NÃMA KIRTAN Nanganallur, Chennai 14th April 2005 Sri Swamiji has been rendering ‘Upanyãs’ (discourses), in Tamizh. This is being brought to you here. There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamiji.

Sri Swamiji,

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

“Sadguru Maharãj ki! Jai!”

“Ananta lila rasikam
Ãnanda natanapriyam
Advaita sukha dãtãram
Bhakta Kolãhalam baje! ”

“ 'Dhyãyan krite yajan yajnaih tretãyam, Dwãpare archayann yatãpnoti tatãpnoti Kalou sankeerta Kesavam!' are the utterances of Mahãns. Dharma changes in each Yuga. In Krita Yuga, the Devãss lived in one 'loka' (world) while the Asurãs lived in another 'loka'. The Vedas speak about the wars fought between the Devãss and the Asurãs in many a place. In one place, the Vedas speak of the victory of the Devãs while in yet another place it speaks of the victory of the Asurãs over the Devãs. During the chanting (of the Vedas), in the 'Samhita Bhãga', the Vaideekãs chant the Vedas in a low tone. The Vedãs instruct that they be chanted in a low tone in some places. What is the reason behind this? Here, it speaks of the defeat of the Devãs! Wherever the defeat of the Devãs is spoken of, the chanting is done in a low tone.

In the first Yuga, warfare took place between the Devãs and the Asurãs who lived in different 'mandalãs' (worlds). In the Treta Yuga, both the Devãs and the Asurãs lived on the earth ('bhoomi'). It was the age of Rama Avatar (Incarnation of Lord Rama). Rama lived in Bhãrata Desa (India). Ravana, the Asura, lived in Sri Lanka. Ramayana is verily the battle between the Devãs and the Asurãs. The Devãs and the Asurãs lived in the same world but in different countries. But, in the succeeding Yuga of Dwãpara, we find that the Asurãs were also in the same 'kula' (family) in which Krishna Paramãtma had taken birth. This is seen in the fact that Kamsa was none other than Krishna's maternal uncle. He was an Asura. Thus, we find the Devãs and Asurãs being born as relatives in the subsequent Yuga (Dwãpara).

Where are the Devãs and Asurãs found now, in Kali Yuga? We find them in every person's mind! Not in different 'mandalãs', not in different countries, not in the same family but (the Asurãs) are found to occupya place in every heart! That is why we find the rising up of 'asura swabhava' (demonic nature) in spite of Satsanga (Sãdhu sanga - association with Sadhus). It is not possible to correct them at all. The bitter-gourd tastes only bitter if it is cooked even after dipping it in the Ganga and in all the other Holy rivers and taken to any number of Satsangs. Does it not? Likewise, some people's 'asura' characteristics do not change in spite of a dip in any Holy river and association with any number of Sãdhus; in Kali, each and everyone's 'hrudaya' (heart) has become the asura.

How to destroy the asura in the heart? In the Bhãgavatam, people of Kali are described as 'mandãha, sumanda mathayo, manda bhãgyãh'. Since the people of Kali are incapable of performing intense 'tapas' and destroying ('nigraha') their 'manas', the only one 'gati' (way) prescribed for all the people of Kali is 'Kesava kirtanãt'! It is shown that there is no greater dharma other than singing the praises of Kesava in the Kali Yuga. This is not only the easiest but the greatest dharma, too!

We see that it is only to show this dharma that innumerable Mahãns have come down in Kali Yuga. 'Kali Kalau bhavishyanti Nãrãyana parãyana'. Srimad Bhãgavatam itself underlines that innumerable Bhãgavatãs shall incarnate in this Kali Yuga. 'Tãmrabharani nadi yatra kritamãla payasvini,' says the Bhãgavatam.

The Ramayana and the Mahabharata are 'itihãsãs'. 'Itihãsa' means 'it was so'. We speak of 18 Puranas. One of these is Bhavishya puranam. Though Bhãgavatam and all the other 'Purãnãs' speak of the future ('bhavishya') events, it is Bhavishya Purana that gives a clear picture of the state of the 'jivas' in Kali Yuga. Seeing the truth of the predictions of Bhavishya purãna it makes us wonder if it has been written today after witnessing the happenings. Beginning with the prediction that people would have dogs in their homes instead of cows, women belonging to respectable families would take to acting in movies, people would follow whatever is shown in movies (so says even the Bhãgavatam), it speaks of the ways of the Kali. Is there, indeed, a way out for all the 'jivãs' in such a Kali Yuga? In a way Kali is 'sãdhu' (not aggressive). Why is Kali Yuga said to be 'sãdhu'? The state that was attained through the performance Yajna, Yoga, tapas, etc. in other Yugas can be attained through mere Nãmakirtanam, in Kali Yuga. Therefore, Kali is said to be 'sãdhu'.

How many Mahans have been coming down in Kali Yuga! Today, while speaking of Kshetras - if you take up Chidambaram Natãraja - no one has any knowledge about the 'sthala purãna' of Chidambaram. Why is Natarãja in this Chidambaram temple? Nobody knows about the 'sthala purãnam' of Chidambaram. But, the moment Nandanãr's name is mentioned every one is reminded of Chidambaram. Is this not true? A Kshetra gets it glory through its Bhakta. If the question, "Why is this Ranganãtha lying in 'ubaya' Cauvery?" is placed, no one can give an answer to it. But, the moment we think of the name Thiruppãnãzhwãr we are at once reminded of Lord Ranganãtha. We do not know why Guruvãyurappan is at Guruvãyur, but the moment we think of Bhattatri, the memory of Guruvãyurappan comes up. Thus, the deity in each Kshetra needs a Bhakta to illumine its glory.

