  God -devotion  (p.  320). 

Untruth,  power  of,  according  to  Ramadasa 
(p.  384). 

Upanishads,  the  mystical  vein  of  thought 
in,  (p.  1) ;  philosophical  woodlands'in 
which  the  spring  of  devotion  hides 
itself  (p.  3) ;  the  mystical  strain  in  the, 
(p.  3);  ignorant  man  as  having  no 


INDEX  OF  NAMES  AND  SUBJECTS 


love  for,  (p.  80) ;  describing  the  Brah- 
man in  negative  tcrniH  (p.  !H). 

Usha,  and  Aniruddha,  the  daughter  of 
Bana  and  the  grandson  of  Krishna,  as 
given  in  the  Puranas  (p.  241). 

Uttara-yana  and  IXikshinavana,  tlie  time 
of  death  falling  in,  a  delusion  (p.  407). 

Uxorious,  the  company  ot  the,  to  be 
avoided  (p.  212). 

V. 

Vakenavis,  Antaji  Go  pal,  writing  his 
memorandum  of  Harnada-ta  (p.  3(U). 

Vakenisiprakarana,  a  memorandum  of 
incidents  in  Ramadaaa's  life  (p.  361). 

Valha,  as  not  of  a  high  lineage  (p.  327) 

Vallabha,  opposed  to  Maya  (p.  l.>) ;  the 
philosophical  monism  of,  (p.  15). 

Valmiki,  referred  to,  made  by  Kanhopatra 
(pp.  208,  377);  liberated  *by  the  Name 
of  Cod  littered  pontrarhx isc  (p.  309). 

Vamadeva  (]>    377). 

Varakaris,  as  looking  askance  at  the 
spiritual  work  of  I'amadasa  (p.  20). 

Varuna,  devotion  to,  in  the  Veda  (p.  3). 

Vasistha,  as  notol  a  high  lineage  (pp.  327, 
377). 

Vasudeva,  as  a  lurm  ot  Vishnu  (p.  4); 
posse-wing  collectively  all  the  primary 
qualities  mentioned  in  Pancharatra 
(p.  5) ;  identical  with  the  Self  (p.  5). 

Vasudova  Gosavi,  a  greatly  respected 
disciple,  beaten  by  Ramadasa  (p.  372). 

Vasudevism,  not,  a  new  doctrine,  but  a 
new  stress  on  old  beliefs  (p.  3) ;  the 
mystical  strain  in,  (p.  3). 

Vatesa-chancra,  a  name  of  ( -hanuadeva, 
mentioned  in  the  Chaimadeva  Pasashti 
(]>.  45) ;  the  name  given  to  (liangadcvu 
after  the  deity  he  \vorsh ipped  (p.  45). 

Vcdanta,  popularised  in  Marathi  by 
Rkanatha  (p.  232). 

Vedas,  evidence  available  fur  the  construc- 
tion of  the  Personality  of  Krishna  in, 
(p.  3);  the  origin  of  Vasudevism  in, 
(p.  3);  a  mountain  from  which  the 
spring  of  devotion  issues  (p.  3);  the 
knowledge  of,  as  a  hindrance  to  the 
crossing  of  Maya  (p.  b'2) ;  the  know- 
ledge of  the,  as  incompetent  to  lead 
to  the  knowledge  of  the  Atrnan  (p.  GH). 

Veiiubai,  author  of  the  'Marriage  «>f  Sita* ; 
died  in  the  presence  of  Rarnadasa ; 
has  a  Math  at  Miraj  (p.  373). 

Vernaculars,  and  Democratic  Mysticism 
(p.  16). 

Vices,  six,  likened  to  a  conjunction  of 
six  fierce  planets ;  to  a  scorpion  having 
seven  stings  (p.  92) ;  six,  the  root-cause 
of  the  downfall  of  a  man  (p.  92) ;  six, 
as  objects  at  which  sin  itself  shudders, 
and  of  which  hell  is  afraid  (p.  93) ;  the 
destruction  of,  as  the  means  for  God- 
realisation  (p.  106);  three  moral: 


V~Contd. 

kama,  krodha  nnd  lobha  (p.  10(J) ; 
three,  as  robbers  on  the  way  to  God 
(p.  Mi). 

Vidura,  referred  to  by  Tukarama  (p.  288) ; 
not  born  of  a  high  caste  (p.  327) ; 
God  as  having  lived  with,  (p.  335). 

Vidya,  arising,  like  a  Phoenix,  from  the 
ashes  of  Avidya  (p.  152) ;  defined  by 
Ekanatha  (p.  234) ;  the  mirror  of  Siva 
or  Universal  Self  (p.  237). 

Vidyapati  (p.  15). 

Vijayadasa,  as  a  full-fledged  Hindu 
Vaishnava  (p.  18). 

Vijayavitthala,  the  temple  of,  at  Hampi, 
as  desolate  and  without  any  image  at 
the  present  day  (p.  213). 

Virasaiva  Mysticism,  as  making  an  alli- 
ance with  Advaitic  Monism  and  Moral- 
istic Purism  (p.  18). 

Virtue,  an  intellectual  view  of,  (p.  82); 
identified  uith  knowledge  (p.  82). 

Virtues,  used  as  guards  on  the  doorway 
of  mind  (p.  79);  twenty-six,  spoken  of 
as  constituting  the  entire  preparation 
for  entering  the  being  of  God  (p.  91). 

Virya,  a  power  of  the  Godhead  in  Pancha- 
ratra (p.  4) ;  the  primary  quality  of 
Aniruddha  (p.  4). 

Vishnu,  as  manifesting  himself  in  four 
different  forms  (p.  4) ;  the  four  Vyuhas, 
as  the  manifestations  of,  (p.  5) ;  Occult- 
ism (p.  5). 

Vishnu  buva  .log  :  his  Edition  ot  Tuka- 
rama's  Gatha  (p.  2(>8) ;  the  most  en- 
lightened of  the  present-day  Varakans 
(p.  269). 

Vislmudasanama,  later  than  Namadeva 
by  a  couple  of  centuries  (p.  187) 

Vision,  a  new  spiritual,  (p.  348). 

Vision  of  the  Self,  by  the  Self,  not  to  be 
compared  to  the  vision  of  one's  re- 
flection in  a  mirror  (p.  120) ;  the  end 
of  spiritual  endeavour  (p.  407). 

Visoba  Khochara,  as  a  disciple  of  Sopana, 
who  was  himself  a  disciple  of  Nivritti 
(p.  20) ;  visited  by  Namadeva  at  Uarsi 
or  Arnvadhya  (p.  180);  teacher  of 
Namadeva;  lived  either  at  Amvadhya 
or  Barsi ;  called  Khcchara  in  contempt 
by  Jnanadcva  and  Muktabai ;  be- 
came their  disciple  later  on  (p.  189) ; 
convinced  Namadeva  of  the  Omni- 
presence of  God  (p.  189)  ;  his  warning 
to  Namadeva ;  says  he  received  spi- 
ritual illumination  from  Jnanadeva 
(p.  201>). 
Visvamitra,  as  not  oi  a  high  lineage 

(p.  327). 

Visvarupa,  as  the  origin  of  Matsya,  Kurma 
and  other  forms  (p.  67) ;  a  form  sung 
in  the  Upanishads  (p.  67) ;  the  sole 
inspiration  of  sages  like  Sanaka  (p.  67) ; 
seen  only  by  intuitive  vision  and  not 
by  physical  vision  (p.  67) ;  destroying 
the  darkness  of  ignorance  (p.  67) ; 


INDEX  OF  NAMES  AND  SUBJECTS 


475 


V-Contd. 

the  identity  of,  with  Krishna  (p.  68) ; 
a  speoticlo  of  great  terror  and  asto- 
nishment (p.  68) ;  Arjuna  asking  the 
forgiveness?  of,  (p.  68) ;  incarnations  as 
emanating  from,  (p.  68). 

Vitthala,  the  worship  of,  at  Alandi  before 
Jnanadeva  (p.  35);  and  Krishna, 
identical  to  Jnanadeva  (p.  41);  Bhakti, 
as  prevalent  in  Alandi  70  years  before 
the  birth  of  Jnanadeva  (p.,  41);  the 
image  of,  at  Pandharpur,  described  by 
Nivrittinatha  and  later  by  Ramadasa, 
as  holding  the  Lin  gam  of  Siva  on  its 
hetul  (p.  41);  the  shrine  of,  erected 
before  the  time  of  Jnanade\a  (p.  183) ; 
the  temple  of,  as  having  an  inscription 
of  1237  A.I),  (p.  183);  and  Rnkhumai, 
images  of,  found  in  Alandi  as  of  1209 
A. IX  (p.  183) ;  the  temple  of,  as  re- 
built between  1273-1277  A.I),  (p.  184); 
Dattafcreya,  or  Naganatha,  all  as  equal 
(p.  209);  called  by  Tukaratna  a  great 
thief  (p.  329). 

Vitthala  Stmpradaya,  the  earliest  refer- 
ence to  the,  as  contained  in  the  inscrip- 
tion at  Alandi  (p.  41);  prevalent 
before  Jnanadeva  (p.  184). 

Vitthalapant,  the  son  of  Govindpant,  and 
the  father  of  Jnanadeva  (p.  30) ;  tho 
life-story  of,  (p.  30);  going  to  Benares 
with  the  consent  of  his  \vife  (p.  30) ; 
initiated  into  Samnyasa  by  Raman.inda 
(p.  30) ;  goes  back  from  Benares  to 
Alandi  to  become  a  Grihastha  again 
(p.  31);  circumambulating  Brahmagiri 
with  his  four  children  (p.  33). 

Vivekasindhu,  composed  in  1188  A.D. 
(p.  26). 

Void,  renunciation  of  actions  into  the, 
as  advocated  by  Jnancsvara  (p.  102). 

Vraja,  the  milkmaids  of,  as  realising  their 
spiritual  goal  by  loving  God  (p.  252); 
ladies,  as  Srutis  or  Vcdic  hymns  incar- 
nate (p.  252). 

Vrishni,  Krishna,  prince  of  the  family  of, 
(1>.  3). 

Vyasa,  as  telling  Arjuna  of  the  glory  of 
God  (p.  113);  referred  to  by  Tnkaranm 
(pp.  287,  377). 

Vj'iihas,  as  disintegrations  of  one  Divinity 
(p.  4);  each  of  the,  as  identical  with 
Vasudeva  (p.  4) ;  the  cosmological 


V-6'o/itf. 

meaning  Of   the,   (p.    5);     a   series   of 
emanations   (p.   5). 

W. 

Western  Mystjcisrn,  (p.   192). 

Woman,  the  company  of  oven  a  Sattvic, 
to  bo  avoided  (p.  242) ;  as  the  cause  of 
sorrow  (p.  352). 

Woodroffe,  Justice,  on  the  interpretation 
of  the  five-fold  Sadhana  in  Tantrism 
(p.  6). 

Word,  important  in  regaining  a  lost  thing 
(p.  149);  serving  as  a  mirror,  which 
enables  even  the  blind  to  see  (p.  149) ; 
the  glory  of  the  family  of  the  Unmani- 
fest  ~(p.' 150) ;  invisible  like  the  sky- 
flower,  and  yet  giving  rise  to  the  fruit 
of  the  world  (p.  150) ;  the  Torch-bearer 
that  lights  the  path  of  action  (p.  130) ; 
working  as  a  magician  (p.  150) ;  sacri- 
ficing its  life  for  the  knowledge  of 
Atman  (p.  150) ;  futile,  since  it  neither 
destroys  ignorance  which  is  non- 
existent, nor  shows  'Vtmaii  who  is  all- 
knowledge  (p.  150) ;  useless  in  the  case 
of  the  Atman  (p.  150);  imparted  by 
the  Guru  makes  the  light  of  knowledge 
shine  (p.  391). 

World,  the  tree,  is  only  the  seed  unfolded, 
fi:.,  God  (p.  64);  as  the  extension  of 
the  Atman  (p.  157),  as  the  sport  of 
Atman  (p.  157);  as  a  vibration  of 
Atman  (p.  157) ;  not  different  from 
the  Absolute  (p.  158) ;  unreal,  accord- 
ing to  Ekanatha  (p.  233). 

Worldly  and  Spiritual  life,  reconciliation 
<>1,  as  the  characteristic  of  the  Age 
of  Kkanathn  (p.  256). 

Worldly  life,  described  as  full  of  misery 
(p.  108). 

X. 

Xantippc,  Tukarama's  wife  compared  to, 
(!'.  264). 

Y. 

Yamunacharya,  the  grandson  of  Natha- 
mum  (p.  18) ;  and  Uamanuja  (p.  18). 

Yoga,  as  gradually  entering  into  the  Being 
of  God  (p.  115);  eight-fold,  as  lustre- 
less before  Advaita  Bhakti  (p.  163). 


A  SHORT  BIBLIOGRAPHICAL  NOTE 
ON  COMPARATIVE  MYSTICISM. 


I.    INDIAN  MYSTICISM. 

THE  aim  of  the  present  work  being  to  show  the  place  which  Indian 
Mysticism  and,  particularly  the  Mysticism  of  Maharashtra,  occu- 
pies in  the  Mystical  Literature  of  the  World,  it  would  be  necessary  here 
to  give  a  comparative  view  of  Maharashtra  Mysticism  along  with  the 
Mystical  literature  of  the  other  Provinces  of  India  as  well  as  of  the 
general  Mystical  literature  of  Christianity  and  Islam,  together  with 
recent  works,  historical,  psychological,  devotional,  and  philosophical, 
on  the  Philosophy  of  Mysticism  in  general. 

