‘Ãstika Samajam’ Venus Colony, Alwarpert, Chennai. 17th August 2002 - Saturday - 7.00 pm to 9.00 pm   Sant Tukkaram Even a single word uttered by the Sadguru is like a drop of water that an extremely thirsty man receives. Any amount of talk by any number of people is like the water of the ocean that serves no purpose for the thirsty. - Sri Swamiji

Sri Swamiji,

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

" In this world we find that it is only the one who is powerful always has the upper hand. It is so even in ‘swa jãti’ (in one’s own class). Take the dogs, for instance. The weak dog fears the strong one. It is the same amongst all creatures. The tiger or the elephant that is very powerful is trapped by Man and placed in a zoo. Man is not as powerful as these animals. But, he possesses ‘buddhi bala’ (intelligence). This is greater than ‘sariira bala’ (physical strength). ‘Mano bala’ (Power of the mind) is greater than ‘buddhi bala’. There are people who can operate the electric fan just with their ‘mano bala’. With ‘mano bala’ one can even bend a lamppost, squeeze out the juice from the lemon just by glaring at it, etc. But, greatest of all is ‘Atma bala’ (power of the Atman)! A Jnani possesses ‘Atma Bala’.

Sage Viswamitra, during one of his wanderings as a great king, met Sage Vasishta. Sage Vasishta provided him and his huge army with a sumptuous meal with the help of ‘Kãmadhenu’, the Celestial cow that can bestow anything sought. Viswamitra thought, ‘Vasishta in loincloth does not need this wonderful ‘Kamadhenu’. I am a King and it is I who should possess ‘Kamadhenu’ and demanded the celestial cow. Sage Vasishta refused to part with it as it had come from the ‘Deva loka’ (the heavens). This greatly angered Viswamitra who waged a war against the Sage to capture ‘Kamadhenu’. The huge army was totally uprooted by the ‘Atma bala’ of Sage Vasishta! Viswamitra realized that neither he nor his huge army were any match to the ‘Atma bala’ of the loin clad Sage. He immediately gave up his kingdom and all else to earn ‘Atma bala’ and become ‘Brahma rishi’.

It is verily with his ‘Atma bala’ that Samarta Ramdas, through Chatrapati Shivaji, established the Hindu Samrajya. It is said that in Kali Yuga, Bhagavãn would take ‘Kalki Avatar’ and come on the back of the horse wielding a sword to destroy foreign rule and re-establish Hindu Kingdom. I feel that it was verily Chatrapati Shivaji who is Kalki Avatar because sitting on a horse and wielding a sword, he uprooted foreign rule and re-established Hindu Samrajya.

Vittoba was a deeply dispassionate person who had won over all his ‘indriyãs’ (senses). Bhagavãn instructed him to marry. Not interested in a householder’s life, Vittoba said to Bhagavãn, “I have won over the ‘indriyas’ (senses). I do not desire to marry.” Bhagavãn pointed out to him, “As you have won over the ‘indriyas’ marriage will not bind you. You must, therefore, marry!” and Bhagavãn Himself arranged a bride for him. Vittoba entered a householder’s life as ordained by Bhagavãn. But, even after many years of marriage he remained childless. He, therefore, decided to give up family life and take up ‘sanyãsa’ (ascetic life). He left his home and reached Varanasi. Here, he received ‘sanyãsa’ from Mahatma Ramananda.

Soon Ramananda set out to visit various places. About thirty-two of his disciples accompanied him. Vittoba preferred to stay back because he feared meeting with his relatives or friends if the tour covered Pratishtãnapura. His Guru reached Pratishtãnapura and camped here for a few days. Vittoba’s wife used to visit the temple nearby every morning and circumambulate the peepul tree there. One morning she found the people walking past her in a line. On enquiry she learnt that they were all going to pay their respects to the great Mahatma who had camped there. She, too, joined them and paid her obeisance to the Mahatma. Ramananda had seen her going round the peepul tree. Who circumambulates the peepul tree? One who has no child. Hence, Ramananda blessed her with the words, “May you be blessed with children.” Vittoba’s wife stood shocked. Shedding tears she sought the Mahatma’s pardon. She then explained, “My husband’s whereabouts are not known for the past 12 years. But, you have blessed me thus.”
Ramananda said, “It is verily Rama who has spoken through me. They are not my words. You will certainly be blessed with children.” And the Mahatma enquired about her husband. It came to light that his disciple who had remained back at Varanasi was her husband. He immediately sent for him. When he arrived, the Guru asked of his disciple, “Is maintaining ‘sanyasa-asrama’ greater than making your Guru’s words come true? I order you to go back to the life of householder and beget children.”