If there is a 'deivam' (God) to show the glory of Nãmakirtan in this Kali Yuga, it is verily Pãnduranga at Pandaripur. The reason being - each 'deivam' has to be pleased in a different way. 'Thoppukaranam' (sit-up) pleases Mahãganapathy. The nature of a child is to put into its mouth anything it finds on the floor. Since, Mahãganapathy is in the form of a child, he always desires to eat something; hence, 'kozhukattai', 'appam', 'aval', 'pori' are offered to Ganapathy. "kaithala niraikani appamudavalpori" sings Arunagirinãthar. 'kaithala niraikani' says Arunagirinãthar. Handful of fruit does not mean here lots of fruits in his hand but means a fruit that fills the hand - 'kaithala' means plural; he has not said 'kanigal' but 'kani' (singular). So, 'kaithala niraikani' means 'palã pazham' (Jack fruit). Mahãganapathy likes 'palãpazham' very much. Being a baby God, Mahãganapathy is highly pleased if lots of eatables and food are offered to Him.

What pleases Lord Subrahmanya? Subrahmanya is pleased if one performs 'Sashti vrata' (fasting on the auspicious Sashti day). Murugan is pleased with 'vrata'. With what is Surya pleased? Namaskãra (prostration) pleases Surya. Lord Siva is pleased with 'abhishekha'. If you desire to please Lord Siva, keep doing 'abhisheka'. There are lots of temples in Kerala. At some of these temples, as in Trichur, the Lord is pleased with the burst of crackers. Lord Badrinãrãyana of Badrinãth is pleased with tapas. Guruvãyurappan of Guruvãyur is pleased with Bhãgavata Saptãham. If you desire to please Srinivasa Perumãl of Tirupati, drop some coins in his 'hundi'! He would turn to your side only if you drop at least ten paise in His 'hundi'! So, a way ('mãrga') has been shown to us please each deity.

What pleases Pãnduranga of Pandaripur? It is said, 'Kevalam Kirtanam!' Panduranga cannot be pleased with 'naivedhya' (offering of food), with coins or notes dropped in 'hundi', with the reading of any purana; But, holding a 'tãla' in the hand or holding the hand itself as the 'tãla' if you jump about crying out 'Vittal! Vittal' you are certain to attain the full 'krupa' (grace) of Panduranga!

We see that every kshetra earns its glory only through its Bhakta. In these kshetras we find one or two or three glorious Bhaktas were there. However, in the case of Pandaripur kshetra there has been countless ('avichinnam'), like the flow of oil ('thailadãrai'), Bhaktas till date. Innumerable Bhaktas can be named - Nãmadeva, Janabãi, Sakubãi, Jnãneswar, Tukkãrãm, Senãnãi, Chokamela, Raidãs, Kabirdãs - thus runs the unending list. The Bhakta Vijayam narrating the lives of Bhaktãs is filled with the lives of Pãnduranga Bhaktãs! Countless are the Bhaktãs in Pandaripur.

These Bhaktas, even on attaining Vaikunta do not desire to remain at Vaikunta! What is the reason behind this? There was a Mahatma by name Embãr. He was the cousin brother of Rãmãnuja in his pre-ascetic days. He belonged to the village Madhuramangalam. Once, during his days in this village, he found a snake with a thorn pierced in its mouth. He was about to remove the thorn by thrusting his own hand into the snake's mouth. Rãmãnuja asked him, "Goodness! You are pushing your hand into the snake's mouth. It is a highly venomous snake. Don't you fear losing your life?"
Embãr replied, "If I remain alive I shall serve the Lord on this earth; if, however, I die of the snake's bite I shall go to Vaikunta and perform service to the Lord. Wherever I am, I will be rendering service to the Lord. What fear can I have in doing this act?"
Thus, the Bhaktãs attain Vaikunta.

There are some Bhaktãs who, on attaining to Vaikunta, do not desire to return to the earth. Who are these Bhaktãs? 'Sadã pasyanti soorayah!' What does this mean? These Bhaktãs who worship the Lord in 'santa bhãva' - sitting with eyes closed and meditating on Him - on reaching Vaikunta keep looking at Vishnu, in the form of 'Para Vãsudeva'. They do not get tired of looking at Him. So, they remain in Vaikunta and keep looking at Bhagavãn. But, for those who are interested, desire in listening to Bhagavãn's Lila, do Bhagavãn's 'gunanubhavam', praise His glories (kirtanam), do 'purappãdu' (take the Lord in procession singing His praises) for Him, conduct 'utsavs' (festivals) for Bhagavãn, do 'abishekha' for Bhagavãn, do not choose Vaikunta for the permanent abode. Will those Bhaktãs who have petted and pampered their Lord ('konji, kulãvi') enjoy their stay in Vaikunta? Never!

What is the reason? In Vaikunta, there is no story narration, no bhajan, no 'purappãdu', no 'abishekha' and there is no distribution of 'prasad'! In Vaikunta you have to just keep looking at Bhagavãn. Therefore, Bhãgavatãs do not enjoy their stay in Vaikunta. They desire to return to the earth to listen to the Lord's stories; they desire to perform kirtan of Bhagavan Nãma; they nurture the desire to take the Lord on procession; they desire to jump about on the streets singing the praise of the Lord; therefore, as soon as they reach Vaikunta, they take a round about turn and return to the earth!

There was an Ãzhwãr by name Thondaradipodi Ãzhwãr. He has written the wonderful 'Tirumãlai' which all of you must have heard -
'Pacchai mã malai pol meni
pavazha vãi kamalachengann
Achuta amarar ye re
Ãyartham kozhunde ennum
icchuvai thavira yãn poi indira logam ãlum
acchuvai peridum venden Arangamã nagarulãne!'
-- He says, "I will go to Vaikunta, Oh! Ranganatha! If I find you there in the same manner as you are here in Srirangam, I would remain there. But, if it is not so, I will leave Vaikunta and rush back to Srirangam!"