The  details  of  the  works  of  the  Mystics  treated  in  the  present 
volume  have  been  already  given  in  the  body  of  the  book.  Before, 
however,  one  can  arrive  at  a  comparative  estimate  of  this  Mysticism 
along  with  others,  it  would  be  necessary  to  have  in  a  nutshell  a  general 
knowledge  of  the  great  lights  of  Maharashtra  Mysticism  for  the  benefit 
of  a  comparative  study. 

The  Jnanesvari,  the  greatest  work  in  Marathi  on  mystical  philosophy, 
composed  by  the  Saint  Jnanesvara,  has  been  edited  by  various  writers, 
prominent  among  whom  are  Sakhare,  Kunte,  Madgaonkar,  Raj  wade 
and  Bankatswami.  Sakhare's  edition  of  the  Jnanesvari  gave  the  first 
Marathi  translation  of  that  great  work,  and  appeared  in  a  revised  form 
in  1915  from  the  Indira  Press,  Poona.  Kunte's  edition  printed  at  the 
Nirnayasagar  Press,  Bombay,  and  revised  in  1910,  is  a  very  handy 
edition,  and  though  it  does  not  contain  any  translation  of  the  work  as 
a  whole,  it  has  still  some  good  footnotes  and  is  very  serviceable  for 
original  study.  Madgaonkar's  edition,  1907,  was  planned  on  a  more 
ambitious  scale.  The  different  readings  were  cited  in  the  work  in  the 
footnotes,  and  an  attempt  at  a  Glossary  of  the  terms  appearing  in  the 
Jnanesvari  was  made  by  the  Editor  after  a  comparative  review  of  the 
meanings  of  the  same  words  appearing  in  different  contexts  in  different 
parts  of  the  said  work.  Raj  wade's  edition  (Dhulia,  1909),  which  was 
intended  to  give  us  a  redaction  of  the  Jnanesvari  earlier  than  that 
revised  by  Ekanatha,  contains  a  good  introduction  on  grammar,  and 
a  second  attempt  was  made  by  him  for  the  Glossary  of  the  difficult 
words  occurring  in  the  Jnanesvari  on  the  aforesaid  pattern.  The 
latest  work  on  the  Jnanesvari  is  that  of  Bankatswami,  who,  in  collabo- 
ration with  a  number  of  scholars,  has  produced  a  Marathi  translation 
of  the  Jnanesvari  which  will  necessarily  repay  close  study.  A  com- 
plete English  translation  of  this  greatest  work  in  Maharashtra  Mysticism, 
the  Jnanesvari,  is  badly  necessary,  and  let  us  hope  that  it  is  produced 
at  no  very  distant  date.  In  that  way,  the  entire  Jnanesvari  may  be 
made  available  to  English  readers,  as  Manikkavachagar  and  Tulsidasa 
have  been  rendered  available  to  English  readers  by  Pope  and  Growse 
respectively. 


478  BIBLIOGRAPHICAL  NOTE 

The  Abhangas  of  Jnanesvara,  being  his  heart-pourings,  are  also 
exceedingly  valuable  from  the  point  of  view  of  Mysticism.  An  accurate, 
close,  and  well-thought  out  edition  of  these  Abhangas  is  absolutely 
necessary.  When  such  a  one  is  produced  and  translated,  we  might 
feel  the  real  heart-beat  of  Jnanesvara,  and  see  his  inner  aspirations 
towards  God -attainment. 

As  regards  the  Abhanga  Literature  of  many  other  Mystics  treated 
in  the  present  volume,  such  as  Nivritbi,  Sopana,  Muktabai  and  Changa- 
deva  ;  Namadeva  and  a  host  of  his  contemporaries  ;  Janardan  Swami, 
Bhanudasa  and  Ekanatha,  we  have  to  commend  to  the  attention  of 
our  readers  our  Four  Source-books  of  Maharashtra  Mysticism  (Poona, 
1927).  They  contain  relevant  excerpts  arranged  in  terms  of  the  in- 
ternal psychological  development  of  these  great  Mystics,  and  may 
prove  a  valuable  incentive  to  all  aspirants  after  God-realisation.  We 
only  note  in  passing,  as  we  have  said  in  the  body  of  the  book,  that  a 
good  and  authentic  edition  of  the  entire  repertory  of  Namadeva's 
Abhangas  is  absolutely  necessary,  and  should  be  taken  up  by  some 
scholar  at  no  very  distant  date. 

Ekanatha's  Commentary  on  the  Bhagavata  appears  in  the  classi- 
cal edition  of  Pangarkar,  Nirnayasagar  Press,  1909.  This,  however, 
is  a  Vedantic  presentation  of  his  Philosophy,  but  his  real  Mystical 
utterances  are  to  be  found  in  his  Abhangas,  the  best  of  which,  as  we 
have  noted  above,  have  been  included  in  our  Source-books. 

Tukarama's  Abhangas,  again,  have  found  very  able  editors.  The 
Induprakasha  edition  published  by  the  Government  of  Bombay  under 
the  editorship  of  Mr.  S.  P.  Pandit,  1869-1873,  has  long  been  a  standard 
work,  though  now  not  very  available.  Vishnubuva  Jog's  edition  (1909) 
might  be  regarded  as  a  modern  standard  presentation  of  Tukarama's 
Abhangas,  especially  as  it  contains  a  Marathi  translation  of  all  the 
Abhangas  of  the  Saint,  ft  has  recently  appeared  in  a  second  edition 
(Poona,  1927).  Mr.  H.  N.  Apte's  edition  of  Tukarama's  Abhangas 
(Arya  Bhushan  Press,  Poona)  is  also  very  serviceable  and  is  regarded 
as  traditionally  valid.  Bhave  published  (Thana,  1919)  another  edition 
of  what  he  regarded  as  the  original  Abhangas  of  Tukarama  from  the 
notebooks  of  Santaji  Jaganade,  one  of  the  personal  disciples  of  Tuka- 
rama. A  discussion  of  the  meaning  of  Tukarama's  Abhangas  attempted 
by  the  late  Prof.  W.  B.  Patwardhan  with  the  co-operation  of  the  late 
Dr.  R.  G.  Bhandarkar  has  been  recently  brought  out  under  the  editor- 
ship of  Prof.  G.  H.  Kelkar  (Ganesh  Press,  Poona,  1927). 

The  most  standard  edition  of  Ramadasa's  Dasabodha  is,  of  course, 
the  Dhulia  edition  of  Mr.  Dev,  first  published  in  1905.  Amongst  its 
consecutive  five  editions,  the  latest  to  appear  was  in  1925.  Mr.  Dev 
is  not  yet  satisfied  with  the  editions  which  he  has  produced  and  wants 
some  day  to  produce  a  better  one  still,  possibly  the  best  after  his  heart, 
which,  let  us  hope,  may  not  be  long  in  coming. 

We  need  not  detail  here  all  the  works  in  English  on  the  Maratha 
Saints  which  have  been  mentioned  in  the  body  of  the  present  work. 
We  might  only  recapitulate  by  saying  that  those  who  want  to  make 
q,n  acquaintance  with  Marathi  Religious  Literature  through  English 


BIBLIOGRAPHICAL  NOTE  479 


might  do  well  to  give  a  perusal  to  Prof.  _W.  B.  Patwardhan^s,3 
Philological^  Lectures  (which  we  incidentally  call  upon  the  Bombay 
University  to  publish  separately  on  account  of  their  intrinsic  value), 
JSjtacmcprs  .  "Jftffltoa  .  of  J&e  ^Maratha  Saints",  Rawlinson's  "Shivaji" 
(Oxford  University  Press,  1915,  the  appendix  of  which  contains  some 
'translations  from  "Tukarama",  and  "Ramadasa"  by  Prof.  R.  D.  Ranade), 
Edwards'.  "Life,o£  Tukarama",  Fraser  and  Marathe's  English  Transla- 
tion of  Tukarama's  Abhangas,  Deming's  very  assiduous  work  on  Rama- 
dasa, and  so  forth.  Particular  mention,  however,  must  be  made  of  the 
indefatigable  and  zealous  attempt  that  is  being  made  in  the  cause  of 
Marathi  Religious  Literature  by  Mr.  Justin  E.  Abbott  of  America,  whose 
translations  it  was  not  possible"  to  mention  in  tfie  body  of  the  book, 
as  the)'-  came  to  hand  too  late  for  recapitulation  and  survey,  but  which 
we  earnestly  recommend  to  the  readers  of  Marathi  Literature.  Mr. 
Abbott  has  been  devoting  his  green  old  age  to  a  series  of  publications 
in  that  field,  5  volumes  having  already  appeared,  thus  proving  his  very 
great  love  towards  that  Literature.  His  published  works  in  English 
include  "A  Life  of  Ekanatha",  "Autobiography  and  Verses  of  Bahina- 
bai",  a  life  of  "Dasopant  Digambar",  ''Stotramala",  a  garland  of 
Hindu  prayers  culled  from  various  sources,  "Bhikshugita"  or  the 
Mendicant's  Song,  while  a  number  of  others  are  to  follow.  We  only 
wish  that  Mr.  Abbott  is  spared  for  a  long  while  yet  to  exhibit  in  further 
detail  the  remaining  parts  of  the  panorama  of  Marathi  Literature. 

The  Mysticism  of  the  Maharashtra  Paints  is  on  all  fours  with  the 
Mysticism  of  the  Saints  in  the  various  Provinces  of  India  outside  Maha- 
rashtra. We  have  contemplated,  that  as  companion  volumes  to  the 
present  one,  at  least  five  other  volumes  on  the  teachings  of  the  Mystics 
of  the  other  Provinces  of  India  could  be  very  easily  produced  by  scholars 
who  have  devoted  their  life  to  a  study  of  the  Original  Sources,  com- 
bined with  a  Philosophic  understanding  and  a  Mystical  insight.  Of  such 
volumes  we  might  say  that  at  least  the  following  five  could  be 
produced  immediately  :  (1)  a  volume  on  Hindi  Mysticism,  (2)  a  volume 
on  Bengali  Mysticism,  (3)  a  volume  on  Gujerathi  Mysticism,  (4)  a  volume 
on  Tamil  Mysticism,  and  (5)  a  volume  on  Canarese  Mysticism.  When 
these  five  volumes  have  been  written  pari  ptissu  with  the  present 
one,  and  on  the  lines  indicated  here,  the  world  at  large  might 
have  a  fair  knowledge  of  the  teachings  of  the  great  Mystics  of 
India. 

Ft  is  impossible  to  give  within  a  short  space  any  reasonable  account 
of  the  vast  literature  in  the  original  of  the  Saints  who  have  written  in 
the  various  languages  aforementioned.  Though,  however,  the  original 
literature  of  these  great  Mystics  of  the  various  Provinces  of  India  is 
vast,  English  literature  on  them  is  comparatively  slight.  Unless  and 
until  the  Mystics  of  these  Provinces  of  India  have  been  interpreted 
into  English,  it  may  not  be  possible  for  people  outside  India  to  under- 
stand the  peculiar  contribution  which  has  been  made  by  the  Saints  of 
each  Province  to  the  development  of  the  World's  Mysticism.  It  would 
behove  us  in  the  present  place,  however,  just  to  make  a  short  mention 
of  the  more  important  English  works  that  have  been  written  on  these? 


480  BIBLIOGRAPHICAL  NOTE 

great  Saints  of  the  various  Provinces  of  India,  remembering  that  space 
here  may  not  allow  us  to  enumerate  the  originals. 

Hindi  Literature  has  been  best  studied  of  all  the  Provincial  Litera- 
tures of  India  by  writers  in  the  English  language.  Mr.  Griejrsjpn's 
44 Modern  Vernacular  Literature  of  Hindustan"  (Calcutta,  1889)  gives 
a  good  account  of  the  teachings  of  the  Hindi  Saints.  Mr.  Grierson  is 
also  responsible  for  a  large  number  of  articles  in  the  Royal  Asiatic 
Society's  Journal,  London,  on  such  great  Hindi  Mystics  as  Ramananda, 
Tulsidasa  and  Nabhaji.  Particular  mention  might  be  made  here  of 
essays  oaJfiftdi  Eystiqs  in  the  J.  R.  A,  8.  for  1903,  1909,  1910,  1912, 
19i$A  19l7,  1916  and  1920.  VVestcott's  Ci ;  Kabir  and  Kabir  Panth" 
is  an  excellent  appreciation  as  to  how  even  a  Christian  missionary  might 
look  at  the  teachings  of  an  Indian  Saint.  Growse's  translation  of  the 
"Ramayana"  of  Tulsidasa  is  another  illustration  in  point.  Carpenter's 
'"  Theology  of  Tulsidasa"  (Madras,  1918)  is  a  general  review  of  the  teach- 
ings of  Tulsidasa  from  the  point  of  view  of  Indian  Christianity.  The 
Rev.  Ahmad  Shah's  English  translation  of  Kabir's  Bijak  (Hamirpur, 
1917)  is  also  worth  while  noticing.  Dr.  R.  G.  Bhandarkar  in  his 
"  Vaishnavism  and  Saivism"  has  given  a  running  summary  of  the 
teachings  of  the  Mystics  in  the  different  Provinces  of  India,  to  which 
also  reference  might  be  made  with  advantage.  Dr.  Bhandarkar  writes 
accurately,  and  succinctly,  and  we  are  almost  tantalized  by  the  account 
that  he  has  given  of  these  great  Saints. 