Four ‘asramãs’ (stages) have been prescribed in a Brahmin’s life- Brahmachari (celibate), Grahasta (householder), Vãnaprasta (giving up the family and leading a spiritual life in a forest all alone) and Sanyasa (ascetic). In this order of life, one can move from brahamcahri to grahastha to vãnaprastha to sanyasi and never the other way round. One can move from the first to the next stage of life but not vice versa. And to turn from an ascetic life to the householder's life is verily a grave sin. Unpardonable one! There is atonement for any sin committed in the first three ‘asramãs’ but none for the Sanyãsi. This is the reason that one should think well before taking up ascetic life. It is a very hard life and only one who is totally dispassionate should take it up.

But, Vittoba said to his Guru, “As per your desire I will get back to householder’s life.” He went back to live with his wife and four children were born to them. Nivritti deva was the first to be born, Jnãneshwar - the second child, Sopãna - the third and Mukta bai the last. Nivritti was the incarnation of Parameswara (Lord Siva), Jnãneshwar of Lord Vishnu, Sopãna of Lord Brahma and Mukta bai of Goddess Durga. Even while the children were still young, Vittoba left the family to spend his days on the banks of the Ganga. His wife followed him.

Left to fend for themselves, the children approached the Brahmins to perform ‘upanayana’ (the holy thread ceremony for a son born in a Brahmin family). The Brahmins asked, “What is your ‘gotra’*?” The children did not know their family ‘gotra’. The Brahmins refused to perform the ceremony, as the children did not know their ‘gotra’. Jnaneswar told the Brahmins, “One who does not know his ‘gotra’ can take the ‘gotra’ of the conductor of the ceremony. Thus speak the Shastras.”
The Brahmins scoffed at him, “Oh! You speak of the Shastras! You have all been begotten by a Sanyasi, as such we cannot perform the ceremony for you.”
Jnaneshwar said, “I do not need this ‘upanayana’. But, while living in the world one should follow the ways of the world. It is for this reason that I request you to perform ‘upanayana’ for us.”
The Brahmins were shocked at what they deemed to be the audacity of Jnaneshwar. They retorted, “Oh! You deem everything to be Panduranga? Then can you make this (pointing to a buffalo that stood nearby) perform ‘Sãma gãna’ (sing the Sãma Veda)?”
Jnaneshwar immediately said, “Why not? If you look at it as Panduranga, he will certainly chant the ‘Sãma’. If you look at it as mere buffalo it will not.”
Saying this he touched the buffalo and said, “Panduranga! Chant the ‘Sãma Veda’!”
And lo! The buffalo began to chant the Sãma Veda! The astounded Brahmins had no choice but to recognize the greatness of Jnaneshwar and his brothers and sister. The owner refused to take the buffalo back. The buffalo followed the children. The ‘Atma bala’ of Jnaneshwar made even the buffalo chant the Sãma Veda!

Chatrapati Shivaji was once resting on the banks of a river on his way back from a victorious war. He found peepul leaves with kirtans on them floating down the river. He read them and realized that the kirtans must have flowed out of a great Mahatma. Just by mere reading one can realize if a kirtan or a sloka has flowed out of a great Mahatma through Bhagavãn’s grace or has been composed by a man. Shivaji followed the leaves that were floating down the river and reached Sanjanghat where Samarta Ramdas lived. The Mahatma welcomed Shivaji, “Come!” as if he were awaiting him. Offering a seat to Shivaji, the Mahatma said, “You must have your food here.” The king said that he was not alone as he was returning from a war. He had stopped his huge army some distance away. Samarta Ramdas assured him, “I am very much aware that a King would be accompanied by his army. Food will be offered to all including the elephants and the horses.” The Mahatma then instructed his ‘sishya’ (disciple) to remove the huge boulder covering the cave nearby and the sight within astounded Shivaji. The cave contained huge amount of various kinds of dishes including the food needed for the elephants and horses. The King and his huge army were sumptuously fed within no time. Though one should never question a Guru, the astounded King asked the Mahatma, humbly, “Master! A great King that I am, it is not possible even for me to prepare this amount of food for a large number of people in such a short notice. How has this been possible for you?”
Samarta Ramdas told him, “At Dehu Road lives a Mahatma by name Tukkaram. Go and place your question before him. He will give you the explanation.”