There was a Bhakta by name Nãmadev. He took a vow in his lifetime that he would compose a hundred crore 'abhangs'. He went to Vaikunta but did not like Vaikunta. He, therefore, returned to the earth. He was back in the form of the Bhakta Tukkãrãm.

Tukkãrãm was born in Vysya caste. There is a village by name Dehu Road. Even today while traveling to Mumbai by train, we find a station bearing the name Dehu road. This is the Holy place where Tukkãrãm was born. Trade is the livelihood of Vysyas. Running a grocery shop was the family occupation of Tukkãrãm. He, therefore, ran a shop in the market place. Tukkãrãm's style of running his shop has been narrated by Sadhus in 'Sant Vijayam'. He would open the shop for a day or two in a month! Even this seemed rare at times! Opening the shop for a day or two was done due to the compulsion by his wife Jiji bãi. She would compel him to open the shop. She would pawn or sell some ornament of hers like bangle or chain. Out of the money thus earned, she would purchase grocery items and fill the shop with it. She would then make Tukkãrãm sit in the shop to sell the groceries. The news that Tukkãrãm has opened the shop would spread like wild fire. The moment this news spread, those who never wore 'gopi chandan' on their forehead would now wear it on their forehead; those who never uttered Bhagavan Nãma (the Lord's Name) would now chant loudly the Lord's Name; those who never before had worn the Tulasi mala around their neck would do so now. Tukkãrãm's wife would advise him, "Do not begin to do japa in the shop. Take care of the shop and sell the groceries I have filled it with."

She would then advise him on the cost at which each item had to be sold. She would return home as it was not deemed fit for a lady to remain in a place where men would gather. Tukkãrãm who was seated in the shop wood look at salt, the dhal, etc. He would address Pãnduranga and cry out, "Hey! Pãnduranga! Look at the way my life has taken a turn! Have I been born on this earth to look at salt, tamarind and chillies? These eyes of mine should enjoy your wondrous form; instead, what is the use of it looking at 'prakrita vastus' (worldly objects)?

A crowd gathers in Tukkãrãm's shop. On learning the news of Tukkãrãm having opened up the shop people rush there. A big cry of 'Rãmakrishna Hari! Vãsudeva Hari!' fills the sky.
Tukkãrãm welcomes them all, "Oh! Sãdhus! Welcome to you all! What do you need?"
"We need rice."
Tukkãrãm, "Please do help yourselves."
"Oh! But we have no money."
Tukkãrãm, "How does that matter? Did I demand money from you? You are all great Bhãgavatãs. The Lord's Name is incessantly coming out of your lips. Is there a greater fortune for me than a handful of rice going into your 'kukshi' (stomach)? Please help yourselves with whatever you need."

No sooner does he utter this than the shop gets emptied! In the evening his wife comes to the shop and finds the shop empty of groceries. She checks the cash box. That is also empty. Wondering, she asks her husband, "Where all the groceries?"
Tukkãrãm explains, "Lots of Bhãgavatãs visited the shop. They have taken them all."
She bemoans, "How am I to run the family with you?"
He does not pay heed to her advice not to run the shop anymore. He says that running the shop being their 'swadharma' (their way of life), he should certainly run the shop. He desires to perform 'swadharma' but is unable to. He does not know to run worldly affairs.

It is wonderful to see Bhagavãn placing such Sadhus in such 'unmathamãna avastai' (crazy state) and enjoying it.

Samarta Rãmdãs was the cotemporary of Tukkãrãm. The Marãtta ruler Chatrapati Shivãji also lived during this time. Once, Shivãji was returning from a battle.

He reaches the banks of river Godãvari. To refresh himself, he gets down into the river. He finds a continuous line of leaves bearing some slokas! He picks them up and finds them filled with wonderful slokas on Rãma. Normally, is not the experience of a person recognized through his/her writings? - kirtan, slokas, etc.? Could Thiagaraja swami have sung the innumerable kirtans had not Rãma appeared before him? Could Purandaradasa have sung countless kirtans had not Krishna appeared to him? Be it Ãzhwãrs or Nãyanmãrs - all their Pãsurams and Pathigams are alive even today, after such long period, only because they have written them on seeing Bhagavãn directly. Don't we find great solace in our heart while singing them even today? This is because they are all 'anubhava grantãs' (writings born of experiences). That they are 'anubhava grantãs' can be comprehended by reading them. By reading the 'grantãs' we are able to comprehend that they have been 'experienced'.

Shivãji now follows the trail of the leaves up the river to find where from they were coming. He reached a mountain. Samarta Rãmdãs was in a cave on that mountain. Just a look and one could make out that he was a Mahatma. He was a 'tejasvi' (lustrous person). He was verily an 'amsa' of Lord Hanumãn. He was born in 'dhanur' ('mãrgazhi') month in the 'moola' star . It is said that he had a small tail at the time of his birth. The child was found to be playing on the tree. His mother desired to get him married. Even as a child he would shut the room door and sit in dhyãna. In Maharashtra, Andhra and Karnataka 'sampradaya' (tradition) [except in Tamizhnadu, in most other traditions] a curtain is held between the groom and the bride and 'lagnãshtakam' is chanted - 'sulagne sãvadãnah'.
As per the mother's desire, a bride was found for Rãmdãs. On the day of wedding a curtain was held between the groom and the bride and the priest chanted the 'lagnãshtakam' - 'sulagne sãvadãnah'. On hearing this, Rãmdãs asked the priest, "What does 'sãvadãnah' mean?" Being a mischievous person, the priest explained humorously, "Oh! Young man! 'sãvadãnah' means 'be careful'. You were a 'brahmachãri' till now. You are now about to enter 'grahasthasramam' (life of a householder). Do you know what 'grahast-asramam' means? It means 'grahasta-sramam'! ['grahasta' means householder and 'sramam' means trouble!] Oh! 'grahasta' your trouble begins now! Hence, it is known as 'grahastasramam'." The moment the curtain was lifted, the groom was not to be found! He had run away!

