Category: Devotion

The first type of Devotion is “Listening,” or Shravana. Devotion (Bhakti) is the mother of Knowledge (Jnana). Without Devotion, there is no Knowledge. Devotion is the highest path. If you cannot do it in actions, then do it mentally. Listen to how to do worship. Listen to all of the paths explained by the Guru; the “Path of Knowledge” (Jnana), the “Path of Desirelessness” (Vairagya), the “Path of Spiritual Practice” (Sadhana), and the “Path of Final Truth” (Siddhanta). Find out the essence of them all.

The second type of Devotion is “Singing God’s Praises,” or “Kirtan Bhakti” (Kirtana Bhajana). Kirtan is singing in praise of the God who is embodied. Do the kirtan that you have learned by heart, recognize the many important references, and understand the meaning of them all. The story of God, Lord Hari should be told in kirtan not for any other purpose other than because you feel happy to do so. The entire world is your field for propagating the greatness of the Self, (Atman; God). The “Kirtan Devotion” purifies all.

The third type of Devotion is “Remembrance of God.” Remember the Sadguru. This should be done all of the time, morning, noon, and evening. Remember, “I am Brahman,” “I am Shiva,” “I am He.” The remembering should be as constant as the clock that ticks. The heart in which Devotion to God is constant, is the moving, living temple. All can become liberated by the name of Rama. Lord Mahadev (Shiva) himself escaped from the sense objects, through repetition of the sacred name of Rama.

The fourth type of Devotion is “Service to the Guru.” The Guru’s feet should be worshiped. Serve the Guru in order to be released from birth and death. It is the Sadguru who shows the Reality. That which is not seen by the eyes, and which is not apparent, is achieved because of the blessing of the Guru. Such states of consciousness as non-attachment, surrender, being beyond the body, being beyond the mind, and being in a natural state of complete indifference, are all attained only by the blessing of the Guru. The names are different, but the state is One. If one of these states is attained, all are attained. Non- attachment is to give up the sense of “mine,” as well as name and form. There is nobody else capable of forgiving such as the Guru, who is motherly. If you totally depend on the Guru, you will attain God. The devotee should serve at the feet of the Guru. Verification of what we learn should be threefold, the confirmation through the teaching of the Guru, confirmation through the teaching of the scriptures, and verification through one’s own experience. The attainment of the “Knowledge of Brahman” is dependent upon oneself, but without the Sadguru, you will not get real contentment. By study only, you will not get that which is learned through the words of the Guru. That which is unattainable becomes possible to attain, only by the “Grace of the Guru.” The attainment of the Absolute Reality, Parabrahman, is not possible without the company of Saints. This is the sign of the fourth type of Devotion.

The fifth type of Devotion is “Worship” (Archan). The various Gods are really Gurus who have existed in the past. All of the temples are of these Gods. How can we build a temple to Him who is greater than the world? The “Man of Knowledge” (Jnani), the wise man, is God. The body of the wise man, the form that he bears as his body, is itself an image of Knowledge, an idol of wisdom. He is divine wisdom incarnate. That is the “Knowledge” possessed by the Sadguru, yet the Sadguru is different from these. So long as you have not met the Sadguru, you can only worship the past Gurus, the ancient men of wisdom. However, when one does meet Him, “Devotion to the Sadguru” should be done with one’s physical body, speech, and mind. Devotion to the Sadguru is the highest action we can do unto our Self. This is the best action that we can do for our own welfare, the action that makes all achievement and contentment possible. All other actions only become useless, and perish.

The sixth type of Devotion is “To Bow Down” (Vandanam). One should bow down to God, and to the Sadguru. By bowing down, blemishes in our character go away, blessings are given, and the Guru is pleased. By bowing, you gain humility and happiness, and by this happiness, you achieve a state where there is no animosity, only Bliss.

The seventh type of Devotion is “The Path of Service” (Dasyam). One should always be available at the door of God or the Guru. One should rebuild dilapidated temples, reconstruct water tanks and temples, and always increase the glory of God,. The meaning of being always at the door of the Guru or God is to be always concentrating on the Self (Atman) within, the awareness that “I Am.” The attention to the “I Am,” the sense of our existence, is the door of the Guru, the door of God. The inner side is the place of the Guru, the place of God. Our awareness, our attention, is the path of entering into the temple of that God. We have to enter the inner recesses by this door. By constant Self-awareness, you can go to the state where the Guru exists. We should rebuild old dilapidated temples. This means the bodies of all people. We have to try by various means to make healthy and strong the bodies of devotees that are harassed and troubled by various calamities and difficulties, for which we should give verbal advice, or actually help them. We should reconstruct water tanks. The water tanks of mind are broken by adverse happenings and repeated shocks, as there is a lot of dirt accumulated in them because of wrong thinking, as well as a lot of weeds and moss in these tanks. We should remove all of this dirt, and clean the tank water. The walls around this mind tank should be strong and built to last, and we should so arrange it that the water of this tank will be always useful to others. We should like what the Sadguru likes. The Sadguru likes that we should keep away from sense objects, that we should be content without enjoyment through the sense organs, and that we should remain constantly in the immortal and blissful state of the Self. We should give up anxiety about family life, and recite stories about the greatness of God, as well as sing his praises in kirtan. We should not have any dislike for lesser, more menial types of work. We should even be content to work as a slave for Him. We should do little jobs with enjoyment and enthusiasm so that we lose the pride of our body. We should perform service with pleasure. If we cannot physically do these things, we should mentally think along these lines.