On returning to his Kingdom, Shivaji forgot all about meeting Tukkaram, as he had to attend to numerous works concerning his Kingdom. After some years while moving with his army he found a signboard bearing the name ‘Dehu Road’. He remembered his meeting with Samarta Ramdas and his words about Tukkaram. He immediately went to Dehu Road and enquired about the place of stay of Tukkaram. The people there said, “Tukkaram is a great Mahatma who keeps singing the praises of Lord Hari always. You will find him sitting on the mud pyol of a small hut that is his home.”
Stopping his army at a distance, Shivaji walked all alone to the home of Tukkaram. He found Tukkaram in humble circumstances. Sitting on the pyol of his hut and playing the ‘tamboora’, he was singing the glory of the Lord. Shivaji bowed down to him and introduced himself. Tukkaram said, “Oh! You are the great Chatrapati Shivaji. I am glad to meet you. Please be seated. You must please have your food here.”
Shivaji, at once said, “Master! I am not alone. I have left my huge army some distance away.” Tukkaram said, “I know that a King does not come alone. There is enough for all!”

Shivaji was wonderstruck. What he saw there was a small hut made of mud walls. There were some little children whom he guessed to be Tukkaram’s children, wearing torn trousers. There were just a few mud pots inside the hut. The sun’s rays were streaming inside the hut from the innumerable holes in the roof. Tukkaram brought a small measure that contained wheat flour. He gave a pinch of it to Shivaji and everyone of his huge army, including the elephants and the horses. Immediately, every one of them felt satiated that it seemed as if they would not need any food for another ten days!

Shivaji thought to himself, ‘Samarta Ramdas is a single person. He provided us all with a real sumptuous meal. But, Tukkaram is a householder living in utter poverty. He gives just a pinch of wheat flour and it fills us all as if providing nourishment for ten days. What is this miracle?’ He then hesitatingly and humbly asked Tukkaram, “Master! How has this been possible for you?” Tukkaram at once said, “There is a great Mahatma by name Samarta Ramdas. Go to him, for, he has the explanation for this!” What does this mean? It means that only a Mahatma can understand another Mahatma.

Since his visit to Tukkaram, Shivaji was unable to eat or sleep. He felt guilty when food was served. He felt guilty when he went to lie on the soft silken bed. Samarta Ramdas and Tukkaram were like his two eyes. He was reminded of his Guru Tukkaram and his children. He was deeply disturbed about the condition under which they lived. They neither had a proper roof over their heads nor a square meal a day. He decided to offer gold and grains to his Guru. Carrying a big block of gold and cart full of food stocks, Shivaji set out to meet his Guru. Meanwhile at Tukkaram’s home he instructed his wife, “Shivaji is coming to see me. I do not desire to meet him. I am leaving for the forest. Do not tell him my whereabouts.” Tukkaram then went away to the nearby forest taking his ‘tamboora’ with him. Soon Shivaji arrived at Tukkaram’s hut.
Shivaji asked Tukkarm’s wife, “Where is my Guru?”
Shaken by the appearance of the King the timid lady blurted out, “He does not desire to meet you and has left for the forest. Please do not tell him that I had informed you about his whereabouts.”

Ordering his army to stay there, Shivaji went all alone into the forest to meet Tukkaram. Tukkaram turned his face away as Shivaji went up to him. Pained and with tears in his eyes, Shivaji asked sorrowfully, “Master! you have always welcomed me smilingly and spoken to me. Even a single word uttered by you is like a drop of water that an extremely thirsty man receives. Any amount of talk by any number of people is like the water of the ocean that serves no purpose for the thirsty. Why do you turn your face away from me today?”
Tukkaram asked him curtly, “Is there not a difference in your visit this morning? What have you got with you?”
Shivaji said humbly, “I have brought gold and grains for cooking food.”
Tukkaram, “Why?”
Shivaji explained, “I find it difficult to eat or sleep when you and your family suffer, living in a simple hut without proper food and clothing.”
Tukkaram exclaimed, “Oh! Is that so? How long have you known me?”
Shivaji replied, “For the past two months or so.”
Tukkaram, “Well! Your relationship with me has been only for the past two months. Yet you feel sorry and compassionate towards my living condition. (Lord) Panduranga knows me since my birth. How would He feel to see me living in the condition that I am? It is he who has placed me in such a condition. You may feel that my family and I are suffering. But, we do not feel so. We are very happy. Do not deem only material comfort as happiness. If it were so then all those who have huge wealth must be happy. But, they are not. Do not think that we are unhappy. Nama sankirtan is the wealth in my possession. Take back all that you have brought.”
Shivaji pleaded with him, “Please accept them for my sake.”
Tukkaram said, “Do you know how this sounds? It is like placing a plate of beef and asking me to accept it. Just take them all back with you.”
Shivaji pleaded with him again, “Please accept them. You may do charity with it. Do something good for the people of this place.”
Tukkaram would not listen to this. He said, “I am not here to help anyone. I am a Sadhu always lost in the thought of the Lord. You are a king and it is your duty to help the people. You carry on your duty.”

