 Section 1 of the Sikh Religion, Sacred Writings and Authors, Volume 6. This is a LibriVox recording, or LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Sikh Religion, Sacred Writings and Authors, Volume 6 by Max Arthur McAuliffe. The Bhagats of the Granth Sahib. There have lived in India from time immemorial saints and thinkers who were dissatisfied with the superstitions and religious vagaries of the Hindus. They gradually evolved a belief in one God and preceded Guru Nanak as the dawn before sunrise. Abrupt indigenous alterations of religion have rarely, if ever, been presented to human experience. Some of the writings of the Guru's immediate precursors, called Bhagats, or saints, are preserved in the Granth Sahib, compiled by Guru Arjan. He selected for inclusion therein with equal impartiality the writings of both Hindus and Muslims as they suited his purpose and contributed to the great cause of religious reformation. We find in the sacred volume compositions of Jaidev, Namdev, Tralakan, Parmanand, Sadhana, Bani, Ramanand, Dana, Pipe, Sain, Kabir, Ravdas, Surdas, verses of at least two Muslim and saints, Farid and Bikan. And one re-sentient of the sacred volume called Banu's Granth, preserved at Mangat in the Gujarat district of the Panjab, contains a hymn composed by Meera by Queen of Chattour. It is believed that Guru Arjan did not give it a place in his collection because the lady lived and died an idolater. The Hindu Bhagats, for the most part, began life as worshippers of idols, but by study and contemplation arrived at a system of monotheism which was appreciated by Guru Arjan. The Muhammadan Bhagats lived in Hindu centers and became largely imbued with Hindu modes of thought while they, at the same time, retained their traditional belief in the divine unity. There is no account given of the saints in any of the classical Sikh writings, but we have to the best of our power, collected materials for the lives of most of them in the various places where they were born or where they flourished in India. Some civil officers have kindly made inquiries and furnished us with details from their districts and political officers have also assisted in procuring information from the annals of native states. The writings of Nabhaji, Udava, Chid, Gan, Mahepati, Ganesh, Dattatra, Maharaja, Raghuraj, Senha, Da, Yapai, Gilapai, Pandit, and others in different Indian languages on the medieval saints of India have also been consulted. Nabhaji, the author of the Bhagat Mall, was born in the state of Gualiar. His original name is said to have been Narayan Das. Everything relating to him is as wonderful as the legends he himself relates of his Vaishnav saints. He was born blind when he was about five years of age. There was a great famine in the land and he was deserted by his parents in a forest. Owing to their inability to maintain him, he was found by Agar Das and Kil to Hindu pilgrims who were on their way to the Ganges. He told them his history and they adopted him. Kil sprinkled some holy water from his gourd on the child's eyes and he received his sight. He was employed to wait on the holy men and in this capacity heard many legends of Indian saints of all epics. These legends he recorded at the suggestion of Agar Das in a work called Sant Charitra, which formed the basis of the Bhagat Mall, a series of metrical chronicles in the Gualiar dialect written about AD 1578. He was a contemporary of Raja Man, Sen of Jaipur and consequently lived during the reign of the Emperor Akbar. It is recorded that he had an interview with Tulsi Das, the famous Hindu poet who flourished in the reign of Shah Jahan. If so, he must have lived to a very advanced age. Several additions and amplifications were made to Nabhaji's work by Praya Das and Pandit Lal Jai of Bindra Ban. It was subsequently written out in Hindu prose and translated into Urdu by different hands. Other writers and most of the great Indian dialects have written lives of the Baish Nav saints, but almost all are avowedly based on the work of Nabhaji. Nabhaji's Bhagat Mall is in all versions painfully disappointing. It may be compared to the medieval legends of saints once current in Europe, but it has the additional defect of brevity and, like Hindu works generally, shows a total contempt for chronology. When one great man is but an incarnation of another who lived hundreds or thousands of years before, it seems superfluous to the Hindu biographer to consider such a trifle as the date of his successive appearances upon Earth. Even the pious Hindus who at different times expounded and translated Nabhaji's work, each and all passed by the dates of the Bhagats without a word of apology to the reader. We are therefore generally left to shreds of extraneous evidence for the epics of the Bhagats whose writings are contained in the Bible of the six. Uddhava Jidgaan was born in Darur in Khandesh once when he was celebrating the anniversary of the birth of Rama and taking an image of that god into his house at Badar in the Barars, some bigoted Mohammedans stoned the procession. A fight arose between the Hindus and Mohammedans. It is said that Hanuman, the monkey god, espoused the cause of the Hindus and fought against the Mohammedans as he had done thousands of years before against Rawaan. By Hanuman's aid, Jidgaan's party was victorious and succeeded in burning a mosque in which the Mohammedans had concealed themselves. The era in which Jidgaan flourished has not been accurately ascertained. Mahapati was born in A.D. 1715 at Tahara Bad in the Rahmuri subdivision about 35 miles from Ahmad Nagar in the Bombay Presidency. He wrote the Lives of Saints in the Marathi language. His authorities were principally Nabhaji and Uddhava Jidgaan. He has himself given the Shaka year 1696, A.D. 1774 as the date of the completion of his Bhakta Lilum Rita. He died in A.D. 1790. Maharaja Raghuraj Singh, son of Maharaja Vizwanath Singh of the Bagel dynasty, chief of the Rawaan state, was born in A.D. 1823 and died in A.D. 1880. He inherited his literary talents from his father who wrote a paraphrase of Kabir's Bajaj and about 50 tracks on Hindu religion, philosophy and literature. Maharaja Raghuraj Singh was one of the most renowned Hindi poets of his time and he was also a most generous patron of the many Hindi and Sanskrit scholars who flocked to his court. In religion he was a strict adherent of Vaisnava tenets. We shall attempt to give the lives and writings of the Bhagats in chronological order. In section 1, section 2 of the Sikh religion, sacred writings and authors, volume 6 by Max Arthur McAuliffe, this Libri Vox recording is in the public domain. There were two distinguished men called Jaidev whose lives and acts are frequently confounded in Indian chronicles and biographies. One was a metaphysician and scholar who is said to have lived at the court of Vikramaditya. It is related of him that when a boy at school he was able to learn in a day as much as his school fellows could in a fortnight. Hence he was called Pakshadhar Mishra. It is not with him we are at present concerned. The Jaidev whose hymns are found in the grand sahib is the celebrated Sanskrit poet who wrote the Git Gurbind. His father was Boydev, a Brahmin of Kanalj and his mother Bomb Devi. He was born at Kanduli about 20 miles from Suri in the modern district of Burbam in lower Bengal. He became the most famous of the five distinguished poets who lived at the court of Lakshman Sen, king of Bengal, who dates from the year 1170 of the Christian era. The five poets were called the five jewels of Lakshman Sen's court and so proud was the monarch of them that he erected a monument to preserve their names to succeeding ages. The specialties of the five poets are thus described by Jaidev himself. Uma Patidara, excelephant in word painting. Jaideva alone knoweth purity of style. Sarana is praised for extemporary rendering of difficult passages. Gurbahadana surpasseth in description of love knowing as so famed as the king of poets, Doi, for remembering what he hath once heard. Very little is known of Jaidev's early life. It is certain that from his youth he was a diligent student of Sanskrit literature and developed rare poetical talents. He is described by the author of the Bhagat Mahal as an incarnation and treasury of melody, on which, however, he owing to his ascetic habits long preferred to feast his own soul rather than communicate to the world the splendid gifts he possessed. He wandered in several countries provided with only a water pot and dressed in the patched coat of a mendicant. Even pen, zinc, and paper generally so indispensable to literary men were luxuries which he did not allow himself. Such was his determination to love nothing but God that he would not sleep for two nights in succession under the same tree, lest ye she conceive an undue preference for it and forget his creative. It pleased God with the object it is stated of saving the human race to withdraw Jaidev from his ascetic life. For this purpose the chronicle relates God devised the following expedient. An Agnahotri Brahman of Jagannath to whom a beautiful daughter named Padamavati had been born as the result of many offerings and prayers brought her up with the object of dedicating her as a dancing girl to the local idol. Her father duly conducted her to the idol and was ordered to take her away and bestow her on the great saint Jaidev. On this she was taken to him and he was informed of the divine decision in his favor. Jaidev reasoned with the Brahman and told him he ought to give his daughter to some more wealthy man who would be more suitable for her than a homeless ascetic like himself. The Brahman replied that he could not disobey God's order. Jaidev rejoined God as master and omnipotent. He may have thousands and tens of thousands of wives but one for me is the same as a hundred thousand. That is, he had no more need or ability to maintain one than he had a hundred thousand. After further discussion in which the Brahman failed notwithstanding the exercise of all his powers of persuasion he left his daughter with Jaidev. Before his departure he told her it was impious to act in opposition to the will of God. She was to remain with Jaidev and obey him according to the instructions laid down for wives in the Hindu sacred writings. The tender girl remained with Jaidev and attended on him like his shadow. He is said to have represented to her the futility of living with him. Though out-wise he said endeavor to do something to improve thy position I have no power to maintain and cherish thee. She replied what power hath this poor creature thou canst do as thou pleasest. I am unsacrifice unto thee and shall never leave thee. On this Jaidev believed that God was forcing him into the alliance and he reconciled himself to the situation as the first preparation for domestic life. He built a hut for his spouse, set up an idol in it, and applied himself to its worship. He then began the composition of the celebrated poem the Git Govind. This is believed to have been his second composition, his first being a drama called Rasana Raghava. A third work attributed to him is Shandralak, an essay on the graces of style. The fact appears to be that the mantling fire of Jaidev's genius sought for an outlet that with experience of life or change came over his religious opinions, that he resolved no longer to play the hermit but accept the wife offered him, distinguish himself and seek for worldly fame and his pleasures. God has been introduced ex machina into the narrative to save Jaidev from the charges of inconsistency and submission to human passion. The Git Govind is well known in both hemispheres. It has been translated into English prose and paraphrased in English verse. It is perhaps a solitary instance of a great popular poem composed in a dead language. In the 12th century of the Christian era, Sanskrit was, it is true, used as Latin was at the same time in Europe, but the great age had passed away when Sanskrit was a living language, the only recognized Indian vehicle of men's thoughts and aspirations. The Git Govind is still not only remembered but nightly chanted in the karnatic countries and other parts of India because it is ostensibly a love song and its strains are sweet and find a responsive echo in the human heart. During the composition of the Git Govind, Jaidev represented Radhika, the heroine as pouting, because Krishan the hero had followed other loves. Krishan alters his ways and applies himself to the task of appeasing her and apologizing for his conduct. The poet was preparing to make Krishan address his lady love, adorn my head by putting on it the lotus leaves of thy feet which are an antidote to the poison of cupid, when he reflected that it would be a dishonor to his god if any woman were to put her feet on his head. While thus reflecting the poet ceased to write and went to bathe, intending subsequently to alter the sentence into more conformity with the relative positions of a hero and heroine. What was Jaidev's surprise when on returning from his bath he found the verse completed exactly as he had subsequently intended. He asked his wife how it had occurred. She told him he had returned himself and having written the verse gone away again. Upon this Jaidev knew that Krishan