The  Literature  of  the  Bengali  Saints  is  very  vast.  In  the  originals, 
a  study  of  it  is  formidable,  and  must  be  attempted  by  a,  Philosophic 
scholar  who  knows  the  original  Sources,  as  well  as  the  general  principles 
of  Mysticism.  Mjt  jSea's. ';  Vaishnava  Literature  of  Medieval  Bengal" 
(Calcutta,  1917),  his  work  on  "Chaitanya  and  his  Companions"  (Cal- 
cutta, 1917),  as  well  as  his  "..History  of  Bengali  Language  and  Literature 
(Calcutta,  1911)  would  surely  repay  perusal.  Mr.  Sarkar's  "Chaitanya'a 
Pilgrimages  and  Teachings"  (Calcutta,  1913)  is  also  worth  while  study- 
ing, as  it  comes  from  a  historical  writer  who  is  interested  in  his  language 
and  religion.  Dr.  Estlin  Carpenter's  " Theism  of  Mediaeval  India", 
like  Dr.  Bhandarkar 's  "Saivism  and  Vaishnavism",  is  another  work  of 
importance  which  considers  in  passing  the  teachings  of  Chaitanya, 
as  it  does  also  of  Tulsidasa  and  Kabir.  Unfortunately  Dr.  Carpenter's 
life  was  not  spared,  otherwise  we  would  have  had  the  benefit  of  fur- 
ther work  from  him  so  far  as  the  Mystics  of  India  are  concerned. 

The  Literature  of  Gujerathi  Mystics,  though  not  so  vast  in  the 
original,  is  nevertheless  acute  and  penetrating  from  the  mystical  point 
of  view.  Narasi  Mehta  and  Mirabai's  songs  in  Gujerathi,  and  Hindi 
or  Braj,  must  excite  the  interest  of  everybody  who  cares  for  mystical 
knowledge  in  any  part  of  the  world.  Of  English  books  on  the  great 
lights  of  Gujerathi  Literature  might  be  mentioned  JJuweri's  "Mile- 
stones-of  Gujerathi  UtettUua-"  (Bombay,  1914)  Tiipofchi's -"€kmcal 
^Eofita^f-Ottjerat''  (Bombay,  1894),  and  Scott's  "Gujerathi  Poetry'' 
(Surat,  1911).  There  has  been,  however,  a  new  ^hsIJTousness  in  (Jujerat 
about  the  contribution  which  the  Literature  of  that  Province  has  made 
to  the  development  of  Indian  Literature,  and  it  seems,  in  course  of  time, 


BIBLIOGRAPHICAL  NOTE  481 

research  might  be  instituted  on  other  great  mystical  poets  of  Gujerat, 
and  other  able  books  might  be  produced  on  the  Mystics  that  have  written 
in  that  language. 

So  far  we  have  discussed  the  Mystics  who  have  come  under  the 
spell  of  Aryan  influence.  Of  those  mystics  who  have  come  more  or  less 
under  the  spell  of  Dravidian  influence  might  be  mentioned  the  Tamil, 
the  Telugu,  and  the  Canarese  Mystics. 

Tamil  Literature,  again,  would  not  yield  either  to  Hindi  or  to 
Bengali  in  its  width  or  intensity.  The  name  of  the  mystical  writings 
in  that  language  is  legion,  though  at  the  same  time  it  must  be  mentioned 
that  not  many  English  works  have  been  produced  on  the  writings  of 
these  Saints,  one  of  the  principal  reasons  for  this  probably  being  that 
English  writers  take  to  a  study  of  Hindustani,  and  therefore  there  are 
greater  opportunities  for  them  for  the  study  of  the  Hindi  poets  instead 
of  the  Tamil  poets,  whose  language  it  is  very  hard  and  difficult  for  them 
to  learn.  It  is  for  this  reason  highly  creditable  for  Mr.  Pope  to  have 
produced  a  monumental  translation  of  the  "  Tiruvasagam  "  (Oxford, 
1900)  with  introduction,  text,  translation  and  notes.  This,  in  fact,  ought 
to  be  the  type  after  which  the  writings  of  other  great  mystics  of  India 
such  as  Jnanesvara  might  be  produced  with  advantage  in  the  English 
language.  Kingsbury  and  Phillips'  "Hymns  of  the  Tamil  Saivite 
Saints"  (Heritage  of  India  Series,  1920),  though  a  small  book,  yet  gives 
us  an  insight  into  the  teachings  of  those  great  Tamil  Saints.  K. 
Aiyangar's  ''Ancient  India"  (1911),  and  S.  Aiyangar's  *' Tamil  Studies" 
(Madras,  1914)  might  also  be  mentioned  in  connection  with  the  great 
writers  of  the  Tamil  land.  We  hope,  however,  that  some  scholar  takes 
up  at  an  early  date  the  work  of  Tamil  Mysticism  as  a  whole,  and  brings 
out  an  edition  which  would  toll  the  world  of  what  stuff  these  Tamil 
Saints  were  made. 

Of  the  Telugu  Saints,  not  many  are  accessible  from  the  viewpoint 
of  mysticism,  though  the  Literature  itself  is  vast.  Vemana,  the  Herar- 
leitus  of  the  Telugu  language,  has  produced  beautiful  bon  mo*s,  which 
have  a  mystico -psychological  tenor,  and  have  at  the  same  time  a  didactic 
and  exhortative  value.  Mr.  Brown  is  responsible  for  the  translation 
of  the  Verses  of  Vemana  (Madras,  1911),  while  a  few  translations  might 
also  be  found  in  Barnett's  c* Heart  of  India"  (London,  1908).  A  scholar 
of  the  calibre  of  Prof.  Radhakushnan  might  easily  take  up  the  work 
of  writing  a  work  on  Telugu  Mysticism. 

Of  tbe  Canarese  Mystics,  a^ain,  it  might  be  said  as  of  the  Bengali, 
Tamil,  and  Hindi  Mystics,  that  their  Literature  is  so  vast  that  a  different 
volume  would  be  necessary  for  an  adequate  presentation  of  it.  There 
are  two  different  streams  of  thought  running  in  Canarese  Mystical 
Literature,  the  Vaishnavite  and  the  Saivite,  the  first  represented  more 
or  less  by  Brahmins,  and  the  second  represented  more  or  less  by  the 
Lingayats,  and  each  has  got  its  own  contribution  to  make  to  the 
Literature  of  the  World's  Mysticism.  It  would  be  impossible  to 
enumerate  here  the  many  original  works  of  writers  like  I'urandardas, 
Jagannatharaya,  Basava,  Akhandeshvara,  and  so  forth,  who  have 
enriched  the  mystical  literature  of  the  world.  English  literature, 

31  F 


482  BIBLIOGRAPHICAL  NOTE 

however,  as  before,  is  again  scanty  about  these  writers.  A  few 
translations  may  be  found  in  Cover's  "Folk-Songs  of  Southern  India", 
(London,  1872).  The  sprightly  little  volume  of  Mr.  Kice  on  Canarese 
kjtej^TO  (CMoitta*  1518)  would  be  a  good  slgn-"post  lor  a'lfrrief 
indication  of  the  great  works  in  this  language.  Mr.  Pavate^has 
recently  produced  a  work  on  ' ' VirasaiYaL..EMQaQphy * '  (HuETi,  1928), 
and  Mr.  I^^J^katti  is  responsible  for  the  very  valuable  translation 
of  the  '?*Vachanas  of  Basava",  which  he  contributed  to  the  Indian 
Antiquary  a  few  years  ago.  Much  further  work,  however,  remains  to 
be  done  in  this  field,  and  let  us  hope  that  some  Canarese  scholar 
soaked  in  the  principles  of  the  Philosophy  of  Mysticism  takes  it  up 
at  an  early  date. 

II.    CHRISTIAN  MYSTICISM. 

For  a  proper  understanding  of  the  teachings  of  these  Indian  mystics, 
we  must  compare  them  somewhat  to  European  and  Islamic  mystics. 
In  fact,  a  proper  apprehension  of  the  works  of  these  great  Saints  can 
take  place  only  when  they  are  studied  in  connection  with  those  of  the 
great  Saints  of  Christianity  and  Islam.  On  a  general  survey  of  the  spiritual 
experience  attained  by  these  mystics,  it  might  be  found  that  the  kernel 
of  Mysticism  is  at  bottom  one,  though  Indian  Mystics  may  ring  the 
changes  upon  one  chord,  the  Christian  Mystics  on  a  second,  and  the 
Islamic  yet  on  a  third.  All  these  Mystics  constitute  the  musical  band 
of  God,  and  each  contributes  his  note  in  such  a  way  that  the  whole 
becomes  a  harmony,  and  a  symphony  wonderful. 

The  Literature  of  European  Mystics  is  as  vast  as  the  one  we  have 
indicated  above,  and  the  European  mystics  are  scattered  through  all 
such  countries  as  Greece,  Germany,  France,  Italy,  Spain  and  England. 
For  the  last  two  thousand  years  and  more,  they  have  continued  a 
mystical  tradition  which  is  still  powerful,  and  which  is  still  the  breath 
of  European  civilization  to-day.  Pace  the  Rev.  Dean  Inge,  who  tells 
us  that  so  far  as  Mysticism  is  concerned,  <k  we  shall  not  find  very  much 
to  help  us  in  the  Old  Testament,  the  Jewish  mind  and  character,  in 
spite  of  its  deeply  religious  bent,  being  alien  to  Mysticism"  ("Christian 
Mysticism",  p.  39),  wo  have  to  remember  that  wherever  people  have 
walked  with  God,  there  has  been  a  veritable  mystical  experience,  and 
we  can  scarcely  deny  to  people  like  Moses,  Isaiah,  Jeremiah,  and  so 
forth,  a  direct  mystical  experience  of  God.  So  far  as  Jesus  Christ  him- 
self is  concerned,  we  regard  him  as  one  of  the  greatest  of  mystics 
that  ever  lived.  "The  account  of  the  Transfiguration,  his  Agalliasis 
(Luke,  x.  21)  which  is  so  characteristic  of  his  mystical  rapture,  his 
choice  as  his  nearest  companions  of  men  like  Peter,  James,  John  and 
Paul,  to  whom  the  vision-state  was  familiar,  his  appreciation  of  those 
who  were  child-like  in  heart,  and  his  teaching,  in  the  Sermon  on  the 
Mount,  about  a  direct  vision  of  God  for  people  who  were  pure  in  heart, 
are  illustrations  to  show  what  radical  hold  mystical  experience  had  on 
his  mind"  (Fleming,  "Mysticism  in  Christianity").  In  fact,  it  is  experi- 
ences like  this  which  make  the  Bible  one  of  the  world's  text-books  of 
Mysticism,  One  of  Christ's  nearest  disciples,  St.  John,  merely  voices  the 


BIBLIOGRAPHICAL  NOTE  483 

sentiments  of  his  Master,  when  he  teaches  that  God  is  Love,  God  is 
Light,  God  is  Spirit.  The  Gospel  of  St.  John  has  been  appropriately 
called  by  Dean  Inge  the  ' 'Charter  of  Christian  Mysticism". 

St.  Paul  is,  again,  yet  another  great  mystic  of  Christianity.  The 
appearance  in  the  sky  which  immediately  preceded  his  conversion 
was  responsible  for  his  spiritual  rebirth.  His  entire  disparagement 
in  the  "Epistles''  of  the  forms  and  externalia  of  religion,  his  doctrine 
of  the  pre-existence  of  Christ  in  ''the  Form  of  God",  his  description  of 
Jesus  as  well  as  all  created  beings  as  the  Images  of  the  Invisible  God 
who  is  mirrored  in  them,  and  his  characterization  of  Christ  as  the  principle 
of  creation  in  the  universe  have  all  the  fundamentals  of  a  mystical 
philosophy  writ  large  upon  them. 

Plotinus  (A.D.  205-270),  the  greatest  of  the  Neoplatonists,  exhibits 
no  influence  of  Christianity  whatsoever,  and  his  "Enneads",  which 
were  so  called  because  Porphyry  arranged  them  in  9  groups  of  6,  are  an 
embodiment  and  a  visible  manifestation  of  his  mystical,  literary  and 
philosophical  powers,  and  must  be  studied  by  everyone  who  wishes  to 
understand  the  Philosophy  of  Mysticism. 

"The  Confessions"  of  St.  Augustine  (A.D.  351  430)  constitute 
another  great  landmark  in  the  history  of  Mysticism.  His  greatness  is 
already  adumbrated  for  us  when  St.  Ambrose  told  his  mother  Monnica 
who  was  weeping  for  his  derelictions  that  the  son  of  those  holy  tears 
would  never  perish. 

Dionysius,  the  Areopagite,  (A.D.  175  515)  is  another  great  name  in 
the  history  of  Mysticism.  In  fact,  it  is  probably  the  first  greatest  name 
among  Christian  writers  who  have  described  the  workings  of  the  mystical 
consciousness.  His  works  later  made  a  profound  impression  upon  the 
development  of  Mysticism,  and  included  "  the  Angelic  Hierarchy",  the 
"Ecclesiastical  Hierarchy",  "the  Names  of  God",  and  "Theologia 
Mystica",  the  last  of  which  was  translated  into  English  by  the  anony- 
mous author  of  the  "Cloud  of  Unknowing"  (14th  century).  Dionysius 
himself, — and  the  name  seems  to  be  an  assumed  name, — is  responsible 
for  the  description  of  God  as  "  the  super-essential  Essence,  the  irrational 
Mind,  the  absolute  Not-Being  above  all  existence",  comparable  to  the 
Upanishadic  description  of  God  as  the  "Neti,  Neti". 

