1998 Aradhana

MOUNTAIN PATH
Arunachala! Thou dost root out the ego of those who meditate on
Thee in the heart, Oh Arunachala!"
— The Marital Garland of Letters, verse 1
June 1998 Aradhana Issue Vol 35 Nos. 1 & 2
1 A Code of Discipline for Seekers — Editorial
5 Ramana Maharshi — H.H. Rama Varma Appan Thampuran

. -
10 Sri Ramana Maharshi's Influence on Keithahnji

— Daborah Keithahn
14 From the Sayings of Ramdas —JNANA

EDITOR:
Ramamani
20 Dreams — Sadhu Arunachala (Major A.W. Chadwick)
PUBLISHER:
V.S. Ramanan 23 Nataraja: The Lord of Dance — M. Ravindra Narayanan
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33 Raja Yoga: The Royal Path — Prof. Eknath Easwaran
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41 The Yaksha Prashna — From the Mahabharata
"THE MOUNTAIN PATH"
Sri Ramanasramam P.O.
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71 Tamil Manuscript of Sri Bhagavan
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85 The Mystic Poetry of Alfred Lord Tennyson — Alan Jacobs
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91 A Preface to the Bhagavad Gita — Subramania Bharati
103 Pere Laval: Champion of the Poor — Gladys O' Rorke
159 Reality In Forty Winks — J. Jayaraman
135 Book Reviews — Compiled and edited by J. Jayaraman
142 Ashram Bulletin
Cover design : Bharati Mirchandani

Sketches of Ramdas, Nataraja and
Bharati: By Maniam Selven
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f
ARADHANA ISSUE
J U N E 1998
Vol 35, Nos. 1 & 2
EDITORIAL
A Code of Discipline For Seekers
M AN h a s f r e e d o m of a c t i o n
in a general sense. However, his
material activities are u n d e r the control-
It only m e a n s that w h e n t h e r e is any
deviation it will be for s o u n d reasons.
In general the observance of scriptural
ling influence of certain regulations. T h e instructions is highly beneficial to all
provisions of statutory law as well as o t h e r classes of p e o p l e . T h e benefit in t h e first
rules formulated for practical applica- instance is that it chastens t h e b e h a v i o u r
t i o n a r e b i n d i n g o n all m e m b e r s of of the individual. T h e r e b y it also has an
society. impact on society as a whole.
Similarly t h e spiritual life of m a n is
Anyone in any stage of life can a n d
governed by various rules laid down since
should aspire for Brahma jnana. A n d ,
time i m m e m o r i a l . Such a practical code
meditation is the direct m e a n s of acquir-
is essential for progress.
ing this knowledge. However, t h e perfor-
Some instructions given to spiritual m a n c e of action, particularly t h e dis-
aspirants in earlier stages of their devel- charge of obligatory duties, has a purify-
o p m e n t c o n t i n u e to have a relevance ing effect on t h e individual. It creates
even later on. This is because of their the p r o p e r samskaras in h i m . Any g o o d
f u n d a m e n t a l i m p o r t a n c e . It is true that action, so l o n g as it is devoid of purely
t h e seeker who has r e a c h e d the goal, selfish or ambitious motives is a useful
t h a t is t h e accomplished o n e , is n o t ex- preliminary for the pursuit of Brahma
actly b o u n d by rules. This does n o t m e a n Vidya in right earnest. S h a n k a r a explains
that t h e siddhavnW transgress all the rules. this position in his c o m m e n t a r y o n t h e
THE MOUNTAIN PATH June
Taittiriya Upanishad, q u o t i n g from the In o r d e r to explain or i n t e r p r e t His

Smriti, "He eradicates sin t h r o u g h aus- own s t a t e m e n t e l s e w h e r e t h a t m a n
terities, a n d attains immortality t h r o u g h should perform always t h e actions t h a t
1
knowledge". are i n c u m b e n t o n him, Sri Krishna says:
T h e instruction given by a teacher to For, whatever a great m a n does others
a s t u d e n t who has j u s t c o m p l e t e d study imitate; whatever standards h e sets u p
of t h e Veda is summarised by the Sruti. the people emulate.
(This has b e e n c o m p a r e d by many writ-
ers to t h e system of the convocation ad- For m e , O son of Pritha (Arjuna),
dress to students in universities). This there is n o action i n c u m b e n t in the
c o d e s h o u l d find universal acceptance. three worlds, n o r anything u n a t t a i n e d
to attain, yet d o I act.
T h e Sruti says:
If ever I ceased from unwearied ac-
Speak the truth. Follow the dharma. tion, O son of Pritha, m e n would in
Do n o t be careless a b o u t the study of all ways follow my example.
scriptures .... Do n o t be careless a b o u t
If I ceased from action these worlds
truth. Do n o t be careless a b o u t
would fall in ruin; I should cause so-
dharma. Do n o t be careless about your
cial confusion a n d b r i n g destruction
p r o s p e r i t y a n d welfare. Do n o t b e 3
on these p e o p l e .
careless a b o u t studying a n d teaching
the scripture. O n e of the i m p o r t a n t instructions to
the student of Brahma Vidya relates to
Do n o t be careless a b o u t your duties
food. T h e Sruti makes it clear that a reve-
to t h e gods a n d the spirits of your
rential attitude should b e a d o p t e d to-
forefathers.
wards food. Food is t h e m e a n s of suste-
Let your m o t h e r be a god to you. Let n a n c e of the body. For the reason that it
your father b e a god to you. Let your is the gateway or m e a n s for acquisition
acharya b e a g o d to you. Let y o u r of Brahma jnana it should n o t b e con-
guest b e a god to you.... d e m n e d in any m a n n e r . S h a n k a r a has
p o i n t e d o u t in his c o m m e n t a r y o n t h e
Gifts s h o u l d b e offered with rever- passage in question that o n e should n o t
e n c e . T h e y s h o u l d n o t b e offered speak ill of food — j u s t in t h e same way
without reverence. They should be that o n e would n o t speak ill of o n e ' s
offered generously. They should be guru. T h e Sruti says:
offered with modesty. They should be
offered with a sense of fear. 2 F o o d s h o u l d n o t b e despised. This
should be observed as a vow .... (pi-
G r e a t m e n set t h e standards of g o o d ous resolution).... Food should n o t be
b e h a v i o u r for the g u i d a n c e of others.
They d o n o t derive any personal benefit 1
Manu Samhita.
t h e r e b y b u t act only for t h e universal 2
Siksha Valli, Taittiriya Upanishad.
good. 3
Bhagavad Gita, III, 21-24.
1998 A CODE O F DISCIPLINE FOR SEEKERS 3
wasted. This should be observed as a y o u r spiritual p r o g r e s s will b e o b -

vow .... Food should be kept in abun- structed. T h e ideal sadhaka behaves
d a n c e . This should be observed as a thus — h e goes to b e d at n i g h t with
vow .... O n e s h o u l d n o t t u r n away the mosquito curtain drawn down.
anybody who comes to his house. This Everybody thinks that h e is sleeping,
4
should be observed as a vow. but, as a matter of fact, h e spends the
whole night in japa a n d meditation,
At Sri R a m a n a s r a m a m Sri Maharshi 5
lying quietly on his b e d .
himself gave t h e p r o p e r , inspiring lead
to inmates a n d devotees in t h e m a t t e r of Some seekers may b e t e m p t e d to take
food. H e would see t h a t most of t h e u p the role of a guru even before reach-
items which are normally thrown away ing the goal, themselves. This is p e r h a p s
after every cooking — vegetable peels, t h e most serious distraction in spiritual
o r a n g e peels a n d t h e like — are utilised life which has an adverse effect b o t h on
properly. H e h a d m e t h o d s for m a k i n g the 'master' a n d 'disciple'.
special a n d even tasty dishes o u t of these
items a n d would give necessary instruc- Sri Ramakrishna has c a u t i o n e d seek-
tions to cooks, personally. ers against such a tendency. T h e follow-
ing is a dialogue o n t h e question:
H e would n o t waste even a particle of
food himself. H e ate in such n e a t fash- Q u e s t i o n : W h a t d o you t h i n k of a
ion, that, after t h e meal was over, his m a n w h o is a g o o d o r a t o r a n d
(leaf) plate looked as clean a n d fresh as p r e a c h e r , b u t w h o s e spirituality is
it was at the start. Food was served to all undeveloped?
with a t h o r o u g h sense of equality. N o A n s w e r : H e is like a p e r s o n w h o
o n e p r e s e n t d u r i n g meal time was de- squanders a n o t h e r ' s property, kept in
n i e d food.
trust with him. H e can easily advise
Spiritual practices and austerities others, for it costs him n o t h i n g , since
s h o u l d b e kept strictly personal; any kind the ideas h e expresses are n o t his own
of publicity o r o s t e n t a t i o n s h o u l d b e b u t borrowed.
avoided. They would prove counter-pro-
Question: What is your o p i n i o n a b o u t
ductive.
the m e t h o d s employed by present-day
Swami B r a h m a n a n d a , direct disciple religious preachers?
of Sri R a m a k r i s h n a says:
Answer: It is like inviting a h u n d r e d
Spiritual practices should n o t b e d o n e p e o p l e to a d i n n e r w h e r e t h e food is
in public or for show. If you d o t h e m sufficient only for o n e . It is p r e t e n d -
before others, that will be harmful to ing to b e a great religious teacher with
you. People will pass c o m m e n t s a n d
m a k e fun of you a n d offer you unso-
licited advice a n d conflicting sugges- 4
Bhrigu Valli, Taittiriya Upanishad.
tions, as a r e s u l t of which various 5
The Eternal Companion, p.202, Sri Ramakrishna
d o u b t s will arise in your m i n d a n d Math, Madras (1992 Edn.).
a very small stock of spiritual experi- Portrait of a True Gentleman
6
ence.
T h e true gentleman is God's servant,
T h e following is a n o t h e r saying of Sri the world's master, a n d his own m a n ,
R a m a k r i s h n a in the matter: virtue is his business, study his recre-
ation, c o n t e n t m e n t his rest a n d h a p -
O n e day as I was g o i n g t h r o u g h piness his reward. God is his father,
Panchavati I h e a r d the fearful croak- the saints his b r e t h r e n , a n d all that
ing of some frog. I guessed that o n e n e e d him his friend, devotion is his
m u s t have b e e n c a u g h t by a snake. c h a p l a i n , chastity his c h a m b e r l a i n ,
W h e n after a long time I was return- sobriety his b u t l e r , t e m p e r a n c e his
ing that way I h e a r d the same noise cook, hospitality his h o u s e k e e p e r ,
again. P e e p i n g t h r o u g h the bushes I P r o v i d e n c e his steward, charity his
saw a water snake with a frog in its t r e a s u r e , piety his mistress of t h e
m o u t h . It could n e i t h e r swallow it, house a n d discretion his p o r t e r to let
n o r let it go, a n d there was n o e n d to in o r out, as m o s t fit. T h u s is his
the agony of the frog. T h e n I thought, whole family m a d e u p of virtue, a n d
"Well, if it h a d b e e n the victim of a h e is the true master of the h o u s e ... 8
v e n o m o u s snake, it would have b e e n T h e following verse of Sivaprakasam

silenced for ever after three croaks at Pillai records the teaching of Bhagavan
the most. Now the snake's suffering is Sri R a m a n a Maharshi enjoining restraint
a b o u t equal to the frog's". in the m a t t e r of food a n d speech:
So, if an u n e n l i g h t e n e d m a n takes Blessed be the Feet of the O n e whose

u p o n himself in his foolhardiness the teaching is "The best in the code (for
responsibility of saving another, there sadhakas) is m o d e r a t e eating. (Also)
is n o e n d to the misery of both. Nei- o n e word s p o k e n leads to a
9
t h e r does the ego of the disciple go, hundred".

n o r are his worldly ties cut asunder. If After a p r o l o n g e d period of principled
t h e disciple comes u n d e r the influ- living, p e r h a p s lasting for t h e best p a r t
e n c e of an unworthy teacher h e can of a life-time, the behaviour of a m a n
never attain liberation. But u n d e r a becomes highly refined. Ultimately
c o m p e t e n t teacher the egoism of the every o n e of his actions is blemishless
soul perishes in t h r e e croaks. 7
a n d worthy of emulation. His b e h a v i o u r
is spontaneously spiritual. This is t h e goal
T h e following is n o t a quotation from of spiritual practice.
a religious text. But it gives the quintes-
sence of religious behaviour, all the same. 6
Teachings of Sri Ramakrishna, pp.78-79, Almora
This piece of writing was found framed Edn (1934).
7
Teachings of Sri Ramakrishna, pp.81-82, Almora
a n d h u n g over the m a n t e l p i e c e of a sit-
Edn (1934).
t i n g r o o m in a m a n o r h o u s e in 8
From Is It Good English? By John O'London.
Gloucestershire, England: 9
Sri Ramana Padamalai, Verse 28.
5
Ramana Maharshi
By H . H . R a m a Varma A p p a n T h a m p u r a n
T HERE is n o limit to t h e surging rise

o r to t h e subsiding tranquillity of
t h e m i n d . N o r is t h e r e any limit to its
the m i n d , so scarce. But they a r e r a r e
i n d e e d , who know that t h e search for
the truth a b o u t t h e m i n d has to b e m a d e
powers to chastise o r control a n d to con- within oneself a n d n o t in o t h e r s , a n d
fer a blessing. It is i n d e e d t h e cause of that happiness a n d misery a r e of o n e ' s
b o t h happiness a n d misery, of enjoyment own making. Few are those w h o e n q u i r e
a n d liberation. If we can only u n d e r - after t h e truth a b o u t t h e Self; fewer still
stand t h e original a n d c h a n g i n g states of are t h e Self-realized.
t h e m i n d , we shall b e able to know the
"Hardly o n e a m o n g t h e siddhas w h o
real n a t u r e of t h e illusory d r e a m of what
strive, ever u n d e r s t a n d s m e aright." T h u s
is called t h e waking state which deludes
said Lord Krishna; it c a n n o t b e other-
us. If it is recognised that samsara is n o t h -
wise.
ing b u t t h e work of t h e mind, t h e n the
mystery of t h e cycle of births a n d deaths T h e path to Self-realization is n o t eas-
of t h e soul will b e revealed. ily accessible, a n d it is extremely difficult
to tread. A n d except that p a t h t h e r e is
T h e scriptures say:
n o o t h e r access to t h e m a n s i o n of eter-
M i n d a l o n e is t h e ( r o o t ) cause of nal bliss. Mind-control is t h e indispens-
m a n ' s b o n d a g e a n d liberation. 1
able discipline for those w h o seek to
obtain t h e knowledge of t h e Self. It is for
H e w h o h a s s u b d u e d his m i n d is
this reason that yama is r e c k o n e d as t h e
awake in that which is n i g h t to all
2
first step in t h e eightfold yoga. W i t h o u t
beings.
attaining perfection in yoga, t h a u m a -
It is this essential n a t u r e of the m i n d turgic powers c a n n o t b e achieved. It is
t h a t has b e e n conclusively established by quite possible t h a t even t h e siddhas w h o
h u n d r e d s of s u c h a u t h o r i t a t i v e texts h a d achieved such powers, m i g h t n o t
which can b e grasped only by experience.
T h e r e is n o o n e w h o does n o t desire
Originally published by Prabuddha Bharatam and
to eradicate misery a n d attain happiness, subsequently incorporated as Appendix to Sri
n o r any w h o does n o t strive to this e n d . Maharshi. Pub: Sri Ramanasramam (1939).
N o r are t h e metaphysicians, w h o investi- 1
Amritabindhu Upanishad.
2
gate i n t o t h e active a n d passive states of Bhagavad Gita.
have realized t h e truth. So t h e n , whom T h o u g h the seed of t h e m e r i t o r i o u s
would it n o t benefit to laud t h e saint past s p r o u t e d in t h e place of his birth, it
who has realized it? grew a n d b o r e fruit at t h e sacred place
of A r u n a c h a l a . W h a t m o r e disciplines
Such Self-realization d a w n e d all at
are n e e d e d than t h e p r e s e n c e of a per-
o n c e for t h e Maharshi. T h e light of the
fect seed, the sacred soil of Arunachala,
Self s h o n e forth suddenly like the flash
the showering nectar of t h e L o r d ' s Grace
of lightning. W h e n it was time for karma
a n d t h e sustaining power of austerity to
to fulfil itself, t h e meritorious past m a d e
make the imperishable tree of Spirit firm-
t h e ripe fruit of enquiry into the truth,
r o o t e d a n d to enrich it with an a b u n -
— which was latent in h i m as vasana —
d a n c e of divine fruits? Let t h e t e m p e s t
easily fit for enjoyment. T h e casual hear-
rage, t h e ocean rise u p , o r t h e earth
i n g of t h e h o l y n a m e of Sri
quake, the tree of knowledge r o o t e d o n
Arunachaleswara and the subsequent
t h e s u m m i t of Sri A r u n a c h a l a s t a n d s
c o n s c i o u s e x p e r i e n c e of t h e state of
i m m u t a b l e . Many pilgrims on life's j o u r -
d e a t h were merely t h e i m m e d i a t e a n d
ney repose in its shade, a n d countless
efficient cause — purely incidental — a
devotees like birds p o u r forth their songs
s l e n d e r contrivance to release t h e flood
from its b r a n c h e s . This is i n d e e d t h e
of i n n e r light. It was t h e flow of P u r e
k i n g d o m of bliss.
Consciousness of Self into the jiva nadi
(life-duct) e n s h e a t h e d in t h e inert physi- T h e aim is o n e , a n d m a n y a r e t h e
cal body, like t h e transmission of the angles of vision; t h e goal is o n e , a n d
subtle c u r r e n t from t h e wire into the many are t h e steps leading t h e r e t o . But
filament in t h e electric bulb; it was the the eyes that may m a r k t h e aim have n o
separation of t h e e m b o d i e d o n e from sight, a n d t h e ways are dark; t h e paths
t h e body. t r o d d e n by g r e a t m e n a r e n o t easily
known, a n d they are diverse. It is ardu-
For h i m , t h e r e was n o n e e d of any ous a n d difficult to regulate o n e ' s life
disciplines, n o r h a d h e t h e pain a n d (conscientiously) after e x a m i n i n g a n d
anguish of t h e j o u r n e y to reach t h e axle finding o u t what is happiness a n d what
c e n t r e (of p u r e Being) from the rim of is misery, what is dharma (duty) a n d what
t h e wheel of birth a n d d e a t h . T h e su- is adharma (dereliction of duty), what is
p r e m e L o r d of t h e universe lifted h i m karma (work) a n d what is akarma ( n o t
u p with His sacred h a n d a n d established work). It is n e x t to impossible for ordi-
h i m at t h e very c e n t r e a n d source of sat- nary m e n to p r o c e e d o n e step without
chit-ananda. T h e n , as h e o p e n e d his eyes, getting e n t a n g l e d in t h e meshes of illu-
the world was seen r e s p l e n d e n t with light. sion. T h e physical body is h e i r to dis-
'Life in solitude, n o n - a t t a c h m e n t to so- ease; fickle is t h e m i n d , a n d n a r r o w t h e
ciety, a b i d a n c e in the Self, direct percep- intellect.
tion of t h e T r u t h ' a n d such o t h e r signs
"That which in t h e b e g i n n i n g seems
of e n l i g h t e n m e n t b e c a m e h a n d m a i d s to 3
like poison in t h e e n d is nectar," is n o t
t h e p u r e soul w h o in a trice attained
eternal liberation. 3
Bhagavad Gita.
1998 RAMANA MAHARSHI
T h i s is a rare photograph of Sri Bhagavan which has not been published so far (Taken: Circa 1910).
8 T H E MOU1 \ I N PATH June
said in vain. N o n e e d to w o n d e r that the realized the Self are clearer a n d m o r e