himself had written the verse and thus hallowed the composition. The fame of the event and of the poem spread far and wide between the high renown he had so earnestly sought. Satvika, king of Urisa Orissa. At the time was also a poet and learned man. He had accidentally selected for a poem the same subject as Jaidev and he appears to have produced a work of respectable merit which he directed his brahmins to copy and circulate. In reply they showed him meant by this that the rajas poem was as nothing in comparison with Jaidev's. As well compare a lamp with the sun. The rajas in his pride could not accept the brahmins' criticism but cause both poems to be placed in the temple of his capital and promise to abide by the decision of the idol as to which was superior. The idol rejected the king's gift govind and took to his heart that of Jaidev. Upon this the rajas thinking himself greatly dishonored was overcome by shame and jealousy and set out to drown himself. Krishan is said to have taken pity on him. He appeared to him and told him it would be a vain and foolish act to put an end to his life. It was very clear that his political merit did not equal that of Jaidev but to compensate him for his disappointment. Krishan ordered that one of the rajas verses should be inserted in each of the twelve cantos of Jaidev's poem and both compositions should thus go forth through the world and down to distant ages. This was accordingly done. The estimation in which the gift govind was held may be gathered from the following anecdote. A gardener's daughter while one day gathering eggplants was singing with great zest the following verse from the fifth canto of the poem. The zephyr gently blow it on the banks of the Yamuna while Krishan teared in the grove. On this it is said the idol of Jagannath followed her wherever she went with the object of feasting his heart on the dulcet strains. The idol wore only a thin jacket which was torn by the brambles when the king went to worship and saw the condition of the idol's dress. He in astonishment asked the priest the cause. When the Raja learned what had occurred he was perfectly satisfied of the superiority of the product of Jaidev's genius and issued a proclamation that the gift govind should only be read in a clean and purified place as Jagannath the Lord of the world himself was in the habit of going to listen to it. Not only hinders but men of all creeds were enchanted with the composition. It is related that a Mughal on hearing of the divine honors paid to the work used to peruse it with the greatest delight. One day while writing he was singing his verses when he fell into an ecstasy of pleasure and thought that though a Muslim he felt communion with Krishan. Oriental ground of clers are enthusiastic in their praises of Jaidev all other poets are compared to petty kings while he is the great Chakra Warti the poetical monarch of the world. As the moon cannot be concealed by the stars as the eagle cannot be surpassed by any burdened flight as Indar attracts notice in the midst of the gods so is Jaidev's fame conspicuous in the world. It may be added that Jaidev himself does not appear to have been insensible of his own merits. At the conclusion of the gift govind he writes whatever is delightful in the modes of music whatever is exquisite in the sweet art of love that the happy and wise learn from the song of Jaidev. Notwithstanding the lusciousness and sensuous beauty of several parts of the gift govind there can be no doubt that Jaidev intended the poem as an elaborate religious allegory. This too is insisted on by the author of the Bhagat Maal who states that the love scenes and rhetorical graces of the poet are not to be understood in the sense that persons of evil minds and dispositions attach to them. Radhika the heroine is heavenly wisdom. The milkmaids who divert Krishan from his allegiance to her are the senses of smell, sight, touch, taste and hearing. Krishan represented as pursuing them is the human soul which attaches itself to earthly pleasures. The return of Krishan to his first love is the return of the repentant sinner to God which gives joy in heaven. After the completion of the poem Jaidev went to travel and visited Ben Drabon and Jaipur to the latter place its king had given him a pressing invitation while on those travels it is related that he met a party of fags. He knew what they were from their ready offer to accompany him on his journey. Without more ado he pulled out his purse and gave them all the money and valuables he possessed. Thus reasoning wealth is the basis of sin gluttony, produce of disease and a love of the world, purchase of pain so it is proper to discard all three. The fags that once suspected him they had not been accustomed to obtain men's wealth without a struggle or without at least having made a request for it and they concluded from Jaidev's readiness to part with his money that he merely designed to have them arrested on their return to the city. One of them proposed to put him to death but another said that that would be a meaningless act they only required his wealth and that they had obtained. It was at last decided that they should cut off his hands and throw him into a narrow and dark well and this was accordingly done. Jaidev it is said meekly accepted the treatment he had received as a fate predestined for him and applied himself to divine contemplation and the utterance of God's name. It chance that Carl launched the king of Ute Hall past that way and hearing that Jaidev was in the well caused him to be extricated. Jaidev was so little revengeful for the injuries he had sustained that in reply to the king's inquiries as to the cause of his mutilation he told him he had been born so. The king became convinced that Jaidev was a saint and congratulated himself on his good fortune in meeting such a man. The king had him conveyed to his capital where he was treated with all honor and respect and a house set apart for him. He was more over provided with food in every article of comfort. The king himself offered to become his servant and with hands clasped in the oriental attitude of supplication begged Jaidev to say what duty he could render him. Jaidev had one request to make and that was that the king should serve holy men and not him. In happy faith and with open heart the king obeyed and performed service for the saints of God who were waiting at his gate. The fact that the king was performing such services was noise to brought and the thags among others heard of it. They assumed the guys of religious men and proceeded to the monarch's gate. This led to an interview with Jaidev. He recognized them and told the king that they were his brother and very holy persons. Fortune it was the king and having been favored with a sight of them and devoutly ought he minister unto them. The king took them into his palace and lavished on them every honor that oriental politeness and hospitality could suggest. The thags, however recognizing Jaidev were troubled for their safety and applied for permission to depart. This was finally granted and Jaidev dismissed them with a large present of money and a convoy of soldiers for their protection. On the way the soldiers fell into conversation with their charge they remarked before seeing visitors to the king so heartily and kindly treated and they inquired in what relationship they were escorting stood to Jaidev. The thags replied what shall we say it is not a good thing to tell. The soldiers promised them perfect secrecy. The thags then proceeded to exercise their invented faculties developed by long practice. They said that Jaidev and they had been servants of a king for some offense Jaidev had been condemned to death and appointed his executioners. They merely however cut off his hands and thus saved his life. Through gratitude for that favor Jaidev induced the king to pay them such extraordinary attention. It is said that God can no longer endure the fabrication of false charges against his saint. The ground opened beneath the feet of the thags and they sank into the pit of hell. The soldiers in amazement returned to Jaidev and told him what had occurred. He began to tremble with pity for the thags and made a gesture as if rubbing his hands the oriental attitude expressive of greed whereupon it is related new hands sprouted from his body. The soldiers went and informed the king of the two miracles their eyes had beheld. The king proceeded to Jaidev and performed before him the prostration due to saints. He begged Jaidev to explain how the incidents had occurred. The saint for a long time refused but when greatly pressed by the king gave him a detailed account of all the circumstances. The king's faith in Jaidev had now reached its utmost limit and he knew that the man before him in the guise of a saint was really a divine incarnation. It is the usual custom of saints when they receive evil always to return good even as bad men return evil for evil so the king deemed his conclusion warranted by the forgiving conduct of Jaidev. Jaidev felt the longing for home and told the king of his determination to take his lead. The king put his head on the saint's feet and presented to him that his country had turned to God and the practice of virtue sensitive and trodden by his holy feet. If the saint were to depart the king's subjects were turned away from their faith. He therefore implored him to defer his departure. As a further inducement to Jaidev to abide with him he went himself and brought Pada Mavati so that the saint's happiness might be complete and his distant home forgotten Pada Mavati was installed in the royal palace and the queen received stringent orders to perform all menial offices for her. While Pada Mavati resided at the court the queen's brother died and his wife was burned with him on the funeral pyre. One day when the queen was boasting of the wonderful devotion of her sister-in-law Pada Mavati smiled. When asked the reason she replied to burn oneself alive with one's husband's corpse as far from being the acme of affection. True affection and love require a woman to sacrifice herself directly to Jee even hearth of her husband's death. In the present age replied the queen that alone art such as sati a word defined by the author of the Bhagat Maal as a woman who considered her husband a god an ethnic concern with any other deity not feeling flattered by the well-not unapproachable standard of conjugal devotion which alone Pada Mavati considered as worthy of admiration the queen determined to put her to the test at the first opportunity. One day when Jaidev was absent from home the queen arranged that one of the royal servants in pretended haste was to come to her win with Pada Mavati and inform the latter that Jaidev had been attacked and killed in the forest by a tiger. On the serving coming to where they were seated and repeating this carefully tutored story Pada Mavati swooned and felt like this to the ground. The queen who had brought about this disaster turned pale and became distracted at the unexpected turn of events. She was severely interviewed by the king when he heard of the occurrence. Life became bitter to her and she made preparations for death on a funeral pyre which she had constructed. When the circumstances were communicated to Jaidev he appeared in time to hinder the emulation of the queen and approaching the dead Pada Mavati saying his well-known ashtapadis to the surprise and joy of all she was restored to life it is said and joined her husband in a song. Jaidev and his wife by this time had had sufficient experience of regal life. They were glad to abandon all state and return to their lowly home at Kanduli where they enjoyed the society of saints and transferred their idolatrous devotion to the love and homage of the one true God. On the anniversary of Jaidev's birth the religious fairs held at Kanduli the poet's birthplace and is attended by thousands of Ayeshnaths who celebrate the occasion by assembling round his center tapped for worship and singing sublime portions of his immortal songs. The following hymns of Jaidev and far other style and manner and written in the popular language of his time are found in the grand sahib hymns of Jaidev Gujarat God's attributes moral injunctions and the in utility of Hindu forms of worship. Before all things was the being who is unrivaled and endued with permanence and similar attributes who is supremely wonderful, distinct and incomprehensible and pervasive creation. Repeat only the beloved God's name which is Ambrosia and the essence of all things by remembering him the fear of birth, old age and death afflicted thus not. If thou desire the defeat of the God of death and his train praise and bless God and do good works. God is equally in the present past and future imperishable and supremely happy. O man if thou seek to do good acts, renounce greed and the coveting of another's wealth together with all evil deeds and evil inclinations and seek the protection of God. Embrace the service of God alone in thought, deed and word. What avail of the practice of yog, sacrifice, alms and penance? O man utter the name of God, the bestower of all supernatural power. Jaidev hath come openly into the asylum of him who is in the present and the past, who is contained in all