After  Dionysius,  we  have  two  women  mystics  in  the  persons  of 
St.  Hildegarde  *(A.D.  1098-1179)  and  St.  Gertrude  (A.D.  1182-1226). 
The  point  of  contrast  between  them  is  that  while  the  one  combined 
mysticism  with  practical  life,  the  other  busied  herself  in  her  subjective 
experiences.  "The  Letters"  of  St.  Hildegarde,  and  the  "Exercises" 
and  the  "Revelations"  of  St.  Gertrude  are  well  worth  studying. 

St.  Francis  of  Assisi  (A.D.  1182-1226)  is  another  great  name  in 
the  history  of  Mysticism.  So  far  as  his  ethical  qualities  are  concerned, 
he  reminds  us  of  the  great  Buddha.  He  wedded  "Lady  Poverty", 
and  much  to  the  wrath  of  his  father,  who  was  a  rich  merchant,  went 
out  into  the  world  a  poor  man.  He  left  a  large  number  of  works, 
of  which  two  at  least  are  available  in  English  translation  :  "  The  Mirror 
of  Perfection"  (Temple  Classics,  London,  1903),  and  "The  Little  Flowers 
of  St.  Francis"  (Temple  Classics,  London,  1903).  We  are  tol(J  how  be 


484  BIBLIOGRAPHICAL  NOTE 

would  preach  to  his  little  sisters  the  birds,  and  once  undertook  the 
conversion  of  the  "  ferocious  wolf  of  Ago  bio".  He  saw  God  in  all  things, 
and  in  an  oft-quoted  passage,  we  are  told  how  "he  would  remain  in 
contemplation  before  a  flower,  an  insect,  or  a  bird ;  how  he  was  in- 
terested that  the  plant  should  have  its  sun  and  the  bird  its  nest ;  and 
how  he  supposed  that  the  humblest  manifestations  of  creative  force 
should  have  the  happiness  to  which  they  are  entitled". 

Angela  of  Foligno  (A.D.  1248-1309)  was  converted  from  a  sinful 
life  to  a  spiritual  life,  and  in  the  "Book  of  Divine  Consolations "  we 
are  told  how  she  congratulated  herself  on  the  deaths  of  her  mother, 
husband  and  children,  who  were  to  her  great  obstacles  in  the  way  of 
God. 

Thomas  Aquinas  (A.D.  1226-1274)  is  known  more  for  his  Philosophy 
than  for  his  Mysticism,  though  from  the  undoubted  influence  that  he 
left  upon  Dante,  we  cannot  deny  to  him  a  niche  in  the  temple  of  Mysti- 
cism. His  "Summa  Theologica"  (Paris,  1880),  and  "Summa  Contra 
Gentiles"  are  his  great  monumental  works  on  Philosophy.  In  English 
translations,  he  is  available  to  us  in  Rickaby's  "Moral  Teachings  of 
St.  Thomas",  and  "God  and  His  Creatures". 

Dante  (A.D.  1265-1321)  is  one  of  the  greatest  names  in  the  history 
of  Mysticism.  He  combined  extraordinary  powers  of  rhythm,  imagi- 
nation, and  spiritual  experience,  so  as  to  be  able  to  unfold  the  pathway 
through  the  Inferno  and  the  Purgatorio  to  the  Paradiso,  where  one 
might  enjoy  the  Beatific  Vision  of  God. 

We  now  come  upon  the  trio  of  the  great  German  Mystics,  Meister 
Eckhart  (A.D.  1260-4329),  Tauler  (A.D.  1300-1361),  and  Suso  (A.D. 
1300-1365).  Meister  Eckhart  (A.D.  1260  1329)  had  as  great  intellectual 
power  as  he  has  mystical  insight,  and  was  condemned  for  having  taught 
"Pantheism  and  other  Heresies'*  by  the  Church.  His  '"Mystische 
Schriften"  (Berlin,  1903),  and  "Sermons"  translated  by  Claud  Field 
(London,  1909)  must  be  read  by  every  student  of  Mysticism.  His  was 
the  doctrine  of  the  ''Fiinkelein",  or  the  Divine  Spark,  which  was  the 
'"apex"  of  spirit  by  which  the  human  mind  was  in  direct  communication 
with  God. 

Tauler  (A.D.  1300-1361),  whom  we  have  quoted  in  our  Preface,  is 
another  great  mystic,  whose  "Inner  Way",  which  is  a  selection  of  36  of 
his  Sermons,  is  available  to  us  in  the  Library  of  Devotion,  London,  1909. 

Suso's  (A.D.  1300-1365)  "Autobiography"  is  a  very  remarkable 
document,  as  we  have  seen  in  his  comparison  with  Tukarama  in  our 
Preface.  As  Miss  Underbill  points  out,  mysticism  to  him  is  not  so  much 
a  doctrine  to  be  imparted  to  other  men,  as  an  intimate  personal  adven- 
ture. His  Autobiography  is  a  standard  record  of  his  ''griefs  and  joys, 
pains  and  visions,  ecstasies  and  miseries",  and  is  available  in  English 
translation,  London,  1865.  His  "Little  Book  of  Eternal  Wisdom" 
(London,  1910)  might  also  be  read  with  advantage.  He  seems  to 
have  been  a  Visionarjr,  and  saw  Angels,  the  Holy  Child,  and  even  his 
blessed  master  Eckhart.  As  a  token  of  devotion,  he  "cut  deep  in  his 
breast  the  name  of  Jesus,  so  that  the  marks  of  the  letters  remained 
there  all  his  life  about  the  length  of  a  finger-joint", 


fciULiOGRAPHlCAL  NOTfc  485 

Under  the  influence  of  these  three  great  German  Mystics  was  pro- 
duced a  very  valuable  tract  of  Mystical  Theology  called  "Theologia 
Germanica"  by  a  Member  of  the  "Friends  of  God",  In  its  English 
form,  it  is  available  in  the  Golden  Treasury  Series.  Luther  said  abofct 
it,  that  next  to  the  Bible  and  the  Confessions  of  St.  Augustine,  there 
was  no  other  book  which  influenced  him  so  deeply.  It  was  first  edited 
by  Luther,  and  has  since  passed  through  several  editions  in  German 
and  various  other  languages. 

Ruysbroeck  (A.D.  ]  293-1 381),  the  mystic  of  Flanders,  is  another 
great  name  in  the  history  of  Mysticism,  and  in  him  we  find  a  happy 
combination  of  the  " metaphysical  and  personal"  aspects  of  Mysticism. 
In  English  translation  he  is  available  to  us  in  his  "  Flowers  of  a  Mystic 
Garden"  (London,  1912),  and  in  Miss  Underbill's  monograph  on  him 
(Quest  Series,  London,  1915).  He  was  informed  through  and  through 
by  the  doctrine  of  love,  and  was  exceedingly  fond  of  using  the  image 
of  Espousal  with  the  Divine  Bridegroom. 

Richard  Rolle  (A.D.  1290  1349)  starts  the  line  of  English  Mystics ; 
but  his  interest  in  Mysticivsm  is  not  philosophical,  but  practical.  He 
regards  Mysticism  not  as  philosophy,  but  as  a  mode  of  life.  His 
"Form  of*  Perfect  Living"  (London,  1910)  and  his  "Mending  of  Life" 
(London,  1896)  show  us  the  entirely  practical  bent  of  his  Mysticism.  It 
was  Rolle  who,  among  all  the  mystics,  was  peculiarly  characterised  by 
his  Experience  of  God  as  Music,  and  he  tells  us  how  the  burning  Love 
for  God  is  later  on  changed  into  Divine  Song,  "Calor  into  Canor". 

The  Anonymous  Author  of  "The  Cloud  of  Unknowing"  (14th 
century),  who  also  translated  Dionysius'  ''Theologia  Mystica"  into 
English,  makes  an  acute  analysis  of  the  Psychology  of  Mysticism  from 
a  universal  standpoint  which  makes  the  whole  world  kin,  and  which 
therefore  deserves  to  be  studied  by  every  student  of  Mysticism. 

Lady  Julian  of  Norwich  (A.D.  1 343-1413)  is  one  of  the  greatest 
of  English  female  mystics,  and  her  "Revelations  of  Divine  Love" 
(Methuen,  London,  1901),  "Sixteen  Revelations  of  Divine  Love" 
(London,  1902),  "Visions  and  Voices  vouchsafed  to  Lady  Julian" 
(London,  1911)  show  us  of  what  stuff  she  was  made.  In  one  of  her 
visions  of  the  Lord,  we  are  told  how  she  saw  three  things:  "game, 
scorn  and  earnest ;  game,  in  that  the  fiend  was  overcome  ;  scorn,  in  that 
he  was  scorned  of  God ;  and  earnest,  in  that  he  was  overcome  by  the 
blissful  passion  and  death  of  the  Lord  Jesus  Christ,  which  was  a  very 
earnest  affair  indeed". 

About  the  merits  of  Thomas  a  Kempis  (A.D.  1380- 1471)  as  a  mystic, 
opinions  vary,  Inge's  judgment  about  Thomas  a  Kempis'  "Imitation 
of  Christ"  is  that  it  cannot  be  regarded  as  a  mystical  treatise,  but  only 
as  a  moral  one.  It  cannot  be  taken,  he  says,  as  a  safe  guide  to  Christian 
life  as  a  whole.  It  only  offers  to  us  the  defence  of  the  life  of  a  recluse. 
His  indifference  to  human  interests,  and  his  utterance  that  '  whenever 
he  had  gone  among  men  he  returned  home  less  of  a  man  ',  provokes 
Dean  Inge  to  call  him,  in  Platonic  terminology,  a '  Shell-fish'.  Asceticism 
is  an  important  phase  of  Mysticism,  and  if  Francis  has  depicted  that 
in  his  work  prominently,  we  need  not  (juarrel  with  him,  as  we  do  not 


486  BIBLIOGRAPHICAL  NOTE 

think  that  he  regards  it  as  the  be-all  and  end-all  of  the  life 
spiritual. 

Two  great  Italian  female  Mystics  now  catch  our  vision  :  Catherine 
of  Siena  (A.D*  1347-1380),  and  Catherine  of  Genoa  (A.D.  1447-1510). 
Both  of  them  reconciled  the  active  life  with  the  ecstatic  life,  and  in  their 
respective  works  "The  Divine  Dialogue"  (London,  1896),  and  the 
"Treatise  on  the  Purgatory"  (London,  1858),  we  have  two  master- 
pieces of  mystical  literature.  Catherine  of  Siena  (A.D.  1347-1380) 
suffered  from  acute  ill-health  ;  but  she  had  the  good  fortune  to  wear 
a  ring  of  pearls  as  a  symbol  of  her  marriage  with  God.  St.  Catherine 
of  Genoa  (A.D.  1447-1510)  has  been  honoured  by  Hugel  in  his  great 
work  on  "  The  Mystical  Element  of  Religion",  which  faithfully  describes 
her  mysticism,  and  that  of  her  friends  (London,  1908). 

We  have  now  a  trio  of  great  Spanish  mystics,  who  were  at  the  same 
time  actives  of  a  high  order.  Ignatius  Loyola  (A.D.  1491-1556), 
founder  of  the  Society  of  Jesus,  has  his  mystical  greatness  hidden  on 
account  of  the  active  propagandist  work  that  he  did.  His  text  of  the 
"Spiritual  Exercises",  translated  from  the  original  Spanish,  London, 
1880,  must  be  read  by  everybody  who  wishes  to  know  how  Mysticism 
could  be  reconciled  with  active  life. 

St.  Teresa  (A.D.  1515- 1582)  is  again  one  of  the  greatest  of  the 
mystics  of  all  ages.  In  translation,  she  is  available  in  her  <k  Autobio- 
graphy" (London,  1904),  "The  Interior  Castle"  (Baker,  1902),  and 
the  "Way  of  Perfection"  (Baker,  1902).  The  most  remarkable  passage 
in  her  Autobiography  is  where  she  describes  the  four  kinds  of  prayer 
by  an  allegory  :  "it  has  been  always  a  great  delight  to  me  to  think  of 
my  soul  as  a  garden,  and  the  Lord  as  walking  in  it.  Our  soul  is  like  a 
garden,  out  of  which  God  plucks  the  weeds,  and  plants  the  flowers 
which  we  have  to  water  by  prayer.  There  are  four  ways  of  doing  this  : 
first,  by  drawing  water  from  a  well ;  second,  by  a  water-wheel ;  third, 
by  causing  a  stream  to  flow  through  it ;  and  fourth,  by  rain  from 
heaven.  It  is  only  in  the  last  stage  that  the  soul  labours  not  at  all ; 
all  the  faculties  are  quiescent,  and  it  is  no  more  the  soul  that  lives,  but 
God."  Max  Nordau  has  the  veritable  audacity  to  call  such  a  great 
active  mystic  as  Teresa  a  "  degenerate "  ! 

St.  John  of  the  Cross  (A.D.  1542-1591),  who  was  the  greatest  of 
St.  Teresa's  disciplos,  is  available  to  us  in  English  translation  in  the 
" Ascent  of  Mount  Carmel"  (Baker,  J906),  "The  Dark  Night  of  the 
Soul"  (Baker,  1908),  "The  Spiritual  Canticle"  (London,  1911),  all 
translations  from  the  Spanish.  In  St.  John  of  the  Cross,  we  read  how 
all  visions  are  at  best  "childish  toys".  "The  fly  that  touches  honey 
cannot  fly"  ;  and  hence  St.  John  of  the  Cross  recommends  to  us  a  flight 
from  all  mystic  phenomena,  such  as  those  of  sight,  hearing,  and 
others,  without  examining  whether  they  are  good  or  bad.  To  our 
mind,  he  appears  as  the  one  of  the  most  powerful  descriptive  mystics 
that  have  ever  lived,  and  his  apostrophe  to  "Touch"  and  his  descrip- 
tion of  the  "Balsam"  of  God  are  beyond  all  comparison. 