o n e Real is seen as many a n d in diverse easily grasped t h a n t h e dialectics of scho-
ways. It is u n d e r s t o o d by those who have lars, is d u e to the fact that the f o r m e r is
e x p e r i e n c e d this felicity (of a life of ease) t h e r a d i a n c e of P u r e C o n s c i o u s n e s s
a n d t h a t agony (of a life of discipline). It c a u g h t o n a crystal-clear m i n d , a n d t h e
is known only to those who have t h e latter is b u t a d a n c e of i g n o r a n c e (avidya)
e x p e r i e n c e . In this respect, the life of aided by intellectual brilliance. In t h e
the Maharshi is u n i q u e . Lord Arunachala case of Maharshi, o n attaining perfect
blessed t h e m e r i t o r i o u s soul with His Self-realization a n d loss of t h e ego, scho-
glance so full of mercy, lifted him u p larship evolved spontaneously as a com-
into His holy h a n d , a n d m a d e h i m share p o n e n t p a r t of wisdom. Can t h e r e be
half His seat in the k i n g d o m of heaven. anything undisclosed, any h i d d e n prin-
Only t h e n did Maharshi o p e n his eyes ciple to those who, o n the dawn of knowl-
towards t h e light (outside). H e h a d only edge, see the entire universe as clearly as
to look below with commiseration b u t the crystal held in t h e palm a n d discern
never to look above a n d toil. the O n e in many a n d m a n y in t h e O n e ?
For those who see at a glance t h e e n t i r e
It is, p e r h a p s , for this reason that we
essence of everything, can t h e r e be pau-
find in t h e teachings of Maharshi that
city of illustrations that appeal direct to
t h e fruit of knowledge is vindicated for
the heart? W h a t are scholars a n d poets
t h e most p a r t r a t h e r t h a n the paths to-
before the Self-realized a n d t h e seraphic
wards it signalized — giving pre-emi-
poet?
n e n c e to t h e e n d r a t h e r t h a n to t h e
m e a n s . It is also doubtful if h e considers T h e sorrows of t h e distressed w h o
t h e eightfold yoga to be a t e m p o r a l disci- s u r r e n d e r themselves to him, the d o u b t s
pline p e r t a i n i n g merely to t h e attain- of the earnest seekers, the disbelief of
m e n t of t h a u m a t u r g i c powers. Surely, h e the sceptics who c o m e to test h i m , a n d
regards it as a spiritual m e t h o d i n t e n d e d even t h e p r i d e of the high a n d mighty
for t h e realization of the s u p r e m e state. verily perish in t h e m e r e p r e s e n c e of
This is i n d e e d the highest e n d a n d aim M a h a r s h i . His s a c r e d a b o d e c o n f e r s
of yoga. Otherwise, it would n o t b e the Peace a n d even i n d u c e s t h a t spiritual
p a t h of q u i e t u d e a n d e m a n c i p a t i o n b u t t r a n c e which yields t h e bliss of Self-
o n e of activity a n d a t t a c h m e n t . Desire realization.
a n d dispassion are i n d e e d poles apart;
Behold the marvel at the foot of the
a n d how can liberation c o m e from b o n d -
Banyan tree! Aged are the disciples,
age? They are fit to receive his instruc-
tion who, with faith a n d devotion, ear- a n d young the Guru! T h e G u r u ' s ex-
nestly seek truth a n d ardently aspire for position is SILENCE, b u t the disciples
liberation. Save t h r o u g h o n e ' s own ex- are freed from all doubts!
p e r i e n c e , Self-knowledge is n o t to b e T h a t divine power of Dakshinamurthy,
achieved a n d realized, — never t h r o u g h the e m b o d i m e n t of knowledge working
scholarship. T h a t the expositions of the t h r o u g h t h e i n n e r b e i n g of Maharshi is
subtle t r u t h by t h e Masters who have » within the ken a n d e x p e r i e n c e of such
1998 RAMANA MAHARSHI 9
insignificant devotees as myself. W h o

t h e n would n o t long to taste the nectar
of t h e story of such a hallowed one? T H E INWARD LIGHT
W h o b u t o n e that does n o t know what By R o b e r t G o s l i n
is good for the soul, would desist from
singing the praise of Hallowed Souls, Why do you learn to be in
which is c h a n t e d by people past de- constant quest
sire, which is the remedy for the 'dis- When what you seek but lies
ease of birth' a n d which is pleasing to without your door
the ear a n d the m i n d alike? 4
Or fills the soul and always lies
within?
T h e praise of Maharshi like that of
So simple is the answer to your
Yogeswara Sri Krishna is relishable a n d
dreams —
beneficial alike to t h e sensuous who are
So obvious — that it is
sunk in the whirlpool of egoistic attach-
unobserved.
m e n t , who wallow in the ditch of blind
Suffice to know that you have
infatuation, a n d to those who seek libe-
treasure now;
ration a n d to the liberated. It is i n d e e d
For rich perfection was on you
o u r g o o d fortune to live in the life-time
bestowed
of such a distinguished great Sage a n d
When you were fashioned first
to reside in t h e same country. Blessed
among the stars,
are t h e devotees who s p e n d their time in
Brushed with the essence of
his Presence.
immortal dust.
If in this consecrated offering m a d e
for self-purification by t h e h u m b l e s t of For thus formed long ago in
his devotees, should t h e r e b e short-com- mystic light,
ing defects of form or want of taste, may The magic that was you was slowly
this prayer of m i n e be accepted: breathed
Into a lowly cell for human birth;
O S u p r e m e Lord of the Universe!
And though your mind has limits
Bear with the errors of Thy Children,
of its own,
W h o c a n n o t even scrawl the letters of
Which veil the concepts o f your
Thy n a m e , H-A-R-I,
early source,
O n the customary layers of rice.
Before the dawn may c o m e —
T h e life of Maharshi who has attained though not at will —
liberation, is n o t the biography of an In the Non-Space and Non-Time;
individual b u t t h e radiance of t h e uni- lucid — still —
versal Self, n o t t h e expression of body's A glimpse of what was once ... will
acts b u t t h e manifestation of the Spirit always b e ...
within.
Bhagavatam.
Sri Ramana Maharshi's
Influence on Keithahnji
By D e b o r a h Keithahn
The writer who lives in Rome is the granddaughter of Reverend Dr.Ralph

Richard Keithahn. He was a close associate of Mahatma Gandhi. Deborah
Keithahn came on a special visit to India some time back with the object of
doing research on her grandfather's life and building up some documentation.
As a result of her contact with Kitty Osborne, daughter of Arthur Osborne, the
founder editor of T h e Mountain Path, she learnt much about Maharshi as
well as his influence on Keithahnji.
We are happy to publish her write-up.
R EV. Dr. R.R. Keithahn, sent to India

in 1925 by t h e American missions,
i d e n t i f i e d h i m s e l f with t h e f r e e d o m
Vinoba Bhave's Bhoodan Movement, a n d
inter-religious fellowship. This e a r n e d
h i m t h e respect of his associates a n d
struggle which b r o u g h t h i m into close also l e d to h i s b e i n g c h r i s t e n e d
association with M a h a t m a G a n d h i a n d Keithahnji, the leader of t h e Sarvodaya
o t h e r national leaders of the time. Within M o v e m e n t in Tamil N a d u .
a s h o r t time h e j o i n e d t h e Sarvodaya This was the era of h u m a n i t a r i a n is-
Movement, led by the m a n h e considered sues a n d compassionate ideals univer-
to b e t h e r e i n c a r n a t i o n of Jesus Christ. sally expressed by c o n t e m p l a t i n g souls -
T h e M o v e m e n t ' s goal was m o r e than j u s t E m e r s o n a n d T h o r e a u in New E n g l a n d .
gaining i n d e p e n d e n c e from t h e British C o u n t Tolstoi's War and Peace as well as
r u l e ; it p r o p o s e d a c o n s t r u c t i v e Ruskin's Unto the Last n o t only influen-
p r o g r a m m e that would e n a b l e India to ced G a n d h i , b u t c h a l l e n g e d i n n u m e r -
have h e r own structure — political a n d able p i o n e e r s to c o m e forth a n d con-
e c o n o m i c . Most i m p o r t a n t of all, it would struct a new o r d e r on the frontiers, while
b e i n d e p e n d e n t of any o t h e r m o d e l . For t h e old structure still existed. A b r o t h e r -
t h e n e x t sixty years Keithahn dedicated h o o d of every c u l t u r e a n d r e l i g i o n
h i m s e l f c o m p l e t e l y to t h e Sarvodaya b r o u g h t t o g e t h e r an a d m i r a b l e move-
ideal, G a n d h i a n constructive training, m e n t of inter-religious faith a n d service
1998 SRI RAMANA MAHARSHI'S INFLUENCE O N KEITHAHNJI 11
u n t o t h e 'last' of society. Enthusiasm was why I h a d n o t asked any q u e s t i o n s
in t h e air, freedom a n d upliftment to that afternoon, I replied that t h e r e
all, barriers based o n cast e a n d creed h a d b e e n n o n e e d ; I was convinced
were b r o k e n down. that I could give Swamiji's reply to any
of the questions that they m i g h t have
• In K e i t h a h n ' s u n p u b l i s h e d writing
Reflections, h e recalls how this rich cul- in mind. It is experiences like this that
t u r e t h a t h e so dearly loved, guided h i m have m a d e m e convinced that India
to Tiruvanriamalai: could d e e p e n , b r o a d e n a n d h e i g h t e n
o u r experiences of the living Christ.
T h e r e is hardly a day that I d o n ' t ex-*
press my gratitude for the privilege of T h e r e are several d o c u m e n t s a n d let-
b e i n g in India. How I have b e e n chal- ters in which Keithahn continuously re-
l e n g e d , in m a n y ways to live a b u n - fers to R a m a n a Maharshi with great res-
dantly a n d creatively! First of all I am pect a n d devotion. In his booklet, Christ
Centred Frontiers, it is interesting to n o t e
constantly challenged to be a better
that even while talking to his Christian
disciple of Christ. It was Gandhiji a n d
c o m r a d e s o r c o n d u c t i n g prayer meetings
his remarkable co-workers that stood
or even speaking to his fellow workers,
at t h e c e n t r e of this c h a l l e n g e in
his t h o u g h t s t u r n to Bhagavan.
India. I would n o t belittle the influ-
e n c e of Gandhiji himself; p e r h a p s I India was struggling for h e r freedom.
shall never b e able to testify to that In a chaotic, d i s h a r m o n i o u s p e r i o d of
a d e q u a t e l y . ... A n o t h e r p a r t i c u l a r e x p e r i m e n t a t i o n , u n d o u b t e d l y t h e forces
Indian influence was that of the saints of sathyagraha?LX\& passive resistance ques-
of South India d u r i n g my day. T h e r e tioned their age-old m e t h o d s of ahimsa
was R a m a n a Maharshi of Tiruvanna- and satya as the m e a n s to c o m b a t t h e
malai. Perhaps h e was the Guru with ruling authority. Many of these freedom
t h e greatest integrity in those days. My fighters set o u t in search of answers from
first c o m i n g into his presence was a India's revered saints.
u n i q u e e x p e r i e n c e . . . with R a m a n a Shri M a r k a n d a n , Vice C h a n c e l l o r of
t h e r e was s o m e t h i n g u n i q u e . As soon G a n d h i g r a m University, r e c o u n t s a
as I c a m e into the meditation hall, m e m o r a b l e sathyagraha led by K e i t h a h n
w h e r e a r o u n d forty d e v o t e e s w e r e for the release of t e m p l e land in Madurai.
g a t h e r e d that afternoon, I felt a fel- Shri M a k a n d a n a l o n g with K e i t h a h n a n d
lowship of the spirit that I h a d n o t 600 sathyagrahis were i m p r i s o n e d .
e x p e r i e n c e d with a n o t h e r until t h e n .
T h e r e was a remarkable c o m m u n i o n H e says:
which seemed to lead to a full u n d e r - Keithahnji u s e d to speak after t h e
s t a n d i n g . L a t e r at the informal prayer meetings, h e used to m e n t i o n
evening meal t h e r e seemed to be n o invariably R a m a n a a n d would say, T
n e e d of discussing any of the great went to R a m a n a Maharshi's a s h r a m
a s p e c t s of life. A n d w h e n o n t h e a n d together we sat in silence a n d in
h o m e w a r d drive s o m e o n e asked m e silence we i n t e r a c t e d . I have g r e a t
12 THE MOUNTAIN PATH June
admiration for Ramana, so just like I years before (sic), even afterwards I went
have great respect for o t h e r H i n d u there, just on my way even d u r i n g o n e of
saints. All over the world the saints my padyatras, I would stop at t h e ashram.
speak in o n e language; in o n e voice H e was so p o p u l a r a n d h e comes from
they speak...so there is n o difference my district, R a m n a d . I went a n d saw the
between o n e religion a n d the other; house where h e was b o r n in.
m a n k i n d today can show t h e same
All of the freedom fighters went to visit
goal, so we must learn from o n e an-
Ramana Maharshi — Jamnalaal Bajaj,
other.' Keithahn is still ingrained in Rajendra Prasad...
my memory, as we followed his con- 7
v i c t i o n s to find o u r s e l v e s also in Yes, Yes, I know. We all went.

Tiruvannamalai. What did Keithahnji say about Ramana
O n e of K e i t h a h n ' s closest associates, Maharshi ?
Shri J a g a n n a t h a n , President, G r a m a H e says, "I conversed with h i m in si-
Swaraj M o v e m e n t Tamil Nadu, today at lence, I h a d conversation with h i m in
t h e age of 86, c o n t i n u e s to carry o n the silence, I was sitting before h i m , saying
work. Still living a m o n g I n d i a ' s rural n o t h i n g with words, b u t o u r hearts cor-
p o o r , this r e v o l u t i o n a r y sathyagrahi r e s p o n d e d , We were conversing in si-
b r o u g h t the p e o p l e ' s case u p to India's lence."
S u p r e m e Court. Last D e c e m b e r 1997,
after 5 years of non-violent combats, h e Was he satisfied?
s t o p p e d the multi-nationals' business of O h yes, h e was so happy...
i n t e n s e prawn farming, which has b e e n
W h e n asked by the writer a b o u t his
t h e cause of e n v i r o n m e n t a l d a m a g e to
visits to Arunachala, J a g a n n a t h a n said
India's l o n g coast.
that h e used to go u p on t h e Hill w h e r e
H e too s o u g h t o u t Shri Ramana. In a there was a water spring to take a bath.
r e c e n t interview h e describes the encoun- His face c h a n g e d its expression as h e
ters as follows: described the vision h e h a d in t h e water
What did Ramana Maharishi say? fall; T saw R a m a n a Maharshi's face, a
s o r t of m i r a g e was happening.'
H e d i d n ' t say anything, h e j u s t simply
(Jagannathan's voice faded away as h e
started smiling, that is the answer; the
fell back to that time in his mind.)
silentanswer. You converse in the spirit...
T h e following is Keithahnji's message
How did you feel?
based o n his life-long mission in India.
At that time I was a little dissatisfied, It is a sort of b l e n d of t h e Christian
I was asking questions a n d h e was simply gospels a n d the ideals of the Sarvodaya
smiling, b u t now I u n d e r s t a n d the sig- movement:
nificance of it.
T o s t r e n g t h e n t h e spiritual life we
What made you go to him ?
m u s t u s e t h e "divine f o r m u l a " —
I think I h a d m e t him t h r e e times two WORSHIP, WORK, WAIT. Only as we
1998 SRI RAMANA MAHARSHI'S INFLUENCE O N KEITHAHNJI 13
worship God can we work for Him to b a t h e d in the reality of God's faithful-
the fullest advantage, guided a n d con- ness.
s t r a i n e d by his inclusive c o n c e r n .
T h e following passage from Keithahn's
Only as we work genuinely for the
booklet A farm boy goes to Carlton is very
c o m m o n good can we feel the n e e d
significant:
for the worship where the whole self
cries for God to h e l p us with o u r puny I have b e e n a h u m b l e p i o n e e r o n
efforts to make His reality known a n d spiritual frontiers. I often conversed
to make a better world. Only as we with R a m a n a Maharshi at Tiruvanna-
wait can we learn that growth does n o t malai in silence. Ask m e w h e t h e r h e
d e p e n d u p o n him who gives the in- believed this or that a n d I shall tell
crease, we k n o w n o t how. Pray we you!... the place has c h a n g e d since his
must, study we must, give we must; death, although I am certain that we
b u t above all we must find o u r lives are still carrying on o u r dialogue.
THE ACTOR
Why should your occupation or duties in life interfere with your
spiritual effort? For instance, there is a difference between your activi-
ties at home and in the office. In your office activities you are de-
tached and so long as you do your duty you do not care what happens
or whether it results in gain or loss to the employer. But your duties at
h o m e are performed with attachment and you are all the time anxious
as to whether they will bring advantage or disadvantage to you and your
family. But it is possible to perform all the activities of life with detach-
ment and regard only the Self as real. It is wrong to suppose that if one
is fixed in the Self one's duties in life will not be properly performed.
It is like an actor. H e dresses and acts and even feels the part he is
playing, but he knows really that he is not that character but some one
else in real life. In the same way, why should the body-consciousness or
the feeling 'I-am-the-body* disturb you, once you know for certain that
you are not the body but the Self? Nothing that the body does should
shake you from abidance in the Self. Such abidance will never interfere
with the proper and effective discharge of whatever duties the body
has, any more than the actor's being aware of his real status in life
interferes with his acting a part on the stage.
— Day By Day with Bhagavan, p.264.
From The Sayings OfRamdas
JNANA
R I G H T knowledge, destroying igno

ranee, dissolves the ego sense. T r u e
k n o w l e d g e consists in your conscious-
of saints, who have given vent to t h e m in
their various m o o d s of Self-realisation.
See for yourself; u n d e r s t a n d for your-
ness of o n e n e s s with t h e immortal Atman, self; a n d assert a n d m a k e manifest, your
seated in your heart, a n d pervading all own divine n a t u r e .
life a n d form in t h e universe.
Assert your divine n a t u r e . Be conscious
Forget n o t that you are the immortal of the presence of God within you. D o n ' t
a n d blissful Spirit. allow t h e passing phases of life to throw
a m a n t l e over the revealed light of T r u t h
Identification with the Atman a n d sur-
within you.
r e n d e r of all actions to Shakti grants the
light of knowledge a n d dispels the dark- Never lose your equilibrium u n d e r t h e
ness of i g n o r a n c e . stress of any external circumstances. They
c o m e a n d go, like t h e c l o u d s in t h e
Do n o t seek the bliss of the Atman
breeze; stand firm o n t h e rock of your
outside.
u n c h a n g i n g a n d i m m o r t a l existence.
External darshan however frequently
C o n t e m p l a t i o n of t h e T r u t h leads us
you may have it, c a n n o t q u e n c h your
to the realisation of it, i.e. we c o m e to
thirst. You o u g h t to drink t h e nectar of
u n d e r s t a n d a n d e x p e r i e n c e t h e subli-
immortality t h r o u g h close c o m m u n i o n ,
mity of it.
a n d a feeling of oneness, with the eter-
nal Atman w h o dwells in you. Know that you are n o t this restless
m i n d , b u t that you are t h e i m m o r t a l , all-
I You c a n n o t eternally be d e m e a n i n g
blissful, a n d changeless Spirit.
yourself in t h e p r e s e n c e of saints. Re-
ceive t h e t o u c h , a n d be the saint your- Question yourself as to who you are,
self. a n d an i m m e d i a t e response will c o m e
Realise, realise, realise; a n d give u p all
preconceived notions, a n d thoughts, bor- R e p r o d u c e d with kind permission of Anand-
rowed from the expressions a n d sayings ashram, Kan h an gad.
from within, to t h e effect that you are t h e absolute, i m m o r t a l , changeless, om-
t h e eternal, perfect T r u t h a n d Life. nipresent, o m n i p o t e n t , a n d o m n i s c i e n t
Truth.
You, as an individual actor, a p a r t from
t h e universal T r u t h a n d Spirit, are utterly We are forever o n e with H i m , t h o u g h
imaginary. You — a n d all t h e rest — d o we p r e t e n d to b e playing o u r parts as if
a c t i o n s by t h e s u p r e m e will a n d we were different from H i m .
power of t h e Lord.
Let us n o t forget that all forms are
Consider n o t t h a t you are merely a subject to dissolution. A n d let us r e m e m -
perishable a n d c h a n g i n g being; you are b e r t h a t t h e e t e r n a l Atman, of which they
a r e only t h e fitting expressions, is death- Moksha is n o t d e p e n d e n t o n any par-
less a n d changeless. ticular e x t e r n a l s i t u a t i o n o r c i r c u m -
stance. Moksha is the realisation of im-
Sorrowing over t h e passing away of
mortality by the removal of i g n o r a n c e
t h e body is p u r e folly; only what is per-
t h r o u g h the a t t a i n m e n t of divine knowl-
ishable has resolved itself into its ele-
edge. It is primarily a c h a n g e in o u r in-
m e n t s b u t the T r u t h is immortal, a n d we
ternal consciousness a n d vision. A m a n ,
are, in o u r true essence, everlastingly o n e
who is placed in a certain situation in
with it.
the days of his i g n o r a n c e , may still con-
I Guru kripa is always on you. Become tinue to r e m a i n t h e r e , in t h e same situ-
aware of it, a n d you are free. Awareness ation, even after h e has attained divine
comes t h r o u g h ceaseless r e m e m b r a n c e knowledge.
of what you are in reality, namely, that
God is the o n e sole Reality; o u r phys-
you are t h e i m m o r t a l Spirit filled with
ical body is only a transient a n d perish-
absolute p e a c e a n d bliss.
able manifestation of that great, undy-
Really, to stand a p a r t from the m i n d ing, eternal T r u t h . Truly we are t h e im-
a n d watch its activities, is a blissful exer- mortal Atman, the changeless a n d death-
cise. T h e m o m e n t t h e disassociation less Spirit.
b e c o m e s c o m p l e t e , that is to say, o n e ' s
identification with t h e watcher or the H e d o n s bodies a n d H e doffs t h e m .
witness b e c o m e s perfect, that very mo- H e remains the same, a n d t h e same, for
m e n t t h e m i n d dissolves, a n d you attain ever a n d for ever. Difference a n d diver-
samadhi i.e. absolute peace a n d bliss. sity are only a p p a r e n t . N a m e s a n d forms
are i m p e r m a n e n t .
The gurus h e a r t is ever soft a n d , by
c o n s t a n t m e d i t a t i o n , the chela grows into Realise that H e , t h e infinite p o w e r
t h e likeness of his Master a n d possesses within you, guides you, controls you a n d
t h e same purity a n d softness of h e a r t as actuates you to d o all things, at all times.
those of the guru. Forget n o t that the Rise above c o n d i t i o n e d c o n c e p t i o n of
guru is within you — know that you are things that is to say, rise above t h e gunas
n o t different from H i m . and dwandwas.
"Seek within — know T h y s e l f these