things. Maru, the following hymn which in the original verse perhaps one of the most difficult of human compositions is given to illustrate the practice of yog. I drew up my breath by the left nostril. I fixed it between both nostrils and I drew it down by the right repeating om 16 times at each process. My strength I broke and I have become weak. My unstable mind I fixed and made stable. My unfashioned mind I fashioned and then I quaffed nectar. In that state I sang of him who preceded the soul and the three qualities the idea that thou and I are distinct have been removed. What was worthy of worship I worshipped what was worthy of trust I trusted and I've become blended with God as water with water saved Jaidev I have repeated God's name and becoming absorbed in his life have obtained him who lived undisturbed. End of section two section three of the Sick Religion Sacred Writings and Authors volume six by Max Arthur McAuliffe this LibriVox recording is in the public domain. Section three Namdev Namdev was the son of Dhamma Shetty a tailor who resided at Narasi Bhimani a village near Karhad in the district of the Bombay presidency. Namdev's mother was Gnabai daughter of a tailor at Kalyan in the same district both Namdev's father and mother and probably their ancestors for some generations possessed great devotional enthusiasm. Outside the village of Narasi Bhimani stood the temple of Khasharaj she of whom Dhamma Shetty was a devout worshipper. He never omitted to pay a daily visit to the temple and make an offering to his God. Namdev's mother when pregnant used to request everybody she met to repeat the name of her favorite God. Namdev was born on Sunday the 11th day of the light half of the month of Kartik in the Chakra year 1192 AD 1270. At the age of three years the young saint used to ejaculate the name of the local God of his devotion. At the age of five years he was sent to school but he made no progress in learning. Whenever he found an opportunity either in the absence of his teachers or otherwise he said his school fellows singing songs to his favorite God in which she joined both with voice and symbol accompaniment. It is said that he loved God even from the day of his birth and his divine love and devotion increased with his years. At the age of eight years Namdev was betrothed to Rajabai, daughter of Govind Shetty. By her he ultimately had four sons Narayan, Mahadev, Govind and Rathal and one daughter named Limba Bhai. His father finding that he made no progress in learning apprenticed him to his own trade. It very soon became manifest that Namdev paid no attention to practical business but spent his time consorting with religious mendicants visiting the temple of his God and performing the devotions usual in such cases. He was then decided to put him to commerce. To this he consented but represented that he possessed no capital. This was procured from a friendly banker when Namdev found himself in the possession of funds he gave a great feast to Brahmans which exhausted all his money. At this both his parents and the money lender were greatly distressed. His mother bitterly approached him for his recklessness and extravagance. Was it for this I carried thee about for nine months? Was this misery kept in store for my old age? Oh, why did I not rather remain a barren woman than give birth to such a son? Art thou not ashamed of thyself? People laugh at thee for thy madness. Have some respect for thy mother. Look at my gray hairs. Think of these rays of thine aged father. What wilt thou gain by this madness? There are also other worshipers of Ksharaj. Why can't thou not act like them? What merits wilt thou obtain from this God? All who care for him were ruined. Namdev's mother finding her remonstrances and objugations useless appealed to the priests of the temple to remonstrate with her son him to a right understanding of his worldly position. From them too no hope was received of the youth's amendment. They urged and replied to her representations that she was a fortunate mother and that the good deeds of her previous birds had ripened and she had obtained a saint for a son. One day when Namdev's father was absent, the son took the daily offering of the family for example. It consisted of milk which the youth had just milked from his cowl. He thought that the God would freely partake of the offering on which he had lavished so much care. The stony idol, however, would not vouch safe to do so. Upon this Namdev began to cry threw himself down at the God's feet and uttered passionate supplications. In due time the God relented and accepted Namdev's offering. He celebrated the event in the following hymn in the Byro measure. Nama having milked his brown cow took a cup of milk and a jug of water for the idol. Drink milk and my mind will be at ease otherwise my father will be angry. A golden cup filled with milk Nama took in place before the idol the saints alone abide in my heart on seeing Nama God smiled on giving milk to the idol the worshipper Nama went home and God appeared unto him. With reference to this miracle the author of the Bhagat Mall in a paroxysm of devotion remarks congratulations to God who loveth his saints and is pleased with their devotion thou whom the vets call endless and to attain whom sheave and the other demigods performed of penance art so much in the power of the saints and their love that thou performest everything according to their desires. It appears that Namdev on arriving at Man's estate for a time grew weary of saintship he records of himself that through evil destiny he began to associate with Dhaka it's or Indian highwaymen and plunder travelers he and his gang killed several Brahmins pilgrims and innocent men his father and other elderly persons remonstrated with him but he heeded not their censures at last the emperor dispatched a squadron of cavalry to arrest the offenders they refused to submit and in the skirmish which ensued 84 of the troopers were slain whereupon the remainder decamped Namdev possessed a large and excellent on which he used to scour the country and visit distant places whether as the result of habit or repentance he made a vow which he religiously kept to behold daily the idol of Nagnath in the village of Aundi about 16 miles to the east of Pandarpur there is another temple of Nagnath in the village of Vaadval and there there went Namdev to behold the great saint Vishoba Kuchar Vishoba in order to make a trial of Namdev resolved to assume the appearance of a leper he thought that in this way if Namdev's faith were not strong he would incontinently run away Namdev in his search for Vishoba went into the neighboring temple there he saw a leper lying on the ground resting his shodden feet on a lingam the emblem of sheave on beholding the insult to the idol Namdev chid the leper and asked him to leave the sacred edifice Vishoba replied that he was an old man who could not attend to nice formalities of worship but Namdev might turn his feet in whatever direction he pleased upon this Namdev raised the old man's feet and turned them in a different direction there too it is said Namdev again saw a lingam under Vishoba's feet he was astonished as well he might be on beholding this extraordinary circumstance and asked the leper where Vishoba was the leper replied I am Vishoba Namdev then asked how a man reputed to be a saint could be guilty of placing his feet on a lingam and thus outraging the god Vishoba replied that he found no place which was not filled with God Namdev bowed to him and expressed to become his disciple Vishoba then proposed to Namdev to take him outside the temple when Vishoba was deposited there he said he would accept Namdev as a disciple and bowed him close his eyes Namdev did so and on opening them saw no longer a leper but a priest in vigorous health and manly beauty Namdev abode for several months with Vishoba Kuchar and received instruction from him as recorded in a work called Namdev Gautha principally in the Marathi language but containing also 110 Hindi stanzas from which Namdev's hymns in the Grand Sahib have been selected on one occasion when Namdev went to behold his god in the temple he was not allowed to enter because of Brahmin who had brought cooked food to the god would not suffer persons of Namdev's degraded caste to stand under the same roof with him Namdev while detained outside the temple saw approach a very needy, low caste woman with a child on her hip the child was crying pitifully for a morsel of the food brought by wealthy persons as offerings to the god the mother tried to restrain the child's cries and longings the child refused to be comforted and only cried and coveted the more the woman then began to beat the child Namdev's heart melted at the site with the mother for her behavior she replied the child is very hungry and wishes me to give her the god's food which is impossible I have nothing myself I am totally without means my husband was one of the 84 horsemen recently cut down by the inhuman dot ka eats being thus helpless myself what can I give the child I only possess the bones in my body thus thou by thy chiding and harsh words desire me to feed her with them her words pierced Namdev's heart and he began to reflect how many families have been ruined through his reckless and lawless career on leaving the temple precincts he bestowed his mare and whatever clothes he could dispense with on the brahmins and to use his own words made a friend of repentance he took up a knife entered the temple in anguish and began to pray to his god oh Shiva oh Mahadev I have committed many crimes and shall have to suffer the torments of hell how shall I find salvation in his agony of remorse he thrust the knife into his head upon which blood spurred it from it and fell on the idol the ministrants of the temple ran up snapped the knife from his hand tied him hand and foot and threw him outside the edifice a crowd gathered around him and began to revile and spurn him not for his attempt at suicide but for having defiled the god when left alone he thought he saw in a vision who thus addressed him Namdev thou hath better proceed to Pond Harpur at once its patron god Vithal will purge thee of thy sins and thou shalt not only obtain salvation but renown as one of God's saints in the world Namdev tied up the wound in his head and started for Pond Harpur in the company of pilgrims who were proceeding thither on the way he was tormented by flies which sought to settle on his wound and mentally by the curses and reproaches of his companions Pandarik who lived in the present district of Sholapur was a saint celebrated for his devotion to his parents it is said the god Krishan went with his cows and herdsmen all the way from Doa Waraka on the margin of the Arabian sea to behold the possessor of such veliopiety Krishan left his belongings at Gopalpur on the margin of the Bhima river and proceeded to the dwelling of Pandarik Pandarik by way of hospitality threw him a brick to stand on the god accepted the offer in the hope of friendly converse with the saint but the latter was so much engaged in the service of his parents that he had not leisure to speak to him Krishan disdaining to return to Doa Waraka without a brick remain standing on the brick and was named Vithal long afterwards the place was the scene of the depredations of a famous robber the renowned Emperor Salah Bahan whose capital was at python south of Aurangabad and who gave his name to an era which preceded the Krishan by 57 years sent in the fifth year of his reign an officer to rid the land of the freebooter found the god still standing in the same posture as when he had been last seen by Pandarik the place was named Pandarikpur shortened into Pandarpur in memory of the saint and it gradually rose to considerable importance and became the most important place of worship in Maharashtar the roof of Namdev's hut was blown away by a storm while the inmates were asleep a developed friend whom Namdev recognized as god incarnate at once proceeded to re-roof the building this incident was versified by Namdev in the Saurath measure as follows a near neighbor asked Nama by whom didst thou have this hut rebuilt if thou show me the carpenter I will pay him twice the wages thou didst oh my sister my carpenter cannot be given thee lo my carpenter pervaded with all things my carpenter is the support of the soul if anyone want such a hut to be built the carpenter will require love for his wages when man breaketh with his family and all his friends then the carpenter of his own accord cometh to him I cannot describe such a carpenter he is contained in everything and in every place as when a dumb man tasteeth the great flavor of nectar if thou ask him he cannot describe it here the praises of the carpenter strained the ocean and fixed drew as the polar star Nama's lord recovered Sita and bestowed Lanka on Baki Khan the house in which Namdev and his family lived and in which in early years he plied his train is pointed out to the visitor it has been greatly enlarged and modified since the saint made it his residence the roof of the large hall is now supported by pillars it is said that Namdev buried many of his voluminous works within the house and forbade their exhumation under a solemn malediction a girl called Janabai went with her parents