The  German  shoe-maker,  Jacob  Boehme  (A.D.  1575-1624),  is  the 
type  of  a  mystic  who  was  sprung  from  a  lower  class  and  has  analogues 


BIBLIOGRAPHICAL  NOTE  .  487 

in  Chokhamela,  Raidas,  and  others  from  the  Indian  Mystics,  though 
in  intellectual  power  he  surpasses  them.  His  "Theosophia  Revelata" 
were  published  in  7  volumes  (Amsterdam,  1730-1731).  In  English 
translation  he  is  fairly  well  available  in  the  "Three-fold  Life  of  Man*' 
(London,  1909),  "The  Three  Principles  of  the  Divine  Essence"  (London, 
1910),  "The  Forty  Questions  of  the  Soul"  (London,  1911),  "Dialogues 
on  the  Supersensual  Life"  (London,  1901),  and  the  "Signatures  of  all 
Things"  (London,  1912).  The  two  central  points  of  his  teaching  were 
the  "Doctrine  of  the  Microcosm",  and  the  "Law  of  Antithesis",  as  a 
corollary  of  the  latter  of  which  the  World  was  supposed  to  be  created 
from  God. 

We  have  now  to  take  note  of  two  great  contemplatives  of  the 
Quietistic  school  in  France.  With  Francis  de  Sales  (A.D.  1567-1622), 
Mysticism  was  a  cult  of  the  inner  life.  He  was  a  voluminous  writer, 
as  might  be  seen  from  his  "  Oeuvres  Completes"  published  in  16  volumes 
(Paris,  1835);  but  his  "Introduction  to  the  Devout  Life"  and  his 
treatise  on  the  "Love  of  God"  are  available  in  English  translation  in 
the  Library  of  Devotion,  1906  and  1901. 

Madame  Guyon  (A.D.  1648  1717),  the  second  great  Quietistic 
mystic,  was  again  a  prolific  writer,  her  "Oeuvres  Completes"  having 
been  published  in  40  volumes  (Paris,  1729-1791).  She  was  the  centre 
of  a  group  of  Quietists,  and  was  therefore  "involved  in  the  general 
condemnation  of  the  passive  orison".  She  suffered  through  her  life 
from  mortifications  of  ill-health,  as  well  as  an  unhappy  married  life. 
Her  beauty  was  shattered  by  small-pox,  and  her  books  were  burnt  in 
the  market-place.  In  Lnglish  translation,  she  is  available  in  her  "Auto- 
biography" translated  by  Allen  (London,  1897),  and  "A  Short  Method 
of  Prayer  and  Spiritual  Torrents"  (London,  1875). 

John  Smith  (A.D.  1616-1652)  is  a  typical  Cambridge  Platonist, 
who  in  his  "True  Way  of  attaining  to  Divine  Knowledge"  tells  us  how 
faith  must  become  vision,  and  how  a  consciousness  of  sins  produces 
in  one  the  workings  of  an  Aetna  or  a  Vesuvius.  He  speaks  of  how  he 
had  enjoyed  the  delights  of  "mysterious  converses  with  the  Deity", 
and  how  to  him  every  place  was  holy  ground.  His  "Select  Discourses" 
were  published  by  the  Cambridge  University  Press,  1859. 

Bunyan,  the  great  Puritan  writer  (1628-1688),  describes  in  his 
"Grace  Abounding"  how  he  passed  through  a  soul-shaking  experience, 
which  entitles  him  to  the  name  of  a  mystic.  A  voice  would  exclaim 
within  him  "Sell  Him,  Sell  Him,  Sell  Him",  but  Bunyan  replied  "I 
will  not,  I  will  not,  for  ten  thousands  of  worlds".  So  far  as  his  Mysti- 
cism is  concerned,  his  "Grace  Abounding"  is  more  valuable  than  his 
"Pilgrim's  Progress".  While  the  first  is  a  marvellous  autobiography 
of  struggle  and  conversion,  the  second  is  a  valuable  manifestation  of 
his  fruitful  toil. 

George  Fox  (1624-1690),  the  founder  of  the  school  of  the  Quakers, 
made  a  crusade  against  mere  formality  in  religion,  and  trusted  to  the 
*  Inner  Light'  alone.  It  has  been  said  about  him  by  Emerson  that  an 
"Institution  is  the  lengthened  shadow  of  a  man,  as  Quakerism  of  George 
Fox  " .  He  wandered  in  a  suit  of  leather,  calling  on  all  people  to  trust  in  the 


488  BIBLIOGRAPHICAL  NOTE 

k  Inward  Light ',  which  is  the  main  article  of  his  preaching,  "  the  disuse  of 
sacraments,  the  abandonment  of  liturgy,  silent  worship,  unpaid  ministry, 
and  so  forth,  being  merely  consequences  of  that  central  doctrine ". 

Two  English  gentlemen  who  now  come  under  the  direct  influence 
of  Boehme  are  William  Law,  and  William  Blake.  William  Law  (A.D. 
1686-1761)  was  a  full-fledged  disciple  of  Boehme.  In  his  earlier 
"Serious  Call",  he  had  given  the  traditional  view  of  Christianity,  but 
in  his  "Spirit  of  Prayer"  (1750),  and  his  "Spirit  of  Love"  (1759),  he 
approaches  the  standpoint  of  spiritual  mysticism,  and  "is  not 
ashamed  to  be  an  enthusiast". 

William  Blake  (A.D.  1757-1827),  painter,  poet  and  mystic,  made 
a  remarkable  combination  of  colour,  rhythm,  and  spiritual  ex- 
perience. He  is  known  for  nothing  so  much  as  for  his  childlike  simpli- 
city in  everything  that  he  produced.  Though  a  "determined  foe  of 
conventional  Christianity",  we  see  in  his  "Jerusalem",  his  ''Pongs  of 
Experience"  and  his  "Songs  of  Innocence",  how  he  is  at  the  same  time 
a  true  Christian  of  a  deeply  mystical  type. 

Of  recent  English  mystics  we  might  mention  John  Keble  ;  Words- 
worth, Browning  and  Tennyson  ;  Carlyle  and  Emerson.  John  Keble 
(1792-1866)  was  the  author  of  the  "Christian  Year"  (1827),  which  has 
been  "  accepted  and  studied  by  religious  people  of  all  shades  of  convic- 
tion". He  was  as  well  the  author  of  the  "Lyra  Inriocentium",  and 
along  with  Newman  and  others  of  "Lyra  Apostolica",  and  has  the 
honour  of  having  a  monograph  written  on  him  by  Lord  li-win.  It 
would  be  needless  to  go  into  details  here  about  the  merits  of  Wordsworth, 
Browning  and  Tennyson  as  poetical  mystics.  A  full  description  of 
them  belongs  to  another  sphere  ;  but  we  cannot  forbear  remarking 
here  that  the  essential  difference  between  them  seems  to  be  that  "'while 
Wordsworth  was  a  poet  of  Nature,  Browning  was  a  poet  of  the  Soul, 
and  Tennyson  was  a  Cosmic  poet  and  seer".  Tennyson  particularly 
is  valuable  for  Mysticism  on  account  of  his  experience  of  the  Waking 
Trance  which  he  used  to  have  from  his  childhood  onwards  by 
contemplation  on  his  name  alone1 .  Emerson  has  been  accused  by  persons 
like  Dean  Inge  of  having  preached  a  Mysticism  of  the  Oriental  type, 
but  his  "Oversoul"  and  other  essays  must  be  read  by  every  student 
of  Mystical  Philosophy.  His  description  of  himself  as  a  "transparent 
eye-ball",  and  of  his  "  being  nothing,  and  seeing  all",  as  well  as  his 
description  of  "the  currents  of  Universal  Being  circulating  through 
him"  mark  him  out  as  a  mystic  of  a  high  order.  Carlyle's  "Vision 
of  the  Flaring  Flame",  his  doctrine  that  "all  things  are  the  Symbols 
of  God",  and  his  description  that  "the  true  Shekinah  is  Man"  make  us 
understand  of  what  mystical  fibre  he  was  made. 

It  is  needless  to  enter  upon  the  merits  of  contemporary  mystics. 
They  are  yet  in  the  process  of  history,  and  time  alone  would  enable  us 
to  pronounce  a  judgment  upon  their  value  and  worth. 

JIJ.    ISLAMIC  MYSTICISM. 

In  India  we  are  rent  by  schisms  and  sects,  as  well  as  racial  and 
religious  differences.  These  can  vanish  only  when  a  firm  mystical 


blBLlOGRAPHlCAL  NOTE  48fi 

philosophy  gains  ground  all  round.  Mysticism  as  the  Philosophy  of 
Spiritual  Experience  can  be  the  only  possible  ground  for  a  World-religion. 
It  is  only  under  its  influence  that  differences  of  all  shapes  might  disappear. 

We  have  thus  to  consider  briefly  along  with  Indian  and  European 
Mysticism  the  contribution  which  the  Mystics  of  Islam  have  made  to 
the  world's  mystical  literature.  If  we  study  their  work  carefully,  we 
shall  see  that  they  have  the  same  message  as  the  above-mentioned 
Indian  and  European  Mystics. 

The  greatest  lights  among  Mahomedan  Mystics  are  Al  Ghazzali 
in  the  12th  century,  Sadi  and  Jalaluddin  Rumi  in  the  13th,  Hafiz  in 
the  14th,  and  Jami  in  the  15th  century. 

As  regards  the  works  in  the  original  of  these  great  Saints  available 
for  English  readers,  we  have  to  mention  Al  Ghazzali's  "Confessions", 
translated  by  Claud  Field  (Wisdom  of  the  East  Series,  London,  1909), 
and  the  ''Alchemy  of  Happiness'*  translated  by  the  same  scholar 
(Wisdom  of  the  East  Series,  London,  1910). 

Sadi's  "Gulistan"  is  available  in  the  English  translation  of  Mr. 
E.  B.  Easl-wick  (Hertford,  1852). 

Jalaluddin  Rumi,  one  of  the  greatest  of  Mahomedan  mystics,  in 
fact  of  the  mystics  of  all  ages  and  countries,  has  had  the  honour  of 
having  his  "Selected  Odes  from  the  Divani  Shamsi  Tabriz"  edited  by 
Prof.  R.  A.  Nicholson  (Cambridge,  1898),  with  Persian  text,  introduc- 
tion, English  translation  and  notes.  Selections  from  Rumi  are  also 
available  in  Hadland  Davis'  translation  (Wisdom  of  the  East  Series, 
London,  1908).  Mr.  E.  II.  Whinfield  has  also  given  us  an  abridged 
translation  of  the  "Masmivi"  (2nd  edition,  London,  1898). 

The  "Divan"  of  Hafiz  has  been  translated  into  prose  by  H.  W. 
Clarke  in  two  volumes,  with  a  note  on  Sufism,  (London,  1891).  "  Ghazels" 
from  his  Divan  have  been  done  into  English  by  J.  H.  McCarthy  (London, 
1893). 

Whinfield  and  Mirza  Kazvini  have  been  responsible  for  translating 
J  ami's  Lawa'ih,  a  treatise  on  Sufism  (Oriental  Translation  Fund,  1906), 
while  Selections  from  Jami  are  available  in  Mr.  Davis'  translation 
(Wisdom  of  the  East  Series,  London,  1908). 

As  a  specimen  of  the  mystical  utterances  of  these  Saints,  we  take 
the  liberty  of  quoting  a  typical  passage  from  Jalaluddin  Rumi,  which 
would  show  our  readers  how  these  mystics  would  make  the  whole  world  kini 
The  theme  of  the  selection  is  the  virtue  of  Epoche  or  Mystical  Silence : 
for  we  have  often  been  told  by  the  mystics  that  'he  who  knows  God 
becomes  dumb*.  To  quote  from  the  "Masnavi"  of  Jalaluddin  Rum 
(Whinfield's  translation)  :— 

"  The  story  admits  of  being  told  up  to  this  point, 

But  what  follows  is  hidden,  and  inexpressible  in  words. 

If  you  should  speak  and  try  a  hundred  ways  to  express  it, 

'Tis  useless  ;  the  mystery  becomes  no  clearer. 

You  can  ride  on  saddle  and  horse  to  the  sea-coast, 

But  then  you  must  use  a  horse  of  wood  (i.e.,  a  boat). 

A  horse  of  wood  is  useless  on  dry  land, 

It  is  the  special  vehicle  of  voyagers  by  sea. 


490  BIBLIOGRAPHICAL  KOT*E 

Silence  is  this  horse  of  wood,  ' 

Silence  is  the  guide  and  support  of  men  at  sea." 
As  regards  expository  and  critical  works  in  English  on  the  writings 
of  these  Saints,  we  have  principally  to  mention  the  works  of  Prof.  R.  A. 
Nicholson  of  Cambridge,  and  especially  his  brilliant  little  treatise  on 
the  "Mystics  of  Islam"  which  must  be  in  the  hands  of  everybody  who 
cares  to  know  not  merely  what  Islamic  Mysticism  is,  but  also  what  all 
Mysticism  is. 