The eighth type of Devotion is “Friendship with God” (Sakhyam). We should be friendly with God. The Self (Atman) is the Sadguru. We should bind ourselves to the Sadguru by our deep love. As there is service in this worldly life, so in spiritual life there is the Ninefold Devotion. We should try to do new things all the time. While offering devotion we should do some novel things using our imagination. This gives our mind happiness and new energy, and joy. We should act in such a way that the Sadguru will be happy. We should behave in that fashion which is loved by God. Only then is there friendship and affection. As soon as things happen according to our liking, there is spontaneous friendliness. We should like what the Sadguru likes. We should praise the Sadguru. We may even have to be aloof from all, in order to be friendly with God. One who acts with such a feeling that God is his “Real Life-Force” is capable to become his “True Devotee.” The Sadguru is the Life-Force. He is the Supreme Self. This is called the “Devotion of Friendship.” In Hindu mythology, there was a house built out of lacquer and other flammable things, called Lakshagriha. The meaning of Laksha is spiritually somewhat different. God in the form of Lord Krishna could bring out the Pandava family from the Lakshagriha through a tunnel. Lakshagriha can be said to be our attention to objects. We are tied to objects and we will free ourselves only by focusing our attention on, and remembering the Lord. (Lakshya – object of attention; remembering that “I” am “I”.) Remembering that “we are” is called Lakshya. We start from the state of not knowing anything, and by listening and paying attention to our mother and father, and also listening to many things which are told by many other people, we are filled up with ideas that we have heard and our attention is conditioned by that listening. Kauravas means individuals, the Jivas, who have turned their back on the Self, the Atman. By their conceptual imagination, the object of attention is jailed in the house of their attention. Desires are going to burn these individuals by kindling the fuel of objects. By putting our whole attention to remembering the Sadguru, and by remembering the name of God, we free ourselves from this flammable house of objects which brings only the flames of sorrow. Those who free themselves of this enjoy total happiness. Others, by failing to choose the right thing, remain in the same flammable house and suffer from burns again and again. This is the opportunity for you to free yourselves. If you worry about yourself, what necessity has the Guru to worry about you? Give up your worry and take care of your Guru. Then the Sadguru will surely take care of you. The Sadguru is the Supreme Self, Paramatman. He is without any form or blemish. Our faith is so often lost as soon as something happens which is not desirable to us, but we should never worry. Let God do what he likes. You say that you are not superior to God, but your mind does not feel like that. You should behave in accordance with His will, and never be sorry. If a man puts his trust in the Sadguru, it is the Sadguru whose heart suffers even if the man is but slightly hurt, or if but even a hair on his head is touched. The Sadguru is always taking the side of the destitute. He will never rest before giving you the highest place, which is not fallible. Those whom you think to be yours, will accompany you up to the cemetery. They will lament loudly upon your death, but God will never let down those who have surrendered themselves to Him. Therefore, you should have friendship with God.

The ninth type of Devotion is “Self-Surrender”. If you feel that All is Brahman, then you must have the conviction that you are also Brahman. The state of non-duality comes naturally. When you get the mantra from the Guru, you are a Royal King. Out of five, only one succeeds. Goddess Laxmi came to put a mark (Tilak) on the forehead of five men, but four of them said that they have not washed their faces. They then rushed off to wash their faces. The fifth man however, stood where he was. Laxmi put the mark on his forehead and he became rich. The very inaction of the faithful devotee became the act of Brahman. This is what is called the “State of Purity.” Spiritual practice should be intense. This means that we should leave off all wrong thinking and our Devotion should be all consuming. To hold dear to our heart the image of our Sadguru at all times is the practice and that is this State of Purity. “That” which is always clean, always sacred, and always pure, is the most powerful, indestructible, and deathless True Nature (Swaroopa) of the Sadguru. Not to forget this, is itself spiritual practice.