to visit the temple of Pantarpur she there obtained such an access of devotion that she refused to return home and her parents returned without her Namdev happened to see her and taking an interest in her made inquiries regarding her parents in place of residence she replied that she had no parents and no residence saved his temple at Pantarpur Namdev was moved to take compassion on her and entrusted her to his mother Janabai developed political talents and several of her compositions are extant she has given some particulars of Namdev's life the Hindus desired to test the reality of Namdev's fast on the 11th days of the light and dark halves of the month they sent him a lean Brahmin who asked for some food Namdev refused as it was the 11th day he was fasting himself and he thought others ought to fast also the pretended Brahmin said that he was at his last gasp through hunger bring me something at once in short such was the insistence of the Brahmin in asking and of Namdev in refusing that a serious difference resulted between them several people assembled on hearing the uproar and advised Namdev to give something from his kitchen to take of peace and dismiss the Brahmin Namdev refused as he deemed fasting on the 11th day the most important form of devotion the Brahmin insisted on not taking his departure till he had received something to eat he accordingly fell down at Namdev's door and pretended to die of hunger the same evening persons unacquainted with the strict rules for the 11th days fast began to charge Namdev with the heinous crime of having caused the Brahmin's death Namdev neither feared nor waited their censure he prepared a funeral pyre and seating himself on it beside the Brahmin ordered it to be lighted the Brahmin had no wish to emulate himself and promptly rose from the pyre and decamped thus was Namdev rescued from the death which he had courted the bystanders on seeing what had occurred became believers and accepted as a fact that Namdev was under the special protection of heaven a Brahmin called Parisa Bhagwat lived in Pandarpur he had a philosopher's stone Paras the word from which his name was apparently derived his wife called Malja one day went to the adjacent Bhima river and there met Rajabai Namdev's wife the latter complained that her husband Namdev would do no work and that in consequence the family was in very straightened circumstances Kamalja said she possessed a philosopher's stone which she would lend her it would convert everything into gold and no longer be indigent Rajabai it is said took the philosopher's stone and produced much gold by its agency when Namdev heard of this he took the stone and threw it into the river when Kamalja remonstrated with him he dived into the water and brought up two handfuls of gravel which she threw in front of her on looking she fancied that every bit of the gravel was a philosopher's stone on this she left her home and became a disciple of Namdev Guy and Dev a disciple of Vishoba Kachar hearing of the fame of Namdev went to Harpur to visit him Guy and Dev was a Vedantist and pantheistic philosopher who relied on knowledge while Namdev was thoroughly convinced of the superiority of devotion or spiritual love to one God the Brahmins deemed Vedantism more orthodox as having been originally propounded in works which they accept as divine revelation when a man becomes a Vedantist he rejects religious observances and believes himself saved during life Namdev now totally repudiated this belief at the same time there was nothing to hinder a pantheist from consorting with a monotheist and both saints became fast friends Guy and Dev proposed to him that they should go together to visit holy places Namdev replied that he was in the hands of the tall and his permission must first be obtained this preliminary having been arranged Namdev fainted at the thought of leaving his God, Guy and Dev tried to console him and said that as he was an incarnation of the tall the God could have no cause for regret in the course of their conversation Guy and Dev asked him to indicate the way of devotion and explain how man could make the tall his own Namdev replied the strength of contempt of the world should be in the body as an unchanging companion man should lay aside the difference between himself and others and feel the things of this world the object of the saints was most probably rather a thirst for information than a desire to make a religious pilgrimage had the latter been their object they would have gone first to Benares and endeavored to obtain the hallmark of orthodoxy and the favor of the great Hindu priest who resided there the two saints set out from Pandarpur for Hastinapur the name by which Dili was then known the emperor Mohammed bin Tuglok hearing of Namdev's influence with the people and suspecting that it would lead to an insurrection resolve to arrest his career the following him in the viral measure gives the result the emperor said ho you Nama let me see the deeds of your God the emperor had Nama arrested let me see your God the tall restored to life this slaughtered cow otherwise I will strike off your head on the spot your majesty how can that be no man can reanimate what is slaughtered all I could do would be of no avail what God do it take it's place the emperor fell into a passion and set a huge elephant at Nama Nama's mother began to cry why does thou not abandon the God of the Hindus and worship the God of the muscle mans Namdev I am not thy son nor art now my mother even though I perish I will see in God's praises Nama struck him with his trunk but Nama was saved by the protection of God the king said the Khazis and the mullahs salute me but this Hindu trampled on my honor the Hindus said oh king hear our prayer take Nama's weight in gold if I take a bribe I shall go to hell shall I amass wealth by abandoning me my faith while Nama's feet were being chained he sang the praises of God and beat time with his hands the Ganges and the Jhamna went backwards but Nama will repeat God's name when seven Garis were heard to strike the lord of the three worlds had not yet arrived God afterwards came mounted on his Garur which beat the air with his wings he took compassion on his saint and came mounted on his Garur say but the word and I will turn the earth on its side say but the word and I will upturn it all together say but the word and I will restore the dead cow to life so that everyone may behold and be convinced Nama said spancil the cow they put the calf to her and milked her when the picture was filled with the milk the cow gave Nama took and placed it before the emperor and the time of trouble came on him he implored Namedev through the Kazis and the Moolas pardon me oh Hindu I am thy cow Nama said here O monarch have this credential been exhibited by me the object of this miracle is that thou O emperor shest walk in the paths of truth and humility Namedev God is contained in everything the Hindus went in procession to Nama and said if the cow had not been restored to life people would have lost faith in thee the fame of Namedev remained in the world he took saints with him to salvation all trouble and sorrow we felt the revilers between Nama and God there is no difference Namedev continued to preach that God and his idol were one as holy water and ordinary water have the same appearance as a lamp in its light as a flower and its fragrance as the sun and its rays as the cloud and water as sweet meats and their taste as a musical instrument and its melody as an object and its shadow are all inseparable his teaching again involved Namedev in serious difficulty and he had to hastily retreat to save himself from the indignation and violence of the Mohammedans Namedev and Gayan Dev next proceeded to Kashi Benares where they met the renowned Sanskrit scholars of the age thence they traveled to Prayag thence they went to Gaia where Buddha in days long past performed his heroic penance and renunciation thence the two saints proceeded to Ajadhaya the birthplace of the god Ramchandar then they went to Mathura the birthplace of the god Sri Krishan thence to Gokal and Bindrabhan thence to Jagannath the temple of the lord of the world on the shore of the bay of Bengal there they made the long journey to Dharakka by the shore of the Arabian sea the scene of Krishan's retreat from the battle in which he was defeated by King Jhara Sand the two saints having thus proceeded to the utmost limit of India resolved to begin their homeward journey and in due time reached Marwar they teared for a night in Kholad probably the modern Khoil lath near Bikaner here occurred an incident which is related by the Marathi chronicler Namdev and Gayandev both felt thirsty there was a well in the neighborhood but it was very deep and they had not the means of drawing water it is said that Gayandev by the aid of yog science assumed a minute body descended into the well and quenched his thirst he then challenged Namdev either to assume a minute body and descend into the well or drink water from his hands Namdev who was no believer in the efficacy of yog declined the challenge and said that if his god Vishoba were there he would supply him with water upon this it is said the well filled to the brim with sweet water and Namdev's desires were in every way gratified Namdev and Gayandev then departed for Rama Shwar in the extreme south of India memorable as the place went Ram Chanda set out on his expedition to Ceylon after seeing the temple of Oham Khar the two saints proceeded to Kholad Dihara in the latter place they visited the temple of Adhaya Nagnath when Namdev arrived at the temple he began to sing hymns with a loud voice this attracted a crowd of people so that the Brahmin ministers could not gain entrance without suffering the pollution of being touched by men of lower caste deemed unworthy of salvation upon this they asked Namdev to see singing and retire to a spot at the rear of the temple where he might continue his ministry if he chose Namdev told them that in God's temple there were no higher or lower caste and that no one's touch could soar those who performed heartfelt worship the Brahmins were not convinced they struck Namdev, deprived him of his symbols and insisted that he should leave the temple he went and sat down behind it and thus addressed God I have no asylum but in thee and I want nothing if thou shalt show thyself to others and not to me lend thine ear at least to my songs and to sing verses full of self-reproach and abasement it is said that God on hearing Namdev's tuneful worship was moved with kindness and compassion and caused the temple to turn round so that the door remained opposite his saint Namdev has versified the incident in the following hymn in the Raghmalar I went, O Lord, with laughter and gladness to thy temple but while Namma was worshiping the Brahmins forced him away a lowly caste is mine why was I born a Calico printer I took up my blanket went back and sat behind the temple as Namma repeated the praises of God the temple turned towards his saint Namdev returned to the subject in the following hymn in the by-road measure forgive me not forgive me not, forgive me not, O God those misled Brahmins of the temple were all furious with me calling me a sudar, they beat me and turned me out what shall I do, Father Vitaal if thou give me salvation when I'm dead nobody will be aware of it save me now if these pundits call me low then, O God, thine honor will be in the background thou who art called the compassionate and the merciful all together unrivaled is thine arm God turned round the front of the temple towards Namma and is back towards the pundits from Adhaya Nagnath the party proceeded to Python Sala Vahan's capital on the margin of Gada Bari in the present state of Hyderabad and thence to Diaghuri once the capital of the Maratha kingdom in the vicinity of the famous caves of Ellora where they met Sarna who hospitably entertained them and then joined them in their peregrinations they visited several places in the neighborhood of Nasik and thence proceeded to Junathgar in the province of Kathiarwar no very important incidents are recorded relating to the saint's homeward journey on arriving at Pond Harpur Namdev applied himself to the composition of his Abhangs his fame rapidly extended and his compositions flew from mouth to mouth many accepted the incidents related in them but others entertained doubts regarding Namdev's accuracy I'm being pressed to explain the miracles he recorded and give a clear reply as to whether he himself believed in them he asked his interrogator if he had ever heard bells ringing in his ears and if the ringing were real or imaginary the interrogator replied that he had heard ringing in his ears but no material bells were actually ringing Namdev practically admitted that his record of miracles was the result of similar deception and of excessive and childlike faith he believed in the miracles himself and gave political expression to his belief as his vivid imagination prompted him Namdev once met an old friend who questioned him on his spiritual progress Namdev embosomed himself and described his mission to Badval his friend wondered that a man from whose hands his God had taken food could put himself under a human guru inferior beyond comparison to the much