Among  German  writers,  we  have  to  mention  Von  Kremer's 
"Geschichte  der  herrschenden  Ideen  des  Islams"  (Leipzig,  1868),  and 
Goldziher's  " Vorlesungen  uber  den  Islam"  (Heidelberg,  1910),  both  of 
which  contain  brilliant  accounts  of  Sufi  Mysticism. 

Shaikh  Muhammad  IqbaPs  book  on  "The  Development  of  Meta- 
physics in  Persia"  (London,  1908),  as  well  as  his  recent  "Lectures  on  the 
Reconstruction  of  Religious  Thought  in  Islam",  would  surely  repay 
perusal. 

IV.    GENERAL  WORKS  ON  MYSTICISM. 

Hitherto  we  have  given  a  Bibliography  of  Indian,  European  and 
Islamic  Mysticism.  It  would  now  behove  us  for  a  brief  while  to 
enumerate  the  most  important  works  bearing  on  Mysticism  in  general, 
in  its  historical,  psychological,  contemplative,  and  philosophical  aspects. 
Literature  in  all  these  fields  is  growing,  and  is  based  on  the  sure 
foundation  of  the  study  of  the  sources  we  have  indicated  above. 

From  the  point  of  view  of  the  History  of  Mysticism,  one  of  the 
best  small  essays  on  the  subject  is  to  be  found  as  an  Appendix  to  Miss 
Underbill's  "Mysticism",  to  which  our  own  Bibliography  is  not  a  little 
indebted.  Inge's  "Christian  Mysticism"  is  another  very  important 
work  bearing  on  the  lives  and  teachings  of  the  great  Christian  Saints, 
and  covers  in  detail  the  ground  occupied  in  a  small  compass  by  Miss 
Underbill's  essay  above-mentioned.  Mr.  Inge  is  also  responsible  for 
writing  another  historical  treatise  on  an  allied  subject  in  his  "Studies 
of  English  Mystics"  (John Murray,  1921),  wherein,  after  a  general  survey 
of  the  psychology  of  Mysticism,  he  goes  on  to  discuss  the  contribution 
made  by  Julian  of  Norwich,  Hilton,  Law,  Wordsworth,  and  Browning 
to  the  general  theory  of  Mysticism.  Vaughan's  "Hours  with  the 
Mystics"  is  also  a  historical  account  of  the  great  mystics,  but  his  point 
of  view  is  vitiated  by  his  definition  of  Mysticism  as  "a  form  of  error 
which  mistakes  for  a  divine  manifestation  the  operations  of  a  merely 
human  faculty".  .Rufus  M.  Jones'  "Studies  in  Mystical  Religion" 
is  again  another  historical  account  of  the  great  Mystics,  and  contains, 
in  particular,  a  good  account  of  the  'Friends  of  God'.  One  of  the  most 
lucid  introductions  to  a  general  history  of  Mysticism  in  Christianity 
comes  from  the  pen  of  Mr.  W.  K.  Fleming  (Robert  Scott,  1913),  which 
also  covers  the  same  ground  as  is  occupied  by  the  works  of  Underbill 
and  Inge  above-mentioned,  and  to  which  also  as  to  the  two  others  we 
are  equally  indebted.  Dom  Outhbert  Butler's  brilliant  and  penetrating 
work  on  Western  Mysticism,  as  opposed  to  the  Mysticism  of  the  West, 
contains  a  studied  account  of  the  contribution  which  SS.  Augustine, 


BIBLIOGRAPHICAL  NOTE  49i 

\ 

Gregory,  and  Bernard,  as  well  as  St.  John  of  the  Cross,  made  to  the 
general  theory  of  Mysticism.  Its  full  extracts  from  the  originals  are 
very  pleasant  reading.  As  regards  treatment  of  particular  authors 
and  the  schools  they  founded,  we  might  mention  a  book  like  Hiigel's 
"  Mystical  Element  of  Religion",  which  is  a  study  of  the  teachings  of 
St.  Catherine  of  Genoa  and  her  friends.  We  have  also  books  like 
" Masters  of  the  Spiritual  Life"  by  Mr.  F.  W.  Drake  (Longmans,  1916) 
which  contains  a  study  of  the  writings  of  certain  great  mystics,  for 
example,  Augustine's  "Confessions",  Julian's  "Revelations",  h  Kempis' 
"Imitation",  Francis  de  Sales'  ''Devout  Life",  and  so  on.  A  brief 
historical  study  of  the  works  indicated  above  would,  we  suppose,  be 
sufficient  to  ground  the  student  of  Mysticism  in  a  general  knowledge  of 
the  subject. 

As  regards  the  Psychology  of  Mysticism,  James'  "Varieties  of 
Religious  Experience",  of  course,  occupies  the  first  place.  It  is  an 
exhaustive  and,  on  the  whole,  an  unbiassed  account  of  the  rise  and 
growth  of  mystical  consciousness.  Joly's  "Psychology  of  the  Saints" 
is  another  contribution  in  the  same  line,  but  with  more  of  devotion  in 
it.  Of  modern  works  on  Religious  Consciousness,  we  might  mention 
particularly  Selbie's  "  Psychology  of  Religion"  (Oxford,  2nd  Edition, 
1926),  which  is  a  very  valuable  contribution  to  the  subject.  Pratt's 
"Religious  Consciousness"  (Macmillan,  1924.)  is  a  good  analytical 
account  of  mystical  psychology,  while  Thouless'  "Introduction  to  the 
Psychology  of  Religion"  (2nd  Edition,  Cambridge,  1924),  is  a  reasonable 
defence,  as  against  Leuba,  of  possible  transcendent  causes  in  mystical 
experience  against  mere  psychological  laws.  We  have  also  special 
treatises  on  such  subjects  in  the  Psychology  of  Religion  as  Conversion. 
Mr.  Underwood's  "Conversion,  Christian  arid  Non-Christian"  (George 
Unwin  Allen,  1925)  gives  first  a  historical  account  of  the  phenomena  of 
Conversion  in  Judaism,  Christianity,  Hinduism.  Buddhism,  Islam, 
and  so  forth,  and  later  enters  into  a  psychological  study  of  the  phenomena 
by  discussing  the  relation  of  Conversion  to  Adolescence,  its  Accompani- 
ments, its  Mechanism,  and  finally  its  Fruits.  De  Sanctis'  "Religious 
Conversion"  (Kegan  Paul,  1927)  is  a  bio -psychological  study,  and  finds 
the  possibility  of  Conversion  in  certain  natural  tendencies  of  the  indi- 
vidual such  as  the  presence  of  religiosity,  a  habitual  tendency  to 
absolute  convictions,  the  tendency  to  extend  one's  attention 
beyond  the  realities  of  the  senses,  a  richness  of  affective  potential,  and, 
finally,  constant  recurrences  of  the  experience  of  pain.  The  French 
mind  is  particularly  engaged  in  a  psychological  study  of  mystical  phe- 
nomena, and  we  might  make  particular  mention  of  the  following  works 
in  that  line:  Leuba Js  "Psychological  Study  of  Religion"  (Macmillan, 
1912),  and  "Psychology  of  Religious  Mysticism"  (Kegan  Paul,  1925); 
Rccejac's  "Essai  sur  les  fondements  de  la  Connaissance  Mystique" 
which  appears  in  English  translation  as  "  Essay  on  the  Bases  of  the 
Mystic  Knowledge"  (London,  1899)  ;  Delacroix's  "fitudes  d'  Histoire 
et  de  Psycbologie  du  Mysticismc",  which  contains  a  detailed  account  of 
St.  Teresa,  Madame  Guyon,  and  Suso.  In  all  these  works  on  the  Psycho- 
logy of  Mysticism,  it  is  the  element  of  the  subliminal  consciousness  and 


492  BIBLIOGRAPHICAL  NOTE 

its  upshot  into  the  normal  waking  consciousness  which  is  the  central 
theme,  and  all  mystic  phenomena  are  thus  explained  on  the  hypothesis 
of  the  subliminal  consciousness.  As  an  acute  critic  points  out,  it  is  this 
very  subliminal  consciousness  which  we  might  equate  with  the  Soul, 
and  hence  all  the  phenomena  which  these  try  to  explain  from  the  point 
of  view  of  Psychology  may  even  be  explained  metaphysically  and 
mystically  in  terms  of  the  workings  of  the  Soul. 

Of  works  on  the  contemplative  and  devotional  side  of  Mysticism, 
there  have  been  an  infinite  number  of  books  on  hymns,  songs,  religious 
lyrics,  and  so  forth,  which  express  the  passion  of  the  aspiring  Soul  after 
God.  So  far  as  the  mystics  themselves  are  concerned,  we  need  here 
only  mention  one  book,  Inge's  "Life,  Light,  and  Love",  being  selections 
from  the  German  Mystics  (Library  of  Devotion).  Of  books  more  on 
the  contemplative  side,  we  might  mention  works  like  those  of  Arthur 
Chandler,  whose  "Ara  Coeli"  (5th  Edition,  Methuen,  1912)  is  an  ex- 
cellent essay  on  Mystical  Theology,  containing  very  readable  articles 
on  such  subjects  as  Disillusionment,  Detachment,  Meditation,  Union, 
and  so  forth.  Another  of  his  works,  "The  Cult  of  the  Passing  Moment" 
(5th  Edition,  Methuen,  1922)  is  again  a  very  valuable  contribution  to 
religious  and  contemplative  life,  in  which  he  tells  us  how  "  we  have  our 
place  in  the  transitory,  striving,  agonizing  world.  We  do  our  bit  of 

work,  pass,  and  are  forgotten By  receiving,  however,  each 

moment  as  from  God,  and  offering  it  to  His  service,  we  shall  find  that 
we  have  wrought  in  us  an  Eternal  Life  reflecting  the  supreme  reality 
of  God"  (pp.  216-217).  Hodgson's  "In  the  Way  of  the  Saints"  (Long- 
man's, 1913)  is  another  work  of  the  same  kind,  and  has  a  brilliant  last 
chapter  on  the  " Direct  Vision  of  God".  Nicoll's  "Garden  of  Nuts" 
(Hodder  and  Stoughton,  1923)  is  again  another  very  beautiful  produc- 
tion of  the  same  kind,  containing  very  excellent  sermons  on  such  sub- 
jects as  " The  Stages  of  the  Inward  Way",  " The  Doctrine  of  the  Holy 
Assembly",  "The  Lighting  of  the  Lamps",  and  so  on.  Poulain's 
"Graces  of  Interior  Prayer"  (London,  1910)  is  an  excellent  exposition  of 
Mysticism  from  the  Catholic  standpoint,  and  contains  a  well-selected 
body  of  extracts  at  the  end  of  every  chapter.  Waite's  "Studies  in 
Mysticism"  (London,  1906)  is  based  upon  the  existence  of  a  Secret 
Tradition,  and  his  translation  of  Eckhartshausen's  "  The  Cloud  upon  the 
Sanctuary"  (London,  1909)  contains  an  exposition  of  the  doctrine  of 
the  Holy  Assembly.  Otto's  "Idea  of  the  Holy"  is  another  work  of  the 
same  kind, — a  brilliant  characterisation  of  the  nature  of  the  Numinous, 
which  is  the  spiritual  counterpart  of  the  Etwas  or  the  Ding-an-sich  of 
Kant,  and  which  compels  our  admiration  and  fascination,  love  and 
worship,  fear  and  awe,  by  its  overpowering  energy  and  its  non-moral 
and  non-rational  holiness,  even  though  it  exists  outside  of  us  as  the 
wholly  Other,  and  thus  as  an  entirely  transcendent  Object  which 
exercises  influence  merely  from  the  beyond. 