Sadhus do not come into the world to build hospitals or to impart worldly knowledge. They are here only to show God to the ignorant. Only the one who pushes a copy of Srimad Bhãgavatam into your hands and asks you to read ‘It’ is a real Sadhu. One who pushes the people who desire to come out of ‘vyavahãra’ (worldly affairs) into it is not a Sadhu. What is the use of pushing you into it all over again? An ordinary mortal wearing white dhoti can do social work. A Sadhu is not required for this kind of work. His only work is to pull the minds of the people towards Bhagavãn. Did Mira or Thiagaraja swami bless people with ‘vibhuti’ (the holy ash) as a cure from this or that disease? Steeped in love for Bhagavãn they were ever singing His praises. Living alone, they were always in the thought of the Lord.

Tukkaram called out to all the people of the village and asked Shivaji to distribute the food materials to them. He possessed such deep dispassion that he did not reserve even a grain of it for his family. Would Shivaji leave such a Guru? He took tight hold of this Guru. Such is the glory of Mahans.

Everyone is seeking only Bhagavãn! How? From a worm to Brahma all are seeking only happiness. The only difference between them and the Sadhus is that ordinary people do not know where real joy is and use wrong means to attain what they mistake to be happiness while the Sadhus know where real joy is - in the Lotus Feet of Bhagavãn - and the right way to attain it. Sadhus do not desire to live amidst people but Bhagavãn pushes them back into the world saying, “Who will redeem the people?” Steeped in the glory of Bhagavãn, Sadhus are unable to move amidst worldly-minded people. Some people try to mar the names of Sadhus but it only results in spreading their fame!

There once lived a Mahatma in Vrindavan. Every evening he discoursed on Srimad Bhãgavatam. A Marwari who was a ‘pawn broker’ in Mathura happened to listen to him. A peacock when fed with the drug ‘abin’ at 12.01 seeks the same the next day at 12.01’o clock. Similarly, this man could not sit in his shop the next evening. He rushed to Vrindavan to listen to the Sadhu’s discourse. Such was the attraction to ‘Krishna katha’. This happened every evening and the Marwari no longer attended to his business as before. Even after he returned home his mind held the picture of Lord Krishna. The Sadhu was pouring forth ‘Krishna rati’. At home and in shop his mind, caught in the thought of Krishna, could not do any ‘vyavahãra’ (worldly business). The shopkeeper who did business next door asked him, “Brother! What has happened to you? You do not attend to your business as before. Every evening you hurry somewhere. What is the matter?” This man said, “A great Sadhu is pouring forth Krishna rati in Vrindavan every evening. I am unable to resist it. It is to listen to him that I rush every evening.” This shopkeeper advised him, “There is nothing wrong in your attending the discourse. But, you should get back to your business. Do not get lost in it. Remember you have a family.” The Marwari said, “You should also come with me to listen to him. Only then will you understand what I mean.” The friend said, “Yes, I will. But, I will not change as you have.” And that evening he accompanied the Marwari to Vrindavan. But, lo! His story also was the same! His business also suffered due to the change of interest from worldly matters to Bhagavãn. His mind was so full of Krishna. The wives tried to bring their husbands to their senses. They used various means but all in vain. At last they decided to somehow chase that Sadhu away from Vrindavan.

They thought that if the Sadhu were proved to be a fake, their husbands would change and return to their old worldly ways. They paid a huge sum of money to a prostitute to go up to that Sadhu with a baby in her hand while he was discoursing and in front of the huge crowd, accuse him of having fathered the child.

The prostitute did as bid. The crowd was shocked to hear what she had to say. Some said, “Well! Everything has come to light. Wearing the garb of a Sadhu he is fooling people.” Some said, “We know not the truth.” Yet others said, “Poor Sadhu. He is probably being blamed wrongly.” But, the Sadhu himself remained totally unperturbed. He turned his head and looked at her very compassionately. The Sadhu then said, “Well! All are my children. Everything around is verily mine. So are you and this child! Sit here. I will give a share of the food I get everyday!” The ‘Kataksha’ (benign look) of the Sadhu and his loving words touched the heart of the prostitute and she at once fell at his feet. With tears in her eyes and remorse in her heart she said, “I am sorry for the bluff that I uttered. I had been paid to utter this by their (she pointed to the Marwari and his friend seated there) wives so that they would return to their old ways.” The very look of a Sadhu had changed even a prostitute. Such is the glory of the association of a Sadhu. Immediately everyone fell at the Sadhu’s feet and spoke gloriously about him. Many more began to throng his presence.