Rãmdãs ran away to a mountain. 'Om Sri Ram Jaya Ram Jaya Jaya Ram' - this mantra has 13 'aksharãs' (letters). It has been said that to attain 'siddhi' of a Mantra one should perform japa, lakh or crores of times equal to the letters found in the Mantra. [If a Mantra has 8 letters then one should perform 8 lakh or 8 crores japa of that Mantra]. Why have we performed kirtan of this Maha Mantra for seven days? Why perform kirtan for a 'mandala'? Seven days is a period for attaining 'siddhi' of a Mantra. In the Bhãgavatam we find that Nãrada, while doing 'upadesa' of Dwãdasãkshari Mantra to Dhruva advises him, "If you perform japa of this incessantly for seven days you will be able to see Devãs walking about in the sky."
Did not Suka narrate the Bhagavatam to Parikshit for seven days?
Therefore, seven days ('saptãham') is a period for 'Mantra siddhi' (the fulfillment of the Mantra). A 'mandalam' is a period (for the fructification of the Mantra). Likewise, if we do lakh or crore japa of a Mantra equal to the letters found in it, it fructifies ('Mantra siddhi'). As the Mantra 'Om Sri Ram Jaya Ram Jaya Jaya Ram' has 13 letters in it, Samarta Rãmdãs performed 13 crore japa of that Mantra. On completion of 13 crore japa. Rama appears before Samarta Rãmdãs. Rama commands Rãmdãs, "Enough japa has been done. You may now move into the world and carry out my work."

Samarta Rãmdãs dreaded mingling with the world. He, therefore, before Rama's appearance would take a vow to do another 13 crore japa of the Mantra. And, when Rama appeared, Rãmdãs would inform Him, "I have taken a vow to perform another 13 crore japa. One should not fail in fulfilling the vow made. So, let me complete the 13 crore japa." It went on this way. Rama realized, "He would never go into the world to do my work. But, his 'tapas' should be used for the benefit of the world." The Lord, therefore, decided to use Chatrapati Shivãji in this matter. He willed to somehow bring about the meeting of the two. The occasion of the meeting of the two rose.

Just a look and Shivãji realized Rãmdãs to be a great 'tejasvi'. He was a 'bairãgi' - attired in just a loin cloth, a japa mala in hand and Bhagavan Nãma dancing incessantly on his tongue. Shivãji had stopped his army afar and coming up to Rãmdãs all alone, prostrates before him.

Samarta Rãmdãs tells him to have food before leaving.
Shivãji, "Swãmi! Wearing just a loin cloth you are living in a mountain cave. As it would be a disrespect to come here with my whole army, consisting of elephants, horses and soldiers. I have stopped them at a distance and come here alone to pay my respects."
Samarta Rãmdãs, "I am aware that a king has his army with him. Don't you worry about this. All will be fed sumptuously."
One should not answer back Mahãns. Shivãji, therefore, accepts Rãmdãs's invitation but, he is confused as to how the Mahatma was going to provide this whole battalion with food. Yet, he decides to wait and watch how he was going to manage it.

Kalyãna Goswãmi was Samarta Rãmdãs's disciple who attended on the Mahãtma personally. Rãmdãs orders Kalyana Goswami to open the door of the cave. A wondrous sight awaited Shivãji. Innumerable leaves were ready with food served on them! Even food for the elephants and the horses were found there. Shivãji is dumbstruck.
He falls flat on the ground before Samarta Rãmdãs and asks in all humility, "One should not question the Guru. Yet, my mind will not rest until the question is answered. How did you arrange for food for the whole battalion in a .split second? A king that I am, this is absolutely impossible even for me!"
Samarta Rãmdãs replies, "There is a Mahatma by name Tukkãrãm in Dehu Road. Get your doubt cleared from him."

Tukkãrãm was called a Mahãtma by Samarta Rãmdãs. How can one recognize a Mahãtma? Does one become a Mahãtma just because a thousand or a lakh or a crore people go to him? Or can one be called a Mahãtma because he runs a Pãtasãla or takes a few on pilgrimages or renovates Temples? Today, we find there are several 'yãtra' services taking people to Holy places; several people run Pãtasãlas; Temple renovations are performed by individuals or by groups in villages. It is only a Mahãtma who can comprehend another Mahãtma and no ordinary man can comprehend a Mahãtma.

As Samarta Rãmdãs had called Tukkãrãm a Mahãtma, the deep desire to meet him was born in Shivãji. He returns to his palace and awaits the day when he could meet Tukkãrãm.

Once, while on his way to a battle he finds the board 'Dehu Road'. Remembering Samarta Rãmdãs's words about Tukkãrãm, he desires to have darshan of Tukkãrãm. Alighting, he enquires the whereabouts of Tukkãrãm.
"Ãnandabãshpanayanah pulakãnchita vigrahah |
Gãyan Vittala nãmãni na sasmãra jagattrayam ||
Loukikam vaidikam karma na karoti yatã vidhi |
sarvada Vittalam dhyãyan charatyunmãdacheshtitah ||
Mãtru buddhi para streeshu chakrey Bhagavatottamah |
Shirashchedepi samprãptey satyamevahi tadvratam ||"
--- 'Oh! You wish to see Tukkãrãm! He lives in a small hut. The front yard of the hut would be cleaned with cow dung. Sitting on the pyol of the hut with a 'tamboora', Tukkãrãm would be uttering, 'Vittala! Vittala! Vittala!' You can find him easily.'