Of  works  pertaining  to  the  philosophical  side  of  Mysticism,  the 
most  brilliant  is,  of  course,  Underbill's  "Mysticism",  which  has  passed 
through  several  editions  since  its  first  appearance  in  1911.  Her 
"Mystic  Way"  which  is  an  interpretation  of  the  earliest  documents  of 


BIBLIOGRAPHICAL  NOTE  493 

the   Christian  Church  is  not  so  brilliant,  being  more  historical  than 
philosophical.    Herman's    "Meaning  and  Value  of  Mysticism"  is  yet 
another    brilliant    work    on    Mysticism,    and    offers  a  challenge    to 
the  intuitionism  of  Miss  Underbill  in  her  intellectual  defence  of  Mysti- 
cism.   A.  V.  Sharpe's  "Mysticism,  its  True  Nature  and  Value",  which 
contains  a  translation  of  the  Mystical  Theology  of  Dionysius  the  Areo- 
pagite,    maintains  a  distinction    between  the  eternity  of  beatific  experi- 
ence "postmortem"  and  the  transiency  of  mystical  experience  during  life. 
Hugel's  "Eternal  Life"  is  a  classical  exposition  of  the  doctrine  of  the 
life  ever-lasting,  from  both  the  historical  and  the  philosophical  points 
of  view.    Dyson's  "Studies  in  Christian  Mysticism",  though  written 
primarily,  as  the  author  tells  us,  for  his  own  guidance,  and  to  give 
definiteness  to  his  own  thoughts,  is  a  brilliant  production,  which  con- 
tains many  new  and  original  ideas,  and  is  securely  based  on  the  teach- 
ings of  the  great  Mystics.    Waited  "Way  of  Divine  Union",  and  his 
work  on  the  "Holy  Graal"  have  been  praised  as  being  great  works 
on  Mysticism  ;    but  their  style  is  uncouth,  though  there  is  a  certain 
directness  about  them.    Dean  Inge's  Gifford  Lectures  on  "Plotinus", 
though  intended  primarily  to  discuss  the  Mystical  Philosophy  of  the 
great  Alexandrian  Philosopher,  is  a  vindication  of  the  mystical  point  of 
view  in  general  in  the  light  of  Contemporary  Philosophy.    His  "Per- 
sonal Idealism  and  Mysticism"  (1st  Edition,  1907  ;  3rd,  1924)  is  intended 
to  offer  a  challenge  to  the  doctrine  of  the  so-called  Personal  Idealists, 
whose  influence  in  psychology  he  commends,  but  whose  influence  in 
theology  he  regards  as  mischievous.  Personality,  according  to  Dean  Inge, 
is  an  abstraction,  and  the  highest  ideal  is  not  to  remember  Personality, 
but  to  forget  it.     "There  is  but  one  virtue",  as  Fichte  would  say,  "to 
forget  oneself  as  a  person;    one  vice,  to  remember  oneself"  (p.  106). 
This  discussion  takes  us  into  the  domain  of  Contemporary  Phi- 
losophy in  general,  represented  especially  in  the  Gifford  Lectures  of 
the  great  savants  of  the  West.    The  validity  of  Mystical  Experience 
must  be  judged  by  a  criterion,  and  it  would  be  the  business  of  a  study 
of  Contemporary  Philosophy  to  afford  such  a  criterion.     Of  course,  this 
criterion  may  change  from  philosopher  to  philosopher,  but  unless  we 
are  in  sure  possession  of  a  criterion,  we  shall  be  without  a  compass  and 
a  rudder  on  the  mystic  sea.    Bradley's  "Appearance  and  Reality", 
the  greatest  recent  pronouncement  on  Philosophy  allied  to  Mysticism, 
did  not  appear  in  the  Gifford  Series,  having  been  published  before  that 
series  was  probably  conceived.    Most  of  the  other  great  books,  however, 
on  Contemporary  British  Philosophy  were  delivered  as  Gifford  Lectures. 
Bosanquet's  "Principle  of  Individuality  and  Value"  (1912)  and  "Value 
and  Destiny  of  the  Individual"  (1913)  were  delivered  as  Gifford  Lectures, 
and  they  afford  to  us  a  criterion  in  their  own  way  for  the  judgment  of 
mystical  experience.    Ward's  "Realm  of  Ends",  which  is  more  plu- 
ralistic than  absoltitistic,  is  for  that  reason  more  theistic  than  mystical, 
and  yet  its  Theism  would  place  us  in  a  position  to  discuss  whether  we 
might  not  pass  beyond -mere  Theiftm  to  Mysticism,  as  its  author  first 
passed  from  Naturalism  to  Spiritualism,  and  then  from  Pluralism  to 
Theism.    Royce's  "The  World  and  the  Individual",  which  was  ajsp 


494  BIBLIOGRAPHICAL  NOTE 

delivered  as  Gifford  Lectures  many  years  ago,  is  not  entirely  unsym- 
pathetic to  Mysticism,  though  he  has  a  criti  co-monistic  philosophy 
of  his  own,  which,  in  his  opinion,  surpasses  the  mystical  point  of  view. 
Of  modern  works  on  the  Philosophy  of  Religion  in  the  Gifford  Series, 
we  need  only  mention  Pringle  Pattison's  "Idea  of  God",  and  "Studies 
in  the  Philosophy  of  Religion",  Sorley's  "Moral  Values  and  the  Idea  of 
God",  and  Webb's  "God  and  Personality",  which  enable  us  to  discuss 
the  nature  of  the  Person  and  to  discover  his  relation  to  God.  Alex- 
ander's "Space,  Time,  and  Deity",  Fawcett's  "The  World  as  Imagi- 
nation", Lloyd  Morgan's  "Life,  Mind,  and  Spirit"  and  works  of  that 
kind,  again,  enable  us  to  discover  the  nature  of  God  each  in  its  own  way. 
There  is  no  end,  in  short,  to  philosophical  construction,  and  each 
philosopher  has  his  own  favourite  theory  about  the  nature  of  Reality. 
The  Mystic  may  be  a  Philosopher,  but  is  not  necessarily  so.  His  mystic 
experience  is  sufficient  for  his  own  elevation  into  Divinity  ;  but  if  he 
philosophises,  he  may  raise  thinking  humanity  into  a  Divine  Kingdom 
of  Ends. 


2692-27     Printed  at  the  Bangalore  Press,  Mysore  Road,  Bangalore  City, 


ERRATA. 


Page  Line  Incorrect  Correct 

49  45  joy  toy 

62. 427  34,  19  TX.  1010-1029  IX.  110-129 
61  1  destory  destroy 

62. 428  22, 9  XII.  68-98  VII.  68-98 

65,  427  11,  39  VIII.  1059-1080  XI11.  1059-1080 

93, 427  35, 2  II.  37-42  II.  237-242 

104,  428  33,  7  XIV.  101-172  XIV.  161-172 

429  8  XVIII.  858-991  XVIII.  958-991  v 

161  43  after"  formless"  add  "is" 

196  23  evey  every 

217  40  Philosophical  Philological 

302  7,  10  audible  audile 

376  28  meditate  to  meditate 


OUTLINE  SCHEME 

TOR  THE 

BISTORT  OF  INDIAN  PHILOSOPHY 


FOREWORD 

There  has  been  a  continuous  stream  of  philosophic  or 
religio-philosophio  thought  flowing  among  the  Indian  Aryans 
from  the  earliest  times,  before  they  migrated  to  India  and  settled 
in  the  country,  up-to  the  present  day.  As  it  flowed  on,  it  received 
tributaries  and  became  a  mighty  river,  and  afterwards  threw 
out  a  number  of  branches.  All  along  its  course  Indian  spe- 
culation has  developed  ideas  which,  in  combination  with  those 
elicited  in  the  thought  of  Europe,  are  likely  to  render  the 
world's  philosophic  knowledge  truer,  more  accurate  and  fructify- 
ing. This  subject  in  its  vast  extent  has  not  yet  attracted  the 
attention  of  European  scholars.  What  is  known  in  Europe 
about  Indian  thought  is -'something  gathered  from  Buddhism, 
the  TJpanishads  and  the  Bhagavadglta.  But  even  this  has  had 
the  effect  of  giving  a  liberalising  turn  to  European  religious 
thought.  If,  therefore,  the  richness  of  Indian  ideas  is  plainly 
brought  out  and  explained,  it  cannot  fail  to  produce  a  healthy 
effect  on  the  world's  philosophic  or  religio-philosophic  thought. 

This  is  a  very  laborious  task  requiring  extensive  knowledge 
and  keen  critical  judgment  and  skill.  Professors  S.  K.  Belvalkar 
and  R.  D.  Banade  have  now  undertaken  it,  and  I  believe 
they  are  fully  competent  to  execute  it.  They  are  not  only 
critical  Sanskrit  scholars  acquainted  with  the  modes  and 
methods  of  fruitful  research,  but  have  studied  European  philo- 
sophy and  are  M.  A.s  of  our  University  in  that  subject,  and 
have  acquired  the  knowledge  necessary  for  a  correct  estimate 
of  philosophic  ideas  generally.  The  following  programme, 
which  I  have  carefully  considered  and  which  I  approve,  fully 
explains  the  scope  of  the  work  they  intend  to  do,  and  I  believe 
it  leaves  no  important  subject  untouched.  The  first  seven 
volumes  will  contain  a  complete  history  of  the  course  of  specu- 
lation already  traversed,  and  the  eighth  gives  an  estimate  of 
what  may  ba  reasonably  expected  in  the  near  future. 


FOREWORD 

The  work  undertaken  by  these  scholars  is  important  and 
promises  to  he  very  interesting  at  the  same  time  that  it  advances 
the  world's  knowledge  of  philosophy.  I  therefore  believe  that 
it  deserves  the  attention  and  support  of  all  who  are  interested 
in  knowing  fully  what  humanity  has  been  thinking  regarding 
the  purpose  and  goal  of  its  existence. 


SANGAMASHRAM,  POONA  1 
W December  1918         f 


First  printed  for  private  circulation,  1919 
Reprinted^  with  Might  variations*  1927  and  1982. 


SCHEME) 

FOB  THE 

History  of  Indian  Philosophy 

i 

Volume  First:  The  Origins:— (i)  An  attempt  will  be  made 
in  this  volume  to  raise  a  philosophical  superstructure  on  the  data 
supplied  by 

(a)    Ethnology,   and   by    Comparative   Philology    and 

Stylometry  as  applied  to  the  Veda ; 
(6)    Assyriology,  including  the  recent  finds  in  Sind  and 
Asia  Minor ; 

(c)  the  Central  Asian,  Scandinavian,  and  Arctic  Home 
theories ;    and 

(d)  studies  in  Avestic,  Egyptian  and  Semitic  religions, 

( ii )  In  regard  to  the  Rigveda  an  attempt  will  be  made  to 
trace  the  inner  development  of  its  thought  by  classifying 
portions  of  the  Veda  into  sufficiently  distinct  strata,  and  to 
adjudge  the  value  of  this  thought  from  the  point  of  view  of 
Comparative  Religion,  Mythology,  and  Anthropology. 

(iii)  In  the  treatment  of  the  post-Rigvedic  period  will  be 
offered 

(a)  a  new  theory  about  the  degeneration  ( as  exemplified 
in   the   Atharva-veda )   of  the  old  Vedic  religion 
by  its  contact  with  Chaldean  magic~and  supersti- 
tion;  and 

(b)  a  new  raison  d'etre  for  the  Saman  and  Yajus  collec- 
tions, and  for  the  ritualistic  practices  of  the  exegeti* 
oal  texts  known  as  the  Brahmanas. 

( iv )  The  volume  is  expected  to  afford  many  new  points  of 
view  and  new  solutions  of  old  problems,  and  in  it  an  attempt 
will  be  made  throughout  to  evaluate  the  contributions  made 
by  the  Vedic  period  to  the  general  problem  of  thought. 


i  HISTORY  OF  INDIAN  PntLosoPHV 

II 

Volume  Second:*  The  Creative  Period:— (i)  The  earlier 
part  of  this  volume  will  trace  the  progress  of  thought  from  the 
Vedic  through  the  BrShmanic  to  the  Upanishadio  period  hy 
showing  how,  for  example,  it  proceeds  pari  passu  with  the 
development  in  the  meaning  of  a  word  such  as  Brahman  which, 
originally  signifying  a  hymn,  later  denoted  the  sacrificial 
worship,  and  finally  came  to  be  identified  with  the  Essence  of 
the  Universe. 

( ii )  The  major  part  of  the  volume  will  however  be  devoted  to 
the  Upanishads.  In  it  an  attempt  will  be  made 

(a)  to  set  forth  the  conditions  that  called  into  existence 
the  varied  and  extraordinarily  fruitful  thought-acti- 
vity of  the  period,  affording,  along  with  it,  a  general 
and   succinct  characterisation   of  the  Upanishadic 
method  of  philosophising ; 

(b)  to  reduce,  wherever  possible,  with  the  help  of  the  re- 
cognised objective  tests  such  as  those  of  stylometry, 
the   contents   of   each  Upanishad  into  sufficiently 
distinct  strata ; 

(c)  to  afford   a  general   survey  of  the  various  TJpani- 
shads  one  after  another  by  a  dovetailing  of  these 
strata,  wherever   possible,  with  a  view  to  trace  their 
thought-development ;   and 

(rf)  to  rear  up  a  philosophy  of  the  Upanishads  upon 
these  foundations,  setting  forth  in  bold  relief  the 
keen  zest  for  knowledge  and  the'fervent  spirituality 
of  the  period, 

( iii )  The  concluding  chapters  of  the  volume  will  be  devoted 
to  a  brief  account  of  the  post-Upanishadic  thought-ferment  as 
gathered  from  references  in  Jain  and  Buddhistic  literatures. 
This  is  a  phase  in  the  intellectual  life  of  the  people  about  which 
practically  nothing  has  been  written;  but  its  recognition  and 
adequate  evaluation  would  give  a  new  significance  to  the  doc- 
trine of  Bhakti  and  to  the  great  dissenting  systems  of  Jainism 
and  Buddhism. 

*  Issued,  December  1927. 


OUTLINE  SCHEME  S 

III 

Volume  Third :  The  Synthetic  period  :— ( i )  An  attempt  wiL 
be  made  in  this  volume,  at  first. 

(a)    to  set  forth  the  sociological  and  philosophical  signi- 
ficance of  the  earliest  phases  of  the  domestic,  ritualis- 
tic, and  other  forms  of  the  Sufcra  literature  ;    and 
(6)    to  indicate  the  various  lines  along  which,  from  its 
first  nebulous  beginnings,   the  philosophic  thought 
of  the  period  progressed,  giving   rise   to  the  earliest 
and  inchoate  forms  of  Sarhkhya,  Yoga,  Mlmaflsa, 
Bhakti,  and  other  systems,  all  these   different  ten- 
dencies finding  their  illustration  and  synthesis  in 
the  philosophic  thought  of  the  Mahabharata. 
(  ii  )    Then   will  follow   a    critical   exposition  of  the  Maha- 
bharata  from  all  points  of  view  :  textual,  social,  ethical,  politi- 
cal, historical,   and  religious.    Particular    attention    will  be 
given  to  the   forces   of   discontent   and   disruption   that   were 
gathering    together .  at    the  time,   and  to    which   the    Maha- 
bharata, on  a  purely  autonomous  moralistic  basis,  supplies  an 
answer,  which,  only  in  the  BhagavadgJta  and  allied   episodes, 
assumes  a  definitely  theonomous  aspect. 