Evening, 20-9-1935

Shri Sadguru Siddharameshwar Maharaj
Master of Self-Realization – An Ultimate Understanding

Part III
CULTIVATION OF VIRTUES

24.- Discrimination (Viveka)

Discrimination is the only supreme weapon to fight the vices. Nothing should be done without discrimination. One should become vigilant by seeing others stumble and fall. One should act with foresight in doing everything and should vanquish all enemies (vices) with the help of contentment and meditation on the SELF(Atman).

25.- Prudence

Our Buddhi (Reason) may save or kill us. Right reason saves us and the wrong one kills. It is the rightly directed reason which leads to ceaseless meditation on the SELF (Atman). It is otherwise if it makes on turn away from the Self and leads one to worry about one’s affairs. Possession of wealth etc. will be of no avail when crisis comes, but it is the rightly-directed reason which would save us. Therefore, one should constantly pray to GOD (Atman) to five rightly directed Buddhi(Reason).

26.- Restraint of Senses

There are ten senses, five sensory or cognitive and five motor or active. One should exercise strict control over one’s senses, should not yield to their demands, but successfully resist and subjugate them. They would come fully under our control only when they are all wholly employed in the service of the Self (Atman).

It is only he who has thus conquered and sublimated the senses that is a real hero, a real saint and a God Realiser. He has achieved fulfilment of the mission of human life. The only purpose of human life is to achieve this supreme fulfilment.

27.- Destroy Desires First

Man is swayed by six innate passions (Vikaras), Desirer, Anger, Arrogance, Jealousy, Hypocrisy and Pride. These are responsible for the ceaselessly recurring cycle of Births and Death.

They should not be permitted to run a riot. Hence, Desire itself should be eliminated first. One should always supress desire by advising one’s mind:“Why should I want anything? I do not want anything”. There would be thus no scope for anger to rise. Desire when frustrated, leads to anger. In the absence ofdesire, the very foundation of anger would be absent. Where there is neither desire, no anger, the rest, having no foothold, do not arise at all.

Even if desire springs up in the mind, the body ought to be restrained, and should not be allowed to follow the dictates of the mind. [Marathi symbols] “Though the mind goes astray, let not the body follow”, Says a Hindi saint.

The mind has got to be regulated and controlled by constant meditation (Sadhana). If it refuses to give up passions it should be advised by Reason; and with the help of regular meditation, constant watch should be kept on the passions (Vikaras). The best man should be without any (Vikaras) passions because any desire at the moment of death would entail another Birth.

28.- Do not be a Burden

One should not be burdensome to anyone. Any burden so imposed on others, would undoubtedly recoil in the same way e.g. if for maintenance, maintenance would be burdensome to oneself, if for bodily services, one’s body itself would become unbearable.

29.- Do not hold down your hand (like a beggar)

One should never lower one’s hand for one’s needs. If one takes thus from others, one’s wants would ever remain unsatisfied. The begging hand would be cursed and polluted. Therefore, one should always have one’s hand raised up (for giving).

Priests and Jangams get their hands cursed by their greed for other’s property and by lowering their hands for that purpose. They will therefore never succeed in their undertakings; their poverty will not cease and their wants would remain unsatisfied. Therefore, one should not accept from others anything gratis or in charity. One should be giving to others within one’s means.

30.- Tolerance

One’s action should always be above reproach from any one. If one is unjustly reproached or even beaten, one should not retaliate and one’s love for them should not be diminished. Those who do wrong, verily consume poison. They will suffer and die of the poison. Since they have acted wrongly, God will surely punish them in some way.

One should bear rebukes from superiors or those in authority and should quietly tolerate rebuke-unjustified-even from inferiors. Generally, others will rebuke if one commits mistakes and one should feel that rebuke is for his good and should be grateful to them. Those, who sincerely advise with rebuke, are his benefactors: those who advise with an apparent smile are his ill-wishers. “The more the tolerance, the greater the success in life [Symbols]. This is so, because tolerance gives immediate results, viz. peace and happiness. One cannot be happy without inner peace. One endowed with tolerance will prosper in life. Penance is the art of facing the buffets of life with due tolerance. One must quietly bear all suffering. Inner contentment should never be allowed to be ruffled. One should be a veritable ocean of contentment. A real Saint is he who is ever contented. A real Saint is he who is ever contented. It is beneficial to oneself to bear with patience the burdens of another. A little tolerance would avert many impending disasters. Hence, it is better to do such a profitable business. Making a little sacrifice in price, one obtains infinitely more in spiritual measurer from Atman. Tolerance is the price and what is bought is the bliss of the Atman.

31.- Do not give offence

No offence should be given to another in any way, nor should anybody be annoyed, nor displeased, nor harassed, nor should be made to feel humiliated. The expectations (hopes) of others should not be frustrated.