With such references, Shivãji found Tukkãrãm quite easily. He at once fell down in prostration in front of Tukkarm and introduced himself, "I am Chatrapati Shivãji."
Tukkãrãm, "Oh! Is that so! I am glad! Welcome to you."
Shivãji, "I have come here at the behest of Samarta Rãmdãs."
Tukkãrãm, "Is that so. I am happy to know that."
Shivãji, "May I take leave?"
Tukkãrãm, "You may leave after having food."

One look at the hut and Shivãji found innumerable holes in the roof. The Sun's rays were creeping into the hut through them. The pyol was cleansed with cow dung. A few pots were found inside the hut. Tukkãrãm's wife and children were dressed in rags. Shivãji wondered, 'under this condition Tukkãrãm is offering food for us!' He was unable to comprehend the situation.
He tells Tukkãrãm, "Swami! I have come with my army."
Tukkãrãm, "I am well aware that a king comes with his army."
Shivãji thought, 'Samarta Rãmdãs is a bairãgi living in a mountain cave. Let me wait and watch how Tukkãrãm would offer food.'

Tukkãrãm brought a measuring container with wheat flour in it. He gave each a pinch of wheat flour from it. Just as a pinch of 'vibhuti' is given in temples, Tukkãrãm gave just a pinch of wheat flour to Shivãji, to the elephants, to the horses, to his soldiers, etc. After consuming it, all of them informed Shivãji, "All of us feel so full that for another ten days we shall not feel hungry. Our hunger has been appeased. All of us feel greatly strengthened, too. What sort of a magic is this? How has this come about?"

The dumbstruck Shivãji held his head in utter confusion! Who is greater? Tukkãrãm or Samarta Rãmdãs? Samarta Rãmdãs appeased their hunger by serving food; whereas, this Mahãtma blesses each with just a pinch of wheat flour and appeases everyone's hunger. It is akin to the dinner provided to Durvasa! Astounded by the happening, Shivãji placed his question in all humility, "One should not question the actions of Mahãtmas. Yet, I am unable to contain myself from placing this question. You have appeased the hunger of all with just a pinch of wheat flour. How did you do it?"
At once, Tukkãrãm said, "Go to Samarta Rãmdãs and have it clarified."

From this we realize that only Mahãns can comprehend Mahãns. Our knowledge ('arivu') is limited. Incidents that occurred some years back (even in our lives) have been erased out from our memory. We know not what is happening just behind our house. We are not aware of the morrow's happenings. While it is impossible to comprehend worldly affairs with this limited mind of ours, is it not sheer foolishness to try to comprehend Bhagavãn and Mahãtmas with it?

Shivãji went to the battle and returned to his kingdom victoriously. At night, as he lay on his bed he was unable to sleep. He felt highly restless. His cot was made of ivory. The mattress was made of silk. His Queen offered him milk in a golden glass. But, his thoughts were fixed in Tukkãrãm's house. He recalled, 'the house consists of a pyol cleansed with cow dung. The roof of the hut has several holes in it, permitting the Sun's rays to creep into the hut. There are a few pots. Tukkãrãm's wife and children are wrapped in rags. Tukkãrãm himself is poorly dressed.'
He could not enjoy these luxuries in the palace while his Gurudev and his family suffered penury.

The next morning, taking lots of food articles and a big bar of gold, Chatrapati Shivãji left for Tukkãrãm's residence. At Dehu Road, Tukkãrãm, who was doing Namakirtan in his home, suddenly stopped his kirtan. He called his wife and told her, "I am leaving for the nearby forest. Chatrapati Shivãji would come here and ask for me. Do not tell him my whereabouts. I do not wish to meet him."
Instructing his wife in this manner, Tukkãrãm, went away to the nearby forest.
Shivãji arrived at Tukkãrãm's hut and finding the pyol empty, enquired of Jijibãi, "Where is my Gurudev?"
Though Shivãji questioned her in a soft, humble tone, Jijibãi, a poor, shy lady, felt scared. She blurted out, "Swãmi has gone to the forest nearby."

Shivãji at once set out all alone to the forest. Tukkãrãm refused to even look at Shivãji. Hurt and deeply disconsolate at his Guru's unusual behaviour, Shivãji enquired of Tukkãrãm, "Swãmi! Are you angry with me over something? Have I done any wrong? Why would you not even look at me? You have always been kind and merciful to me. What has gone wrong today?"
After repeated questioning, Tukkãrãm said to him, "Is there not a difference in your visit today? You always visited me empty handed. But, what have you brought today?"
Shivãji, humbly, "Gold and food articles."
Tukkãrãm, "Why?"
Shivãji, "Seeing the penury of your family I am unable to eat and sleep. You are suffering here while I am living in a palace in all comforts. I wished to do something about it."
Tukkãrãm said to Shivãji, "Your insistence in my accepting gold is akin to pleading with me to accept beef!"
Tukkãrãm then continued, "How long have you known me?"
Shivãji, "For about six months."
Tukkãrãm, "Well! You have known me only for six months. The Lord Pãnduranga knows me since my birth. If you feel moved to this state for having known me for six months what do you think would be my Lord Pãnduranga's feelings? Know that it is verily Pãnduranga who has placed me in this condition. Take away all that you have brought with you. Visit me as before and I would gladly speak to you."
Shivãji realizing the greatness of Tukkãrãm left, as instructed.

One day, Tukkãrãm announced that he was leaving for Pandaripur. Jijibãi out of pity for her children who were suffering without proper food and clothing said to him, "Please make some arrangements for feeding and clothing the children.You may then leave for Pandaripur."
Tukkãrãm, at once, said to her, "This is not my house and this is not my family," and walked out.