Yoga d e n o t e s equilibrium — a condi-
secret a n d s u b l i m e h i n t s c o m e to us
tion of u n a l t e r a b l e a n d u n s h a k e a b l e
wafted on the breath of rishis t h r o u g h
p e a c e a n d joy.
the dust of ages.
T h r o w u p t h e mask that e n s h r o u d s
y o u r real divine n a t u r e a n d reveal your- Let us know that all actions, irrespec-
self in all your magnificence. tive of any d e n o m i n a t i o n , are p u r e a n d
divine; because t h e divine a l o n e is at
However you may play at b e i n g igno- work in the entire universe. O u r bodies
r a n t o r wise, b o u n d or free, h a p p y or are merely vehicles t h r o u g h which Shakti
u n h a p p y , you are ever a n d ever H e . works to fulfil H e r p u r p o s e . It is She w h o
1998 FROM THE SAYINGS OF RAMDAS 17
works in t h e saint as well as in t h e sinner. D e p e n d e n c e o n t h e j o y of a saint's <

Saint a n d sinner a r e merely n a m e s . Ig- darshan is n o t t h e whole thing; because
n o r a n c e m a k e s us see t h e difference such joy, we know, is only relative. We
between t h e two. want a j o y which is self-dependent, eter-
nal a n d subject to n o conditions.
N o external darshan can give us eter-
nal happiness; it can yield only transi- SELF-SURRENDER
tory satisfaction a n d peace. We must seek
fellowship of t h e i m p e r i s h a b l e T r u t h Self-surrender m e a n s offering of all ^
within us, so as to m e r g e ourselves ulti- your actions to t h e divine Shakti, i.e. to
mately in H i m a n d realise i m m o r t a l bliss. b e c o m e conscious by gradual practice
that you, as a separate individual d o e r ,
Believe that t h e L o r d of t h e worlds, d o n o t exist.
w h o is absolute peace, power a n d bliss,
is always dwelling within you. T o maintain t h e equilibrium of m i n d ,
t h e sovereign r e m e d y is to s u b m i t calmly
Let bodies c o m e , let bodies go; we are to t h e will a n d workings of G o d w h o
eternally dwelling in H i m a n d are eter- guides a n d controls t h e destinies of t h e
nally o n e with H i m . universe.
Why should you feel dissatisfied w h e n Take anything t h a t comes as b e i n g for^
you know that t h e satchidananda swarupa your best.
of G o d is within you? H e is t h e goal, H e
Have implicit trust in His mercy a n d ^
is t h e p a t h ; a n d you a r e eternally H e .
goodness.
Life can be u n d e r s t o o d only by going
Be brave a n d cheerful always a n d let
to t h e very r o o t of it. A n d t h e r o o t is ever
n o passing storms of life overpower you.
sweet a n d eternal.
<
S u r r e n d e r yourself to t h e divine Mo-
At t h e i n c e p t i o n of all p h e n o m e n a l
t h e r who is t h e Shakti that works in you,
life a n d existence t h e r e a r e t h e ever-abid-
a n d She will see that you live a t r u e a n d
ing calmness, p e a c e a n d repose of t h e
peaceful life, ever g u i d e d a n d led by H e r
i m m o r t a l a n d all-pervading T r u t h .
omniscient will.
You a r e t h e T r u t h itself, you are the
Make your entire life a n d all its activi-
Ideal itself. Infinity a n d eternity are the
ties a blissful expression of T r u t h .
qualities of your t r u e existence, w h e r e
duality a n d differentiation have n o sig- T o realise His p r e s e n c e within us a n d
nificance. b e t h e willing a n d playful i n s t r u m e n t in
His h a n d s , is to b e perfectly free a n d
T h e conflict of apparently o p p o s i n g
blissful.
forces in t h e play of t h e n a t u r a l p h e -
n o m e n a is viewed by a m a n of clear vi- It is H e within you w h o a n i m a t e s your
sion exactly as a d r a m a o n t h e stage is existence a n d actuates all your works.
viewed by o n e in an a u d i e n c e witnessing Know that you a r e eternally o n e with
it. Him; a n d still b e His servant a n d child.
H a v e u n s h a k e a b l e faith in t h e Al- within. Resignation to God destroys
mighty L o r d of t h e universe. them.
< W h a t a glorious privilege it is to know, Truly, s u r r e n d e r to t h e divine Moth-
by t h e grace of t h e Lord, that H e is the er's will is the sure way to receive right
sole d o e r a n d that H e is all in all. g u i d a n c e a n d lead in all things. D e p e n d
u p o n H e r in all matters. Feel H e r pres-
G o d places us in o u r respective situa-
e n c e in yourself always a n d b e free a n d
tions which, however miserable o r h a p -
blissful at all times.
py they may be from the external p o i n t
of view, are always for o u r good. T o be dispirited by t h e sufferings of
others, be they o n e ' s relatives o r not, is
Life b e c o m e s blessed a n d glorious
clearly d u e to the obsession of oneself by
w h e n all its varied activities are dedicat-
moha. For o n e who is a m e r e plaything in
ed in t h e i r entirety to t h e L o r d a n d
the h a n d s of every passing passion a n d
Master of t h e worlds, who is eternally
e m o t i o n , all in r e g a r d to t h e perishable
seated in o u r hearts.
a n d the transient, s u r r e n d e r to G o d is
Believe always that you are an instru- certainly a self-deception a n d an illusion.
m e n t in t h e divine h a n d s . If you d o so, Because, self-surrender d e n o t e s a state
t h e r e will b e n o reason to think that you beyond t h e passions a n d affections of
have any drawbacks. the i g n o r a n t h u m a n n a t u r e .
4 D o n o t eschew t h e usual work that T o u n d e r s t a n d the working of G o d ' s

falls to your lot in t h e worldly life. Do all will you have to submit to it unreserved-
such work in t h e light of sadhana itself, ly. T h e n you c o m e to know that every-
as t h e p u r e service of t h e Lord. thing h a p p e n s by His will, a n d for g o o d .
T o r e a c h t h e Divine M o t h e r in H e r all I m p a t i e n c e in any m a t t e r is a sign of

inclusive swarupayou o u g h t to transcend weakness. So, to b e free from it, submis-
t h e symbol that represents H e r , a n d at- sion to God's will in all things is t h e way.
tain the nirguna aspect of God by com-
It is H e who gives us every situation
p l e t e s u r r e n d e r of all your actions to
a n d every c h a n g e . H e knows what is g o o d
Her.
for us. His main object is to draw us
Submission to God's will in all things towards Himself. H e b r i n g s a b o u t all
is t h e keynote of the universal vision. incidents in o u r life to fulfil this p u r p o s e
Man in this state realises that h e is a of His.
m e r e i n s t r u m e n t worked by the divine
To realise prakriti as t h e d o e r is to
will a n d power, ever resigned a n d cheer-
identify oneself with purusha, t h a t is, to
ful, a c c e p t i n g all c h a n g e of time a n d
realise immortality. This is what is m e a n t
p l a c e as d e t e r m i n e d by H i m for t h e
by s u r r e n d e r to the will of God. T h e will
fulfilment of His plan a n d p u r p o s e .
h e r e is prakriti as t h e d o e r ; G o d , as
r T h e antagonistic influences are n o t purusha, is the non-doer. Purusha a n d
w i t h o u t us; they raise their h o o d from prakriti are o n e .
1998 F R O M THE SAYINGS OF RAMDAS 19
/ w e want H i m a n d H i m alone, because t h e n b e c o m e s a beautiful flower ever

H e is t h e only reality. O u r work, t h o u g h t s p r e a d i n g its fragrance all r o u n d .
a n d love must therefore always be for
D o n ' t forget, that, as an aid to medi-
Him.
tation, dedication of all your activities to
External forms a n d slavish a d o p t i o n the divine Shakti is essential.
of the distorted rules of sastras c a n n o t
T h e r e is n o d i s o r d e r in t h e universe,
save you. You have to s u r r e n d e r yourself
because all things h a p p e n by t h e will of
entirely to t h e s u p r e m e L o r d dwelling in
God, who is h a r m o n y a n d p e a c e t h e m -
your h e a r t a n d in the hearts of all, a n d
selves. H e always d e t e r m i n e s things a n d
d e d i c a t e all your actions to H i m .
events for g o o d a n d good a l o n e .
r C o n t e n t m e n t comes only to those who
T h e L o r d assures us that n o storm of
have submitted to t h e will of t h e s u p r e m e
life, however terrifying, can overwhelm
L o r d of t h e universe.
us if we take c o m p l e t e refuge in H i m .
/ G r u m b l i n g d e n o t e s want of faith in
Blessed is h e who throws t h e whole
God. Rejoice in t h e g o o d f o r t u n e of oth-
b u r d e n of his life o n the divine M o t h e r
ers a n d find c o n t e n t m e n t in the situa-
a n d Master of o u r existence a n d of that
tion in which G o d has at p r e s e n t placed
of the world.
you.
Self-surrender is n o t a state to b e at-
/ T h e defect solely lies in o u r attitude
tained. We live always in t h a t state. We
towards t h e outside life. T h e p a t h is self-
are simply to b e c o m e conscious of it.
s u r r e n d e r . You can b e without t h e ego
Situations n e e d n o t c h a n g e , t h e r e n e e d
sense a n d still live e n g a g e d in t h e activ-
b e n o alterations in activity.
ities of t h e world in a state of perfect
freedom and peace. Things may a p p e a r to b e o u t of j o i n t .
But that is d u e to o u r distorted vision.
God-realisation is n o t r e n u n c i a t i o n of
Purify t h e vision by self-surrender, a n d
t h e world b u t to look u p o n t h e world as
you see everything for g o o d . T h e r e is
a manifestation of t h e L o r d a n d to serve
n o t h i n g to find fault with, h e r e . G o d ' s
H i m in all creatures a n d beings, in a
work is always for unity, h a r m o n y a n d
c o n d i t i o n of perfect submission to His
will. joy-
Every activity, g r e a t o r small, p e r -
If we look at life with a purified vision,
formed by us consciously o r unconscious-
we b e h o l d in all h a p p e n i n g s a n d events
ly, within us o r w i t h o u t us, is all t h e work
t h e finger of God working for the g o o d
of Shakti. O u r m i n d calls a p a r t i c u l a r
of all. In the so-called tribulations a n d
activity virtuous a n d dockets s o m e o t h e r
trials of life t h e r e is a spring of p u r e
as sinful. This estimation of t h e m i n d is
wisdom flowing.
entirely false, based u p o n i g n o r a n c e . N o
W h e n a m a n offers himself entirely to action is sinful, n o action is virtuous. All
G o d in all the activities of his life h e action is simply the work of Prakriti o r
attains true freedom a n d p u r e joy. Life Shakti.
DREAMS
By S a d h u Arunachala (Major A.W.Chadwick)
We are such stuff

As dreams are made on and our little life
1
Is rounded with a sleep.
S HAKESPEARE really did know what

h e was talking about, it was n o t j u s t
T h e a n s w e r I r e c e i v e d f r o m Sri
Bhagavan was always t h e same, however
poetic effervescence. Maharshi used to I tried to twist my questions. H e would
say exactly the same. I suppose I ques- say:
t i o n e d Bhagavan m o r e often o n this sub-
Raise your doubts when in the d r e a m
j e c t t h a n any others; some doubts always
state itself. You d o n o t question the
r e m a i n e d for m e . H e h a d always w a r n e d
waking state when you are awake, you
t h a t as soon as o n e d o u b t was cleared,
accept it, in the same way you accept
a n o t h e r would spring u p in its place —
your dreams. Go beyond b o t h states,
t h e r e was n o e n d to such.
all three states including d e e p sleep,
"But, B h a g a v a n " , I w o u l d r e p e a t , a n d study t h e m from t h a t p o i n t of
" d r e a m s a r e d i s c o n n e c t e d , while t h e view. You now study o n e limitation
waking e x p e r i e n c e goes on from where from the point of view of a n o t h e r limi-
it left off a n d is a d m i t t e d by all to be tation. Could anything b e m o r e ab-
m o r e o r less c o n t i n u o u s . " surd? Go beyond all limitation, t h e n
"Do you say that in your dreams?", c o m e h e r e with your doubts.
Bhagavan would ask. "They s e e m e d per- But in spite of this, d o u b t s still re-
fectly consistent a n d real to you t h e n . It m a i n e d . I somehow felt at t h e time of
is only now, in your waking state, that d r e a m i n g t h e r e was s o m e t h i n g u n r e a l in
you question t h e reality of the experi- it, n o t always of course. But j u s t glimpses
e n c e . This is n o t logical." now a n d t h e n .
Bhagavan refused to see the least dif-
"Doesn't that ever h a p p e n to you in
ference between the two states, a n d in
your waking state too?" Bhagavan q u e -
this h e a g r e e d with all t h e great Advaitic
ried. " D o n ' t you sometimes feel that t h e
Seers. Some have q u e s t i o n e d if Shankara
world you live in a n d everything h a p p e n -
did n o t draw a line of difference bet-
ing in it is unreal?"
ween these two states, b u t Bhagavan has
persistently d e n i e d it. Shankara did it
apparently only for the p u r p o s e of clearer Reproduced from The Call Divine, March 1954.
exposition, h e would explain. 1
The Tempest.
1998 DREAMS 21
Still in spite of all this, d o u b t per- o n e . I pointed o u t that all e x p e r i e n c e

sisted. was only subjective, t h a t t h e r e was
n o t h i n g outside the m i n d .
But o n e m o r n i n g I went to Bhagavan
a n d m u c h to his a m u s e m e n t h a n d e d him T h e o t h e r person d e m u r r e d , p o i n t i n g
a p a p e r o n which the following was writ- o u t how solid everything was a n d how
ten: real experience seemed. It could n o t
be just personal imagination.
Bhagavan r e m e m b e r s that I expressed
some doubts about the resemblance I r e p l i e d , "No, it is n o t h i n g b u t a
between d r e a m s a n d waking experi- d r e a m , d r e a m a n d waking e x p e r i e n c e
ence. Early in the m o r n i n g most of are exactly the same."
these doubts were cleared by the fol- 'You say that now", h e replied, "But
lowing d r e a m , which seemed particu- you would never say such a t h i n g in
larly objective a n d real: your dream."
I was arguing philosophy with some- And then I woke u p .
•
Nataraja: The Lord of Dance

By M. Ravindra Narayanan
M AN, ever since t h e b e g i n n i n g of

time, has w o r s h i p p e d t h e five basic
elements or panchabhutas — earth, wa-
The Story of Chidambara Kshetra
A Puranic story e x p l a i n s h o w Siva
chose to manifest Himself as Nataraja,
ter, air, fire a n d ether. T h e Vedas have
t h e L o r d of d a n c e at C h i d a m b a r a m .
a c c o r d e d high status to t h e m a n d s u n g
their praise. Ancient seers have explained T h e Rishis of yore r e s i d i n g in t h e
t h e divinity e m b o d i e d in t h e elements of Daruka forest were great advocates of
N a t u r e a n d their metaphysical signifi- t h e karma marga. They were given to per-
cance. forming elaborate yagnas as p r e s c r i b e d
in t h e Vedasand believed that such karmas
Bhagavan Sri R a m a n a Maharshi has
would by themselves lead to t h e h i g h e s t
explained how Prakriti o r n a t u r e is b u t a
Liberation. L o r d Siva, in o r d e r to free
manifestation of the S u p r e m e Being a n d
t h e m of their delusion d e s c e n d e d u p o n
h e n c e deserves to be w o r s h i p p e d .
Darukavana (where t h e Rishis were per-
Maharshi says:
forming a h u g e yagna) a l o n g with Sri
If we b u t recognise this Universe Maha Vishnu disguised as M o h i n i . T h e
Of eightfold form as form of God, Rishis were captivated by t h e beauty of
Himself, Mohini a n d went after h e r . T h e wives of
A n d serve in adoration all the world, the Rishis on b e h o l d i n g t h e Bhikshatana
This is of God most excellent form of L o r d Siva were fascinated a n d
worship. 1
followed H i m . T h e Rishis were e n r a g e d
a n d they realised that the sanctity of their
L o r d Siva specially manifests Himself yagna was b e i n g vitiated. Vowing to p u n -
as o n e of these panchabhutas a n d is wor- ish t h e o n e r e s p o n s i b l e for this they
s h i p p e d as such in five different centres b e g a n fighting with t h e L o r d . T h e y used
in S o u t h I n d i a . T h u s K a n c h e e p u r a m all kinds of w e a p o n s a n d finding t h a t
houses the Prithvi Linga (Earth); n o n e worked against H i m they started
Tiruvanaikaval n e a r Tiruchirapalli is the p r o d u c i n g objects from their sacrificial
Appu Linga (Water); Kalahasti in A n d h r a fire. T h e L o r d seized each of those weap-
P r a d e s h represents t h e VayuLinga (Air); ons a n d m a d e t h e m his o r n a m e n t s . T h e
Tiruvannamalai (Arunachala) is w h e r e
L o r d Siva manifests as Tejo Linga (Fire)
a n d is w o r s h i p p e d in t h e form of a 1
T h e five elements along with the Sun, Moon
M o u n t a i n ; and, C h i d a m b a r a m represents and the individual selves constitute the entire
Akasa Linga ( e t h e r o r space). universe.
bewildered Rishis s u r r e n d e r e d to t h e suaded Lord Siva to manifest as Nataraja