One should not cause distress to any one in any way. One should not therefore persist in a bargain and seek to enforce it, if it causes loss to another.It should be abandoned with a view to render him happy. If one engages coolies for work they should not be deceived by short payment. If one wants to build a house, no wrong should be done to anyone. There should be no encroachment nor unlawful grabbing of timber etc. All things should be willingly bought. If injury and loss are caused to others in its construction, one would suffer the same fate so long as he resides in it. If others are made happy, one would have happiness in return.

32.- Truth-un-truth

One should always speak the truth and should never utter a falsehood, so that one’s speech would never be futile. If one goes on speaking the truth, whatever he utters would prove true. If one speaks untruth whatever one utters would probe false.

One should never stoop to falsehood, even if being truthful would lead to trouble. It is self-deception to think that by falsehood one could escape trouble. On the other hand, one would have to face greater trouble thereby. Risk or no risk to oneself, one should never utter falsehood.
Even if adherence to truth were to result in loss of money and property etc., let them go. Our Gracious God is omnipotent and not a pauper. Only what he gives would satisfy and endure. How much could man give? One’s motto should be “death is far better than untruth”. One’s creed ought to be ‘no falsehood even at the cost of one’s own life’. God will, indeed, help such a man in his work.

This inexorable rule is subject to only one exception, viz one may utter a falsehood even at one’s own risk, for securing benefit to others e.g. to save some one’s life.

There is an old story in this connection.

Kabir Maharaj had seen a Brahmin beating his wife to death. Therefore, he was called as a witness to prove the beating. Kabir Maharaj realised that the Brahmin would lose his life if he spoke the truth, and if he did not, it would cast a blot on his character as a saint. He went to court meditating on the SELF (Atman) and began to turn his face wherever he saw the Self (Atman). He was

asked to stand properly and to depose to what he saw. Kabir Maharaj said: “The seer (eye) cannot speak and the speaker (tongue) cannot see [Marathi symbols]. The Judge thought that Kabir Maharaj was an insane man and for want of evidence, let off the Brahmin. In this manner the life of the Brahmin was saved. Hence it is permissible, if one, with judicious discrimination, were to utter a falsehood for the good of another. But for one’s own selfish ends, one should never utter falsehood.

33.- Service of Elders

Parents nurse and bring up their children, naturally expecting that they would look after them in their old age. They rear them unmindful of any sacrifice, by themselves even foregoing their own morsel of food. It therefore behoves the children to serve them devotedly, to respect their wishes, not to wound their feelings and thus to keep them pleased.

The affection and blessings of parents, when they are well pleases, would bring happiness to the children. The children who are obedient and render personal service to them will surely obtain progeny and wealth, fame, power and longevity, etc.

Those who desire that others should behave affectionately towards them ought to do some service for them. “No affection without service”. [Symbols]. They should diligently do their bidding. They should eve finish the work, in anticipation, even without being asked. They should volunteer and offer to work for them and wherever possible, should do their work without being called upon to do it most efficiently, sincerely, in the best manner possible, even better than the (parent’s) could have done, and as if it is verily their own job. Doing of menial and so-called mean and trivial service which others may not condescend to do begets affection very speedily e.g. drawing of water, washing of clothes, etc. Such services are essential for begetting love and affection. Such services should be rendered, to the best of one’s ability, with one’s heart and mind, by manual labour, or by giving momentary help. Thus, undoubtedly, the parent’s affection will grow and it shall sprout where it did not exist before.

34.- Treat Others as Yourself

One should treat others as oneself and should feel that the sorrows of others are one’s own. One should realise that others would feel the same agony and sorrow if their crops are ruined as he himself would feel if his own crops were to be ruined.

Other’s children should be treated as if they are one’s own children. There is no harm if they are treated better. Then God would shower his love and affection on one’s own children. Human affection even at its highest, is but petty and powerless, as compared to God’s love, which is more potent and real.

One should never be artful or artificial in anything. An artful man would ultimately lose in the matter in which he resorts to artificiality. Hence, no distinction should be made between one’s own kith and kin and others. All should be treated equally.

35.- Benevolence

One should do good to others within one’s means. One should give, for religion and charity, out of what God has given him. If a guest come at the time of your dinner he should be respected by giving him half of what is available. But none should incur debts or defraud others for doing charity out of a false sense of prestige or generosity. One should not court disaster for doing good to others; but one should, without fail, give what one can without any loss to oneself. Having done so none should be told about it. Thus one should always strive to do good to others, by honest labour, so that one’s name might survive him.

36.- The Nature of Compassion

One should be compassionate towards all creatures and should be never callous and unkind to anyone. The same Atman resides in all bodies. The Atman that resides in one, resides in all. Therefore, callous and unkind treatment to anyone would mean such treatment to the Atman. In that event the Atman will be unkind and harsh to oneself.