What would have been the reaction of anyone under such circumstance? They would have cried, “Oh! Lord! How merciful you are! You have saved me!” But, here the Sadhu cried to Bhagavãn, “Oh! Lord! Why did you do this? You could have let the words of the ‘deva dãsi’ sound true so that people would have stopped following me. I would have happily left for the forest and remained all alone singing your praises. Why did you prove her words to be wrong?” Sadhus wish to run away from people but Bhagavãn pushes them back. Thus, any abuse thrown on a Sadhu only spreads their fame, for, Bhagavãn blesses them with more ‘keerti’ (fame). One should shun praises like poison and welcome abuses like ‘amrit’ (nectar). Sadhus are like this. I do know how to enlighten on the glory of Sadhus!

A home is for Sadhus to step in! When someone visits our home and some mishap occurs soon after, we blame it on the ‘drishti’ of the visitor. If the visitor envies our way of living, his/her thought waves spread in our home and affect our life. But, when a Sadhu visits our home he wishes well for us. His thought waves fill the atmosphere and does good. A handful of food offered to a Sadhu liberates not just you but seven generations, before and after you, in your family!

Sadhus move from village to village and do not take ‘bhiksha’ (beg for food) in the same village. The reason for this is that the Sadhu gets familiar with the homes that offer food. His mind would say, ‘avoid this house as the man here abuses’ or ‘go to this house where they offer food lovingly’ or ‘in this house the food is not tasty’ and so on. One should not get attached in this manner. Therefore, Sadhus do not stay in the same village. It is said that if you do not get food drink Yamuna ‘jal’ (water) and live in Vrindãvan!

We find many people begging on the streets and chase them away. But, do you think that it is so easy to beg? It is, indeed, very difficult to beg! Try it! We hesitate to ask for help even of a friend because our ego steps in. We feel our reputation is at stake. We fear the insults that will be thrown at us.

Securing the company of a Sadhu is the result of good merits (‘punya’) earned in crores of janmas. So says Adi Sankara in Viveka Choodamani. The ‘janma’ in which you attain a Sadguru is verily your last ‘janma’.

A dog, when beckoned, runs to eat the food thrown at it. The man picks up a stick and beats the dog with it. Unable to bear the pain of the beating, the dog decides not to come running to this fellow the next day if he were to beckon. But, the next day it runs up when called, having forgotten the vow, and gets beaten up along with the food thrown. In the same way, in this life we face some problem or the other. While faced with the problem we vow not to indulge in life but to dedicate our life to attain Bhagavãn. But, once the pain of the suffering vanishes we forget the vow and step into the drama of life - only to suffer all over again!

When a snake catches a frog, it takes almost a day for it to swallow the frog. Meanwhile the frog caught from behind has its face turned outwards. It puts out its tongue and keeps swallowing the flies that fall on to it! It is being pulled into death in the form of the snake but the frog, unaware of it, is enjoying its food! In the same way Yama (the God of death) has his hand on our neck; yet we are trying to snatch as much fun and frolic out of this life even while moving towards death!

Once Pattinathãr found people weeping over a dead relative in their home. Pattinathãr sat on the pyol of the house and began to weep, too. The relatives stopped crying and came out to find out in what way was this man (Pattinathãr) related to the dead. They asked him, “Who are you? We have never seen you before. How are you related to the dead?” Pattinathãr said to them, “I am weeping for the ‘live’ corpses that are crying for the ‘dead corpse’!” Every one is going to meet death some day but without realizing this we weep for the dead!

A snake catches a frog and tries to swallow it. A snake’s throat is very small. It is unable to swallow the frog. Both the snake and the frog suffer and finally both of them die. Thus, if one embraces a Guru who is not of the highest order, both the Guru and the sishya (disciple) would fall headlong.

Tukkaram was born in a Vysya family. A householder, with wife and children, he left the burden of his family on Lord Panduranga. He was forever in the thought of and singing the Praises of the Lord. Bhaktas of this caliber try to follow the dharma ordained to their caste though without much success. This is because their mind does not come down from the Lotus Feet of the Lord to worldly affairs. Thus, Tukkaram would now and then open his shop and try to do the business of selling provisions that was the dharma of his caste.