L o r d a n d realised His true identity. in the Tillai forest a n d to p e r f o r m t h e
Ananda Tandava to the delight a n d b e n e -
Lord Siva t h e n d a n c e d the Tandava fit of the entire universe. O n t h e ap-
for t h e m a n d e x p o u n d e d the doctrine p o i n t e d day as p r o m i s e d to Patanjali a n d
of Brahman, the S u p r e m e Self. After re- Vyaghrapada, t h e Lord d a n c e d at Tillai
turning to Vaikunta, Sri Maha Vishnu amidst B r a h m a , Vishnu, Saraswati,
n a r r a t e d to Adisesha, t h e L o r d of the N a r a d a a n d Nandikeswara who played
Serpents, the story of Siva's d a n c e . O n musical instruments, a n d t h e celestials
h e a r i n g t h e e x p l o i t s of t h e L o r d , who watched awe-struck. In response to
Adisesha developed an intense desire to the prayers of all those assembled t h e
watch His d a n c e a n d to this e n d per- Lord agreed to m a k e t h e Tillai forest his
formed rigorous tapas. L o r d Siva ap- permanent abode and perform the
p e a r e d a n d p r o m i s e d Adisesha that h e Tandava d a n c e , the true significance of
would d a n c e at t h e Tillai forest situated which is the vision of t h e S u p r e m e Self
in the s o u t h e r n p a r t of Bharatavarsha o n d a n c i n g in t h e h e a r t - l o t u s of t h e
the afternoon of Thai Poosam day which devotee.
would fall o n a Thursday. Adisesha t h e n
d e c i d e d to p r o c e e d straight to Tillai. H e
Lord Nataraja and Kali
exhibited e x t r e m e reverence a n d devo-
tion by d e s c e n d i n g o n e a r t h with his A n o t h e r local l e g e n d tells t h e story of
palms j o i n e d in obeisance. H e was there- Kali c o m p e t i n g with L o r d Siva in d a n c e .
fore known as Patanjali, t h e o n e who Kali was p r o u d that she was all-powerful
c a m e with his palms j o i n e d in namaskara. a n d b e g a n destructive activities. L o r d
Patanjali a p p e a r e d at Tillai, the u p p e r Vishnu a n d Narada, t h e celestial sage,
p a r t of his body resembling a h u m a n a p p e a l e d to Siva to save t h e world from
o n e a n d t h e lower p a r t resembling that destruction. T h e L o r d t h e n a p p e a r e d at
of a serpent. Vyaghrapada, a n o t h e r devo- Tillai a n d waged war against Kali. Siva
tee of t h e Lord, who p e r f o r m e d intense destroyed Kali's army in n o time. She
tapas with t h e i n t e n t i o n of witnessing t h e n suggested t h a t they c o m p e t e in
His d a n c e , was also directed to Tillai a n d d a n c e a n d decide who was t h e victor.
await t h e arrival of Patanjali. Vyaghra- Both b e g a n dancing. O n e of t h e L o r d ' s
p a d a , in o r d e r that h e may be able to ear-rings fell to t h e g r o u n d a n d H e
climb trees swiftly a n d pluck bilva leaves picked it u p with his right foot a n d fixed
a n d flowers for Siva puja, prayed to the it back in its place. O n a c c o u n t of femi-
L o r d t h a t h e may b e blessed with t h e n i n e modesty (which would b e b r e a c h e d
feet of a tiger. T h e L o r d g r a n t e d his if she assumed such a posture) this ex-
r e q u e s t a n d thus it was that h e acquired traordinary feat was impossible for Kali
t h e n a m e Vyaghrapada. to perform a n d She h a d to accept de-
feat. Kali was t h e n asked by the L o r d to
It was t h e exemplary devotion shown p r o c e e d to the N o r t h e r n b o u n d a r y of
by Patanjali a n d Vyaghrapada that per- the Tillai forest. T h e r e she resides in a
1998 NATARAJA: T H E LORD O F DANCE 25
t e m p l e built for H e r a n d is known as d a n c e a n d finally m e r g i n g with H i m .
Tillai Kaliamman. L o r d Siva was t h e n re- L o r d Maha Vishnu who, as Govindaraja,
q u e s t e d by t h e celestials to m a k e t h e resides in t h e same t e m p l e c o m p l e x , is
Tillai forest his p e r m a n e n t a b o d e . seen to b e reclining, which is n e i t h e r
sleep n o r the state of waking. This signi-
The Significance of Akasa Tattwa fies the state of turiya which manifests
Nataraja's d a n c e in t h e e v e n i n g is o n the removal of maya. T h u s Siva a n d
known as Pradosha Natya or Sandhya Vishnu exemplify t h e S u p r e m e T r u t h of
Tandava. T h e stillness c o u p l e d with the C h i d a m b a r a m u n d e r t h e same roof.
darkness of dusk creates a special atmo-
The Principle of Chid-akasa:
s p h e r e a n d has esoteric significance. T h e
Sri Bhagavan's Exposition
light of t h e S u p r e m e Self brightens the
evening; i g n o r a n c e a n d illusion are re- Chit m e a n s C o n s c i o u s n e s s o r P u r e
moved. T h e Chitsabha w h e r e Nataraja Knowledge. Ambaram m e a n s dress o r
d a n c e s is the physical r e p r e s e n t a t i o n of g a r m e n t . A n d it also m e a n s space o r
the H e a r t or Chidakasa. T h e individual ether. Hence Chidambaram and
soul because of vasanas o r latent t e n d e n - Chidakasa are synonymous.
cies a c c u m u l a t e d o v e r i n n u m e r a b l e
T h e principle of Chidakasa is explain-
births, is d e l u d e d i n t o i g n o r a n c e a n d
ed as follows by Bhagavan Sri R a m a n a
loses its true m o o r i n g s . W h e n t h e Self
Maharshi:
takes over a n d reveals its power, illusion
of t h e soul is destroyed a n d true knowl- Chidakasa (Chit-ether) is P u r e know-
e d g e shines in t h e heart. Siva's d a n c e l e d g e only. It is t h e s o u r c e of t h e
has to b e c o n t e m p l a t e d in this meta- m i n d . J u s t at t h e m o m e n t of rising
physical light in o r d e r to u n d e r s t a n d the u p , the m i n d is only light; only after-
i m p o r t of Akasa Tattwa a n d t h e signifi- wards the t h o u g h t T am this' rises u p ;
c a n c e of Chidambara Rahasya. T h e L o r d ' s this T'-thought forms the jiva a n d the
d a n c e e n c o m p a s s e s t h e five acts, t h e world.
panchakrityas: creation, p r o t e c t i o n , de-
struction, causing i g n o r a n c e a n d grant- T h e first light is the p u r e m i n d , the
ing of salvation. T h e L o r d creates t h e mind-ether or Iswara. Its m o d e s mani-
world o u t of His own Shakti a n d at t h e fest as objects. Because it contains all
e n d of creation, H e withdraws Shakti these objects within itself it is called
u n t o Himself. T h e entire universe is dis- m i n d - e t h e r . Why e t h e r ? Like e t h e r
solved a n d H e a l o n e shines in all His c o n t a i n i n g o b j e c t s it c o n t a i n s t h e
Glory. T h e screen in t h e Chitsabha w h e n t h o u g h t s , t h e r e f o r e it is t h e m i n d -
pulled aside reveals empty space. B e h i n d ether.
t h e veil shines t h e S u p r e m e T r u t h . This A g a i n , j u s t as t h e p h y s i c a l e t h e r
is t h e significance of Akasa Tattwa a n d t h o u g h a c c o m m o d a t i n g all the gross
Nataraja's d a n c e . Shakti o r Sivakama- objects (the whole universe) is itself
s u n d a r i , the consort of Nataraja is de- the c o n t e n t of the mind-ether, so also
picted as silendy witnessing Nataraja's
the latter itself is the c o n t e n t of Chit-
ether. T h e last o n e is Chit itself. T h e r e to finally m e r g e in the Self is t h e true
are n o things contained in it. It re- i m p o r t of this.
2
mains as Pure Knowledge only.
T h e Nataraja idol has four h a n d s . T h e
right u p p e r h a n d holds the damaruka
Significance of the Nataraja Idol
( d r u m ) which symbolises c r e a t i o n o r
T h e panchaloka idol of Lord Nataraja evolution, t h e first of t h e L o r d ' s five
is a beautifully sculpted piece. It reveals actions (panchakrityas). Siva shows t h e
t h e power of t h e L o r d as beautifully as it abhaya mudra with his right lower h a n d .
projects His joyous Ananda Tandava. It This is t h e symbol of p r o t e c t i o n , t h e sec-
fully reflects t h e peace a n d sublimity of o n d of the panchakrityas. T h e L o r d asks
t h e S u p r e m e Self that H e is. his devotees n o t to fear a n d assures p r o -
tection. T h e left u p p e r h a n d of t h e L o r d
T h e l o n g hair of Nataraja is braided, holds fire which symbolises destruction,
t h e u p p e r portions b e i n g tied in the form the third of the panchakrityas', t h e t r u e
of a crown. T h e hair is shown to b e whirl- significance being that the vasanas o r
ing a n d r e a c h i n g o u t to space while the latent tendencies in m a n are destroyed
L o r d d a n c e s . This shows that t h e Lord by the mercy of t h e Lord. T h e right foot
reaches o u t to m a n k i n d to confer jnana rests on the d e m o n A p a s m a r a or
o r t h e S u p r e m e Knowledge. H e also car- Muyalaka. T h e r i g h t foot symbolises
ries o n his m a t t e d locks the river Ganga tirodana (delusion) which is also caused
which symbolises purity a n d t h e m o o n by the Lord. Apasmara symbolises igno-
w h i c h symbolises b e a u t y a n d growth. rance a n d the delusion from which the
Peacock feathers a n d flowers a d o r n his h u m a n soul suffers. T h e left lower h a n d
hair a p a r t from His inevitable c o m p a n - hangs down a n d points to t h e raised left
ions, t h e serpents, which signify the ele- foot. This is an exhortation to m a n to
m e n t of air a n d a h u m a n skull, which, s u r r e n d e r the ego at His feet a n d solely
with its expression of l a u g h t e r offers a d e p e n d on His grace. Nataraja's Ananda
telling c o m m e n t a r y o n t h e transitory Tandava as depicted in t h e vigraha (icon)
n a t u r e of life. Siva wears yagnopavita, the is the highest p o i n t of art. It is also the
sacred t h r e a d a n d has vibhuti, sacred representation of perfection a n d beauty.
ashes s m e a r e d all over His body. This T h e symmetry of the arms, legs a n d body,
conveys t h e message that w h e n all karma d a n c i n g with perfect r h y t h m , c o u p l e d
is b u r n t away, what is left is absolute with the expression of joy, confidence,
purity. T h e L o r d is d e p i c t e d with t h r e e valour a n d infinite compassion o n the
eyes, which are said to r e p r e s e n t the Sun, face, p r e s e n t a picture of t h e Great Art-
M o o n a n d Fire. T h e third eye between ist, the D a n c e r S u p r e m e . H e goes a b o u t
t h e eye-brows is t h e eye of wisdom. H e performing His roles (the panchakrityas)
wears t h e kundala (male ear-ring) o n his with a perfection a n d finesse that only
right ear a n d the tatanka (female ear- true seers can b e h o l d .
ring) o n his left to signify the m e r g i n g of
Shakti with H i m . T h a t t h e great cosmic
force which is t h e cause of all activity has Talks with Sri Ramana Maharshi, p.541.
Reference to Lord Nataraja dances before the Mother (Shakti)

by Sri Bhagavan w h o s t a n d s still in t h e c o u r t (of
C h i d a m b a r a m ) . But know t h a t t h a t
A close devotee of Sri Bhagavan dur-
Shakti is withdrawn into His unmov-
ing t h e Virupaksha Cave days was k e e n
ing Self a n d H e stands in His gran-
to h a v e h i m visit C h i d a m b a r a m for 4
d e u r as the towering A r u n a c h a l a .
darshan of L o r d Nataraja. H e would speak
of C h i d a m b a r a m as t h e greatest of all A n o t h e r i n c i d e n t took place d u r i n g
kshetrassince it r e p r e s e n t e d akasa (space) Sri Bhagavan's Virupaksha Cave days a n d
i n t o which all t h e o t h e r elements h a d to is c o n n e c t e d w i t h Sri R a m a n a t h a
finally m e r g e ; therefore C h i d a m b a r a m Brahmachari, a veteran devotee w h o con-
was g r e a t e r t h a n Tiruvannamalai. With sidered Sri Bhagavan to b e L o r d Nataraja
great reverence, t h e devotee r e q u e s t e d Himself. O n c e , Sri Bhagavan a n d s o m e
Sri Bhagavan to visit C h i d a m b a r a m . Sri of His d e v o t e e s s t a r t e d o n Giri
Bhagavan t h e r e u p o n smiled a n d said: Pradakshina. Bhagavan himself h a s re-
All t h e five elements c o m e into exist- called t h e incident:
ence only when Shakti seemingly for-
O n a n o t h e r occasion, w h e n we were
sakes H e r identity with Lord Siva, the
at Virupaksha Cave, we h a d set o u t to
S u p r e m e Self. Since the five elements
go r o u n d the Hill a n d C h i d a m b a r a m
are only t h e creations of Shakti, She is
Subrahmanya Sastri was t h e l e a d e r of
s u p e r i o r to all of t h e m . T h e r e f o r e ,
the party. W h e n we came somewhere
m o r e i m p o r t a n t t h a n t h e place where
n e a r h e r e , h e p r o p o s e d that each o n e
t h e e l e m e n t s m e r g e , is t h e p l a c e
s h o u l d l e c t u r e for a n h o u r g o i n g
where Shakti Herself merges. Because
r o u n d the Hill, on Guru Bhakti a n d
Shakti is d a n c i n g in C h i d a m b a r a m ,
R a m a n a t h a n ' s was t h e first t u r n .
L o r d Siva has to d a n c e before H e r
R a m a n a t h a n b e g a n his l e c t u r e a n d
a n d thereby m a k e H e r motionless.
elaborated his theme that
But in Arunachala Lord Siva remains
Tiruvannamalai and Ramana,
ever motionless. H e n c e Shakti effort-
C h i d a m b a r a m a n d Nataraja, a n d the
lessly merges in H i m t h r o u g h great
3
body a n d the Self are the same a n d
love.
went o n elaborating t h e t h e m e , ad-
T h e devotee b e i n g a good scholar him- dressing ingenious a r g u m e n t s in sup-
self, could appreciate t h e truth of Sri p o r t of t h e same with such fervour
Bhagavan's exposition a n d never again a n d spirit that h e far e x c e e d e d his
b r o a c h e d t h e subject. Subsequently, af- time limit. W h e n h e was asked to stop,
ter m a n y years, Sri Bhagavan summarised h e pleaded piteously for a little m o r e
this reply in the form of a verse which
b e c a m e t h e first verse of His Arunachala
Navamanimalai (Necklet of N i n e G e m s ) .
3
In this verse H e says: p. 79. The Mountain Path, April 1982.

4
Verse 1, Necklet of Nine Gems, Five Hymns to
A l t h o u g h (Shiva) is m o t i o n l e s s H e Arunachala.
time. So h e was allowed to c o n t i n u e . most sanctum which is g r a c e d by t h e
Even after h e h a d taken two h o u r s h e powerful panchaloka idol of Sri Nataraja
would n o t finish a n d h e h a d to be in t h e d a n c i n g p o s t u r e a n d t h e
s t o p p e d a n d a n o t h e r was asked to Kanakasabha is a mantapa situated j u s t in
s p e a k . I t was w o n d e r f u l t h e way front of the Chitsabha. T h e Vimana right
R a m a n a t h a n spoke. N o n e would have above the Chitsabha is gold-coated a n d
expected it of him. It was the next has nine gold kalasas. Five steps which
day h e composed the song Tiruchuz- are silver-coated lead into t h e i n n e r m o s t
inathanai 5
Kandene. s a n c t u m of L o r d N a t a r a j a . This
symbolises the Panchakshara o r t h e five-
T h e above song encapsules the t h e m e letter mantra sacred to L o r d Siva. In t h e
of Sri R a m a n a t h a B r a h m a c h a r i ' s speech. second prakarais situated t h e Nritya Sabha
or the Dance hall. This Nritya Sabha has
Sri Bhagavan has also explained the
b e e n artistically b u i l t to r e s e m b l e a
true significance of t h e Puranic state-
chariot with stone wheels a n d horses.
m e n t t h a t to b e b o r n in Tiruvarur, to
This hall contains m a n y sculptures of
have darshan at C h i d a m b a r a m , to die in
d a n c e figures exquisitely carved. T h e
Benares or merely to think of Aruna-
Sivalinga w o r s h i p p e d by Patanjali a n d
chala assures Liberation. H e says:
Vyaghrapada is e n s h r i n e d to t h e n o r t h
Jananat Kamalalaye m e a n s "by b e i n g of the Chitsabha in the second prakara.
b o r n in Kamalalaya (Tiruvarur)". T h e Sivaganga tank, t h e s h r i n e for God-
W h a t is it? It is the Heart. Similarly, dess S i v a k a m a s u n d a r i , t h e h u n d r e d -
Darsanat Abhrasadasi (Chidambaram) pillared a n d t h e thousand-pillared halls
is the Seat of Consciousness. Again, a n d shrines for L o r d Vinayaka a n d L o r d
Kasi ( B e n a r e s ) is t h e L i g h t of S u b r a m a n y a a r e situated in t h e t h i r d
Realisation. R e m e m b e r i n g Aruna- prakara. Appropriately, d a n c e postures
chala completes the verse. 6 from t h e Natya Sastra, a treatise o n d a n c e
a n d dramatics written by Bharata, a r e
carved in the passageways of each gopura
Other names of Chidambaram
of t h e C h i d a m b a r a m t e m p l e . L o r d
C h i d a m b a r a m is also k n o w n as N a t a r a j a a n d his c o n s o r t S i v a k a m a -
V y a g h r a p u r a in Sanskrit or Puliyur in sundari are e n s h r i n e d in t h e Chitsabha.
Tamil because of Vyaghrapada's associ- The Chidambara Rahasya o r mystery is
ation. L o r d Nataraja is called Sabhanayaka enshrined to the right of Nataraja. Strings
(the Lord of the Sabha or Hall). For of golden bilva leaves h a n g h e r e . T h e s e
Saivites it is simply Koil which in Tamil, a r e h i d d e n by a c u r t a i n . After t h e
means temple. deeparadhana c e r e m o n y (the waving of
lamps) following the pujas six times a
The Structure of the Temple
T h e temple was built by Hiranyavarma,

a Chola king. It has four Rajagopuras 5
Page 113. Day by Day with Bhagavan.
(main towers). T h e Chitsabha is t h e in- 6
Talk 473. Talks with Sri Ramana Maharshi.
day to t h e Lord, t h e curtain is pulled b e e n b r o u g h t by Lord Siva Himself to