worshipped and much beloved but all Namdev replied as follows God's made of stone never speak how can they heal worldly sorrows people suppose that idols of stone are God but he is a real divinity and altogether different if God's of stone can fulfill man's desires why should he suffer sorrow and affliction they who worship God's of stone are absolute idiots both they who preach and they who believe that God's of stone whole converse with saints have perverted intellects they who call such God's great beings and style their priests saints are really degraded creatures and worthy of credence letting out their words enter at nine years how can men be saved who cause God's to be carved out of stone and reverently regard them during the years of their mortal lives how's they'll never reflected on this how has no God's except water and stones go visit all the places of pilgrimage small and great and see for thyself I've learned in red ball that God is everywhere contained Kechar conferred the favor on me of showing me God in my own heart the Marathi Chronicles show that Namdev died on the 13th day of the dark half of a month Asu AD 1350 at the age of 80 years and that he was buried in Pond Harpur where his head molded in brass on the lower of the temple of Vishoba is now worshiped by the populace he has left several uphounds in which he prayed Sri Vittal to give him a last resting place at his feet he was accordingly buried at the entrance of the temple of Vishoba under the lowest step of the stairs by which pilgrims ascend he desired that his head should be trodden on by holy men and that he should acquire spiritual advantage from the dust of their feet the idea is that when a man prostrates himself at the foot of a saint the saint's feet purifies him the climax of the attitude is attained when the dust of the souls of the saint's feet falls on the worshipper's head opposite Namdev's grave was buried one Chokya a mahar of the lowest grade of Sudars a grade so socially spurned that they might not even be touched by the higher classes they were not allowed even in the time of Bajaira the last Peshwa 1796 to 1817 to travel by the same road as Brahmins and it is believed that they are still not allowed to do so in certain places in southern India to the right of the visitor is seen a representation of Ganesh the elephant headed god of learning carved in relief out of a rock and painted red near Ganesh is a shapeless block of stone said to represent Hanuman the monkey god and ally of Ramchandar in his expedition to Ceylon the temple extends far inwards and contains several apartments supported by pillars through these the pilgrims pass in batches controlled by police officials over the apartments are vent holes to prevent the pilgrims from being suffocated as they pass in large numbers from the roof of the temple is seen a chapel sacred to Rakhmani the consort of Krishan at which principally women worship the temple was called Rahul by Bhagat Namdev it now contains many and various jewels of great value the offerings of pious pilgrims for the decoration and glory of Vishoba in the necklaces are seen gold coins of Spain, Portugal and other European countries all Namdev's compositions bear convincing testimony to the lovey-bore his favorite deity accordingly the local tradition that he spent his old age upon our poor in the immediate vicinity of Vishoba's temple and that he was buried there must be implicitly accepted the six in Punjabi followers of Namdev say that he was cremated in the Gura Spur district of the Panjab this belief is founded on legends current in the north of India and the records at Shrine bearing the saints name in Guman but it is resolutely denied by his followers in Pandarpur who assert that owing to the fame of his sanctity possession of his remains was claimed by many provinces of India in the same way as the god Ram was claimed by the Buddhist as one of their gurus the following account of Namdev and G's Bhagat Mal is accepted by his followers in the Panjab though it probably refers to a different person who assumed his name Bhamdev was a Calico printer of Gopalpur near Pandarpur he had a daughter of virgin widow whom he very much loved Bhamdev was himself a Godfrey man when his daughter attained the age of 12 years he instructed her to serve and worship God under the name of Vidthal Nath informing her at the same time that by hearty love and devotion to him all her wishes should be fulfilled she then applied herself with such zeal to the worship of God that in her short time it is said he even gratified her desire for a son and she became pregnant this became known all over the city and to the whole tribe wherever dispersed evil persons rejoiced at the opportunity afforded them of defaming Bhamdev the matter eventually came to his ears and he asked his daughter to explain her lapse of virtue she replied notice me that by hearty love and devotion to God he would satisfy all my wishes and desires whatever had occurred have been the work of God Bhamdev on hearing this was so overjoyed that he could hardly contain himself when in due time a son was born to his daughter he gave all he had in alms as a thanksgiving for the happy event he called the child Namdev and loved him more than his own life to remove the objections of evil and slanderous people to the child's birth of purans and other sacred books were consulted in the words of God in the second chapter that by God what were explained to the people there God says that if a man worship him with constant love he will fulfill his desires whether for temple or spiritual objects in the eleventh chapter that by God what it is written that God bestowed even salvation on his saints so why not the fulfillment of their worldly desires it would be nothing strange if you fulfill the desires of a saint of his who prayed to him with love. There used to be a vigil held in Namdev's house on the eleventh night of the light and dark halves of the month on one occasion on a dark night the assembled saints were thirsty but there was no water for them to drink no one would go to drop from the adjacent well which was haunted Namdev himself took a picture and proceeded with it with the object of satisfying his guests a terrible and frightful ghost appeared to him for the object of exorcism Namdev extemporized the stanza which he accompaniment of symbols the first lines of the stanza are as follows my long-legged sir I see thy former eyes thy feet on earth thy forehead in the skies thine arms along as Jojans to mine eyes it is said that God revealed himself in the ghost and that latter through the favor of Namdev was translated to heaven the following parable is given by some of Namdev's biographers there was a banker whose riches were so great that he had himself weighed with gold which he distributed among his poor fellow citizens he sent for Namdev but somebody's suggestion Namdev twice sent him word that he wanted nothing but on the third invitation decided I'm going to meet him the banker said that he had distributed a large amount of money through the city and asked Namdev also to take some so that he himself might reap some advantage from the benefaction Namdev replied why should I refuse anything that would be for benefit at the same time he reflected that when the banker abandoned the pride of wealth it would be well for him he therefore wrote the letter R being half of God's name on a sprig of sweet basil and told the banker to weigh gold against it the banker asked if he were laughing at him and said having regard for thy holiness and kindness and visiting me asked for what thou desirest Namdev replied that laughter and pleasantry were out of place he only required gold of the weight and this the banker sent for small scales and began to weigh the basil with a little gold the gold was not sufficient to weigh down the sprig the banker sent for larger scales and finding the sprig weighed more than five or seven serves put in six or seven mons of gold but still the scale with the basil remained on the ground while the scale with the gold kicked the bean he then borrowed more gold from his tribesmen but all would not suffice to lift the basil and his dependents were sore distressed Namdev then saw that the banker had parted with his pride of wealth but that he was still proud of the good acts he had done during his life and it was necessary to dispel that pride also Namdev told him to add the offering of the good acts of his life and perhaps the scale with the sprig of basil would rise the banker did so but still the scale refused to move the banker's good acts possessed no weight upon this he told Namdev to take away all the gold inquired what use it would be to him he wanted the wealth of God's service to whom all the deities and the powers of both worlds were subservient the banker grew ashamed and inspired with faith became a saint of God the following are given as specimens of the preaching of Namdev if a man greed another outwardly and inwardly remember his demerits he do if not well it is like eating a fly in sweets the mind is made steady by the knowledge that God is all-pervading that is the true form of meditation as loose women though in the arms of their husbands think of their lovers as the chop-trick while resting on the earth think of the clouds which will give it acceptable raindrops as the lotus is in the lake think of the sun as a cow while grazing in the field think of her calf as a miser while walking in the streets think of his wealth as a goldsmith while making ornaments think of stealing the gold given him for the purpose as the jay car think of the moonlight as a woman returning from a wealth of her picture while conversing with her friends as the bee while flitting in the glade think of the flower so should man while following the ways of the world think of God in his heart Namdev visited the present district of Gurd Aspur in the Punjab when 55 years of age he first went to Batuwal and dwelt beside a tank there which was called Namyana in memory of him he had two disciples Lada and Jala a carpenter who settled down with followers of their own in the villages of Saqqawal and Dariatwal respectively Namdev removed from Batuwal and took up his boat near another tank in a lonely forest where he hoped for more leisure for prayer and meditation on God his presence there soon attracted cultivators and the village of Guman gradually sprang up over the spot where he is supposed to have been cremated a fine dome building was erected to his memory by Siddharth Jasa Singh Mamgaria and the tank was repaired by Mai Sadaqawal the mother-in-law of Maharaja Ranjit Singh since then the yearly religious fair at the saint shrine on the 2nd of Magh about the 13th of January has assumed considerable proportions his followers in the Gurd Aspur district are the same caste and occupation as himself reverence the grand sahib and in many respects resemble the six in their usages the following hymns of Namdev are found in the grand sahib they belong to three periods of his life boyhood when he was an idolater manhood when he was emancipating himself from Hindu superstitions and old age when his hymns became conformable to the ideas of religious reformers at the time and to the subsequent teaching of the Sikh gurus it is on account of his later and more matured opinions that his writings have been incorporated in the sacred book of the Sikhs end of section 3 section 4 of the Sikh religion sacred writings and authors volume 6 by Max Arthur McCulloch this LibriVox recording is in the public domain section 4 Namdev's hymns gallery the saving influence of God's name O God Thou didst cause stones to float why should not man float over by repeating thy name Thou didst save the courtesan the shapeless hunchback the huntsman and Ajammal even the murderer who shot Krishan in the foot was saved I am a sacrifice to those who uttered God's name the doer the son of a handmaiden Sudama and Yugaar Sen who obtained regal state devotion without penance without family and without good works were saved by Nama's lord Asa the omnipresence of God in the Hindu system there is no teleological purpose assigned for the creation of the world it is the sport of Maya who proceeded from God Maya still practices every art to be which and to see mankind Namdev's creed is the unity of God contained in everything and fills all creation one there is one God of various manifestations contained in and filling everything with or so ever I look there is he Maya's variegated picture has so bewitched the world that few know God everything is God there is nothing but God one string holdeth hundreds and thousands of beads waves and foam and bubbles cannot be distinct from water this illusion the world is the play of the supreme God on reflection thou shalt not find it different from him leading phantoms illusions of dreams mandimath real advantages my guru instilled in me right ideas and when I awoke to reason my mind accepted them saith Namdev behold the creation of God and reflect on it in thy mind in every heart and in all things uninterruptedly there is only the one God the futility of idolatry to if I bring a picture and fill it with water to bathe the idol 42 locks of animal species are in the water God is contained in them why should I bathe him