One day Tukkaram’s wife somehow managed to fill the boxes with various provisions and asked Tukkaram to conduct business. He opened the shop and sat behind the counter. Soon a man came singing ‘Hari! Hari!’ He had gopi chandan mark on his forehead, tulasi mãla around his neck. The highly pleased Tukkaram said to him, “Take anything that you need and as much as you need.” The man said, “I have no money on me.” Tukkarm said, “No! No! There is no need for any payment. You are uttering the Name of the Lord! You are a Sadhu. Please yourself.” The man filled his bags and went away. And so did many others finding Tukkaram behind the counter. Soon all boxes were empty. Tukkaram’s wife came to the shop and was highly pleased that her husband had done a quick business. She asked him, “How much business have you done today?” and looked into the cash box. There was not a coin there. Shocked, she questioned Tukkaram. Tukkaram said, “Oh! Madwoman! Would anyone sell provisions to those who utter the Name of the Lord? Many came today singing the Name of the Lord and I gave it all to them without charging a paise.” The poor lady went back into the house not knowing what to do. She was deeply concerned about her children who had not a morsel of food to eat.

‘Ãshãda Ekãdasi’ was fast approaching and Tukkaram decided to visit Pandaripur for the occasion. On ‘Ãshãda Ekãdasi’ lakhs and lakhs of Sadhus from all over the country gather in Pandaripur. His wife said to Tukkaram, “Please arrange for some food and clothing for the children before you leave for Pandaripur.” Tukkaram said to her, “This family is not mine. Nor is this my house. They are all Panduranga’s. He will take care of it.” Uttering these words he set out to Pandaripur. He had hardly gone a few feet when he found a big group of Sadhus, singing the Praises of the Lord, coming up the street. He rushed to them and enquired, “Where are you all coming from? Are you all proceeding to Pandaripur? Have you all had your bath and food?” The Sadhus said that they had come the previous evening and had not yet had any food. Tukkaram at once invited them home. He said to them, “My home is close by. Please do come home; have your bath and have food and rest. You may then proceed to Pandaripur. I will also accompany you all.” So the 100 or so Sadhus followed Tukkaram to his home.

Just a few minutes earlier he had disowned the home and family. But, now he had brought the 100 Sadhus to ‘his’ home. He called out to his wife and said, “Sadhus have come home. Prepare food for them.” The poor lady was baffled. But, being used to the ways of her husband, she somehow managed to get something and cooked for all the Sadhus. The Sadhus performed Nãma Sankirtan. The whole house was lit up with the presence of the Sadhus singing the Name of the Lord. They stayed in Tukkaram’s home for three days. The Nama Sankirtan performed by these Sadhus filled Tukkaram’s heart. He did not feel any need to visit Pandaripur.

Once the Sadhus left their home, his wife asked Tukkaram, “I informed you that there was not a grain at home but you disowned the family and home and left for Pandaripur. But, you returned as quickly with so many Sadhus. How did you bring so many of them home when you knew that there was nothing at home?” Tukkaram said, “It is only your presence that encouraged me to invite them all home.”

Living with Bhagavãn is easy. There is no wonder in Sita having lived with Rama or Rukmini having lived with Krishna. To marry a Bhakta and live with him is a task beyond all imaginations. Bhaktas are birds that fly very high. It is very difficult to comprehend their moods and behaviour (as they are steeped in the thought of God).

Whenever Tukkaram returned home his wife used to offer water to wash his feet. But, one evening his wife was not at home when he returned. When she came home after some half-an-hour he asked her, “Where have you been?” She said hesitatingly, “The children at home have to be fed. You are unable to attend to the family needs. Therefore, I earn through cleaning the dishes in few houses.” The shocked Tukkaram said to her in an apologizing tone, “From tomorrow do not go anywhere. I will try to get some job and earn something for the family.” He went to some houses in the village to ask for some work. But, the moment he entered a house he was welcomed with honour and affection. They washed his feet and offered something to eat. When he told them the purpose of his visit they were aghast. They said, “Swami! You are a great Sadhu. How can we make you work for us? It is verily a sin. We will provide you with all your needs but do not say that you wish to work for us.” But, Tukkaram would not accept a single paise or grain from anyone. Since every one knew him in the village he went to the Harijan colony where none had seen him. There he managed to get the job of guarding a field.

Tukkaram was happy to have secured this kind of a job, which posed no block to his Namasankirtan. He happily said to his employer, “I will take good care of your field.”