As he proceeded towards Pandaripur he came across a big group of Bhagavatãs singing Bhagavan Nãma and moving towards Pandaripur. Excited, he enquired of them, "Where are you coming from? Are you headed towards Pandaripur? Have you had food?"
The said they were, indeed, headed towards Pandaripur and that they had not yet had food that day. Tukkãrãm immediately said to them, "My house is close by. Please come home. You can have food, rest, perform bhajan and then proceed to Pandaripur."
He brought all of them home.
He called out to his wife, "Jijibãi! Jijibãi! Come out to see who has come home! Please make arrangements for feeding them."
Jijibãi came out to find a big group of Bhagavatãs. She somehow managed to provide food for all.

Soon after the Bhagavatãs left, Jijibai asked Tukkãrãm, "You left home, just a while ago, disowning me, the family and the house. How then did you bring this huge crowd here claiming it to be your home?" Tukkãrãm said, "It is only your presence that gave me the courage to bring them all here for food. Have you not realized that we are different from the world? In other families, performance of even a single marriage occurs once in their lifetime after undergoing much hardship. But, it is an everyday affair in our family and we find no difficulty. We quickly decorate the house with all the auspicious things - the mango leaves at the door, draw kolams, prepare 'hãrati' and at the close of the day 'dolotsav' is performed singing, 'Radha Kalyãna vaibhogame'. Thus, marriage has become an everyday affair for us, the blessed."

Marriage is an everyday affair only in a Sãdhu's home. The sound of bhajan is always heard, there is always a crowd to be fed. They know not how all these are managed. If Bhagavãn or the Guru is pleased with us, the whole world becomes supportive to us. If Bhagavãn or the Guru is displeased with us, we find the whole world turning against us. The Sãdhus are not aware how their family is run.

Tukkãrãm was very pleased.

There was a great scholar in that Town by name Rameshwara Bhatt. He was adept in the Shãstras. Sitting on the pyol of his home, he lectured on Dharma Shãstras. To his astonishment he found that only a person or two turned up to listen to his lecture. However, he found a crowd passing his gate.

He enquired of those with him, "Where are all these people going?"
The man in the front explained, "Oh! Sir! Haven't you heard of it? All of them are on their way to listen to Tukkãrãm's bhajan. Sitting on the banks of the Indrãni river, Tukkãrãm sings 'abhangs' (all composed by him) all through the night. He even elucidates on them. Thousands of people gather there to listen to him. Weavers, farmers, blacksmiths, etc. are there listening to him. The next day all of them, caught in the fever of his 'abhangs', sing those 'abhangs', as they perform their work."

Rameshwar Bhatt was wonder struck.
He said, "I am a Brahmin who is well versed in all the Shãstras. No one comes to listen to my 'upanyãs' while Tukkãrãm born in the Vysya caste has written a few kirtans in 'prãkrita bhãsha' (worldly language) of Marãtti. It is not right to listen to him."
These words of the Brahmin Scholar fell in the ears of Tukkãrãm who was passing by. He at once entered the house of the Brahmin and fell at the Brahmin's feet. What is the 'lakshana' (characteristics) of Sãdhus? They never claim correctness of their actions.
Tukkãrãm asked Rameshwar Bhatt, "Swami! Have I committed a mistake by writing the 'abhangs'?"
Rameshwar Bhatt, vehemently said, "Certainly, it is wrong."
Tukkãrãm, in a humble tone, "Swami! Why is it wrong? These have not been written by me. It is verily Pãnduranga seated in my heart who writes them."
Rameshwar Bhatt, "This is only your own imagination. You are filled with 'ahankãra' (ego). Not only have you written them but are now placing the blame on Pãnduranga. Moreover, praises of the Lord should be done in the 'Deva bhãsha' (Divine language) of Sanskrit and not in the 'prãkritik bhãsha' (worldly language). Further, it is only the Brahmin who has the authority to do 'upadesa' to others. You who have been born in Vysya caste are offering 'upadesa'."
Tukkãrãm, "I have not done any 'upadesa'. My 'abhangs' describe the Lord - Oh! Pãnduranga! How beautiful you are! The 'makara kundala' dangling from your ears are wonderful. The Tulasi mãla around your neck is wonderful - my 'abhangs' are on such lines. I do not advise anyone to wake up early in the morning, perform 'sandhya vandanam', etc. I have only described the beauty of Pãnduranga's form."
Rameshwar Bhatt, "It is verily wrong to have written them."
Tukkãrãm enquired of the Brahmin regarding the expiation that should be done by him.
Rameshwar Bhatt, "Tie up all your 'abangs' in a bundle and throw them into the Indrãni river."
Tukkarma returned home to do as bid. But, his mind told him, 'I have no capability to write these 'abangs'. Is it not verily the Lord who has written them all through me?'
Again, he feels, 'No! That man is a Brahmin, well versed in the Shãstras and possessing deep knowledge. I should not doubt his intentions.'

He tied all his 'abangs' into a bundle and threw them into the Indrãni river. He then sat in dhyãna on the banks of the river. Behind him was a dense forest. Two days passed thus.

On the third morning when the priests of Pãnduranga Temple opened the doors of the sanctum sanctorum they were taken aback by what caught their eyes. Pãnduranga held a sack on his head. The sack was dripping with water and Panduranga's dress was wet. Removing the sack from the Lord's head they opened it to find lots of papers. Surprisingly these had no trace of water in them. The writings in them were all intact. The priests found innumerable 'abangs' written in them with the 'mudra' Tukkãmane mãche'.
"Oh! These seem to have been written by the Bhakta Tukkãrãm," they thought.

Wondering why Pãnduranga held them all on his head, they took the bundle to Dehu Road. Seeing them, people rushed to Tukkãrãm and informed him, "Tukkãrãm baba! 'Pandãs' from Pandaripur are coming here. They are carrying the 'abang' bundle."