a s i d e a m i d c h a n t i n g of t h e Siva C h i d a m b a r a m to witness His d a n c e .
Panchakshara. T h e empty space b e h i n d They were said to have originally b e e n
the curtain signifies removal of ignorance t h r e e t h o u s a n d s t r o n g b u t n o w they
a n d t h e revelation of t h e highest truth n u m b e r a few h u n d r e d s only. Patanjali
of t h e U p a n i s h a d s — t h e glory of t h e is believed to have codified t h e ritual
S u p r e m e Self. This is t h e ultimate phi- practices of t h e C h i d a m b a r a m t e m p l e
losophy of t h e akasa tattwa as symbolised which a r e b e i n g followed even today.
by t h e Ananda Tandava of Lord Nataraja. Pujas are p e r f o r m e d six times a day. Of
particular interest is t h e daily abhisheka
The Chitsabha also contains a Spatika to the Ratnasabhapati (ruby) icon a n d
Linga (crystal linga) which is supposed the Spatika Linga c o n d u c t e d in t h e East-
to have b e e n given to Sri Adi Shankara ern part of the Kanakasabha. After t h e
by L o r d Siva himself along with t h e Ratna- abhisheka and puja the deeparadhana
sabhapati idol (Nataraja's idol m a d e of lamps are waved b o t h in front as well as
ruby). T h e s e two a r e worshipped elabo- at the back of Ratnasabhapati. T h e ruby
rately d u r i n g t h e f o r e n o o n puja. icon shines r e s p l e n d e n t a n d it is a sight
for t h e gods to watch.
A Pallava king Simhavarman was res-
ponsible for gilding t h e Kanakasabhawith Six i m p o r t a n t festivals a r e c e l e b r a t e d
gold. Nataraja was t h e tutelary deity of in a year at C h i d a m b a r a m . It is interest-
t h e Chola kings a n d many of t h e m have ing to n o t e that daily abhishekas a r e n o t
c o n t r i b u t e d to t h e expansion a n d u p - p e r f o r m e d to t h e main idol of Nataraja.
k e e p of t h e t e m p l e . Many Chola kings Six times a year Nataraja is b r o u g h t o u t
h a d their c o r o n a t i o n in C h i d a m b a r a m . of the Chitsabha a n d elaborate abhisheka
They built t h e o u t e r walls, t h e i n n e r sanc- and puja lasting several h o u r s a r e per-
tums a n d t h e gopuras. T h e Pandya kings formed. D u r i n g t h e Ardra festival in
c o n t i n u e d t h e work of m a i n t e n a n c e a n d December-January a n d t h e Ani Tiruman-
u p k e e p of t h e Nataraja t e m p l e followed janam festival in June-July, t h e abhisheka
by t h e Vijayanagara king Krishnadeva is p e r f o r m e d at t h e t h o u s a n d - p i l l a r e d
Raya w h o c o m p l e t e d the n o r t h gopura. hall a n d the o t h e r four abhishekas a r e
In t h e same premises t h e r e is a shrine held at the Kanakasabha itself. D u r i n g
for L o r d Vishnu, o r Govindaraja as H e is t h e two major festivals m e n t i o n e d above,
known h e r e . H e is o n e of t h e witnesses Nataraja himself is taken a r o u n d t h e
of Nataraja's d a n c e . H e is seen in his streets of C h i d a m b a r a m fully d e c k e d in
reclining p o s t u r e . T h i s is a h a p p y all His s p l e n d o u r . T h i s is p e r h a p s a
confluence of Saivism and Vaishnavism. u n i q u e instance of t h e m a i n deity play-
ing t h e p a r t of t h e Utsava Murti. T h e six
Rituals and Festivals main abhishekas a r e h e l d as follows: in
T h e Dikshitars, hereditary priests of April-May, w h e n t h e p r e s i d i n g star is
t h e t e m p l e are in c h a r g e of t h e adminis- Sravana; in June-July, w h e n t h e presid-
tration as well as t h e c o n d u c t of rituals ing star is Utra; in August-September,
a n d festivals. They are supposed to have o n the f o u r t e e n t h day of t h e b r i g h t half
of Simha; in S e p t e m b e r - O c t o b e r , on the grant His darshan at least o n c e . L o r d
f o u r t e e n t h day of t h e b r i g h t half of Nataraja r e s p o n d e d to t h e plea of his
Kanya; in December-January, w h e n t h e d e a r devotee a n d b a d e His vehicle, t h e
presiding star is Ardra; a n d , in February- N a n d i , who stood g u a r d in front of H i m ,
M a r c h , o n t h e f o u r t e e n t h day of t h e move, so that N a n d a n a r could have His
b r i g h t half of Kumbha. H u g e crowds darshan u n h i n d e r e d from o u t s i d e t h e
c o n g r e g a t e for t h e s e abhishekas a n d temple itself. This miracle o p e n e d t h e
participate in t h e p r o c e e d i n g s enthusi- eyes of t h e o r t h o d o x w h o i n c l u d e d
astically. Nandanar's landlord-employer. The
entire crowd craved N a n d a n a r ' s forgive-
Hymns on Siva ness a n d eulogised h i m in t h e highest
T h e palm-leaf manuscripts c o n t a i n i n g terms. N a n d a n a r ' s legend has b e e n
the Tevara hymns, those beautiful soul- movingly retold in a g r o u p of songs
filling songs c o m p o s e d in praise of L o r d c o m p o s e d by G o p a l a k r i s h n a B h a r a t i ,
Siva by Sundaramurti Nayanar, musician-composer, a n d a great devotee
J n a n a s a m b a n d a r , a n d A p p a r were dis- of Lord Nataraja, himself. Besides this,
covered at the Sabhanayaka t e m p l e by Bharati has c o m p o s e d a n u m b e r of songs
King Rajaraja Chola. T h e s e hymns have in praise of Nataraja. T h e 16th Century
now b e c o m e p a r t of t h e daily worship at saint Appayya Dikshita was a great devo-
all Siva temples. It was in C h i d a m b a r a m tee of Nataraja a n d h e s p e n t t h e best
that the famous Periya Puranam, which part of his life at C h i d a m b a r a m .
extols t h e lives a n d devotion of various Other places associated with
Saivite saints a n d devotees was c o m p o s e d
Nataraja's dance
by Sekkizhar in t h e 12th Century.
Madurai: Patanjali a n d Vyaghrapada
Saints associated with Chidambaram who h a d c o m e to Madurai to witness t h e
marriage of Lord Siva with Meenakshi
T h e r e have b e e n i n n u m e r a b l e saints
wanted to h u r r y back to C h i d a m b a r a m
w h o h a v e b e e n associated with L o r d
in o r d e r to witness t h e L o r d ' s d a n c e at
Nataraja a n d t h e C h i d a m b a r a m temple.
noon. The Lord then promised that
A p a r t from Patanjali, Vyaghrapada, t h e
H e would d a n c e at M a d u r a i itself. This
four Tamil Saivite saints who have sung
d a n c e at Madurai is known as Sundara
in t h e L o r d ' s praise, a n d Sekkizar who
Tandava, so n a m e d after L o r d Sundares-
wrote t h e lives of t h e 63 Saivite saints,
wara. T h e d a n c e hall h e r e is known as
Vyasa, Sanaka, a n d Adi Shankara have
Rajathasabha.
also w o r s h i p p e d Sri Nataraja. Closely
interwoven with C h i d a m b a r a m is t h e Tiruvalangadu: T h e story of Kali a n d
l e g e n d of N a n d a n a r , t h e u n t o u c h a b l e Siva dancing in competition a n d the L o r d
farm l a b o u r e r . Deeply devoted to t h e quelling Kali's p r i d e is retold h e r e . T h e
L o r d , N a n d a n a r was n o t allowed to en- great w o m a n saint Karaikal Ammaiyar is
ter t h e t e m p l e by t h e o r t h o d o x priests of supposed to have witnessed t h e L o r d ' s
t h e p l a c e . N a n d a n a r ' s d e v o t i o n grew d a n c e h e r e . T h e d a n c e hall h e r e is
d e e p e r a n d h e a p p e a l e d to the L o r d to known as Ratnasabha.
Kuttalam: Nataraja is r e p r e s e n t e d h e r e to Thy devotees freedom from fear.
as a p a i n t i n g a n d n o t as an idol. T h e r e Seeing this I wish to be singing always
are i n n u m e r a b l e paintings h e r e a n d the in Thy presence.
t e m p l e is justly famous as the Chitrasabha.
The five panchakshara steps, the flag-
Tiruvengadu: This t e m p l e is known as staff, the beauty of the temple, Thy
Adichitsabha a n d the local legends say s u p r e m e secret a n d t h e bell which
that this t e m p l e pre-dates C h i d a m b a r a m . assures, 'Fear N o t ' — all these serve
Siva's d a n c e h e r e is described as b e i n g to destroy delusion.
t h e very e m b o d i m e n t of t h e light of
T h u s freed I wish to be singing, in
knowledge.
Thy presence for ever.
Tirunelveli: T h e d a n c e hall h e r e is
known as Tamrasabha. Ananda Natana Prakasam
( C o m p o s e d by Muthuswami
In all Siva temples in South India, Dikshitar)
t h e r e a r e s e p a r a t e s h r i n e s for L o r d
N a t a r a j a a n d his c o n s o r t Sivakama- I seek the protection of the L o r d of
s u n d a r i . T h e calendar of religious events the Chitsabha, the Ananda Tandava
listing t h e six abhishekas are scrupulously Murti, w h o is a l s o t h e L o r d of
followed as at C h i d a m b a r a m . Nataraja S i v a k a m a s u n d a r i . S h i n i n g like mil-
also finds r e p r e s e n t a t i o n in N o r t h In- lions of suns, H e , shines as Akasa
dian temples a n d sculptures. Nataraja is (space) in the H e a r t of devotees a n d
famous t h r o u g h o u t t h e world a n d His is grants t h e m happiness in worldly life
p e r h a p s the most sculpted image of all a n d Liberation too. H e is the protec-
H i n d u gods. Nataraja depicts the best in tor of t h e weak a n d t h e O n e w h o
art a n d represents t h e highest in eso- g r a n t e d Patanjali a n d V y a g h r a p a d a
teric a n d metaphysical concepts. the vision of His raised foot.
Hymns on Nataraja H e wears the m o o n a n d Ganga a n d is

famed as being Lord of all kshetras be-
Given below are (translations of) two ginning from Kedara. H e d o n s tiger's
songs in praise of L o r d Nataraja: skin a n d the p u r e sky (space) is His
g a r m e n t . H e is L o r d of t h e t h r e e -
Tide: Enneramum thousand saints a n d possesses a ten-
( C o m p o s e d by Gopalakrishna Bharati) d e r heart.
I want to remain in Thy presence, al- E m b o d i m e n t of t h e highest truth of

ways, O L o r d . I n P u l i y u r w h i c h the Vedas, H e can be truly described
a b o u n d s in c o c o a n u t groves you are only in the purest Advaitic terms. His
the Lord of the Golden Dancing Hall, Ananda Tandava p e r f o r m e d to t h e ac-
t h e famed Sivaganga T a n k a n d the c o m p a n i m e n t of music a n d instru-
deva sabha. [Here, we are also blessed ments, e x p o u n d s the p r o f o u n d e s t of
with the] darshan of Sivakami. Grant truths.
The Flood of Siva Supreme
By Subramania Bharati
(Translated by Prof K Swaminathan)
A flood t h e r e is that flows within, But wish it, ready to spring forth,
Without, a n d fills, a n d is i n d e e d A fount of n e c t a r in your h e a r t .
All things that are. T h e sages call it
God. O u t of that flood spring forth Very easy is t h e m e a n s whereby
Whatever we see a n d feel a n d know. This ever-available flood of bliss
Boundless, whole, free, u n a t t a c h e d . Is m a d e to flow into a n d t h r o u g h you.
W h e t h e r T h a t is b e i n g or non-being It is e n o u g h to think of It.

Even t h e wise are u n s u r e , Think; a n d this cool n e c t a r bubbles
Empty space, Awareness, cloud U p a n d fill your heart. T h i n k , say,
T h a t showers down many different "The flood of bliss divine which
powers — flows
C o m b i n i n g atoms, splitting them; Ever as everything, everywhere
Gross, m i n u t e , subtler t h a n the Flows t h r o u g h m e , fills m e to the
subtlest; brim".
With n o identity with all
Identical; O n e alone, yet many; N o o c h r e dress, n o m a t t e d h a i r
Omnipresent, omnipotent, You n e e d to gain the state s u p r e m e ;
O m n i s c i e n t , all creeds proclaim it. T h e m e n t a l attitude will d o .
N o n e e d for Shastras, t h e four
It is itself t h e o n e who prays, Vedas,
T h e prayer, t h e prayed-for a n d t h e Sacred hymns if you b u t k e e p
fruit; In constant touch with your own heart.
T h e sight, t h e seer a n d t h e seen. N o p e n a n c e , discipline you n e e d .
Majestic, indescribable,
Few, few are t h e r e who know It. T h o s e T h e faith that Siva, Siva a l o n e
W h o know It know the ultimate T r u t h , Exists, this is e n o u g h . T h i n k ! think
T h e fruit of life. Free from all sorrow
A n d imperfection, all their wishes And say, "Siva, who is everywhere
Fulfilled, with n o t h i n g to desire, As everything eternally,
T h e y live even h e r e in bliss divine 'Now comes, flows t h r o u g h m e , a n d
Praised as gods by dwellers o n earth. fills m e ' ;
A l o n e with that Alone, they n e e d Now t h e Siva-flood p e r e n n i a l
N o t h i n g a n d yet they rule the world. Flows t h r o u g h m e , fills m e to the
This flood, O b r o t h e r , is yours w h e n brim".
you Such firm faith in t h e m i n d will d o .
Ra/a Yoga : The Royal Path
By Prof. Eknath Eswaran
R AJA YOGA is a system of meditation

which, while having s o m e t h i n g in
c o m m o n with B u d d h i s t t e c h n i q u e s , is
ually developed t h r o u g h what is p u t o u t
by the p o p u l a r press as occult literature.
It is true that the yogi may develop what
entirely H i n d u in origin a n d develop- should b e called s u p e r n o r m a l , n o t su-
m e n t . It is n o t a creed, b u t a m e t h o d , p e r n a t u r a l , powers such as t h e ability to
which may b e used by all those who seek b r i n g the automatic nervous system un-
to know, experientially, t h e n a t u r e of d e r conscious control; j u s t as we would
t h e Ultimate Reality called God in the call s u p e r n o r m a l , n o t s u p e r n a t u r a l , t h e
various religions of t h e world. T h o s e who c o n s u m m a t e skill of a tennis c h a m p i o n
have practised it in India are the aristo- or a t r a p e z e artiste. M o r e o v e r , t h e s e
cracy, n o t of birth, b u t of enterprise a n d s u p e r n o r m a l powers have very little to
energy. d o with the aim of Raja Yoga, which is to
h e l p m a n raise himself to the h i g h e s t
T h e Sanskrit word yoga comes from
level of consciousness possible for h i m .
t h e same r o o t as the English word yoke.
In arithmetic yoga m e a n s addition; b u t From the p o i n t of view of their final
in philosophy it has the d o u b l e connota- significance, all the H i n d u scriptures may
tion of u n i t i n g a n d b r i n g i n g u n d e r dis- be called treatises o n yoga. T h e H i n d u s
cipline. T h e scriptures give m o r e t h a n of a n c i e n t India s o u g h t ultimate reality
o n e definition of yoga. According to the n o t as an intellectual c o n c e p t , n o r even
Katha Upanishad, "When all the senses as an ethical activity, b u t as a creative
are stilled, when t h e m i n d is at rest, when principle of life to guide t h e m to a high-
t h e intellect wavers not, t h e n , say the er state of consciousness. T h e Bhagavad
wise, is r e a c h e d the highest state. This Gita describes four paths for this great
calm of t h e senses a n d the m i n d has e n d e a v o u r to suit four different kinds of
1
b e e n defined as yoga." The Bhagavad humanity. They are: Karma Yoga o r t h e
Gita implies that yoga can carry us be- path of action, Jnana Yoga o r t h e p a t h of
y o n d suffering w h e n it says, "It is the knowledge, Bhakti Yoga o r t h e p a t h of
2
b r e a k i n g of c o n t a c t with p a i n . " T h e devotion and, last b u t n o t least, Raja
words of t h e Bible, "Be still a n d know Yoga o r t h e Royal Path t h r o u g h a strange
3
t h a t I am God" , may be said to indicate e x p e r i m e n t p e r f o r m e d by t h e m i n d o n
botK t h e m e t h o d a n d the goal.
T h e r e is still a widespread impression Reproduced from The Mountain Path, July 1967.
in t h e West that yoga is a cross between 1
Katha Upanishad, II. III. 10.
physical c o n t o r t i o n s a n d professional 2
Bhagavad Gita, VI. 19.
hypnotism, an impression that has grad- 3
Psalms XLVI. 10.
t h e m i n d with t h e m i n d . T h e last o n e , dial matter, t h e r e b e i n g n o difference of
Raja Yoga, is for t h e scientific m a n who an ontological o r d e r between t h e m . T h a t
insists on facts a n d their e x p e r i m e n t a l this view is n o t o p p o s e d to the discove-
verification. ries of m o d e r n science may be seen from
the considered o p i n i o n of such a distin-
" T h e r e is n o knowledge like Sankhya,
guished scientist as Sir A r t h u r E d d i n g t o n .
n o power like Yoga" runs an a n c i e n t say-
H e says, "The external world of physics
ing in India. T h e s e two t o g e t h e r form
has thus b e c o m e a world of shadows. In
o n e system — Sankhya providing a theo-
removing o u r illusions we r e m o v e d t h e
retical exposition of the h u m a n predic-
substance, for i n d e e d we have seen t h a t
a m e n t , a n d Yoga dealing with the practi-
substance is o n e of the greatest of o u r
cal steps to be taken to achieve libera- 4
illusions." Says Professor Karl Pearson:
tion from it. T h o s e who try to separate
"There is n o b e t t e r exercise for t h e m i n d
theory a n d practice — Sankhya a n d Yoga
than the e n d e a v o u r to r e d u c e t h e per-
— are called childish in the Bhagavad
ceptions we have of 'external things' to
Gita.
the simple sense impressions by which
Kapila is believed to b e the father of we know t h e m . T h e arbitary distinction
Sankhya, a n d m i g h t have lived, j u d g i n g between outside a n d inside ourselves is
from t h e influence h e exercised on the t h e n clearly seen to be o n e merely of
B u d d h a , a b o u t t h e sixth century B.C. everyday practical c o n v e n i e n c e . " 5
According to him, the p h e n o m e n a l world