wherever I go there God supremely happy ever sported if I bring flowers and weave a garland to worship the idol the bee hath first smelled the flowers God is contained in the bee why should I weave him a garland if I bring milk and cuckoo with cur to feed the idol the calf hath first defiled the milk by tasting it God is contained in the calf why should I feed him in this world is God in the next world is God part of the world without him the art of God in every place nama represented doubt fillest the whole world namdev had renounced his secular duties and it was represented to him that he ought to embrace them again he here gives substitutes for the tools of his trade 3. my heart is a yard measure my tongue are shears with it I measure and cut off death's noose what care I for cast For care I for lineage, I repeat the name of God day and night. I die what ought to be died, and I sow what ought to be sowed. I cannot live for a gory without God's name. I perform worship and sing God's praises. During the eight watches of the day I meditate on my Lord. My needle is of gold, my thread of silver, Nama's soul is attached to God. The following hymn was addressed to a reputed holy man who had stolen a merchant's money and falsely imputed the offense to Namdev. The merchant had gone to bathe, and while doing so the hypocrite seated in a religious attitude stole his purse. The merchant missed it on returning. He could not think of attributing the theft to the man in the religious garb, so he charged Namdev with it. The merchant would not accept Namdev's denial and had him flogged. While Namdev was being punished a storm rose which lifted the cloth on which the reputed holy man sat. The missing purse was then found under the cloth. Upon that Namdev addressed the following verses to the hypocrite. For the serpent casteth its slug, but not its poison, since thy heart is not pure, why perform mock meditation and repetition of God's name, though art as the crane watching for fish in the water. The man who eats the food of lions is called the God of thieves. Namma's Lord hath settled the quarrel, drink God's elixir, O double-faced one. Devotion to God is sufficient for human happiness. Five, if thou see the Supreme God, thou shalt have no other desire. If thou think of the worship of God, thou shalt keep thy mind free from care. O my soul, how shalt thou cross over the world's ocean filled with the water of evil passions. O my soul, thou hast been led astray on seeing the deceitful world. Akala Co-printer's house gave me birth, yet I became saturated with the Guru's instruction. Through the favor of holy men, Namma hath met God. Gujari, Namdev worships the true God and is prepared to accept whatever he sends. If thou give me an empire, what glory shall it be to me? If thou cause me to beg, how shall it degrade me? Worship God, O my soul, and thou shalt obtain the dignity of salvation. And no more transmigration shall await thee. O God, thou didst create all men and lead them astray in error. He to whom thou givest understanding knoweth thee. When I meet the true Guru, my doubts shall depart. Whom shall I then worship? None other would be seen but thee. One stone is adored. Another is trodden underfoot. If one is a God, the other is also a God. Sayeth Namdev, I worship the true God. God's presence is felt, though he cannot be described. To he who hath no trace of impurity, who is beyond impurity, and who is perfumed as with sandal hath taken his seat in my heart. No one saw him coming, who knoweth him, O sister, who can describe, who can understand the all-pervading and unknowable. As the trace of a bird is not perceived in the sky, as the path of a fish is not seen in the water, as a vessel is not filled with the mirage water of the sky, such is God, Namma's Lord, in whom these three qualities are blended. His coming or going is not seen. Soaroth, Namdev advises to accept divine instruction so that man may be contented and happy. One, when I sing of God, then I behold him, then I, his slave, obtain contentment. Accept divine instruction, O man, the true Guru shall cause thee to meet God, where the heavenly light shineeth there, playeth spontaneous music. God's light is all-pervading. By the Guru's favor, I know that. In the chamber of the heart are jewels, which glare there like lightning. God is near, not distant, and his spirit completely filleth mine. Where the inextinguishable Son of God's Word shineeth there earthly lamps grow pale. Through the Guru's favor, I have known this. God's slave, Namma, hath been easily absorbed in him. The whole of the following hymn relates to the yog philosophy and the exaltation of mine produced by its practice. Three, without covering it with leather, the drum of the brain playeth. Without waiting for the month of Sawan, the thunder roared. And it raineth without clouds, if anyone consider the real state of things, I have met my dear Lord. By meeting him, my body hath become perfect. Having touched the philosopher's stone, I have become gold. In word and thought, I have strung the gems of God's name. I feel real love for God. My doubts are dispelled. On questioning the Guru, my mind is satisfied. As the picture is filled with water, I know that the world is filled with the One God. When the disciple's mind accepted the Guru, the slave, Namma, recognized God. However great man may be, he should reflect that death is his fate at last. Da Nassari 1. Men dig deep foundations and build palaces thereon. Was anyone longer lived than Markand, who put grass on his head and thus wild away his days? Only God the Creator is dear to me. O man, why art thou proud? His unsubstantial body shall be destroyed. The Kauravas, Dur Radham, and his brothers used to say everything is ours. Their embrothers extended over a space of twelve yo-yans, yet the vultures devoured their bodies. Lanku was all gold. Was anyone greater than Ravan? What availed him the elephants tethered at his gate? In a moment they became the property of others. The Yadavs practiced deception on Durbasa and obtained the fruit thereof. God showed mercy to his slave, Namdev singeth his praises. The following hymn was addressed to a yogi who endeavored to induce Namdev to embrace his religion. I have restrained the ten organs of sense. The very name of the five evil passions I have erased. Having extracted the poison from the seventy-two tanks of the heart, I have filled them with ambrosia. I shall not allow the poison to return again. The ambrosial word I utter from my heart, my spirit I instruct not to attach itself to worldly things. I have destroyed worldly love with an axe of adamant. I touch the guru's feet and implore him. Turning away from the world I have become a servant of the saints, and I fear them. I shall be saved from this world the moment I cease to be entangled by Maya. Maya is the name of the power which plays with man in the womb, abandoning it I shall obtain aside of God. The man who worshipeth in this way shall be freed from all fear. Sayeth Namdev, O man, why wander abroad, obtain God in the way I have told thee? Namdev tells by familiar examples how dear God is to him. Three, as water is dear to the traveler in Marwar, and the creeper to the camel, as the huntsman's bell at night is dear to the hind, so is God to my soul. Thy name is beautiful, Thy form is beautiful, very beautiful Thy color, O my God. As rain is dear to the earth, as the odor of flowers is dear to the bumblebee, as the mango is dear to the cokel, so is God to my soul. As the sun is dear to the shell-rake, as the lake of Mansar-Rawar is dear to the swan, as the husband is dear to the wife, so is God to my soul. As milk is dear to the child, as a torrent of rain to the mouth of the chop-trick, as water is dear to the fish, so is God to my soul. All penitents, sids, and moonies, see God, but few have seen him. As thy name is dear to all creation, so is the tall to Nama's heart. Namdev asked his Guru how the world had been created. The Guru replied, For before the world, a lotus was formed, from it proceeded Brahma, and from Brahma all men, know that everything else was produced from Maya, who leadeth the world a dance. Namdev then inquired how Maya was produced. The Guru replied, First a voice proceeded from God, afterwards Maya proceeded from God, through that voice, the parts of this Maya, and of that God blended, and the world was produced. In this garden of God, men dance like water in the pots of a well. Women and men dance, there is no God, but God, argue not on this point. If thou have doubts, God saith, consider in thy heart that this world and I are one. The world is like water pots, sometimes above, sometimes below, wondering about, I have come to thy gate. God, who art thou? Nama, I am Nama. Sire, O Lord, save me from the world, which bringeth death. The above him is also translated, so as to give different versions of creation. One, first a lotus was made by the all-pervading God, from it proceeded Brahma, and from him all human beings. Two, others say, know that everything was produced by Maya, who maketh men dance various dances. Three, a third version is this, first a voice proceeded from God, through that voice, Maya and God united, whence God's garden, in which men dance like water in water pots. Namdev gives his own opinion, women and men dance, there is nothing but God, dispute not this. If thou have doubts, pray, O God, be merciful, come and save me, thou art mine only support. The world is like water pots, now high, now low, wandering and wandering, I have come to thy door. God, who art thou? I am Sire, Namdev, save me from the world, which bringeth death. Namdev is happier than demigods and worldly men who profess religion. Five, O Lord, the purification of sinners is thy daily work, hail to those saints who have meditated on my God. On my forehead is the dust of God's feet, which is far from even demigods, worldly men, moonies and saints. Compassionate to the poor, O God, destroyer of pride, nama hath found the asylum of thy feet and is a sacrifice unto thee. It is said that Namdev composed the following on hearing two pundits disputing whether God was far or near. Toadie, one, some say God is near, other that he is far away. To say he is near or far is, as it were, to say that a fish could climb a date tree. Why, sir, talkest thou nonsense, they who have found God have concealed the fact. Men who are pundits shout the vets, but the ignorant Namdev only knoweth God. On the eleventh day of every half-moon at month the Hindus fast. Namdev relinquished the practice and also ceased to go on pilgrimages. A visitor to his house reproached him with his neglect of both these religious duties. The following is his reply. To who that uttereth God's name retaineth the stain of sin. Sinners have become pure by uttering his name. In the company of God, his slave, Namdev, hath acquired ocular evidence. He hath ceased to fast on the eleventh day, and why should he go on pilgrimages? Say of Namdev, my acts and thoughts have become good, who hath not gone to heaven by uttering the name of God under the Guru's instruction. Namdev is satisfied with God as his portion. Three, there is a play on three sets of words. There is a pot in a potter's house, an elephant in a king's house, a widow in a brahman's house, sing randhi, sandhi, handhi, oh. Asa fattida in a baniyya's house, horns on a buffalo's forehead, a lingam in a temple of sheave, sing ling, sing ling, oh. Oil in an oilman's house, creepers in a forest, plantains in a gardener's house, sing kell, bell, tell, oh. Go bind in the company of the saints, khrishan in Gokul, and God in Nama, sing ram, sayam, go bind, oh. Talaam. Namdev feels his dependence on God, whom he magnifies. One of me who am blind, thy name, oh king, is the prop. I am poor, I am miserable, thy name is my support. Bounty is a merciful Allah, thou art generous. I believe that thou art present before me. Thou art a river of bounty, thou art the giver, thou art exceeding wealthy, thou art alone, giveest and takest. There is none other. Thou art wise, thou art far-sighted. What conception can I form of thee? O Nama's Lord, thou art the partner, O God. Namdev, on the way to Dwaraq, was seized by Imugl, official mate of forced laborer. In his devotion, he appears to have recognized Imugl as God, and to have believed that his degradation was God's will. He composed the following on the occasion. To hallu, my friend, hallu, my friend, how art thou? I am a sacrifice under thee. I am a sacrifice under thee. Good is thy forced laborer. Exalted thy name. Whence hast thou come? Where hast thou been? And where art thou going? This is the city of Dwaraqa. Tell the truth. Handsome is thy turban, sweet thy discourse. But why should there be Imugl in the city of Dwaraqa? Among several thousands of people. Thou art the only Imugl seen. Thou art the very picture of the king, of Sable Hugh. Thou art the lord of the horse, the lord of the elephant, and the ruler of men. Thou art Nama's Lord, the king of all, and the giver of salvation. Billah Wall, through his guru, Namdev has obtained discernment and rendered his life profitable. The guru hath made my life profitable. I have forgotten sorrow and obtained joy within me. The guru hath granted me the eye, sad, of divine knowledge. O my soul, without