All are kind hearted towards themselves and to their own, but unkind to others. Being kind to their own cattle they graze them in others’ lands but cause

loss to others, being unkind to the others’ lands. They kill birds and offer them as food to their pet dogs, and thus become kind to their own dogs but cruel to the birds. At a common meal, they serve more to their own people, being kind and partial to them; but serve less to others, being unkind to them. Such conduct would not leave them and their people unpunished.

On account of famine, at present, many people are starving to death for want of food. But there is no doubt that such a calamity is the result of people having become unkind.

37.- Contentment in what God has given

God has given us belly and God will somehow give us enough bread for our belly without fail. However, one should live happily with what God has given and should not covet and cast greedy eyes on what belongs to others. If one covets what is not his, and neglects what belongs to him, he would lose both, as the proverb says [Symbols] “neither Oil nor Ghee” (illustrating the case of a man, losing both oil and ghee in an effort to get them both in one and the same pot).

38.- God-Given Vocation

The vocation that God has given to everyone should be efficiently pursued. The best is agriculture, the next is trade and last comes service. God may give us anyone one of these three.

If one covets another’s vocation, and scornfully repudiates his own, and is negligent in his work, the Atman within would be displeased and would mollify his pride. Therefore, the vocation that God has given ought to be pursued sincerely by everyone, so that the Atman would be pleases and propitiated.

39.- The method of work

All should work very hard with their hands and then take their meals. One should not eat like an idler, only by incurring debts. One must eat with self- respect and not shamelessly.

One must like doing service as if it is one’s own personal work, single mindedly, and without deceit and laziness. If the employer who pays, is pleased by that labour, the work will be successful and profit will come increasingly.

There will be greater joy in doing lowly work than in doing dignified labour. Every work should be done in the allotted time, so that there would be no reproach from anyone.

The body must be used to constant work and it must become habituated also to hard work. No indulgence should be given to the body [Symbols] “work hard like a servant and eat like a king”, and thus even though the body may get worn out still one must go on doing all the duties punctually without wasting any time. Thus one must be free from any kind of dependence and obligation and live without worrying as to how one could manage within one’s means.

The hand that accepts pay without honest and faithful work gets accursed. The highest of all honest and faithful works is to regulate one’s life according to the commands of the Sadguru, and employ all the senses and the mind in the service of the Adman.

40.- Balance in life (Sense of Proportion)

In life, one must be ever vigilant. Thus one ought to constantly check-up what one daily earns and spends, the credit and debit items. One must take each step after due deliberation. Alms and charity should be given with due discrimination. One should not be too miserly. All things should be done with a due sense of balance and proportion.

41.- Spirituality in the midst of worldly life

One must carry on his worldly life and also cultivate spirituality. One should not confine oneself to the mundane affairs alone. One ought to try and develop spirituality day and night by adhering to Sattwa Guna. While leading a worldly life, one should manage to get through un-tarnished by its contamination. Indeed, our only mission is to achieve Paramartha. We must regulate and carry out our activities so as to foster Paramartha and only to the extent to which they might be conducive to Paramartha. We should not however worry about anything in the firm conviction that everything will turn out according to the WILL of the Atman. We should therefore dedicate ourselves to constant and ceaseless meditation on the Atman.

42.- Be Steeped in Paramartha (Spirituality)

Having lived a worldly life quite diligently in all respects one should pass on the responsibility to one’s children on their becoming fit to shoulder the same. Thereafter one should be completely absorbed in Paramartha. One should never look to worldly affairs again, but should carry on meditation on the Atman till the end, and achieve unison with HIM.

43.- Misery the result of external battle

Those who win in the war against a king will rule for a time but will experience happiness and sorrow in equal measure. One can never have only happiness without sorrow. They may have wealth but no issue, or issue but no wealth, either of them without the other. Thus happiness and sorrow being in equal measure those who meet death on the battlefield would go to perdition and those who win, may rule for a time and then go to the perdition. In either case, perdition will be their lot.

44.- Bliss the Result of Internal battle

Therefore, such external battle should be avoided and a better and different variety of battle should be fought out. The three Gunas, the six Vikaras and the ten senses are impediments in the way of realisation of the Atman. Hence, battle should be waged against them day and night, and one after the other, all these enemies should be destroyed.

Thus, vices should be fought out, virtues should be cultivated, and The Atman should be propitiated. One should thus live happily and attain salvation. In external battle perdition is the result in either case. In this internal fight, there is salvation both ways.