is f o u n d e d u p o n the two f u n d a m e n t a l Sankhya is dualistic in contrast to the
a n d a u t o n o m o u s categories of Purusha monistic outlook of the U p a n i s h a d s , a n d
a n d Prakriti, spirit a n d matter. T h e spirit accepts as real b o t h the world of Becom-
is eternally free, ever serene, self-sentient, ing a n d Being, b o t h m a t t e r a n d Spirit.
while m a t t e r as t h e primordial source of T h e sages of a n c i e n t India t u r n e d , in
t h e p h e n o m e n a l world is ever changing. their quest for ultimate Reality to t h e
P e r h a p s a parallel to this ceaseless pro- world within, a n d claimed to have f o u n d
cess of c h a n g e may b e seen in the theory it n o t in the objects of sense p e r c e p t i o n
of flux to which Heraclitus, the Greek a n d intellectual cognition, n o t in Prakriti,
p h i l o s o p h e r , referred w h e n h e said that b u t in that which g u a r a n t e e s t h e reality
we could never p l u n g e into the same of these objects, t h e cognitive self o r
river twice. This is true n o t only of the Purusha.
physical world, b u t also of the m e n t a l According to Kapila, all e x p e r i e n c e is
world or t h e stream of consciousness in based o n the duality of the Spirit as t h e
which images flow ceaselessly from mo- knowing subject a n d m a t t e r as the known
m e n t to m o m e n t .
It may b e p o i n t e d o u t in this c o n n e c - 4
The Nature of the Physical World, p. XVI, Ann
tion that Sankhya regards the physical Arbor Paperbacks.
and t h e psychical as n o t h i n g m o r e than 5
The Grammar of Science, p.65, T h e Meridian
two different modifications of primor- Library, New York, 1957.
1998 RAJA YOGA: T H E ROYAL PATH 35
object. While t h e Spirit is ever-serene called samskaras in Sanskrit, which con-
Being, m a t t e r is described as a state of tinue in the subconscious until they are
tension of t h e t h r e e cosmic constituents revived u n d e r p r o p e r excitation, a r e of
of law, energy a n d inertia {sattwa, rajas p a r a m o u n t i m p o r t a n c e in Yoga psycho-
a n d tamas). T h e s e t h r e e are said to be in logy, because o u r life is l o o k e d u p o n as
a state of e q u i l i b r i u m in p r i m o r d i a l a c o n t i n u o u s activisation of these dyna-
m a t t e r until it begins to differentiate it- mic latencies. T h e H e r c u l e a n task of Raja
self into t h e t r e m e n d o u s process of cos- Yoga is to ' b u r n o u t ' these latencies by
mic evolution. r e s t r a i n i n g t h e m o d i f i c a t i o n s of t h e
T h i n k i n g Principle.
T h e Sankhya theory may b e briefly stat-
ed thus. T h e first p r o d u c t is the intellect Thus long before psychoanalysis m a d e
which stands nearest to the spirit a n d its a p p e a r a n c e in t h e West, Sankhya psy-
reflects t h e consciousness of t h e Spirit chology h a d b r o u g h t o u t in unmistak-
in such a way that it a p p e a r s to b e c o m e able fashion t h e d o m i n a n t role played
conscious itself. F r o m the intellect comes by the subconscious in s h a p i n g h u m a n
t h e ego-sense which is t h e principle of destiny. While most Western psycholo-
individuation. It gives rise to the feeling gists are r e l u c t a n t to believe t h a t t h e
of I, m e a n d m i n e , a n d leads the self to subconscious can b e consciously con-
look u p o n itself as t h e a g e n t of all ac- trolled, Patanjali m a i n t a i n s , t h a t it is
tion. T h i r d comes the m i n d which is the possible for us to e n t e r into t h e dark
c o o r d i n a t i n g c e n t r e b e t w e e n t h e five region of the subconscious a n d b r i n g it
cognitive senses of sight, h e a r i n g , smell, u n d e r complete conscious control. W h e n
taste a n d touch, a n d the five conative the vast c o n t i n e n t of the subconscious is
organs of speech, locomotion, grasping, b r o u g h t u p to the conscious level, claims
excretion a n d r e p r o d u c t i o n . Raja Yoga, m a n passes, h e r e a n d now,
"from the u n r e a l to t h e Real, from dark-
W h e n Patanjali defines yoga as re- ness to light, from d e a t h to immortal-
6
straining t h e modifications of the Think- ity."
ing Principle, the definition has to be Patanjali divides his b o o k into four
u n d e r s t o o d in the light of the theory of parts. T h e first deals with the n a t u r e a n d
knowledge p u t forward by Sankhya. T h e purpose of Raja Yoga, t h e modifications
t e r m T h i n k i n g Principle is a c o m p r e - of the T h i n k i n g Principle, a n d t h e eight
h e n s i v e o n e for t h e w h o l e p s y c h i c limbs or steps of t h e system. T h e s e c o n d
a p p a r a t u s which includes t h e intellect, is devoted to t h e m e a n s of attaining Illu-
ego-sense a n d m i n d knowledge o r per- mination, t h e m e n t a l states which stand
ception. It is because t h e T h i n k i n g Prin- in the way, a n d t h e four-fold t h e m e of
ciple assumes all t h e forms p r e s e n t e d to suffering, its causes, cessation, a n d the
it by t h e senses, imagination, e m o t i o n or means thereof. T h e third p a r t deals with
m e m o r y that they t e n d to leave b e h i n d
t h e m impressions that may be perma-
n e n t . T h e s e i m p r e s s i o n s o r latencies, 6
Brihadaranyaka Upanishad. I. III. 27.
36 T H E MOU1 U N PATH June
siddhis o r s u p e r n o r m a l powers such as m o t e bodily health a n d to p r e p a r e the
telepathy a n d clairvoyance which may m i n d for rapid progress in m e d i t a t i o n .
develop t h r o u g h t h e practice of Raja
Yoga, t h o u g h we are warned over a n d Raja Yoga r e g a r d s t h e r h y t h m of
over again by the a n c i e n t seers n o t to b r e a t h i n g in the light of t h e theory t h a t
attach any i m p o r t a n c e to their acquisi- t h e r e exists a close c o n n e c t i o n between
tion, b u t to p u t ethical i m p r o v e m e n t a n d respiration a n d the states of m i n d . T h e s e
spiritual progress before t h e m . T h e ex- b r e a t h i n g exercises are said to lead to
planation given by Raja Yoga is very sim- p r o l o n g e d s u s p e n s i o n of b r e a t h i n g
ple. Each m i n d is a separate u n i t in o n e which in turn results in an increase in
sense, a n d p a r t of a collective m i n d in c o n c e n t r a t i o n of c a r b o n dioxide in t h e
a n o t h e r . T h r o u g h one-pointed medita- blood; a n d this chemical c h a n g e seems
tion the Yogi passes from the individual to h e l p b r i n g a b o u t a c h a n g e in t h e
m i n d to t h e cosmic m i n d or conscious- quality of consciousness, thus facilitat-
ness which is n o t b o u n d by the laws of ing the control of the m i n d .
time a n d space.
T h e n e x t step is t h e withdrawal of
It was t h e B u d d h a who said of the t h o u g h t from the tyranny of t h e nerves
m i n d that t h e r e is n o t h i n g m o r e rebel- in what is known as Abstraction in Chris-
lious w h e n it is undisciplined, a n d noth- tian mysticism a n d aims at g a t h e r i n g
ing m o r e o b e d i e n t when disciplined. Raja t o g e t h e r t h e o u t g o i n g powers of t h e
Yoga disciplines t h e m i n d by first sepa- mind.
rating consciousness from physical sen-
T h e above five a r e called e x t e r n a l
sations a n d t h e n from the thoughts in
limbs of Raja Yoga, a n d the r e m a i n i n g
t h e m i n d . It is a scientific system with
three, which form the internal a n d t h e
eight limbs, t h e first two b e i n g ethical, fundamental, may b e described as d e e p -
t h e n e x t t h r e e physical, a n d the last t h r e e e n i n g stages of meditation — dharana or
psychological. c o n c e n t r a t i o n , dhyanaor c o n t e m p l a t i o n ,
T h e first two limbs or the ethical p a r t and samadhi or identification.
deal with abstentions a n d observances, According to Sankhya, t h e origin of
d o n ' t s a n d d o ' s , for achieving purifica- h u m a n s u f f e r i n g lies in c o n f u s i n g
tion of t h e m i n d . Purusha with Prakriti, changeless Spirit
T h r o u g h t h e t h r e e physical limbs, with c h a n g i n g matter. By suffering h e r e
Postures, Breath Control, a n d Withdraw- is m e a n t , m u c h m o r e t h a n physical or
al of the Senses, t h e yogi works t h r o u g h mental pain, t h e consciousness of b e i n g
t h e body to t h e m i n d to m a k e it, in the limited, b o u n d , c o n d i t i o n e d , which is
words of the Gita, "like the light of a inseparable from this h u m a n existence.
l a m p which does n o t flicker in a wind- It is in this sense that Patanjali uses t h e
7
less place." T h e m a i n p u r p o s e of t h e word.
postures or physical exercises developed
by t h e sages of a n c i e n t India is to pro- 7
Bhagavad Gita, VI. 19.
This suffering is n o t destructive a n d its own native form, as Patanjali puts it
does n o t justify t h e c h a r g e of pessimism with striking simplicity. In t h e l a n g u a g e
t h a t has b e e n b r o u g h t against H i n d u of psychoanalysis, t h e dissipation of t h e
philosophy in t h e West. O n the contrary, repressing factor immediately results in
suffering is said to b e an ontological automatic self-recollection.
necessity a n d p r o v i d e s , p a r a d o x i c a l l y
This may b e illustrated with t h e tradi-
e n o u g h , the m e a n s for p u t t i n g an e n d
tional story of the King's son, w h o was
to all suffering. It is by b e i n g thrown
b a n i s h e d to the forest as a child a n d
over a n d over again o n t h e furnace of
b r o u g h t u p t h e r e as a forester. H e c a m e ,
life t h a t m a n comes to long for emanci-
of course, to believe that h e was really a
p a t i o n so that t h e cosmos may b e said to
forester. O n l e a r n i n g who t h e y o u n g m a n
have an ambivalent function — to fling
was, a Minister from the C o u r t tells h i m ,
m a n i n t o suffering, temporarily, o n the
" T h o u art n o t a forester, t h o u art a King's
o n e h a n d , a n d to h e l p h i m escape, per-
son." Immediately the image of t h e for-
manently, o n t h e o t h e r , from the Wheel
ester is erased from t h e y o u n g m a n ' s
of Becoming.
m i n d , a n d h e b e c o m e s the King's son
H o w t h e n is m a n to achieve liberation again. It is to e n a b l e t h e self-deluded
from t h e h u m a n p r e d i c a m e n t , the cen- forester, to regain his royal status t h a t
tral law of which seems to be suffering? primordial m a t t e r goes t h r o u g h t h e l o n g
T o t h e B u d d h a t h e cause of suffering is drawn-out d r a m a o n t h e stage of t h e
t h e c r a v i n g for s e n s e e x p e r i e n c e ; to p h e n o m e n a l world. Purushas (Spirit's)
Kapila a n d Patanjali it is nescience or purpose is the cause of Prakriti s (Mat-
i g n o r a n c e of t h e n a t u r e of Reality. Says ter's) evolution.
Patanjali: "To r e g a r d the non-eternal as
Liberation means the experiential
eternal, t h e i m p u r e as p u r e , the painful
recognition of the Self as t h e same as the
as pleasant a n d the non-Atman as t h e
8 Reality which is beyond t h e laws of time,
Atman — this is i g n o r a n c e . " This prime-
space a n d causality, which is in n o way
val i g n o r a n c e , which is held responsible
involved in the ceaseless flux of t h e p h e -
for all o u r suffering, may b e c o m p a r e d
n o m e n a l world a n d which, t h e r e f o r e , is
t o t h e Fall in t h e H e b r e w - C h r i s t i a n
ever free a n d immortal. This is t h e moksha
tradition.
of the H i n d u s , the nirvana of t h e Bud-
T h e r e is b u t o n e way to t e r m i n a t e this dhists.
primeval confusion, a n d that is to have
T h e r e has b e e n n o g r e a t e r discovery
direct knowledge of the Ultimate Reali-
in the whole history of m a n k i n d t h a n
ty. H e who knows t h e Spirit crosses over
that c o n t a i n e d in the t h r e e simple San-
t h e s e a of B e c o m i n g , d e c l a r e t h e
skrit words Tat Twam Asi — T h a t T h o u
Upanishads. Ignorance means bondage;
knowledge m e a n s liberation. With t h e
How to know God, The Yoga Aphorisms of
direct p e r c e p t i o n of Reality, m a n is said
Patanjali, translated by Swami Prabhavananda
to achieve his liberation at o n c e , a n d t h e and Christopher Isherwood, p.112, Harper &
Spirit regains its original freedom or sees Bros., New York.
Art — which e m b o d y the highest teach- miss the intellect as a useless guide. It is
ing of the U p a n i s h a d s . ' T h a t ' stands for very useful for dealing with finite things
B r a h m a n , t h e U l t i m a t e Reality, from in the p h e n o m e n a l word of subject a n d
w h o m all words recoil, as Shankara puts object duality, b u t it has to give place to
it with stark g r a n d e u r . ' T h o u ' stands for a n o t h e r m o d e of knowing for t h e per-
A t m a n , t h e individual Self, t h e Being ception of infinite Reality. This view finds
b e h i n d every h u m a n being. c o r r o b o r a t i o n in the philosophy of Kant
that the very organization of o u r intel-
This d i r e c t p e r c e p t i o n of U l t i m a t e lect, which is b o u n d for ever to its i n n a t e
Reality does n o t p r o d u c e anything new, forms of p e r c e p t i o n , space, time a n d
a n d is a simple awakening in the sense causality, excludes us from a knowledge
in which t h e B u d d h a uses it in his an- of the spaceless, timeless Reality that is
swer to the puzzled disciples. the ding-ansich or the 'thing-in-itself.'
"Are you a god?" they ask. This experiential k n o w l e d g e of t h e
"No," says the B u d d h a . Ultimate Reality is said to b e self-estab-
lished, self-evidencing, self-luminous.
"Are you an angel?" they ask. N o t h i n g can ever be the same after. With
"No," says t h e B u d d h a . this identification comes to an e n d for
the illumined m a n , the ceaseless tension
"Are you a saint?" they ask.
between the Spirit a n d m a t t e r that goes
"No," says t h e B u d d h a . o n t h r o u g h o u t the cosmic process.
" T h e n what are you?" they ask at last. T o attain liberation from the h u m a n
p r e d i c a m e n t is n o t to r u n away from t h e
"I a m awake," says t h e B u d d h a , giving
duties a n d responsibilities of life. T h e
t h e literal m e a n i n g of t h e word B u d d h a .
liberated m a n works in t h e world p r o -
This kind of awakening c a n n o t c o m e cess n o l o n g e r as a helpless ego, b u t as a
a c c o r d i n g to Raja Yoga, t h r o u g h the agen- living c e n t e r of the S u p r e m e Spirit. It is
cy of t h e intellect which is itself only a these illumined m e n , living o n t h e high-
highly developed form of matter. Plato est pinnacle of consciousness, who dedi-
takes u p a similar position w h e n h e claims cate their lives to t h e mighty task of ele-
t h a t noesis is t h e highest kind of knowl- vating m a n k i n d .
e d g e , which is i m m e d i a t e a n d supra-in-
tellectual. Patanjali takes over the cosmology a n d
the psychology of Kapila almost in its
Such direct p e r c e p t i o n of Reality is entirety, b u t h e makes an i m p o r t a n t ad-
b e y o n d t h e senses a n d t h e intellect a n d dition by bringing t h e c o n c e p t of the
can be o b t a i n e d only t h r o u g h a tran- personal God into the system of Raja
s c e n d e n t a l e x p e r i e n c e in which t h e r e is Yoga, h o l d i n g that devotion to a person-
c o m p l e t e identity between t h e subject al God can b e a very valuable aid in
a n d the object, between t h e knower a n d practising Raja Yoga. If you believe in a
t h e known. T h e U p a n i s h a d s d o n o t dis- personal God, says Patanjali, it will be
very helpful. If you d o n ' t , t h e task will be mation towards which all creation moves
very m u c h h a r d e r . Patanjali does n o t in travail. As t h e Brihadaranyaka
waste any words o n t h e n a t u r e of Ulti- Upanishad sings ecstatically, "Pure like
m a t e Reality because the only way o n e crystal water is that Self, t h e only seer,
can know it is by realising it for oneself the O n e without a second. H e is t h e
in the Yoga climax called Samadhi. kingdom of Brahman — m a n ' s h i g h e s t
10
goal, s u p r e m e treasure, greatest bliss."
T h r o u g h this identification or illumi-
nation the Yogi passes p e r m a n e n t l y be- T h e illuminated m a n or t h e perfected
yond t h e h u m a n condition of b e i n g lim- m a n has g o n e d e e p into his own g r o u n d
ited a n d b o u n d . It is impossible to de- a n d learnt to know himself at t h e r o o t of
scribe the n a t u r e of t h e e x p e r i e n c e ex- his own being. H e has found at last what
c e p t in the way the U p a n i s h a d s try to d o h e was searching for — personal p r o o f
it — neti, neti', n o t this, n o t this; As Meister of his identity with t h e S u p r e m e Self
E c k h a r t puts it, "Everything stands for w h o m t h e U p a n i s h a d s call Sat Chit
G o d a n d you see only God in all the Ananda (Absolute Existence, Conscious-
world. It is j u s t as w h e n o n e looks straight ness a n d Bliss), Tat Twam Asi ( T h a t T h o u
at t h e Sun for a while; afterwards every- Art).
t h i n g h e looks at has the image of the
9
Sun in it."
9
Meister Eckhart, p. 123, Harper & Bros., New
All h u m a n e x p e r i e n c e is to lead m a n , York.
according to Yoga, to this final consum- 10
Brihadaranyaka Upanishad, IV. III. 32.
THAT T H O U ART
For very earnest sadhakas who are free from desires (of worldly
advantage), the enquiry into the real nature of the being denoted by
the word 'thou* is alone sufficient for winning Liberation, without any
enquiry into the truth of the Being denoted by the word 'That'. (146)
Revelation added the words 'That and 'art* in order to (help to) turn
inwards the minds of other sadhakas, whose mentality is unripe, not for
anything else.(147)
9
O mind, thou hast suffered thinking 'I am a jiva ; d o not fall into
worse delusion by believing 'I am Brahman'; in the Transcendental
State there is n o one (no individual) answering to the name ' I \ (148)
— Guru Ramana Vachana Mala.

I am There
By J a m e s Dillet F r e e m a n
D o you n e e d me?
I am t h e r e .
You c a n n o t see m e , yet I am the light you see by.
You c a n n o t h e a r m e , yet I speak t h r o u g h your voice.
You c a n n o t feel m e , yet I am the power at work in your h a n d s .
I am at work, t h o u g h you d o n o t u n d e r s t a n d my ways.
I am at work, t h o u g h you d o n o t recognise my works.
I am n o t strange visions. I am n o t mysteries.
Only in absolute stillness, beyond Self, can you know m e as I am,
a n d then b u t as a feeling a n d a faith.
Yet I am there, yet I hear, yet I answer.
W h e n you n e e d m e , I am there.
Even w h e n you feel most alone, I am there
Even in your fears, I am there.
Even in your pain, I am there.
I am t h e r e when you pray a n d when you d o n o t pray.
I am in you, a n d you are in m e .
Only in your m i n d can you feel separate from m e ,
for only in your m i n d are the mists of 'yours' a n d ' m i n e ' .
Yet only with your m i n d can you know m e a n d experience m e .
Empty your h e a r t of empty fears.
W h e n you get yourself o u t of the way, I am there.
You can by yourself d o n o t h i n g , b u t I can d o all. And I am in all.
T h o u g h you may n o t see the good, good is there, for I am t h e r e .
I am t h e r e because I have to be, because I am.
Only in m e does the world have meaning; only o u t of m e does the
world take form; only because of m e does the world go forward.
I am the law o n which the m o v e m e n t of the stars a n d the growth
of living cells are founded.
I am the love that is the law's fulfilling.
I am assurance. I am peace. I am oneness.
I a m the law that you can live by. I am the love that you can cling
to. I am your assurance.
I am your peace. I am o n e with you. I AM.
T h o u g h you fail to find m e , I d o n o t fail you.
Your faith in m e is unsure, my faith in you never wavers, because
I know you, because I love you.
Beloved, I am t h e r e .
1l
The Yaksha Prashna

(From The Mahabharata)
O jV one occasion during the exile of the Pandava brothers in the forest, the M a h a b h a r a t a
tells, they gave chase to a stag which had disturbed the hermitage of a Brahmin. They failed
to catch up with it and were left hot and thirsty in the forest. From the top of a tree they espied
some way off a clear lake, and Yudhishthira sent Nakula, the second youngest, to get water from
it. When he reached the lake, Nakula heard a voice forbidding him to drink. The speaker claimed
to be a Yaksha and the owner of the lake and forbade Nakula to touch it until he had answered
certain questions. If he disobeyed, he was told, he would die.
Nakula ignores him, drinks the water and drops down dead. When he does not return,
Sahadeva is sent to see what has happened, then Arjuna, then Bhima, and the same fate
overtakes each one of them. Finally Yudhishthira goes himself. Unlike his brothers, he admits the
right of the owner of the lake to set a condition for taking water from it and undertakes to answer
the questions. He does so satisfactorily and the Yaksha thereupon restores his brothers to life.
Finally it transpires that the supposed Yaksha is really Dharma personified as a god.
Dharma is Yudhisthira's father, so a happy reunion takes place. He confirms that the expected
war will be fought after their exile is over and that they will be victorious, especially as Krishna
is on their side, adding significantly: 'Where d h a r m a is, there will victory be; where Krishna
is there will d h a r m a be\
Weary with hunting ever elusive happiness through the forest of life, a man seeks the waters
of tranquillity, but here too he meets a rebuff, being told that he must first understand the
meaning and values of life. To defy this warning is fatal. If he meets it he finds that it is
D h a r m a , the law of righteousness that is challenging him and that this law is his father and,
protector. It guarantees his victory through divine guidance in the war with the forces of evil
which he still has to wage.
The questions are put in groups of four. Some of the answers seem clear; others need a
commentary. Many are symbolical. They are concerned with the vital subject of d h a r m a . Indeed,
the whole vast M a h a b h a r a t a can be regarded as a text book on d h a r m a . Skill in recognizing
it is needed as well as integrity in following it, and Yudhishthira has both.
Yaksha
1. W h a t makes the sun shine?
2. W h a t a t t e n d a n t s s u r r o u n d him?
Based largely on the annotated translation by K.Balasubramania Iyer published by Bharatiya Vidya
Bhavan, Bombay. With grateful acknowledgement to the publishers.
This was originally serialised in The Mountain Path, between October 1967 and October 1968 (inclusive).
3. W h o makes him set?

4. In what is h e firmly established?
Yudhishtira
1. B r a h m a makes the sun shine.
2. T h e devas are his a t t e n d a n t s .
3. Dharma makes him set.
4. H e is firmly established in T r u t h .
The sun here means Atma, Brahma (some times taken to mean 'the Veda') enables the Atma
to shine without being overclouded by the senses. The divine qualities attend on it. D h a r m a is
the law or path by which it moves and sets. And it is established in the Truth beyond the three
gunas.
•
Yaksha
5. By what does o n e b e c o m e learned?
6. By what does o n e attain greatness?
7. By what does o n e acquire a second to oneself?
8. O King, by what m e a n s does o n e b e c o m e wise?
Yudhishtira
5. One b e c o m e s l e a r n e d by Vedic study.
6. One attains greatness by tapas.
7. One acquires a second by steadfastness.
8. One b e c o m e s wise by the service of elders.
The terms srotriya and sruti here used show that it is not ordinary book-learning that is
meant but Vedic knowleldge.
Tapas is not mere austerity, the main features are concentration and self-control. It is defined
in a later answer (to question No.82) as adherence to one's own d h a r m a . It is by steadfastness
that a person gains control of himself and can use himself as a 'second', a servant of the Atma.
By service of the elders is meant primarily devotion to the guru, since this is essential for
attaining wisdom.
Yaksha
9. What is t h e divine attribute in Brahmins?
10. What is their characteristic virtue?
11. What is characteristically h u m a n a b o u t them?
12. What is t h e c o r r u p t i o n of their nature?
1998 THE YAKSHA PRASHNA 43
Yudhishtira
9. Knowledge of the Vedas is their divine attribute.
10. Tapas is their characteristic virtue.
11. Liability to d e a t h is characteristically h u m a n in t h e m .
12. A r r o g a n c e is the c o r r u p t i o n of their n a t u r e .
It is to be remembered that the Vedas were not written down but transmitted orally by Brahmin
teachers.
The word translated 'arrogance' could imply also 'contempt for others' or 'defamatory speech'.
Yaksha
13. What is the divine attribute of kshatriyas}
14. What is their characteristic virtue?
15. What is characteristically h u m a n a b o u t them?
16. What is the c o r r u p t i o n of their nature?
Yudhishtira
13. Arrows a n d o t h e r weapons are the divine attribute of kshatriyas.
14. Yajnas (ritualistic sacrifices) are their characteristic virtue.
15. Fear is characteristically h u m a n in t h e m .
1
16. Desertion (of those in distress) is their c o r r u p t i o n .
Yaksha
17. What sama (Vedic chant) is it that is a p p r o p r i a t e for a yajna (ritualistic
sacrifice)?
18. What yajus (Vedic text) is a p p r o p r i a t e for a yajna}
19. W h a t is it that chooses the yajna?
20. W h a t is it that the yajna c a n n o t dispense with?
Yudhishtira
17. Prana is t h e most a p p r o p r i a t e sama for yajna.
18. M i n d (manas) is the most a p p r o p r i a t e yajus for a yajna.
19. It is the rik which chooses the yajna.
20. It is the rik which the yajna c a n n o t dispense with.
Vedic religion contained also an important ritualistic element, and knowledge of its techni-
calities was an important field of culture. However, the commentator, Neelakantha, mentions
also the inner sacrifice of j n a n a yoga, to which Yudhishtira's replies can refer. For this the
harmonisation of breath and mind is necessary, while the rik or m a n t r a is essential to it and
helps to shape it.
Yaksha
21. What is the best of things that fall?
22. What is the best of things that are buried?
23. What is the best of quadrupeds?
24. What is the best of those born?
1
Yudhishtira and his brothers had themselves been guilty of this fault when they left Draupadi
defenceless in her humiliation, sacrificing the spirit of dharma for the letter. It n e e d e d Krishna to tell
them so.
Yudhishtira
21. Rain is the best of things that fall.
22. Seed is t h e best of things b u r i e d .
23. T h e cow is the best of q u a d r u p e d s .
24. A son is the best of those b o r n .
Yaksha
25. W h a t m a n can b e said n o t really to live a l t h o u g h h e enjoys sense objects,
has a m i n d , is respected by society, b r e a t h e s a n d is accepted by all?
Yudhishtira
25. O n e who does n o t m a k e t h e prescribed offerings to t h e gods, guests,
d e p e n d a n t s , the ancestors a n d the Self, t h o u g h b r e a t h i n g , does n o t live.
Yudhishtira rightly takes this question as referring to the householder who neglects the
traditional panchamahayajnas (five great obligations or sacrifices) enjoined in the Smritis as
obligatory for a householder.
Yaksha
26. What is weightier t h a n the earth?
27. What is loftier t h a n the sky?
28. What is faster t h a n the wind?
29. What is m o r e n u m e r o u s t h a n blades of grass?
Yudhishtira
26. T h e m o t h e r is weightier than t h e earth.
27. T h e father is loftier than the sky.
28. T h e m i n d is faster than t h e wind.
29. T h o u g h t s are m o r e n u m e r o u s t h a n blades of grass.
Weightier as a basis for sustaining one's life. Loftier as meriting respect.
Yaksha
30. What sleeps with its eyes open?
31. What does n o t move after birth?
32. What is without heart?
33. What e x p a n d s by its own force?
Yudhishtira
30. A fish sleeps with its eyes o p e n .
31. An egg does n o t move after birth.
32. A stone is without heart.
33. A river e x p a n d s by its own force.
Questions of this type are apparently meaningless, like a modern 'intelligence test\ In fact,
however, they contain references to the scriptures or traditional parallels which Yudhishtira is
able to take up.
For instance, the P u r u s h a (spirit) moving from the waking state to the dream state and from
that to dreamless sleep is compared to a fish. The body and its faculties and their stimulating
impulses are the not-self. The Self retains awareness (open eyes) in whichever of the three states
they are in.
The next answer implies that the Self is in the unenlightened individual but encased in
nescience like the chick in its shell.
Ashma, the word for stone, means etymologically 'without body \ It is the dark counterpart
of the bodiless state.
The nadi in the fourth question refers not only to a physical river but to the flow of
consciousness.
Yaksha
34. Who is the traveller's friend?
35. Who is the home-dweller's friend?
36. Who is the sick m a n ' s friend?
37. Who is the friend of the dying?
Yudhishtira
34. A c o m p a n y is the traveller's friend.
35. His wife is t h e home-dweller's friend.
36. T h e d o c t o r is t h e friend of the sick.
37. Gifts ( m a d e by him) are the friend of the dying.
Gifts made in life are said in the sastras to tide a man over his death. At least when dying
a man should make gifts.
Yaksha
38. W h o is the guest of all beings?
39. W h a t is the eternal dharma?