God's name, man's life is vain. Namdev knows with God by keeping him in mind, my soul is absorbed in him who giveth life to the world. To sing God's praises and remember him is infinitely superior to all Hindu forms of devotion. Gond, one, were I to perform the horse sacrifice, give my weight in gold as alms, bathe at Prayag, it would not be equal O Nama to singing God's praises. O listless man, worship thy God, were I to offer rice balls at Gaya, dwell at Benares, recite the four vets, fulfill all religious offices, restrain my senses under the guru's instruction, perform the six duties of brahmins, read the conversations between Shiva and his consort. All these different occupations would be useless, O my soul lay them aside and remember, remember God's name. Worship him, Nama, and thou shalt swim across the world's ocean. Namdev, by familiar examples, describes his love for God. To, as the deer followeth the huntsman's bell and giveth up its own life rather than cease its attention in the same way I gaze on God. I do not leave him to turn my mind in another direction, as the kingfisher gazedeth on the fish, as the goldsmith meditated, stealing gold while fashioning it, as the lustful man gazedeth on the wife of another, as the gambler meditated, cheating while playing quarries. So Nama ever meditated on God's feet, wherever I gaze, there is God. A prayer for salvation. Three, float me over, O God, float me over, I am unskillful and know not how to swim. O God, my Father, give me thine arm, ye to whom the true Guru hath taught knowledge is changed in a moment from a man into a demigod. I have obtained the medicine by which, though begotten by man, I have conquered heaven. Place me even for a short time where thou hast placed Dru and Narad. By the support of thy name many have been saved. This is Nama's private opinion. By other familiar examples, Namdev describes his ardent longing for God. Four, I am ardently longing for the friend. Without her calf, a cow is lonely. Without water, a fish rivaleth. So without God's name, death poor Nama. As the calf, when let loose, sucketh his dam's teats and swalloweth her milk, so Namdev hath obtained God. When man meeteth the Guru, he showeth the unseen, as the wicked man loveth another man's wife. So Nama loveth God. As man's body burneth in that bright sunshine, so death poor Nama without the name of God. The advantages of repeating God's name. Five, by repeating the name of God, all doubts are dispelled. Repeating the name of God is the highest religious exercise. By repeating the name of God, cast in lineage, are effaced, that God is the staff of the blind man. I bow before God, I bow before God. By repeating God's name, death tortureth not. God took the life of Arnott Koss and made for Ajammal, a dwelling in heaven. The courtesan, who taught her parent to repeat God's name, was saved. That God is the apple of my eye. By repeating the name of God, put on it full of deceit, the destroyer of children was saved. By remembering the name of God, the daughter of Drupad was saved. God Tom's wife, though turned into a stone, was saved. God destroyed Kessi and Kahn's and conferred the gift of life on Kalanag. Nama represented by repeating the name of such a God, fear and trouble depart. The fate of worshipers of false gods, seven. They who worship Bairav shall become sprites. They who worship Sattala shall ride on donkeys in scattered dust. For myself, I take the name of the one God. I will give all other gods in exchange for it. They who repeat the name of Sheev and worship him shall ride on an ox and play the drum. They who worship the great mother, Durga, shall be born as women instead of men. Thou callest Thyself O Durga the primal Bawani, when it came to my term to be saved, where did Thou hide Thyself? Under the instruction of the Guru or my friend clinging to God's name, Nama represented Vasya Vagita. Namedeth admonishes an idolatrous brahmin. Eight. Today I, Nama, saw God. I now admonish the fool. O Pandit, Thy garotry used to graze on the boar's field. He took a stick and broke her leg. Since then, she hath walked lane. O Pandit, I have seen Thy great God Sheev going along on a white bullock. In his consort, part body's house, a banquet for him was prepared. He killed her son. O Pandit, Thy rom, Chandar, have seen him too going along. Having lost his wife, he fought with Ravan. The Hindus are blind. The muscle men's purr blind. The man who knoweth God is wiser than either. The Hindus worship their temple. The muscle man's their mosque. Nama worship of him who hath neither temple nor mosque. The saint, Trila John, once tweeted Namedeth with being always engaged in his trade. Namedeth made him the following reply. Rom Kali, one, a boy taketh paper, cuteth it into a kite and flyeth it in the sky. While conversing with his companions, he keepeth his attention on the string. I have pierced my soul with God's name as the ghost smith's attention is engrossed in his work. The queen's female servant taketh her picture, filleth it with water, converse it laughingly and pleasantly, yet keepeth her attention on the picture. If the cows of the city with ten gates be let loose to graze and they go grazing for even five miles, they will remember their young and return each by her own gate. Sayeth Namedeth here, O Trila John, when a child is late in its cradle, its mother, whether engaged at home or abroad, keepeth her thoughts on her child. The following hymn embodying Namedeth's resolutions is also believed to have been addressed to Trila John to the endless songs and poetry of the vets, parans and shah stars I will not sing. I will play and beat music in the imperishable region of God, ceasing to love the world I will sing of God, imbued with him who is beyond expression and indestructible. I shall go to the abode of the inscrutable one. I will seize to hold my breath in the right or left nostril or between them both. I deem the left and right nostril the same I shall be blended with the light of God. I will not go to see places of pilgrimages nor enter their waters. I will not annoy men or lower animals. The Guru showed me the sixty-eight places of pilgrimage in my heart where I will bathe. I will not have myself glorified and congratulated by my select friends. Namah saith, my heart is died with God and I shall be absorbed in him. God preceded all creation, all religious books, and all karma. Three, when there was no mother, no father, no karma, and nobody, when we were not and you were not who was there and whence did he come? O God, no one hath any relation. Man's dwelling in this world is like the perching of a bird on a tree. When there was no moon, no sun, when there was only water and air blended together, when there were no shastars and no veds, whence did karma come? I have, by the favor of the Guru, obtained God for whom the yogis suspend their breath and fix their attention on the bridges of their noses and by ragis wear necklaces of sweet basil. Nama representative, God is the primal essence. When there is a true Guru, he showeth him. The repetition of God's name is superior to all other forms of worship. Four, if one perform penance with body reversed at Benares and die at a place of pilgrimage, if one burn one's body with fire or strive to make it survive for a kalpa. If one perform the horse sacrifice or offer a secret presence of gold, all that would not be equal to the name of God. O hypocritical man, renounce deception, practice it not, ever and ever take God's name. Worthout to go to the Ganges and the Gadavari every 12th year, bathe at Kandahar Nath and make offerings of thousands of cows at the Comtee. Worthout to perform millions of pilgrimages, freeze thy body in the Himalayas, all would not be equal to the name of God. Worthout to offer horses, elephants, women with their couches, lands and make such gifts continually to Brahmins. Worthout to purify thy body and offer its weight in gold, all would not be equal to the name of God. Look for the pure dignity of Nirvan and be not afterwards angry with thyself or attribute blame to the God of death. Nama Represented, drink the real Nectarius elixir of my King Ram Chandar, the son of Jasarath Rai. Mali Gara, the following glorification of Krishan was composed after Namdev, had embraced his worship. One, happy, happy, that flute which Krishan played, a very sweet unbeaten sound issued with from it. Happy, happy, that blanket which Krishan wore. Happy, happy, that ram and his fleece it was made from. Hail, hail to thee, Mother Devaki, in whose house God, the Lord of Locke, Shmi, was born. Bless, bless, the forest glaives have been Rabban, where Nama's God, Narayan, sported, played his flute, herded his cows, and was happy. To you, God, my Father, hail to thee, dark complexion, the tall with the long hair, holding in thy hand the discus, thou didst come from heaven and save the life of the great elephant. Thou didst save Draupadi, when her clothes were being torn, offered, and due Sasan's court. Thou didst save Al-Halya, the wife of Gautam, how many hast thou purified and saved. Thou hast the lowly Namdev without cast, hath entered thy sanctuary. God is in everything and Namdev has become absorbed in him, the following marks a stage in Namdev's progress to divine unity. Three, in every heart God speaketh, God speaketh. Doth anyone speak independently of him? There is the same earth in the elephant and the ant, vessels of many kinds are made from earth, immobile and immobile things in worms and mawls, and in every heart God is contained. Think of the one God who is endless, abandoned all other hope. Nama represented, I have become free from desires and in the state who is Lord and who is slave. Maru, God has showered his favors on Namdev as he did on other saints. When I entered the asylum of God, the bridegroom, I obtained the four stages of salvation and the four supernatural powers. I have been saved, I have become famous through the four ages, and I have put the umbrella of praise and fame over my head, who hath not been saved by repeating the name of the sovereign God. They who listen to the Guru's instruction and associate with holy men are called saints on beholding the effulgence of the Guru, who is conspicuous with his shell, discus, necklace, and sacrificial mark, death becomeeth afraid. Man then becomeeth fearless and by the power of God thundered forth that he hath escaped the pain of transmigration. God gave King Ambarik the gift of salvation and aggrandized Bob Hickon with sovereignty. The Lord gave the nine treasures to Sudama and made Drew immovable in the North Pole where he is fixed to the present day. God, having assumed the body of Nar, Sin, the Man-Line, killed Har-Nut-Kas for the sake of his saint, Prad-Lad, Namaseyath Vishnu is in the power of the saints and is still now standing at the door of Bali. Bhairav, Namdev, enjoins his tongue under severest penalty to utter God's name. One, O my tongue, if thou utter not God's name, I will break thee into a hundred pieces. O tongue, die thyself with God's name, meditating on God's name, die thyself with a good die. False, O my tongue, are all other occupations. The dignity of Nirvana is only obtained through the name of God. Worthout to worship countless millions of other gods, it would not be equal to repeating God's name alone. Namdev represented this dew, O my tongue, and say, O God, thy forms are endless. A man may in other respects be perfect, but he is lost if he repeat not God's name. Two, God dwelleth near him who coveteth not another's wealth or another's wife. I will not look at him who repeated not God's name, as a beast is that man whose heart is estranged from God. Namdev represented the man without a nose doth not look well even with the other 32 marks of beauty. When Namdev gave up trade and devoted himself exclusively to the worship of God and attendance on his saints, people began to slander him. The following is his apology. Four, I am a mad woman and God is my spouse. It is for him I decorate myself elaborately. Abuse me well, abuse me well, abuse me well, O people, my body and soul are for my beloved God. I will no idle discussion with anyone. I sip with my tongue the illixer of God. Now I know in my heart that such an arrangement hath been made by which I shall meet God with banners and music. Whether anyone give me praise or blame, Nama hath met God. Man ought to be satisfied with his lot. He won't be saved by devotion. Five, Sometimes man is not satisfied even with milk, molasses, and clarified butter. Sometimes he beg of morsels from house to house. Sometimes he picketh up pulse, sweepings. Remain as God hath placed thee, O brother. The greatness of God cannot be described. Sometimes man writeeth on prancing steeds. Sometimes he hath not chews for his feet. Sometimes he put it himself to sleep on a couch with a clean coverlet. Sometimes he cannot get straw to sleep upon. Say of Namdev, the name alone saveth. He hath found a spiritual guide shall be delivered. Namdev describes by familiar examples how dear God is to him. Seven, as food is dear to the hungry as the thirsty need water as the fool is attached to his family. So God is dear to Nama. Nama's love is devoted to God and he hath easily severed himself from the world. As a woman is smitten with a strange man as a greedy