He sat on the wooden platform that had been placed on a tree and singing the Name of the Lord watched over the field. Soon he lost himself in the thought of Bhagavãn. Birds, goats and cows entered the field. To Tukkaram every one of them seemed to be Panduranga. He said, “Oh! Panduranga! Come! Come! Have a feast. Eat to your fill. All are verily yours!” All of them had a great day and that evening when the owner came to the field he was aghast to find everything lost. The whole field was in havoc. The furious man caught hold of Tukkaram and shook him up. He shouted angrily, “What have you done? I asked you to guard my field from animals and birds. I have lost everything. You have to make up for the loss.” Tukkaram, who was now out of his trance, realized what had happened and deeply regretted the negligence on his part. He said, “Sir! I have nothing with me to pay you. If I did, I would not have sought this job from you. I am sorry for what has happened.” The employer said, “Well! Let us go to the king and ask for justice.” The horrified Tukkaram said, “No! Let us not go to the king.” Tukkaram was not afraid of the king. Shivaji was his disciple and if they went to him this good man who had offered employment to him would have to face the wrath of the king. He wished to avoid this situation. He, therefore, said to him, “You may beat me as much as you want for the wrong done.”

The employer tied up Tukkaram to a tree and slashed him with a whip. Tukkaram exclaimed, “Vittala!” The angry employer barked, “Are you the great Tukkaram that you call out ‘Vittala’?” Tukkaram said, “I am Tukkaram.” The employer was horrified to learn that it was the great Sadhu Tukkaram whom he had employed and had now tied to a pole and whipped. He fell at Tukkaram’s feet and pleaded, “Master! What a great sin I have committed. Please say that you have forgiven me; otherwise my whole family and the generations before and after me will stand cursed for my misdeed.” Tukkaram hugged him and said, “You have not done any wrong.” The man said, “Your Lotus Feet have touched this field. What has been lost now will soon be gained in hundred folds. I have nothing to worry on this account.” He then filled a cartload of sugarcane from another field of his and offered it to Tukkaram.

Riding the cart of sugarcane Tukkaram reached home. He said to his wife, “I have earned a cartload of sugarcane today.” She said, “What can we do with this sugarcane? Please take them to the market and sell them so that we can buy food for our children.” Tukkaram turned the cart towards the market. Children are fond of sugarcane. Tukkaram had hardly gone a few yards when children came rushing to the cart singing loudly, “Ramakrishna Hari! Vittala! Panduranga!” The Name of the Lord was enough to distribute the sugarcane to the children. With just one sugarcane left in the cart, Tukkaram returned home. Tukkaram’s wife asked him, “Have all sugarcane been sold out? Where is the money? Let us buy food for our children.” Tukkaram said to her, “Oh! No! I have not sold them in the market. Children came running to the cart singing the Lord’s Name. I could not help distributing it to the children who joyously cried out the Lord’s Name.”

His wife could take it no more. She lost her temper. She was deeply distraught that her children had to go without food for another day. She picked up the last sugarcane in the cart and beat Tukkaram’s back with it. The sugarcane split into two halves. Tukkaram smilingly pointed out to her, “See! How great Bhagavãn is! He has used your hand and my back to split the sugarcane into two equal halves so that we do not quarrel over our share.” Coming back to her senses, his wife fell at his feet and said with tears, “How can you smile even at this moment. Don’t you feel angry? How is it that you do not lose your temper at any point of time? What have I done in my anger? Please forgive me.” Tukkaram consoled her. He said to her, “How happy is our life! Everyday, every moment we enjoy the Name of the Lord. Sadhus visit our home frequently. There is Nama sankirtan every day.”

Tukkaram had sung innumerable kirtans on Bhagavãn. Once a great Brahmin scholar was discoursing. Finding a lot of people moving past his place he enquired of those few who sat listening to him, “Where are all these people going?” They said that these people were going to listen to Tukkaram. Every night Tukkaram used to sing his simple kirtans and now and then stop to discourse on it. All the villagers would gather round to listen to him. This would go on until three in the morning. During the day, at work, all of them would sing Tukkaram’s kirtans that were very simple and devotion filled. Hearing this the scholar was furious. He met Tukkaram and said, “You are a Vysya and not a Brahmin. Only a Brahmin can impart ‘upadesa’ (advice). I am a learned Brahmin. I know all the Shastras. You should stop your discourse from now.” Anyone else would have argued with the Brahmin. But, Sadhus are humility personified. Therefore Tukkaram said, “Sir! I am sorry. But, I have never offered any ‘upadesa’ to any one. All my kirtans only praise the Lord. They describe the Lord’s beauty and ‘gunas’. However, you are a learned Brahmin. As such you know better. Tell me what should I do?” The Brahmin said, “Bundle up your kirtans and throw them into the Chandrabhaga river. And from now onwards stop singing your kirtans.” Tukkaram bundled all his kirtans and threw them into the Chandrabhaga. He experienced deep pain as if he had pushed into the river a child of his whom he had brought up lovingly. He then sat on the banks of the river without food or sleep.