40. What is amrita, great King?
4 1 . W h a t is this whole universe?
This is one of the most difficult set of questions. It is not included in the text of the
M a h a b h a r a t a published by the Bhandarkar Institute, Poona, but only referred to in a note as
being given in other editions. Various interpretations have been suggested.
Yudhishtira
38. Agni (fire) is the guest of all beings.
39. Soma is the eternal dharma.
40. Cow's milk is amrita.
41. Vayu (air o r wind) is this whole universe.
Fire was the guest of all in that a sacrificial fire had to be maintained in every household for
the performance of sacrifice. Symbolically, fire is the aspiration in the heart of man and therefore
the divine guest.
The sacrifice demanded by d h a r m a required oblation of soma into the sacred fire. Symboli-
cally soma was the intuition or ecstasy offered to the fire of aspiration.
Amrita or nectar stands for ecstasy; the true ecstasy is not inebriation but the sober,
substantial wisdom symbolised by milk.
Vayu is referred to in the Upanishads as the outer form of Brahman, since it pervades
everything.
Yaksha
42. What is it that travels alone?
43. What is b o r n again?
44. What is the a n t i d o t e to snow o r fog?
45. What is t h e great receptacle?
Yudhishtira
42. The Sun travels alone.
43. The m o o n is b o r n again.
44. Fire is t h e a n t i d o t e to snow or fog.
45. The earth is the great receptacle.
When the phenomenal world composed of Vayu (in the last of the previous set of questions)
disappears, Atma (the sun) remains. Atma (the sun) remains alone, while the mind (the moon)
4
is born again, as the world is projected forth by it. The world thus projected is enveloped in the
fog or snow of avidya (ignorance). This is dispersed by the fire of knowledge. The earth stands
for nature.
Yaksha
46. What is t h e sole way to dharma?
47. What is t h e SOIQ m e a n s to fame?
48. What a l o n e leads to heaven?
49. What is t h e o n e source of happiness?
Yudhishtira
46. Integrity is t h e sole way of dharma.
47. Giving is t h e sole m e a n s to fame.
48. T r u t h alone leads to heaven.
49. C h a r a c t e r is t h e only source of happiness.
Yaksha
50. W h o is t h e self of a man?
51. W h o is t h e friend bestowed on him by destiny?
52. W h a t helps to sustain him?
53. W h a t is his best resort?
Yudhishtira
50. A m a n ' s son is his self.
5 1 . His wife is t h e friend bestowed on him by destiny.
52. Rain helps to sustain h i m .
53. Giving is his best resort.
A son performs the ritual for a man's posthumous welfare. Symbolically the son stands for the
9
new life in one who has been 'born again of the Spirit .
Yaksha
54.
55.
56.
57.
Yudhishtira
54. Integrity is t h e best of things praise-worthy.
55. L e a r n i n g is the greatest wealth.

56. Health is the greatest gain.
57. C o n t e n t m e n t is the greatest happiness.
Yaksha
58. What is the highest dharma in the world?
59. What is the dharma which always bears fruit?
60. Control of what secures o n e from grief?
61. With w h o m does association n o t c o m e to an end?
Yudhishtira
58. Universal benevolence is the highest dharma.
59. Vedic dharma always bears fruit.
60. Control of m i n d secures o n e from grief.
61. Association with the good never comes to an e n d .
Neelakantha, the traditional commentator, suggests that the first of these questions implies
that the highest d h a r m a is that of the sannyasin, since he is not required to do harm to any.
He holds the second reply to mean pranava, the use of the mantra OM.
Control of the mind, he says, leads to the Atma, which is beyond grief
By 'association with the good' he understands Sat Sangh, the association with the Enlight-
ened, which even death does not terminate.
Yaksha
2
61. Renunciation of what makes o n e beloved?
62. Renunciation of what frees o n e from grief?
63. Renunciation of what makes o n e prosperous?
64. Renunciation of what makes o n e happy?
Yudhishtira
61. Renunciation of p r i d e makes o n e beloved.
62. Renunciation of a n g e r frees o n e from grief.
63. Renunciation of desire makes o n e wealthy.
64. Renunciation of grasping makes o n e happy.
2
This question should be numbered 62. However the numbering as per the original text has been
retained.
Yaksha
65. For what reason does one make gifts to Brahmins?
66. For what reason does one make gifts to actors a n d dancers?
67. For what reason does one make gifts to dependants?
68. For what reason does one make gifts to kings?
Yudhishtira
65. One makes gifts to a B r a h m i n for the sake of dharma.
66. One makes gifts to actors a n d dancers for t h e sake of fame.
67. One makes gifts to d e p e n d a n t s for their m a i n t e n a n c e .
68. One makes gifts to a king o u t of fear.
For the sake of d h a r m a means for the right performance of sacrifices and other rituals.
Yaksha
69. By what is the world enveloped?
70. Why does it n o t shine?
71. Why does o n e a b a n d o n friends?
72. Why does o n e n o t attain heaven?
Yudhishtira
69. T h e world is enveloped in i g n o r a n c e .
70. It does n o t shine owing to darkness.
71. O n e a b a n d o n s friends o u t of avarice.
72. O n e does n o t attain heaven owing to a t t a c h m e n t .
Yaksha
73. What m a n can be r e g a r d e d as lifeless?
74. What k i n g d o m can be r e g a r d e d as lifeless?
75. What shraddha (ritual offering to t h e ancestors) can b e r e g a r d e d as lifeless?
76. What yajna (ritualistic sacrifice) can b e r e g a r d e d as lifeless?
Yudhishtira
73. A poverty-stricken person can be r e g a r d e d as lifeless.
74. A k i n g d o m without a ruler can be r e g a r d e d as lifeless.
75. A shraddha p e r f o r m e d by unqualified persons may be r e g a r d e d as lifeless.
76. A yajna in which r e m u n e r a t i o n is n o t m a d e to those who perform it may b e
r e g a r d e d as lifeless.
Yaksha
77. W h a t is t h e p a t h to b e followed?
78. W h a t is spoken of as water?

79. W h a t is food?
80. W h a t is poison?
81. Tell m e , what is the right time for shraddha? After that you may d r i n k the
water a n d take some away with you.
Yudhishtira
77. T h e way of t h e righteous is the p a t h .
78. Akasa (space o r ether) is spoken of as water.
79. T h e earth is food.
80. Desire is poison.
81. W h e n o n e meets a m a n qualified in the Vedas is t h e time for shraddha.
W h a t d o you think, O Yaksha?
The first answer indicates that it is no use saying that one path or doctrine is right and others
wrong. Wherever one can find a true guide is the path. It is based on the answer found later
to question 120: "Logic is inconclusive; the scriptures are divergent; there is no sage whose
opinion is final; the truth of d h a r m a lies hidden; therefore the only way is to follow the path
99
of the great.
Nature on a higher plane is spoken of as 'akasa', on a lower as water. Akasa may also
symbolise Brahman and water may symbolise man so that this answer implies the Mahavakya:
'That thou art\
Why does the Yaksha follow four such fundamental questions with an apparently trivial one
about the right time for performing a rite? It is obviously a trap, and Yudhishtira evades it: just
as the right path is that on which one can find a qualified guide, so, he says, the time to perform
it.
It would be nice to think that Yudhishtira's closing counter-question showed a sense of
99
humour and meant, "So you see I am not so easily caught!
Yaksha
82. What is the characteristic of tapas?
83. What is known as dama (self-control)?
84. What is said to be the greatest patience?
85. What is h o n o u r e d as modesty? -
Yudhishtira
82. Following o n e ' s own dharma is tapas.
83. Mind c o n t r o l is self-control.
84. Putting u p with t h e pairs of opposites is t h e greatest p a t i e n c e .
85. S h u n n i n g i m p r o p e r c o n d u c t is modesty.
Sri Krishna twice insists in the Gita on the importance offollowing one's own d h a r m a , even
though that of another seems preferable.
Yaksha
86. What is said to b e knowledge, O King?
87. What is known as sama?
88. What is the greatest compassion?
89. What is the invincible foe of man?
90. What is said to be straightforwardness?
91. What is the incurable disease?
92. Who can be called a good person?
93. Who can be calleld a b a d person?
Yudhishtira
86. Knowledge is u n d e r s t a n d i n g the m e a n i n g of things.
87. Sama is peace of m i n d .
88. T h e greatest compassion is to desire the happiness of all.
89. A n g e r is m a n ' s invincible foe.
90. Straightforwardness is equal-mindedness towards all.
91. Avarice is t h e incurable disease.
92. O n e who seeks the good of all may be called good.
93. A n d o n e who has n o compassion may be called bad.
Yaksha
94. What, O King, is m e a n t by delusion?
95. W h a t is pride?
96. W h a t can be called indolence?
97. W h a t is known as misery?
Yudhishtira
94. I g n o r a n c e of dharma is delusion.
95. T h i n k i n g highly of oneself is pride.
96. Neglecting o n e ' s dharma is i n d o l e n c e .
97. Spiritual i g n o r a n c e (ajnana) is misery.
Yaksha
98. What is the steadfastness (sthairya) spoken of by sages?
99. What is m e a n t by courage (dhairya)?
100. What is known as the best ablution (snana)?
101. What is m e a n t by charity (dana)?
THE YAKSHA PRASHNA 53
Yudhishtira
98. A d h e r e n c e to o n e ' s own dharma is steadfastness.
99. Control of t h e senses is courage.
100. Getting rid of t h e impurities of the m i n d is t h e best ablution.
101. E x t e n d i n g protection to all is charity.
With regard to this last answer, it is to be remembered that Yudhishtira was a kshatriya whose
special d h a r m a was protection of the oppressed.
Yaksha
102. W h o is to b e considered a l e a r n e d man(pandita)}
103. W h o can b e called an atheist?
104. W h o is a fool?
105. W h a t is desire (kama)}
106. W h a t is envy?
Yudhishtira
102. O n e who knows dharma can b e considered l e a r n e d .
103. 104. An atheist is a fool.
105. Desire is t h e cause of rebirth.
106. Envy is h e a r t - b u r n i n g .
It will be seen that Yudhishtira makes the second and third questions answer each other. One
9 99
is reminded of the Biblical saying: "The fool hath said in his heart, 'there is no God . Actually
the Sanskrit word nastika (atheist) means rather one who does not believe in a non-material
world.
9
The word translated here as 'rebirth is samsara. It is only as long as there is craving for
something that one can be drawn back to some form of rebirth.
Yaksha
107. What is said to b e t h e ego-sense?
108. What is called conceit?
109. What is known as the greatest destiny?
110. What is m e a n t by slander?
Yudhishtira
107. T h e ego-sense is c o m p l e t e i g n o r a n c e .
108. Parading o n e ' s dharma is conceit.
109. T h e highest destiny comes from giving (dana).
110. Slander is speaking ill of others.
A h a n k a r a , the ego-sense, means believing oneself to be a separate individual being and is

defined as m a h a ajnana or avidya, the supreme ignorance.
Yaksha
111. Dharma, artha (prosperity) a n d kama (desires o r pleasure) are mutually
antagonistic (and yet are all legitimate goals in life). How can they co-exist
w h e n they are contrary by nature?
Yudhishtira
111. W h e n o n e ' s wife is in accord with dharma t h e t h r e e can co-exist.
Yaksha
112. O h L o r d of t h e Bharatas, who goes to everlasting hell? Answer quickly!
Yudhishtira
112. O n e who voluntary invites a p o o r B r a h m i n a n d t h e n refuses h i m charity
goes to everlasting hell. O n e who imputes falsehood to t h e Vedas, t h e
Dharmasastras, t h e Brahmins, the gods, a n d the rites p e r f o r m e d for t h e
ancestors goes to everlasting hell. O n e who is wealthy b u t refuses charity
a n d stints himself o u t of avarice goes to everlasting hell.
Yaksha
113. O h King, how does o n e b e c o m e a Brahmin? Is it by birth or c o n d u c t Or
study of t h e Vedas, or h e a r i n g or reflecting on truth? Answer clearly.
Yudhishtira
113. Listen, venerable YakshaX It is n o t birth o r study or Vedic l e a r n i n g which
makes o n e a B r a h m i n . It is quite definitely o n e ' s c o n d u c t which does.
Everyone should b e careful a b o u t his c o n d u c t a n d especially a B r a h m i n .
O n e whose c o n d u c t remains unsullied is n o t a loser, b u t o n e who gives u p
g o o d c o n d u c t perishes with it. Gurus a n d disciples who merely study t h e
scriptures are to b e r e g a r d e d as fools. Only a m a n of g o o d c o n d u c t is really
wise. Even o n e who has studied the four Vedas is to be r e g a r d e d as lower
t h a n a shudra if his c o n d u c t is bad. Only h e who regularly performs t h e fire
sacrifice a n d controls his senses can b e called a B r a h m i n .
Yaksha
114. What does he gain who speaks courteously?
115. What does he gain who acts circumspectly?
116. What does he gain who makes many friends?
117. What does he gain who is devoted to dharma}
Yudhishtira
114. He who speaks courteously is liked by all.
115. He who acts circumspectly achieves success.
116. He who has many friends lives happily.
117. He who is devoted to dharma attains life's goal.
Yaksha
118. W h o rejoices?
119. W h a t is most surprising?
120. W h a t is the path?
121. W h a t is t h e news?
Answer these four questions of m i n e a n d your d e a d relatives will r e t u r n to
life.
Yudhishtira
118. O h dweller a m o n g the waters! H e who cooks vegetables in his own h o u s e
every five o r six days, is free from d e b t a n d does n o t have to go o u t (to
work), is happy.
119. Day after day p e o p l e d e p a r t to t h e a b o d e of d e a t h , yet those who r e m a i n
never envisage their own d e a t h . W h a t can be m o r e surprising t h a n this?
120. Logic is inconclusive; the scriptures are divergent; t h e r e is n o sage whose
o p i n i o n is final; the truth of dharma lies h i d d e n ; therefore the only way is
to follow t h e p a t h of the great.
121. In t h e c a u l d r o n of this illusory world time cooks beings with sun a n d m o o n
a n d n i g h t a n d day as fire a n d fuel a n d with the m o n t h s a n d seasons for
ladle. This is t h e news.
The answer to question 120 recalls that to question 77: it is no use laying down that one path
is right and others wrong; that on which one can find enlightened guidance is the one to follow.
Yaksha
122. You have rightly answered all my questions, O h C o n q u e r o r of t h e Foe, b u t
tell m e now who is it that possesses all wealth?
Yudhishtira
122. As long as o n e ' s r e p u t e fills heaven a n d earth o n e is called a m a n . H e to
w h o m things pleasant a n d u n p l e a s a n t , grief a n d joy, past a n d future are
alike,he it is that possess all wealth.
This recalls the answer to question 84 and Sri Krishna's saying in the Gita: "Only men of
right conduct, whose sins have come to an end, are free from the delusion of the polarities and
worship me, steadfast in their vows." (VII.28)
The Breath of Nature
By. Father T h o m a s M e r t o n
W h e n great N a t u r e sighs, we h e a r the winds

Which noiseless in themselves,
Awaken voices from o t h e r beings,
Blowing o n them. From every o p e n i n g
L o u d voices sound. Have you n o t h e a r d
This rush of tones?
T h e r e stands the overhanging wood

O n the steep m o u n t a i n :
Old trees with holes a n d cracks
Like snouts, maws a n d ears,
Like beam-sockets, like goblets
r
Grooves in the w ood, hollows full of water:
You h e a r m o o i n g a n d roaring, whistling
Shouts of c o m m a n d , grumblings,
D e e p drones, a n d flutes.
O n e call awakens a n o t h e r in dialogue.
Gentle winds sing timidly,

Strong ones blast on without restraint.
T h e n the wind dies down. T h e openings
Empty o u t their last sound.
Have you n o t observed how all t h e n trembles a n d subsides?
Yu replied "I understand":
T h e music of the world sings t h r o u g h a thousand holes.
T h e music of m a n is m a d e o n flutes a n d instruments.
W h a t makes the music of heaven?
Master Ki said:
S o m e t h i n g is blowing on a thousand different holes.
Some power stands b e h i n d all this a n d makes the sound die down.
W h a t is this power?
Saint Bernadette of Lourdes
By Dr. Susuiiaga W e e r a p e r u m a
Lourdes, a town situated at the foot of the Pyrenees in southwestern France,

has been very well-known for nearly a century and a half as an international
pilgrim centre. Millions of people go to Lourdes in order to be relieved of various
ailments. The waters of a perennial spring near the Massaliele Grotto — where
the Virgin Mary made her appearance — have wonderful healing power.
St. Bernadette was a unique personality; she was the recipient of the
special favour of the Holy Virgin over and over (again).
I T WAS the strange destiny of an i n n o -