While one progresses victoriously in the internal battle all happiness would be his and there will be no limit to his bliss. In this battle, worldly happiness is guaranteed in the event of victory and bliss of salvation in case of death. When it is said that “one dying in battle attains salvation”, the internal battle is the battle referred to. If one is victorious he would achieve Swarjya i.e. the perennial Bliss in the Atman. While ruling over this kingdom, there is nothing like want, and there will be ever-increasing bliss, without any tinge of sorrow. Therefore it behoves all of us to achieve this Swarajya and attain Salvation.

NAMA – YOGA
(Yoga of Divine Name)

Shri Bhausaheb Maharaj
1843-1914

(42) Body-consciousness should be Transformed into God-consciousness

Every Jiva (soul) comes from Siva (God) and returns to God. But during its sojourn on earth, under the spell of sense-objects it forgets its Divine Source, considers itself as Jiva and begins to lead its worldly life. Its delusion does not allow it to identify either with worldly or with spiritual life. Its enhanced ego makes him one-sided and deprives him of the enjoyment of any kind of happiness. Really the soul has no life. God alone exists in the real sense of the term. Both the ways of life belong to Him. Hence mere remembrance of God is the only duty of the soul. If this conviction is firmly rooted in it, the soul would be able to enjoy happiness and satisfaction. Therefore, one should practise meditation with firm faith and regularity, until the conviction of its identity with God strikes root in the soul. He would then realise his oneness with God and enjoy all-round happiness and bliss in both worldly and spiritual life.

(43) Identification of Jiva and Siva is the End of Human Life

The merit attained by the practice of penance in former life enables a person to get human life in which in which he becomes worthy to pursue spiritual life. Now if he leads his worldly and spiritual life by retaining the consciousness of his past meditation, he would develop an attitude of an unattached witness and non-doer. He would also attain Godhead. His former merit granted him human body. And as he carries on the same meditation he attains Godhead itself. As the Kadnnada adage goes: “Astakke istu istakke estu?” –“If that (merit) has granted this happiness, how much more bliss would this superior merit grant?” (PP.59-60)

If a person realises that God is impersonal, he will be completely free from Soul-consciousness-free from the consciousness that he is a devotee. He becomes Impersonal and Formless. He is ever immersed in God-consciousness. Hence he becomes a non-doer in both spheres of life. He is a real devotee who experiences such a transformation. He is a real Liberated Soul. This is the final Liberation through Oneness. And this is the supreme End of Life.

1. The root cause of birth, gunas/attributes, is nothing but misery. When you take a body, duality comes. With an equal balance of virtues and sins you get a human body. You don’t appreciate the human body and make the worst of life, running here and there for happiness. By three attributes you work with life and by these attributes you uselessly lose your life without understanding. Tama guna, ignorance, is nothing but the shit of the ego, hell. Rajas is thinking again and again of worldly affairs. Stick to the Sattva guna and day and night think that this is not true and understand what is Reality. Whole day and night understand this is nothing and don’t go the wrong way. Never think the world is true. One who is going the wrong way, only a realized person takes him to the right path. Only a realized person gives real understanding and takes you to the right path. Go to His feet and accept what He says! He gives others understanding and they can swim this ocean which is not true. Tukaram says by going to Him, you understand and make your family understand.

2. He is the real person in all three worlds, who can make people understand. This rare person sees no duality, only Oneness and He gives this understanding to others making them great. By following His guidance you become HE. Anger vanishes from you because you know Myself is everywhere. Dirt of the mind is cleaned and you’re like the Ganges (knowledge) which runs and runs cleaning everybody, taking away misunderstanding. Your mind is like the Ganga cleaning out the dirt-duality; like the residence of the Lord/Bhagavan. Due to his devotion (nothing is true), HE is always with Him. He sees everywhere SELF, and is complete. The realized one sees Himself everywhere, as clearly as you see your own thumb. Those who have no understanding cannot understand Him. One who has Self-understanding remains in Himself, no need to tell anybody. So, He remains in Himself. Other people don’t understand Him. [Only Saints of that status know who He is.] Open your eyes with knowledge; see everybody as Oneness. Don’t say wrong things, or gossip about Him. Take the knowledge of Self from Him that only He offers. Don’t do anything! Just go to the Saint so you can understand. When real understanding comes your luck will open. In the vicinity of a Saint your luck will open and you can understand, WHO AM I ? In the Puranas (old mythological books) it is described. Tukaram gives this proclamation that nothing is true; only Yourself is true.

3. Since many births you’ve taken this world as true, which is the real sin. The Saint is the real One. Never leave His feet. Understand what He gives and never forget. Make yourself strong; determine that He is the only person who can give the real truth. Be yourself HE! (Sha-ran-gad/Krishna) He says, “I’m not the body, I am HE.” Ignorant persons don’t understand this. This will be understood only in the vicinity of a Saint. Burn wrong desires and make the desire for the Self only. When the seed is burned it won’t grow again. Make your mind clean by understanding THAT. Then you will know you’re not the body. Tukaram says only then will you know that where you “stay” is HE.