man loveth wealth, as woman is dear to the lustful such as Nama's love for God. That is real love by which God attacheth man to him and by which through the guru's favor duality departed. Love for him who filleth my heart shall never be sundered. Nama hath applied his heart to the true name as the love between a child and his mother. So as my soul imbued with God, Namdev representeth I love God. He dwelleth in my heart. Man should rather seek the guru's protection than devote himself to sinful pleasures. Eight, as a fool leaveeth the wife of his home hath them to course with a strange woman and is ruined as the parrot is pleased on seeing the simile, but at last doth clinging to it. So the home of the sinner shall be in hellfire. He shall continue to burn and never hath respite. He never goeth to see where God is worshiped. He leaveeth the right path and goeth the wrong one. He forgeteth God and suffereth transmigration. He rejecteth ambrosia and eateth a loath of poison. When a dancing girl arrivedeth on the dancing floor, she puteth on rich dresses, adorneth herself, danceeth to measure, and modulated her voice while death's noose is on her neck. He, on whose forehead such destiny hath been written, quickly entereth the protection of the guru. Sayeth namdev, this is my decision, O saints, thus shall you obtain salvation. The fate of Har Nakas, who objected to his son Prahlad's devotion. Nine, Sanda and Marca went and complained to Har Nakas, but his son Prahlad will not study and we are tired of teaching him. He singeth God's praises, beateth time with his hands and corrupteth all the other pupils. He repeated the name of God in his heart he remembereth God. The Queen represented to her son the king hath reduced the whole earth to subjection. My son Prahlad doeth not his bidding, he hath some design on thee. A council of his enemies met and passed a resolution we will lengthen his life. They terrified him by throwing him from a height, by putting him into water and fire, but God changed for him the properties of matter. Har Nakas enraged drew his sword and threatened him with death, saying show me who will save thee. Prahlad replied, God who weareth yellow clothes, the Lord of the three worlds is in the pillar. Upon this God tore Har Nakas with his nails and rendered demigods and men happy. Sayeth Namdev, I meditate on that God who bestow a salvation. The advantages of a guru, 11. When one hath a guru, he meeteth God. When one hath a guru, he is saved. When one hath a guru, he goeth to heaven. When one hath a guru, while he liveth, he is dead. True, true, true, true, true is the guru. False, false, false, false is all other service than his. When one hath a guru, he inculcated the name. When one hath a guru, he runeth not in the ten directions. When one hath a guru, he is far removed from the five evil passions. When one hath a guru, he dieeth not of grief. When one hath a guru, he obtaineth the imbrosial work. When one hath a guru, he heareth the story of the ineffable. When one hath a guru, his body becomeeth immortal. When one hath a guru, he uttereth the name. When one hath a guru, he seeeth the three worlds. When one hath a guru, he knoweth how to reach the exalted position. When one hath a guru, his head toucheth heaven. When one hath a guru, he is ever congratulated. When one hath a guru, he is ever estranged from the world. When one hath a guru, he abandoneth slander. When one hath a guru, he deemeth evil and good the same. When one hath a guru, good destiny is written on his forehead. When one hath a guru, evil passions seduce not his body. When one hath a guru, the temple turneth towards him. When one hath a guru, his heart is rebuilt for him. When one hath a guru, his bed comes forth from the river. When one hath a guru, he bathes in that sixty-eight places of pilgrimage. When one hath a guru, the koi of Vishnu is impressed on his body. When one hath a guru, he performs the twelve adorations. When one hath a guru, all poisons become wholesome. When one hath a guru, doubts are dispelled. When one hath a guru, he escapes from death. When one hath a guru, he crosses over the terrible ocean. When one hath a guru, he suffers not transmigration. When one hath a guru, he obtains the advantages of the eighteen parans. When one hath a guru, he obtains the eighteen loads of vegetables. Without the guru, there is no resting place. Namdev hath entered the guru's protection. Namdev once fell into a trance and thought he was playing symbols in God's honor. God had said to have appeared before him as a calander and taken his symbols from him. Namdev, unawaking, composed the following in God's praise, 12. Come, God, the calander, wearing the dress of an abdali. The firmament is the hat on my head, the seven nether regions, thy slippers, all animals with skins of thy temples, thus art thou decked out, O God. The fifty six millions of clouds are thy robes and the sixteen thousand queens of krishan, thy waistbands, the eighteen loads of vegetables, are thy clubs, the whole world is thy salver. Nama's body is thy mosque, his heart thy priest, who tranquilly prayeth, O thou with and without form, thou who art wedded to Lady Lakshmi. While I was worshiping, thou hath thy symbols taken from me, to whom shall I complain? Nama's Lord is the searcher of all hearts and wandereth in every land. Vasant man ought not to abandon God's service, even though it be irksome. One, if a servant run away when his master is in trouble, the servant shall not be long lived. He shall bring shame on his father and mother's family. I will not abandon thy service, O Lord, even though men scoff at me. I load his feet well in my heart, as man accepted death to secure wealth, so the saints relinquish not God's name. But we can just do the Ganges, Gaia, and Godavari, our worldly acts. If God be pleased, Nama shall be his worshiper. Namedev's prayer went in danger of drowning in the stormy ocean of worldly love. The waves of covetousness sound like a cataract. My body is drowning therein, O God. Float me over the ocean of the world, O God. Float me over, Father, the tall. In this gale, I cannot steer my boat. I cannot reach thine opposite shore, O God. Be compassionate and cause me to meet a true guru. Take me across, O God. Nama saith, I do not even know how to swim. Give me thine arm. Give me thine arm, O God. Man slowly grows up. He then becomes the sport of the world and commits sin, but his soul can be washed pure by the guru. Three, as an ant drageth along a bit of cow dung, so this cart fashioned from dust and seed at first moved it slowly. But afterwards, the world driveeth it with a rod. My darling soul goeth to the wash tank. The washman died with love washeth it with the water of God's name. My heart is fascinating with God's feet. Say of Nama thou, O God, who art everywhere diffused. Have compassion on thy worshiper. So wrong man is intoxicated with worldly love, but what he amasses will not go with him, wherefore he ought to prepare for hereafter. One, O man, why hast thou gone into a forest of evil passions? How hast partaken of the thieves' plant and gone astray? A fish abideth in water, and taketh no notice of the deadly net? It's well with the bait to gratify its palette. So man is bound by the love of gold and woman. When the bees hoard up a great store of honey, man taketh the honey and throweth dirt on the bees. The cow storetheth milk for a calf, but the milkman titheth the calf up by the neck, and milketh the cow. For wealth man maketh great endeavours, that wealth he taketh and burieth in the ground. He amasses a great deal, but the fool understandeth not that his riches shall remain on the earth and his body become dust. He burneth with great lust, wrath, and avarice. He never joineth the company of holy men. Say of Namdev, seek God's protection, become fearless, and worship God. God is contained in everything. To why layest thou not a wager with me, O God, that there is nothing but thee. The servant is known from his master, and the master from his servant. This is my game with thee. Thou art God in thine own temple. Thou worshipest thyself. From water proceed waves, from waves water. Thou both have different names and conversation. Thou art the singer, thou art the dancer, thou art the trumpet player. Say of Namdev, thou art my lord. Thy servant is imperfect, thou art perfect. In the following, God is supposed to address Namdev three. The man who worshipeth none but me is in my own image. The sight of him, even for a moment, removeeth man's three fevers and his touch extricated man from the pit of family life. A saint can release one bound by me, but I cannot release one bound by a saint. If a saint sees and bind me at any time, I can say not to him. I am bound by men's merits. I am the life of all things, but my slave is my life. O Namdev, my love shall shine over him whose heart hath such faith. Maylar, the extent and greatness of God's palace, in which the demigods in all creative things are servants. One, serve God, who is unknowable and stainless. Give me, O God, the gift of service for which saints beg. God's palace hath pavilions on every side in heaven, is his gorgeous dwelling and mansion. He filleth equally the seven regions of the world in his palace. Dwelleth the ever youthful Lakshmi. The moon and sun are his lamps. The wretched Mountabang death, who, levieth, attacks on all, is his judge. Such a monarch is God. In his mansion, Brahma, with the four faces who created the whole world, is the fashioning potter. In his mansion, Enthusiast Shreve, the world's teacher, preacheth pure divine knowledge. At his gate are the mace-bearers, evil and good, and the accountants, chitter and gupt. Dharmar Raj, the destroyer, is his porter. Such a monarch is God. In his mansion are the heralds, the heavenly dancers, the reekies, and the poor minstrels who melodiously sing. All the Shastars are his actors. His theater is stupendous. Kings sweetly sing his praises. The winds are his waving charries. His handmaiden is Maya, who hath banquished the world. His fireplace is the blind pit of Hellfire. Such a monarch is the lord of the three worlds. In his mansion, the tortoise is a bed. Vasuki with its thousand hoods, the cords to bind it. His flower girl is the 18 loads of vegetables. His water carrier, the 96 millions of clouds. The Ganges is the perspiration of his feet. The seven seas, his water stands. All living things, his vessels. Such a monarch is the lord of the three worlds. At his mansion, wait Arjan, Dru, Prahlad, Ambarik, Narad, Nejai, the Sids, the Buddhas, the heralds, and the heavenly dancers who extol him and play before him. In God's mansion are so many living beings within all of whom he has diffused. Namdev, representative, seek God's protection whose standard all his saints bear. Kanra, God, compared to reflection in a mirror. God, the searcher of hearts like a body reflected in a mirror, dwelleth in every heart. Nothing produces an effect or impression on him. He is free from all entanglements and devoid of caste. When one looks at one's own face in the water, the water can produce no impression on it. So nothing can produce an impression on the tall. Nama's lord. Prabhati. Everything is unreal. God alone is real. One. Only the heart knoweth its own state. Either keep thy secret to thyself or tell it to a man of understanding. Since I repeat the name of God, the search of hearts, why should I be afraid? God, the lord of the earth hath penetrated me. My God is diffused in every place. Shops are only phantoms. Shopkeepers are only phantoms. Cities are only phantoms. The different grades of men who inhabit the earth are phantoms and the world wandereth in error. When the heart is imbued with the guru's instruction, duality is easily effaced. All things are subject to the commander's order. He is fearless and regarded all alike. He will knoweth and worshipeth the supreme being, uttereth words of divine knowledge. Nama said that I have obtained the life of the world in my heart. He is indisible and wonderful. God communicates to man the perfume of holiness and changes him to gold. Two. God was in the beginning before the ages and in every age his end is not known. God is contained in everything uninterruptedly. Thus is his form described. The unbeaten strain resounded for him who repeated God's name. Happy is my God. The sandal tree by his perfume is pleasant to the other trees of the forest through God who was before all things and who, perfume-eth like sandal, common would become a sandal. Thou, O God, art as the philosopher's stone. I am as the iron. In thine association I have become gold. Thou art compassionate. Thou art the jewel and the ruby. Nama hath been absorbed in the true one. Man cannot hope to obtain bliss until he has learned to know God who is within him. Three. The inscrutable. Being invented to play. God is concealed in every heart. No one knoweth the nature of the soul's light. What we ourselves have done, Thou knowest. As an earthen vessel is produced from clay, so Vitaal created the world. The soul's entanglements depend on its acts. It is itself responsible for what it hath done. Namdeh represented the soul obtained as the result of its thoughts. The soul which always remained fixed on the inscrutable one become immortal. End of section four.