Tukkãrãm, at once, rushed to them and stopped them.
"Swãmi! Please do not bring them to me. It was I who had dropped them in the Indrãni river. How did you find them? It was a mistake on my part to have written them. Hence, I dropped them in the river."
The priests explained, "No! We did not retrieve them. It is verily Pãnduranga who has retrieved them."
Tukkãrãm, "Pãnduranga! Has Pãnduranga retrieved them? Oh! Pãnduranga! It is three days since I had dropped them into the river. Why is it that you have retrieved them today and not three days back?"

Pãnduranga explained, "All your 'abangs' are wonderful. I was reading them. Even Goddess Saraswati asked for your 'abangs'!"

The whole village was agog with the news. All of them felt proud of Tukkãrãm. On learning this Rameshwar Bhatt rushed to Tukkãrãm and fell at his feet. "Out of ignorance I have wronged you. This is 'amãnushyam' (superhuman). It is verily Divine. Swãmi! You should accept me as your disciple."
However, Tukkãrãm said, "Swãmi! Please do not speak so. You are a great scholar."

This is verily Sãdhu lakshana. Here, we find the splendor of Bhagavãn protecting Tukkãrãm.

Every evening when Tukkãrãm returned home, his wife would offer him water to wash his feet and a glass of water to drink. Of late, he did not find wife at home when he returned. Wondering what the matter was, one day he questioned his wife when she returned home.

He asked her kindly, "Where have you been? These days I do not find you at home when I return in the evenings."
In a sad voice, his wife explained, "Swãmi! How do you think the family is run? You do not attend to the family business. You do not possess the know-how of running the business. I, therefore, work in some houses here as a maid - cleaning their vessels - and earn some money to run the family."
These words pierced the heart of Tukkãrãm. He was taken aback. He said to her, "While I, the man of the house, am here why should you work as a maid? It saddens my heart. I shall take up some employment. Please stay at home and take care of the household."

He knocked at each door seeking a job. But, the people welcomed him with love and reverence. "Maharãj! Please come in!" They refused to offer any job. They told him, "Maharãj! We shall conduct Pãda Puja to you. Please command us and all your needs shall be met with. Do you need rice or dhal or any thing else. Do you desire us to build a house for you?"

Tukkãrãm, "No! No! I do not need rice or dhal or house. In the guise of a Bhakta I cannot seek these from you all. I cannot beg or borrow money or anything else on the pretext of being devoted to the Lord. Is bhakti for earning money? Give me some work. I shall work sincerely. Please pay me for the work done."

But, the people were scared to make a Sãdhu work. They sought his pardon, "Swãmi! It is verily a grave sin to make a Sãdhu work for us."

Thus, none was willing to give him any work which would earn him some money to run the family. They were willing to offer anything that he may demand but not employment.

Tukkãrãm realized that it was no use seeking employment in this place where people knew him. He, therefore, went to a village where none recognized him. He approached a landlord. He had heard of Tukkãrãm but had never seen him. It was harvest time. Birds and animals were waiting for an opportunity to enter and eat up the grains. This man offered Tukkãrãm the job of protecting the field from birds and animals.

Tukkãrãm was overjoyed to accept this job as he felt it was a job which did not come in the way of his Bhãgavan Nãma kirtan! He thought, 'It is only guarding the field. What an easy job! All I have to do is sit on the plank tied between two branches of the tree. With the 'tamboora' in hand I can sing 'Vittala! Vittala!' the Lord's Name and guard the field.' The landlord asked him to begin his work from the morrow.

Tukkãrãm returned home and informed his wife, "You may stop going out for work. I have earned an employment in the nearby village."
The next morning, wearing a turban around his head and with the 'tamboora' in hand, he left for the village where he had found employment. He sat on the tree plank and performed japa for a time. He then began to play his 'tamboora' and began to sing 'Vittal! Vittal!' Losing himself in the Lord's memory, he began to sing, 'Mukhi manda hãsa mãthe makuda shobe mangalãnga yere, Vittobãre!' 'Yere' means come.
Oh! Lord! Come as the auspicious Pãnduranga! Do not come alone - 'Rãdha ani Bhãma Rakhumayi te Rani Raja Pandareecha Vittobãre!' Tukkãrãm calls the Lord.
As he sang the kirtan the whole world disappeared from his vision and he entered bhãva Samãdhi. Within a few moments, birds of all kinds - crows, sparrows, cranes - and animals such as cows, goats entered the field and began to eat up the grains. To Tukkãrãm they all appeared to be the different forms of his beloved Pãnduranga! Black Pãnduranga, red Pãnduranga, white Pãnduranga! Unable to contain his joy he began to jump about playing the 'tamboora' and singing the Lord's Name - 'Pãnduranga! Pãnduranga! Pãnduranga!'
By dusk the animals and birds had played havoc in the field.

The Landlord came to check his field in the evening and was stunned to see the devastated state. He questioned Tukkãrãm, "What has happened?"
Tukkãrãm, still in his bhãva, said to him, "Sir, it is sad that you have come late. Today Pãnduranga had came here in innumerable forms!"

Only those who can see 'bedam' (discriminate) can work in the world. Those who see no diversity cannot work in the world. Where there is light there is no darkness. Where there is darkness there is no light. Ajnãna (ignorance) and Jnãna (Knowledge) cannot go hand in hand. When world is seen, Bhagavãn cannot be seen. For one who sees Bhagavãn the world does not appear. This is the reason that Mahãns find it difficult to mingle in the world.

The landlord flew into a rage. He cried out, "Compensate me for the loss!"
Tukkãrãm said, "If I had the capability to compensate you would I have come here to work for you?"
The landlord, not appeased, asked, "What shall I do?"
Tukkãrãm suggested, "If you desire to punish me tie me up and whip me!"
The landlord with the only way to appease his anger tied Tukkãrãm to a pillar and whipped him.
Tukkãrãm cried out, "Vittala!"
The landlord questioned in anger, "Do you imagine yourself to be the great Tukkãrãm? Why are you crying out "Vittala!"
Tukkãrãm said, "I am Tukkãrãm!"