After three days, when the Pandãs (priests) in Pandaripur temple opened the doors of Lord Panduranga’s sannidhi they found a wet sack on the head of the Lord. It was dripping with water and the Lord’s garments were totally wet. Wonder struck they took the sack from the Lord’s head and opened it. They found innumerable writings with the stamp of ‘Tukkaram’ in them. They realized that it was the kirtans of the Sadhu who visited the temple from Dehu Road. They immediately took the kirtans to Tukkaram.

When Tukkaram saw them with his writings, he asked them, “It is I who had thrown them in the river. Why did you retrieve them?”
The Pandãs explained, “No! We did not retrieve them from the river. We found them on the Lord’s head this morning when we opened the door to perform ‘prabodanam’. Since they all carry your stamp we realized that they are all your kirtans. We, therefore, came to return them to you.”
Tukkaram’s joy knew no bounds as he realized that Panduranga had accepted his kirtans.
He asked the Lord, “If you approve of them why this delay in bringing them to me, Oh! Lord! I have been sitting here without food and sleep these for the past three days.”
The Lord said to him, “Tukkaram! They were so wonderful that I have been reading them for the past three days!”

Learning about the incident, the Brahmin scholar came running to Tukkaram and fell at his feet. “I did not realize your greatness. Please forgive me for the wrong done.” Tukkaram shrunk away pleading, “You are a Brahmin and a great scholar. You know all the Shastras. How can you fall at my feet? Please do not fall at my feet.” Such is the humility of Sadhus.

Once during a discourse many people were placing lot of offerings. A devoted lady from a very wealthy family deeply desired to offer something but her husband was a miser. He would certainly not permit any offering. Without her husband’s knowledge she brought a small old brass pot that was in use in her home. She hid it in her saree ‘pallu’ and with lot of embarrassment gave it to the man who was receiving and offering the gifts from the people. Seeing such a wealthy lady offering an old ‘in-use’ brass pot he decided to mar her name in public. He, therefore, wrapped it up neatly in a cloth and announcing the name of the lady said that she was offering a golden pot. The lady felt deeply embarrassed and was in tears. She was at a loss to know what to do. Tukkaram recognized the lady’s ‘hrudaya’ (heart - the feeling of her heart). He took the cloth bundle from the man and returned it to him. On opening the bundle the man found a golden pot inside and not the old brass pot! Such is the compassion of Sadhus.

Tukkaram said to Bhagavãn, “It is said that one who sings Your Name reaches Vaikunta. But, I desire to reach Vaikunta with this physical body. It is only in this physical body that I have sung Your Praises since my birth. Moreover, only if I leave for Vaikunta in this physical body will people believe it. They will not know and would refuse to believe that I have attained Vaikunta if I leave in my ‘sukshma sariira’ (subtle body).” Bhagavãn complied with his request and informed him the date and time when He (the Lord) would come down to the earth and take him to Vaikunta.

People gathered around Tukkaram on the prescribed date and time to watch him leave for Vaikunta. On the appointed date and time Tukkaram sat with his ‘tamboora’ singing the Praises of the Lord. Bhagavãn came down in a ‘vimãna’ and took Tukkaram to Vaikunta in his physical body.

In later years when Tukkaram’s grandson was performing discourse people questioned him, “Is it true that your grandfather attained Vaikunta in his physical body?” The young man prayed to the Lord, “If it is true that my grandfather attained your Lotus Feet in his physical body then let this ‘tamboora’ (one of the ‘tambooras’ used by Tukkaram) leave for Vaikunta even as people watch it.” Immediately the ‘tamboora’ floated up towards Vaikunta.

Do anything - japa, dhyana, yoga - but along with it also perform Namasankirtan. Even if these (japa, dhyana, yoga, etc.) let you down, Namasankirtan will never let you down!” "

" GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

*gotra -Hindu lineage comes down from great Rishis. Thus, every Brahmin family has a ‘Gotra’ that is really the name of the Rishi from whom the family lineage has come down. Thus, marriage does not take place between two born in the same ‘gotra’ as they are brother and sister.

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