( iii )  Finally,  there  would  be  given  an  adequate  and  unbiassed 
account  of  the  theism  and  the  activism  of  the  Bhagavadglta 
and  the  philosophical  synthesis  it  attempts  and  carries  out,  full 
justice  being  rendered  to  the  very  vast  literature  on  the  subject, 
including  some  of  the  most  recent  pronouncements  on  it  in  and 
outside  India. 

IY 

Voluirte  Forth :  The  Voice  of  Dissent :— (i)  This  volume  will  be 
mainly  taken  up  by  Jainism,  Buddhism,  and  the  other  protes- 
tant  systems  of  Ancient  India,  which  will  be  studied  and  ex- 
pounded afresh  in  the  light  of  original  sources  such  as  (a)  the 
canonical  texts,  (ft)  their  interpretations  by  latter-day  commen- 
tators, (y)  the  accounts  of  foreign  pilgrims  to  India,  and  (S)  the 
latest  finds  from  excavations  all  over  India  and  from  the  ex- 
peditions in  Turkestan  and  Central  Asia ;  as  well  as  in  the 
light  of  (e)  the  Modern  Indian,  Ceylonese,  European,  and  other 
expositions  of  these  systems. 


6  HISTORY  OF  IKDIAN  PHILOSOPHY 

(ii)    The  treatment  of  each  system  will  include 

(a)  a  preliminary 'survey  of  the  conditions  that  brought 
it  into  existence,  and  an  estimate  of  its  indebtedness 
to  its  predecessors ; 

(b)  a  detailed  and  oritical  account  of  the  cosmology, 
physics,  ethics,  psychology,  epistemology,  and  meta- 
physics, and,  in  general,  an  estimate  of  its  permanent 
contribution  to  the  whole  problem  of  thought ;  and, 
finally, 

(c)  a  brief  review  of  the  later  history  of  all  its  diverging 
sects  in  the  different  parts  of  India  itself,  as  also  in 
outlying  countries  like  Ceylon,  Tibet,  China,  Japan, 
etc,,  bringing  out  clearly  the  doctrinal  development 
of  the  system  caused  by  reaction  from  and  assimila- 
tion with  the  other  sister-systems  from  which  it  had 
seceded. 

(iii)  Boom  will  also  be  found  in  this  volume  for  interesting 
monographs  on  topics  such  as  (a)  the  great  Buddhistic  Univer- 
sities of  Ancient  India  and  their  contribution  to  learning  and 
education ;  (ft)  the  organised  work  of  preserving  literature  carri- 
ed on  by  the  great  Jain  Bh&ndaras ;  (y)  the  extraordinary  artis- 
tic and  architectural  development  of  the  period  as  evidenced  by 
images,  frescoes,  and  paintings  on  the  one  hand,  and  temples, 
stupas,  and  viharas,  on  the  other ;  (S)  the  evangelic  propaganda 
of  Jain  Ism  no  less  than  that  of  Buddhism  in  times  ancient  as 
well  as  those  nearer  to  our  own ;  and — just  because  it  comes  in 
here  chronologically — (e)  the  Greco-Indian  problem  of  priority 
or  parallelism,  which  will  be  discussed  in  the  light  of  the 
latest  researches  of  specialists  in  the  field.  The  volume  may 
have  to  be  issued  in  two  parts. 


Volume  Fifth :  The  Period  of  Reconstruction  ;— (i)  In  its 
early  pages  this  volume  will  set  forth  in  its  full  significance 

(a)  the  great  re-organising  work,  especially    in  Ethics  and 
Jurisprudence,  of  the  Smritis  and  Nibandhas  generally,  and 

(b)  the  valuable  broadening  and  syncretic  work  of  the  Puranas, 
with  an  appraisal  of  their  contribution  to  thought,  as  also  (c)  a 
similar  treatment  of  the  more  or  less  synchronous  Neo-Upani- 


OUTLINE  SCHEME  y 

shadic  movement,  which  has  failed  hitherto  to  adequately  engage 
the  attention  of  scholars, 

( ii )  The  main  part  of  the  volume  will  however  be  devoted  to 
a  historical  and  critical  exposition  of  the  various  '  orthodox 
Dardanas  or  Schools  of  Philosophy.  The  volume  will  thus  deal 
with  Nyaya-Vaisteshika  systems  from  their  dimmest  begin- 
nings through  their  Buddhistic  and  anti-Buddhistic  or  mediaeval 
phases  and  their  relations  to  theistic  schools  like  those  o 
Saivism  and  Pancharatra,  on  to  their  latest  activities  in  Mithila 
and  their  eclectic  and  manual-making  phases.  Or,  to  take 
another  instance,  it  will  treat  of  the  Samkhya-Yoga  systems  in 
all  their  vicissitudes  and  even  aberrations  through 'all  the 
centuries ;  and  it  will  similarly  deal  with  the  great  system  of 
MlmSflsa,  pointing  out,  on  the  one  hand,  its  relation  to  the  ritua- 
listic speculations  of  the  Brahmanas,  and  on  the  other,  its 
influence  in  the  making  of  the  Science  of  Logic  with  its  closely 
defined  criteria  of  truth. 

(iil)  All  these  systems  will  be  set  forth  and  evaluated  from 
the  point  of  view  of  Western  Philosophy,  and  many  interesting 
parallels  will  be  drawn  between,  for  instance,  the  Indian  and 
Aristotelian  Logic,  or  the  Kanadian  and  Leucippian  Atomism. 
With  the  sole  exception  of  the  Vedanta-darsana,  which  will  be 
reserved  in  its  entirety  for  the  next  volume,  this  volume  will  thus 
devote  itself  to  the  very  cream  of  systematic  Indian  thought 

YI 

Volume  Sixth:  The  Crowning  Phase;— ( i )  This  volume  will 
be  exclusively  devoted  to  a  study  of  the  Vedanta  in  all  its 
forms.  The  early  chapters  will  contain 

(a)    an  exposition  of  the  relation  of  the  Vedanta-Sutras  to 
the  Upanishads  and  to  the  Sutra  literature  in  general ; 

(6)    a  discussion  as  to  the  probable  accretions  made  in 
the  course  of  time  to  the  text  of  the  original  Sutras  ; 

(c)  a  presentation,  in   the  light  of  the  latest  pronounce- 
ments on  the  subject,  of  the  probable  original  doctrine 
of  the  Sutrakara ;  and 

(d)  a  brief  account  of  the  Vedanta  doctrine  prior  to  the 
advent  of  Sankaracharya,  as  compiled  from  stray 
notices  in  different  works. 


8  HISTORY  o?  INDIAN  PHILOSOPHY 

(ii)  A  general  survey  of  the  philosophical  position  at  the  timo 
of  £ankarSohSrya  will  prepare  the  ground  for  an  exposition  of 
his  philosophy  as  seen  not  only  in  the  Bhashyas  alone,  but  also 
in  his  other  genuine  religious  and  philosophical  works. 

( iii )  The  history  of  the  school  of  SankarScharya  will  next  be 
pursued  through  the  writings  of  the  Master's  immediate  pupils 
and  later  followers  such  as  Fadmap&da,  Suresvara,  Sarvajfia- 
muni,  Chitsukha,  Vachaspati,  Srlharsha,  Sankarananda,  Vidya- 
ranya,  Madhusudana  SarasvatI,  Appayya  Dlkshita,  Dharma- 
rajadhvarlndra,  and  others. 

( iv )  There  will  then  be  given  a  similar  treatment  in  the  case 
of  the  other  allied  Vedantic  schools  such  as  those  of  Visish^a- 
dvaita,  Dvaifca,  Dvaitadvaita,  and  Suddhadvaita,  setting  forth 
their  peculiar  doctrines  and  practices  down  to  their  latest  deve- 
lopments, 

( v )  Throughout  the  volume  an  attempt  will  be  made  to  set 
forth  the  philosophical  background  of  each  of  these  schools  and 
to  show  how  it  was  necessitated  by  the  peculiar  circumstances 
of  the  time  and  the  particular  temperaments  to  which  it  address- 
ed itself.  On  an  impartial  consideration  of  all  these  types  of 
thought,  an  attempt  will  finally  be  made  to  see  if  they  could 
not  all  be  subsumed  under  a  single  larger  synthesis.  This 
volume  may  also  have  to  be  issued  in  two  parts. 

YII 

Volume  Seventh* :  Mysticism :— ( i )  An  attempt  will  be 
made  in  this  volume  to  accurately  define  and  analyse  and 
evaluate  that  peculiar  mental  attitude  to  Reality  known  as 
*  Mysticism/  which  is  observable  in  the  people  of  all  lands  and 
ages,  and  which  is  especially  observable  in  the  Mediaeval 
mystics  of  India  scattered  through  its  various  Provinces. 

( ii )  The  roots  of  Mysticism,  it  will  already  have  been  seen, 
reach  even  so  far  back  as  the  days  of  the  Upanishads,  and  this 
peculiar  attitude  was  practically  never  extinct  from  Indian  soil. 
It  received  a  most  systematic  form  in  the  N&rada  and  S&ndilya 
Sutras,  and  we  also  meet  it  in  the  Saiva  and  Pancharatra  and 

*    Part  Firsi^  dealing  with  Maharashtra  Mysticism,  issued  December 
1932.   The  Second  Part  will  deal  with  Mysticism  outside  MahSrSBhfra. 


OUTLINE  SCHEME  9 

other  Bhakti  schools,  as  well  as  in  the  Bhagavata  and  other 
Pur§nas.  Its  aberrations  are  exemplified  in  one  form  or  another 
in  Tantrism  or  Occultism,  as  also  in  some  of  the  more  pronounc- 
ed Yogic  practices.  An  account  will  be  given  in  this  volume 
of  all  these  manifold  phases  of  Mysticism  in  the  order  of  their 
occurrence. 

(iii)  The  major  part  of  this  volume  will  however  be  devoted 
to  a  discussion  of  the  spiritual  leaven  introduced  into  Indian 
thought  by  writers  such  as  Ramananda  and  Kablra,  Gauranga 
and  Tulasidasa,  Narasi  Mehta  and  Mirabai,  Mukundaraja  and 
Jnanesvara,  Namadevaand  Ekanatha,  RamadasaandTukarama, 
Purandaradasa  and  Mahlpati,  M&nikkava&agar  and  Sarvajfia. 
These  names  are  merely  representative  of  many  others  that 
might  easily  be  enumerated,  and  they  practically  exhaust  all 
the  types  of  Mysticism  that  are  known  to  exist.  These  Prakrit 
Saints  attempt  a  synthesis  of  Bhakti  and  Advaita  which  funda- 
mentally distinguishes  them  from  the  Sanskrit  writers  of 
the  preceding  period:  and  in  setting  forth  their  thought  in  appro- 
priate local  colour  and  in  adjudging  its  great  spiritual  value, 
reliance  will  be  mainly  placed  on  the  original  writings  of  these 
mystical  authors  in  the  several  languages  in  which  they  ad- 
dressed the  people,  account  being  also  taken  of  the  Mahomedan 
and  the  alleged  Christian  influence  on  Indian  Mysticism. 

YIII 

Volume  Eighth  :  Modern  Tendencies:— (i)  This  volume  will 
attempt  the  task  of  making  an  exhaustive  survey  of  the  most 
recent  tendencies  of  Indian  thought  in  their  chronological  order. 
The  survey  will  include  almost  every  modern  system  of  thought 
such  as  the  B  rah  mo  Samaj,  the  Arya  Sanaa  j,  the  Prarthana 
Samaj,  Theosophy,  Ramakrishna  Mission,  and  Indian  Christia- 
nity, as  well  as  every  organised  attempt  on  similar  lines  made 
by  the  orthodox  adherents  of  the  several  existing  religions  of 
India.  The  thought  of  the  times  in  which  we  are  living  and  in 
which  the  poet-philosopher  Rabindranath  and  the  scientist  Bose 
are  playing  such  a  large  part  cannot  fail  to  afford  valuable 
suggestions  to  reflecting  minds. 

(ii)  Although  contemporary  thought  is  always  very  difficult  to 
evaluate  in  true  perspective,  an  endeavour  will  yet  be  made  in 


10  HISTORY  OP  INDIAN  PHILOSOPHY 

every  case  to  make  the  presentation  as  fair  and  as  objective  as 
possible.  Thus,  in  regard  to  Christianity,  an  attempt  will  be 
made,  by  a  succinct  preparatory  study  of  the  development  of 
the  Christian  doctrine  in  Europe,  and  by  an  examination  of  it  in 
the  search-light  of  the  progress  of  modern  science,  to  assign  to 
it  its  proper  place  and  value  in  the  general  scheme  of  things. 
And  a  similar  treatment  will  be  given  of  the  modern  Parsee, 
Jain,  Buddhistic,  and  Mahomedan  thought. 

(iii)  Lastly,  an  endeavour  will  be  made  to  apply  the  tests  of 
modern  science  to  Hinduism  itself ,  and,  if  possible,  to  pi  ace  it 
on  a  firm  rationalistic  foundation.  Room  will  also  be  made  in 
this  last  volume,  by  way  of  a  fitting  conclusion  to  the  entire 
History,  for  a  picture  of  the  possibilities  of  Hindu  thought  in 
days  to  come. 


in  moments  of  insight  mlled, 
Through  years  of  labour  are  fulfilled.'