4. Understand the Reality and don’t go astray, not for a moment. If you try to know through thoughts you’ll only wander the world. If you go astray by following your thoughts, you’ll forget your own interest -Yourself. Say, “Oh mind, you’re a thinking mind. Understand, I AM HE.” Understand, “I am not a small creature (jiva), I am HE (Shiva).” Don’t be a shape. Don’t touch anything. By realizing this, you will experience bliss (Atmasukha)- Self-happiness. This way, you become HE. Merge with all the elements and then all the people are Myself. Forget the ego! You are everywhere. You are in shit and you are in heaven also; all HIS creation. When you say me and mine then you protect. Say everybody is mine, then ego goes off. Have mercy for all; ” I am everywhere.” “He is Myself,” in whatever state he may be. This is the only sadhana. When such thinking comes in the mind, then illusion/Maya doesn’t remain. The net of illusion doesn’t remain when you have love for Krishna/Chakrapani. With knowledge, see everybody and say my wish is his wish and his wish is my wish. Have deep love for the Saint and don’t forget His greatness. He has taken the name of God and talks about God always. He is Lord in manifest form. Remember Him and you become Shiva. Don’t leave the books of knowledge; hear Saints and sing that only. Don’t sing anything else! Think always of HIM; contemplate ‘I am HE’, not the body. That way you will get Self- understanding.(Sakshatkara) Go to the Reality. HE is shapeless. Understand that in every shape is HE. Then you’re always happy. (You see the shape, then troubles remain.) Once you understand nothing is true, no worries for you. Inside, your mind is calm and quiet. You are in tune with Brahman; you are blessed! When One is completely satisfied, how does He stay? I’ll tell you the secret. With full mind, hear me. He remains as a foolish person. Outside, He lives like a mad man, but inside He is always in tune with Self. Like the bee, only interested in honey from the flower, He is always thinking of the Self. Inside and outside, only Self. Nobody can understand Him or what He does or his thinking. Only Yogis, those who understand correctly, know the essence in Him. Only those who have the practice of Reality know the true identity of a Saint. Tuka says for others it is illusion. Saints, by their presence give peace to others.

5. To some He’s a fool but to those who have love for Reality, they value what He has given and are always quiet. Just as salt dissolved in water never comes out, same way ego disappears. He melts it. This melting can be in anybody’s heart. One should be a melted person. Once in water, salt cannot return to solid form. Likewise, the one who understands Reality, He is melted. Thought has become thoughtless. The Saint stays in Brahman. He never goes again in the illusion. He never bothers with worldly things. Tuka says, “What I tell is the Truth.”

6. These abhangas have come from heaven, especially for you. By chanting these 12 abhangas (verses) all sins brought forward from past births, will be burned. Narayana will protect you, now and in the future. When you need HIM most, HE protects you. Your mind has been changed; wrong thoughts go and HE remains. Then you understand real devotion — always thinking of Him and not of yourself. By real devotion you will get every proof of realization. Your ancestors will be uplifted also. He acquires this world and the other world. Tukaram says, “This is the only truth and I vouch for it.”

7. His mind is so charitable, for the genuine good of others He gives with great clarity to everybody and they get this understanding. This is the real prasad. In this way worldly miseries go away for you and others also. This can happen to you. On the oath of my Master I tell you. These are my cymbals He has sent from (heaven) Self. You are That. You should chant my name with love. I have achieved Reality (gone to Vaikuntha, Lord Krishna’s place) by the grace of my Master. With a strong wish, I bow down to you and tell you, you can also achieve what I have achieved. Saint says with conviction, God is with Him. He’s responsible. You will experience that which I’ve said is the Truth. With every action, remember This. This is the last wish of Tukaram.

8. He has bowed down to us, so we should realize. If you do this you’ll see Vithoba and how He is protecting you every now and then. In everybody, see HIS face. In that way you can bow down to HIM. By meeting HIM, your worries cease. For you, I have given this real understanding. For the good wish of the whole world, I give understanding to all. Whoever reads this and acts accordingly is a real devotee and will have the experience. If you sing these twelve abhangas you will be Realized in the body free from all bondage, never to return to the world again. No doubts remain. The cycle of birth/death vanishes. You are complete; you’ve attained Reality. In 4 bodies there resides one Self covered by 34 (3 attributes + 4 bodies) ‘coverings’. In reciting these 12 abhangas (verses) you get to know what Tukaram says.