Aghast, the landlord at once fell at Tukkãrãm's feet and cried in anguish, "Oh! Swãmi! I have done a grave wrong. You came to guard this field voluntarily. While there are lakhs of people awaiting your visit to their homes you have came in search of me to find some work. It matters not to me that the field has been ruined. If your Feet have touched this field its yield would double up. But, I have wronged you. This would ruin my family and I will not find a place in any of the 14 lokãs. Please pardon me. Please tell me that you have pardoned me."
Tukkãrãm, "Son! Only if I think of you as an 'aparãdi' (offender) should I forgive you."
None would appear as 'aparãdi' for Sãdhus.
In order to please Tukkãrãm, the landlord loaded a cart with sugarcane and pleaded with him to take it home.

Tukkãrãm returned home with the cart full of sugarcane and proudly declared to his wife, "I have earned this today! Did you not feel sorry that I am unable to earn a living? Now, look at the cart full of sugarcane earned by me!"
Jijibãi, "Swãmi! What can I do with a cart full of sugar cane? Please go to the market and sell them. Buy some groceries so that I can cook for the family."
Jijibãi informed the children cheerfully, "Your father has gone to the market to sell the sugarcane. Soon, he will be back with groceries. I will cook lots of dishes for you all."

As soon as Tukkãrãm reached the market, children spotted him. They cried out in joy, "Oh! Tukkãrãm baba has come. He is selling sugar cane." They all ran up to him. One of the children, stretching out his hand, said "Tukkãrãm baba! Give me a sugar cane."
Tukkãrãm said, "Say, 'Vittal!'"
The child at once said loudly, "Vittala!"
Immediately, Tukkãrãm gave the child a sugarcane.
Seeing this, another child shouted, "Rãmakrishna Hari!"
Tukkãrãm gave this child a sugarcane. Another child shouted, "Vãsudeva Hari!"
In this manner, Tukkãrãm happily gave away the sugarcane to all the children. The whole cart was emptied within no time. Holding a sugarcane in the hand, all the children began to dance uttering the Lord's Name. Tukkãrãm, too, held a sugarcane in his hand and joined the children. It seemed like a sugarcane dance! All of them went round and round the cart crying out, "Vittal! Vittal!"

Tukkãrãm returned home in his cart with just a single sugarcane. Jijibai seeing the empty cart asked, "Have you managed to sell the sugarcane? Where is the money? Where is rice and dhal?"
Tukkãrãm said, "Jijibãi! How foolish you are! Will anyone sell the sugarcane? All the children desired sugarcane and I gave them away to them."

Jijibai could not contain her anger. She did not think of him as the Guru of Chatrapati Shivãji. She did not remember that Rameshwar Bhatt fell at her husband's feet. She did not remember that it was her husband to whom she was bound to be obedient. The thought that the children were hungry roused her anger. She picked up the sugarcane in the cart and said, "Why have you brought back this one?" She beat his back with this sugarcane. The sugarcane broke into two pieces. Tukkãrãm continued to smile!
Aghast, Jijibãi asked him, "Why do you smile?"
Tukkãrãm said, "Look at the mercy of Pãnduranga. He has broken the sugarcane into two equal pieces lest we both should fight over it!"

From this we realize that great Sãdhus such as Tukkãrãm stick to their nature even when harassed. Jijibãi was amazed at his temperament.

In all his abangs, Tukkãrãm says that one can attain to Vaikunta if one performs Nãmakirtan.

Mahãns who have taken to bhakti mãrga (path) do not seek birthlessness. Instead they sing, 'Janmani Janmani tava bhaktim!' - 'I am ready to take any number of births. But, in every birth please bless me with bhakti for you.' Tukkãrãm also sings in his kirtans, "Tukãmane mãche garbavãsi!" - I should take another birth. And, in that birth bless me with steadfast bhakti to your Lotus Feet," says he.

Tukkãrãm prayed to Bhagavãn, "I have, in my kirtans, declared that through Nãmakirtan one could attain to Vaikunta. After the death of the physical body none can see the divine body going to Vaikunta. I must leave for Vaikunta with this physical body. Only then will people place their trust in Nãmakirtan."

As he performed Nãmakirtan, Tukkãrãm left for Vaikunta in his physical body with the turban on his head, the 'tamboora' in his hand, his 'vastra' (dress) on his body; and all those who held on to him, physically, were also taken to Vaikunta.

With this Tukkãrãm's charitra comes to an end.

Bhãgavati Mahipati was the grandson of Tukkãrãm - his daughter's son. He authored 'Sant Vijayam' in the Marrãtti language. He performed 'upanyãs' of his grandfather's life. He realized that the audience nurtured doubt about Tukkãrãm attaining to Vaikunta in his physical body. The 'tamboora' that Tukkãrãm had used was kept there. Bhãgavati Mahipati prayed, "If it be true that my grandfather had attained to Vaikunta in his physical body let then this 'tamboora' also attain to Vaikunta." No sooner had he prayed than the 'tamboora' moved up and attained Vaikunta!

Thus, Pãnduranga is a God who enjoys Nãmakirtan. This Maha Mantra -- 'Hare Rama Hare Krishna' is a Mantra of the Upanishads. It has the power to remove all kinds of evils of Kali.

It is befitting to say that here, at Nanganallur, the New Year named 'Pãrtiba varusha' has begun and not that the (previous) year has closed with Nãmakirtan. Ugãdi means the beginning of the Yuga ('Yugam'-'ãdi')."

Let there be good rains. Let all people enjoy good health. Let all be blessed with all auspiciousness. Let Bhagavãn bless us all with Satsang and ever be with us. "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.

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