9. Don’t leave these 12 abhangas!! The essence is in them. Then after understanding, any actions you do, you won’t be responsible for the fruits of those actions. You are beyond actions. Everything now is for Totality. You won’t take birth again; this is my oath. But you must whole- heartedly read these abhangas again and again with mind, intellect and heart to understand the real meaning. Make them more precious than your life. By reading them again and again, if you consider HIM better than your life, you will have darshan of Vithoba in manifest form. This is bound to happen! What is described in the Vedas and scriptures, was put in these 12 abhangas, translated for you in Marathi. (12 = the 1 unmanifest + 2 , Ishwara/ Maya or Parush/Prakriti.) The essence of what has been said in dictionary, Do’s and Don’ts of the Brahma Sutra, other texts and their sub-texts, is said in my (Tukaram) abhangas.

10. My verses contain the secret about devotion as well as wisdom in praise of the Lord. Seventy five are “aimed” at understanding dispassion/renunciation. 75 means 7 and 5. 7= the 5 elements+mind+intellect and 5 is sense objects. Conquering these, brings renunciation. And same number is sung for the Lord. Sixty are aimed at describing the form of God. With understanding, then 5 sense objects and ignorance (equaling 6) becomes nothing but zero=6 0, repeatedly described in verses. My ritual is to pray to the Lord, and I should be without attributes (Sattva, Raja, Tama should be zero=30) You are the only real aim to reach. Twelve look to self-realization. Now I realize that You are only one and my past assumption that I existed as an individual (1+ 2) has dissolved in You. These abhangas have been conceived on earth and are as valuable as the 5 elements which make up this earth. (34 and 5)The only Truth says Tukaram is Self, residing in the house/body which has 3 attributes and 4 subtle bodies. This Self is veiled by 5 coverings. Once you understand, this is the only Truth. (In this verse Vitthala is speaking to Tukaram.)

11. Sagun (manifest) and nirgun (unmanifest) are One. Whatever you see and perceive is ME, Vitthala. This understanding came to Tukaram.

12. Those who recite these abhangas everyday with understanding will become That. Those who recite with love and devotion will stay on the spiritual path. No troubles will remain for them. If they read these abhangas with love they will be uplifted and always happy. Whenever there is danger or problems be strong enough to recite these abhangas with a firm mind and difficulties will be overcome. Vitthala says to Tukaram, “I will not only make them free of problems but I will take them to my own place.”….to the original understanding that I am HE.

RAJA-DHI-RAJ SADGURUNATH SHRI SIDDHARAMESHWAR MAHARAJ KI JAY RAJA-DHI-RAJ SADGURUNATH SHRI BHAUSAHEB MAHARAJ KI JAY
RAJA-DHI-RAJ SADGURUNATH SHRI GURULINGJANGAM MAHARAJ KI JAY
RAJA-DHI-RAJ SADGURUNATH SHRI KADSIDDESHWAR MAHARAJ KI JAY
RAJA-DHI-RAJ SADGURUNATH SHRI NISARGADATTA MAHARAJ KI JAY
RAJA-DHI-RAJ SADGURUNATH SHRI RANJIT MAHARAJ KI JAY
RAJA-DHI-RAJ SADGURUNATH SHRI RAMAKANT MAHARAJ KI JAY

Bhajans sung by devotees at Nashik Ashram.

Bhajans Booklet Download Updated 11/22/17

Greatness of Master

Guru is the King in the generations of saints : Guru Hā Santa-kuli-čā Rājā

Kakad Arati

CHIDANANDA

I am eternal bliss. I am Shiva.
I am eternal bliss. I am Shiva.

I am not the mind, intellect, ego or sub-conscious.
I am not the ears, the tongue, nose or eyes.
I am not space, earth, fire or wind.
I am eternal bliss. I am Shiva.

I am not breathing power, the seven vital bodily constituents
Nor the five coverings
I am not speech, hands, feet, nor the rectum
I am eternal bliss. I am Shiva.

I am not envy, greed, nor craving nor attraction.
I am not arrogance nor jealousy nor pride.
Nor religion, wealth, spending for mankind or liberation.
I am eternal bliss, I am Shiva.

I am not virtue, sin, joy, nor sorrow.
I am not mantra, pilgrimage, scriptures, offering or ritual fire.
I am not food, the eating nor the one who eats.
I am eternal bliss, I am Shiva.

I am not death, doubt nor discrimination of caste.
I am not father, mother, hence no birth.
I am not brother, nor friend, nor guru nor aspirant.
I am eternal bliss, I am Shiva.

I am beyond concept, without change, beyond form.
I am all-pervading in all the senses.
I see equality in everyone; I’m neither liberated nor in bondage.
I am eternal bliss, I am Shiva.

From the whole and perfect the whole and perfect becomes manifest.
If the whole and perfect issues forth from the whole and perfect, even still
Only the whole and perfect will remain.