c e n t a n d poverty-stricken peasant girl
from the F r e n c h Pyrenees to b e c o m e
p o o r lady was scarred. Consequently, she
could n o t feed h e r d a u g h t e r . T h e r e f o r e
the child was sent to a y o u n g c o u p l e who
o n e of t h e g r e a t e s t v i s i o n a r i e s of lived at Bartres. (This c o u p l e h a d re-
Christendom. Bernadette Soubirous cently lost their first child). T h e o t h e r
(1844-1879) was privileged to have actu- m e m b e r s of t h e Soubirous family were
ally seen the y o u n g a n d beautiful Virgin — a d a u g h t e r Marie-Toinette a n d sons
Mary o n e i g h t e e n o c c a s i o n s . A m o n g Justin a n d Jean-Marie. We know t h a t as a
o t h e r things, O u r Lady enjoined h e r to little girl B e r n a d e t t e regularly said h e r
lead a life that is d e d i c a t e d to prayer a n d prayers. She knew the L o r d ' s Prayer, Hail
p e n i t e n c e . B e r n a d e t t e h a d to b e a r m u c h Mary a n d t h e c r e d o . Until t h e age of ten
s u f f e r i n g d u r i n g h e r s h o r t life of h e r life was h a p p y a n d carefree.
thirtyfive years. She s h u n n e d the crowds
T h e mill that Francois m a n a g e d was
a n d j o i n e d a c o n v e n t in 1866. This small
n o t faring well. It n e e d e d r e p a i r i n g b u t
a n d frail n u n is r e m e m b e r e d n o t only
h e was s h o r t of money; h e was losing
for h e r visions b u t also for h e r e x t r e m e
customers who found that his flour was
simplicity a n d u n s h a k e a b l e faith.
coarse. As h e could n o l o n g e r pay t h e
O n J a n u a r y 7th 1844 B e r n a d e t t e was rent, Francois h a d to leave t h e mill. T h e
b o r n in t h e Boly Mill which is in L o u r d e s . f a t h e r of B e r n a d e t t e , i n t e r e s t i n g l y
T h e eldest d a u g h t e r of a miller called e n o u g h , was a g o o d Christian. T h e m a n
Francois Soubirous and her mother h a d b e e n over-generous. H e o u g h t to
Louise Casterot, B e r n a d e t t e was still an have saved u p for a rainy day b u t t h a t
infant w h e n h e r m o t h e r suffered b u r n s . h a d b e e n difficult. Often his family m e m -
A c a n d l e set light to h e r b o d i c e a n d the bers went hungry.
T h e y h a d to e a t t h e coarse maize in the F r e n c h Pyrenees with a popula-
"bread of t h e p o o r ". Sometimes Francois tion of a b o u t four t h o u s a n d .
would stay in b e d so that h e would n e e d
T o find o u t the full significance of
less food! Now a n d again h e did o d d
the Virgin's spiritual instructions it would
j o b s like disposing of t h e waste from a
b e worthwhile to e x a m i n e individually
local hospital. Occasionally B e r n a d e t t e
each of h e r 18 apparitions.
was given a small piece of white b r e a d as
she could n o t stomach the maize b r e a d . First Apparition
If a n y o n e s n a t c h e d that food from her, (February 11th, 1858)
B e r n a d e t t e never c o m p l a i n e d a b o u t it.
O n this cold a n d misty m o r n i n g t h r e e
At the age of eleven in 1855 Bernadette y o u n g girls — B e r n a d e t t e , T o i n e t t e a n d
fell victim to the plague that b r o k e o u t J e a n n e A b a d i e ( a s c h o o l f r i e n d of
in L o u r d e s . H e r sores were given treat- Toinette) decided to go a n d search for
m e n t in t h e form of friction with rags of firewood. For t h e r e was insufficient wood
straw. She recovered as a result of this for h e a t i n g t h e h e a r t h . They m a d e their
painful remedy, b u t she got asthma which way to the b a n k of the river Gave t h a t
was going to t r o u b l e h e r for t h e rest of faces the grotto. B e r n a d e t t e h a d never
h e r life. Soon this condition would b e b e e n t h e r e before. T o i n e t t e a n d J e a n n e
c o m p o u n d e d by t u b e r c u l o s i s of t h e waded t h r o u g h the icy water after seeing
b o n e s in h e r legs. some b o n e s a n d b r a n c h e s o n t h e o t h e r
T h e d a m p climate of L o u r d e s was side of the river. B e r n a d e t t e was in t h e
d e t r i m e n t a l to t h e child's health. She process of removing h e r stockings so that
was n o t only an asthmatic b u t also r a t h e r she could j o i n the o t h e r two girls.
weak. She suffered from sleeplessness. B e r n a d e t t e has vividly described t h e
B e r n a d e t t e n e e d e d special care b u t h e r s e q u e n c e of events that h a p p e n e d there-
p a r e n t s were so p o o r that they h a d to after.
struggle to survive.
Suddenly Bernadette heard the
As B e r n a d e t t e h a d b e e n having a se-
s o u n d s of a storm. W h e n she t u r n e d
vere asthmatic attack, she was staying with
towards the m e a d o w she n o t i c e d t h a t
h e r former n u r s e at Bartres. T h e r e she
the trees were n o t moving at all. But
worked as a s h e p h e r d e s s while learning
beside the grotto the branches and
t h e catechism for h e r first Holy com- brambles were in a state of m o t i o n . Ev-
m u n i o n . After living t h e r e for nearly six erything else was calm. Inside t h e high-
m o n t h s , the fourteen-year old Bernadette est o p e n i n g in the grotto B e r n a d e t t e saw
r e t u r n e d to h e r new h o m e . W h a t a h o m e ! a Lady in white. T h e Lady was very beau-
It was n o o t h e r t h a n the Cachot, t h e tiful. B e r n a d e t t e h a d never seen a n y o n e
d a m p a n d dingy disused lock-up, which like h e r before. T h e Lady bowed h e r
was far too small for h e r near-destitute h e a d a n d greeted B e r n a d e t t e a n d she
family of six. also stretched o u t h e r arms. T h e r e was a
At t h e time of t h e apparitions in 1858 rosary over h e r right a r m . B e r n a d e t t e
L o u r d e s was an insignificant little town was afraid a n d wished to tell t h e two girls
SAINT BERNADETTE O F LOURDES
St. Bernadette
a b o u t it b u t lacked the courage to d o found unexpectedly that t h e water was

that. Believing t h a t she was mistaken, warm instead of cold. O n c e h o m e , h e r
B e r n a d e t t e started r u b b i n g h e r eyes. T h e m o t h e r forbade B e r n a d e t t e to r e t u r n to
Lady smiled a n d b e c k o n e d B e r n a d e t t e jthe grotto. Profoundly impressed by t h e
to get closer to h e r b u t the latter was full vision of this beautiful Lady, B e r n a d e t t e
of fear. With t h e i n t e n t i o n of saying h e r often burst into tears.
prayers, B e r n a d e t t e took o u t h e r rosary
a n d knelt to m a k e t h e sign of t h e cross The Second Apparition
b u t she found it impossible to raise h e r (February 14th, 1858)
h a n d to h e r forehead. T h e Lady t u r n e d News of the extraordinary o c c u r r e n c e
towards B e r n a d e t t e a n d crossed herself spread like wildfire. At school B e r n a d e t t e
in a g e s t u r e of p r a y e r . A l t h o u g h was called a liar a n d she was even slapped.
B e r n a d e t t e ' s h a n d was t r e m b l i n g , she
m a n a g e d to m a k e the sign of the cross Her mother reluctantly permitted
this time a n d say h e r rosary — she was B e r n a d e t t e to go to the grotto. First of
n o l o n g e r frightened. In spite of the fact all B e r n a d e t t e went to h e r parish c h u r c h
t h a t t h e Lady was passing t h e b e a d s where she filled a tiny bottle with holy
t h r o u g h h e r fingers, h e r lips r e m a i n e d water. Along with h e r sister a n d a n u m -
still. T h e Lady's l o n g white dress r e a c h e d b e r of friends, she went to t h e grotto.
as far as h e r feet a n d only h e r toes could They all knelt down a n d started saying
b e seen; h e r dress was g a t h e r e d at t h e the rosary.
n e c k from which a white cord was hang- "Have a look at that! It's a bright light!"
ing. A white veil covered h e r h e a d a n d it exclaimed B e r n a d e t t e . "The Lady has a
d r a p e d over h e r shoulders a n d arms. A rosary o n h e r arm a n d she's looking at
yellow rose could b e seen on each foot. us!" she a d d e d . But, alas, t h e o t h e r girls
A r o u n d h e r slender hips she wore a blue failed to see anything. B e r n a d e t t e stood
sash t h a t fell below h e r knees. Light ra- u p , threw some holy water in t h e direc-
diated from t h e Lady. After B e r n a d e t t e tion of the Lady a n d said: "If y o u ' r e
h a d finished h e r rosary, t h e Lady bowed, c o m i n g in the n a m e of God, you may
smiled a n d quickly disappeared. stay — if not, go away!" H e a r i n g these
words, t h e Lady gave h e r a smile a n d a
T o i n e t t e a n d J e a n n e , who h a d col-
bow. B e r n a d e t t e ' s words were seemingly
l e c t e d firewood, tried to a t t r a c t
audacious, b u t nevertheless it is a fact, as
B e r n a d e t t e ' s attention. But she was kneel-
every s t u d e n t of t h e occult knows, that
ing in a prayerful p o s t u r e . T h e n the two
satanic beings are given to disguising
girls s t a r t e d p e l t i n g B e r n a d e t t e with
themselves as holy persons. B e r n a d e t t e
p e b b l e s . O n e p e b b l e hit B e r n a d e t t e ' s
was n o t w r o n g in suggesting t h a t t h e
s h o u l d e r b u t she c o n t i n u e d to r e m a i n
Lady should, as it were, establish h e r
m o t i o n l e s s . A p p a r e n t l y s h e was in a
credentials. T h e m o r e water B e r n a d e t t e
trance.
sprinkled the m o r e the Lady smiled a n d
After t h e a p p a r i t i o n h a d disappeared, bowed! T h e r e was a look of ecstasy spread
B e r n a d e t t e waded t h r o u g h the water. She over B e r n a d e t t e ' s pale face a n d h e r eyes
1998 SAINT BERNADETTE O F LOURDES 61
were fixed o n t h e Lady. Believing that p e n a n d p a p e r a n d w e n t towards t h e

she was d e a d , s o m e of t h e schoolgirls Lady. But t h e Lady moved herself away.
s h o u t e d at B e r n a d e t t e a n d shook h e r . T h e Lady signalled that B e r n a d e t t e was
But she was smiling a n d tears of joy were to stay a n d t h a t t h e others were to go
r u n n i n g down h e r cheeks. H e r m o t h e r away.
a n d a n o t h e r p e r s o n arrived o n t h e scene
" L a d y , " said B e r n a d e t t e p o l i t e l y ,
a n d took h e r back h o m e .
"would you kindly write down your
A l t h o u g h some of t h e apparitions took name?"
place in t h e p r e s e n c e of a crowd, only "It's unnecessary," implied t h e Lady,
B e r n a d e t t e saw t h e Lady a n d h e a r d h e r who was speaking for t h e first time. T h e n
speak. T h e r e were n o witnesses; t h e r e in gentle voice t h e Lady said: "Would
was n o n e w h o c o u l d c o r r o b o r a t e you d o m e t h e favour of c o m i n g h e r e for
B e r n a d e t t e ' s version of what h a p p e n e d . fifteen days?"
We have to take h e r word for it for t h e
following reasons. B e r n a d e t t e was a per- B e r n a d e t t e answered t h a t she would
son of c o m p l e t e integrity a n d therefore like to c o m e if h e r p a r e n t s gave h e r per-
all h e r statements relating to t h e Lady mission. Before t h e Lady rose towards
a n d h e r messages d o n o t have to b e t h e roof a n d d i s a p p e a r e d from sight, she
d o u b t e d . Such was h e r truthfulness that r e m a r k e d : "I d o n ' t p r o m i s e to m a k e you
it would have b e e n quite o u t of charac- h a p p y in this world, b u t in t h e next."
ter to invent a very convincing story. Was T h a t p r o p h e c y was fulfilled in so far
B e r n a d e t t e trying to b e t h e cynosure of as all t h e years l e a d i n g to B e r n a d e t t e ' s
t h e eyes of t h e religious world in general early demise were d o g g e d by suffering
a n d t h e Christian o n e in particular? We a n d several agonising illnesses.
c a n r u l e o u t t h a t possibility b e c a u s e
B e r n a d e t t e was a God-fearing a n d self- The Fourth Apparition
effacing soul who never s o u g h t h e r own (February 19th, 1858)
p e r s o n a l glory.
At dawn B e r n a d e t t e , h e r m o t h e r , h e r
The Third Apparition g o d - m o t h e r a u n t a n d several o t h e r s w e n t
to t h e grotto w h e r e they lit a c a n d l e .
(February 18th, 1858)
B e r n a d e t t e knelt o n t h e g r o u n d , m a d e
W h e n B e r n a d e t t e set o u t to t h e grotto the sign of t h e cross a n d prayed. T h e n as
she was a c c o m p a n i e d by M a d a m e Millet, s h e was saying h e r t h i r d H a i l Mary,
a w e a l t h y widow, a n d M a d e m o i s e l l e B e r n a d e t t e b e c a m e ecstatic. T h e state of
Peyret w h o was carrying p a p e r , p e n a n d ecstasy lasted for a b o u t fifteen m i n u t e s .
ink. T h e y all knelt at t h e grotto a n d were A bystander r e p o r t e d that as soon as t h e
getting ready to pray. Lady a p p e a r e d , B e r n a d e t t e ' s smile be-
came beautiful a n d h e r very c o u n t e n a n c e
I m m e d i a t e l y B e r n a d e t t e exclaimed:
u n d e r w e n t a c h a n g e . H e r face r a d i a t e d
" T h e r e s h e is!" Mile Peyret r e q u e s t e d
B e r n a d e t t e to ask t h e Lady w h a t s h e joy-
wanted. T h e r e u p o n B e r n a d e t t e took t h e Some of those p r e s e n t believed t h a t
B e r n a d e t t e was in the process of dying. should pray to God for t h e conversion of
H e r m o t h e r prayed: "Lord, I b e g you, sinners so that they b e c o m e o r i e n t a t e d
please d o n ' t take my d a u g h t e r from me!" towards God; it could also imply t h a t
O n their way h o m e B e r n a d e t t e stated prayer is a means of a t o n i n g for t h e sins
t h a t t h e Lady h a d smiled in silence. of others.
The Fifth Apparition D r D o z o u s of L o u r d e s , w h o h a d

(February 20th, 1858) wanted to expose B e r n a d e t t e as a m e r e
hysterical girl, e x a m i n e d B e r n a d e t t e
O n this bitterly cold m o r n i n g a b o u t d u r i n g h e r ecstasy a n d found that h e r
thirty were at t h e g r o t t o , waiting for pulse a n d respiration were n o r m a l . Con-
B e r n a d e t t e ' s arrival. With a lighted vinced that h e h a d b e e n mistaken, t h e
c a n d l e in o n e h a n d a n d h e r rosary in the d o c t o r r e s u m e d t h e p r a c t i s i n g of his
o t h e r , she started saying the rosary. T h e religion.
p r e s e n c e of t h e L a d y e n r a p t u r e d
B e r n a d e t t e . Soon she was in a state of B e r n a d e t t e was r e q u i r e d to p r e s e n t
ecstasy. Bystanders observed how h e r face herself at the law court. T h e public prose-
g o t t r a n s f o r m e d d u r i n g h e r beatific cutor questioned h e r a n d asked h e r n o t
vision. to go to the grotto. "I've p r o m i s e d t h e
Lady to b e there," she replied, refusing
Later B e r n a d e t t e explained that the to obey him.
Lady h a d given h e r a special prayer. She
was to say that prayer for t h e rest of h e r O n the same day t h e Commissioner
days. This prayer was never disclosed by of Police Monsieur J a c o m e t q u e s t i o n e d
B e r n a d e t t e to t h e world a l t h o u g h pres- the girl a n d m a d e notes. W h e n these
sure was p u t o n h e r to reveal it. were read o u t to h e r , B e r n a d e t t e b l u r t e d
out: "You have a d d e d statements that I
The Sixth Apparition never said." H e r o u t s p o k e n n e s s infuri-
(February 21st, 1858) ated him. H e c o n t i n u e d to talk angrily
M o r e t h a n o n e h u n d r e d persons ea- until h e h e a r d a c o m m o t i o n o u t s i d e .
gerly awaited t h e arrival of B e r n a d e t t e at People were shouting: "We will b r e a k
t h e grotto. But she preferred to be alone your d o o r unless you release her." T h e
t h e r e . O n c e again t h e crowd witnessed m a n y i e l d e d to t h e i r d e m a n d s a n d
h e r ecstasy a n d they were quite t o u c h e d B e r n a d e t t e was set free.
by that e x p e r i e n c e . Although at various times B e r n a d e t t e
T h e Lady took h e r eyes off B e r n a d e t t e was subjected to interrogations of this
for a m o m e n t a n d looked into t h e dis- kind, such trying experiences failed to
tance. T h e n she looked at B e r n a d e t t e shatter h e r self-confidence. She insisted
again as t h e latter h a d asked t h e Lady that all h e r visions really h a p p e n e d . She
what was m a k i n g h e r sad. O n that occa- was also quite certain of what t h e Virgin
sion t h e Lady said: h a d told h e r . Persons in positions of
power a n d influence would try to per-
"Pray to God for sinners."
suade B e r n a d e t t e to c h a n g e h e r a c c o u n t
T h i s advice c o u l d m e a n t h a t o n e of certain i m p o r t a n t events at the grotto.
But it is a tribute to h e r individuality a n d O n their way back h o m e B e r n a d e t t e

strength of character, a n d above all, h e r informed h e r m o t h e r that t h e Lady h a d
honesty, t h a t B e r n a d e t t e always main- given h e r a secret. This was o n e of t h e
tained very firmly that only h e r own ver- t h r e e secrets told h e r d u r i n g t h e appari-
sion of these events is correct. W h e n tions. B e r n a d e t t e always k e p t t h e secrets.
i n t e r p r e t i n g h e r personality, c o m m e n t a -
tors often state t h a t B e r n a d e t t e h a d a The Eighth Apparition
s t u b b o r n d i s p o s i t i o n . Because of h e r (February 24th, 1858)
u n c o m p r o m i s i n g loyalty t o t r u t h , As she arrived at t h e grotto B e r n a d e t t e
B e r n a d e t t e s e e m e d like a s t u b b o r n a n d f o u n d a m u l t i t u d e of p e o p l e a l r e a d y
h e a d s t r o n g individual. t h e r e . S o m e were sceptical a n d even
hostile b u t the majority were believers.
February 22nd, 1858
After B e r n a d e t t e h a d knelt, m a d e the
T h e C o m m i s s i o n e r of Police issued sign of the cross a n d lit a taper, it sur-
an o r d e r that two guards should follow prised onlookers that h e r face betrayed
B e r n a d e t t e at a distance. H e r p a r e n t s grief instead of ecstasy. Tears were roll-
f o r b a d e h e r t o visit t h e g r o t t o b u t ing down t h e cheeks of t h e y o u n g shep-
B e r n a d e t t e f o u n d it impossible to resist herdess. B e r n a d e t t e moved o n h e r knees
its m a g n e t i c a p p e a l . B e r n a d e t t e w e n t towards the grotto, talked with t h e Lady
t h e r e b u t the Lady did n o t appear! "What a n d r e t u r n e d to h e r place. Now t h e ex-
did I d o , " she said sadly, "to offend pression on t h e girl's face was s a d d e r
her?" Bernadette's confessor Abbe t h a n before. T h e n she smiled a n d w e n t
P o m a i n consoled h e r a n d stated: " N o n e to the cave's e n t r a n c e o n h e r knees. N e x t
can forbid you to go to t h e grotto." she knelt a n d kissed t h e g r o u n d . T h e
vision was over.
The Seventh Apparition
(February 23rd, 1858) W h e n she was q u e s t i o n e d a b o u t t h e
reasons for h e r actions a n d tears t h a t
A m o n g those p r e s e n t at t h e g r o t t o m o r n i n g , B e r n a d e t t e answered t h a t t h e
were some notables of L o u r d e s who also Lady h a d given h e r certain messages:
recited t h e rosary. Early in the m o r n i n g
B e r n a d e t t e saw the apparition of the Lady "Penance! P e n a n c e ! P e n a n c e ! "
a n d t h e girl's c o n s e q u e n t ecstasy lasted "Pray to God for sinners!"
for a b o u t an h o u r . T h e p e o p l e closely
w a t c h e d every m o v e m e n t of B e r n a d e t t e "Kiss the g r o u n d for sinners!"
— n o d d i n g of h e r h e a d , m a k i n g the sign Often at L o u r d e s I was d i s a p p o i n t e d
of t h e cross a n d smiling. They noticed because I hardly saw a n y o n e d o i n g p e n -
how h e r face b e c a m e transfigured with a n c e for their sins, whereas at t h e s h r i n e
infinite joy w h e n she was in c o m m u n i c a - of O u r Lady of Fatima in Portugal I h a d
tion with t h e Lady. After h e r ecstasy noticed t h a t m a n y pilgrims were d o i n g
B e r n a d e t t e was s u r r o u n d e d by p e o p l e p e n a n c e . O n t h e vast e s p l a n a d e n e a r t h e
w h o wanted to know w h a t t h e Lady h a d Basilica at Fatima pilgrims form t h e m -
said. selves into a line as they walk o n their
5
knees towards t h e sanctuary. Some ar- for sinners is a clear vindication of t h e
d e n t devotees from different parts of power of prayer. T h r o u g h t h e i n s t r u m e n -
Portugal a n d Spain, i g n o r i n g the physi- tality of prayer o n e can a t o n e for t h e sins
cal d i s c o m f o r t o c c a s i o n e d by t h e i r of others, h e l p i n g their stagnant souls to
sadhana, go to Fatima on foot r a t h e r t h a n progress from t h e d e p t h s of d e g r a d a t i o n
by p u b l i c t r a n s p o r t . Living solely o n to spiritual salvation. A p e r s o n who in-
b r e a d a n d water, they j o u r n e y for days tercedes for sinners a n d unbelievers with
d u r i n g their pilgrimage. This kind of the Divine is n e i t h e r i n d u l g i n g in wish-
p e n a n c e entails suffering. In all fairness, ful thinking n o r wasting his time, for h e
it is n o t impossible that pilgrims d o pen- is able, indirectly a n d subtly, to effect
a n c e privately at L o u r d e s . V o l u n t e e r s s i g n i f i c a n t c h a n g e s in t h e i r lives.
h e l p t h e sick in various ways as a gesture B e r n a d e t t e advised that we m u s t love
of p e n a n c e . Some serve o u t of sheer love. without m e a s u r e a n d h e l p others with-
If penitentially i n c l i n e d , t h e sick can o u t c o u n t i n g the cost.
suffer their misfortunes in an attitude of
q u i e t a n d dignified resignation a n d re- The Ninth Apparition
gard themselves as d o i n g p e n a n c e for (February 25th, 1858)
their sins of the past a n d present. Bear-
A b o u t 400 persons were p r e s e n t at
ing o n e ' s sufferings without c o m p l a i n t
the grotto but, as always, only B e r n a d e t t e
is a n e s s e n t i a l e l e m e n t in p e n a n c e .
h a d a vision of the Lady.
B e r n a d e t t e b o r e h e r illnesses a n d suffer-
ings a n d humiliations. O n c e B e r n a d e t t e I n t h e c o u r s e of t h i s a p p a r i t i o n
said: " O h ! My God, may your will be B e r n a d e t t e was r e q u i r e d to d r i n k at t h e
d o n e ! I accept all suffering since such is s p r i n g a n d wash h e r s e l f . T h e L a d y
your will!" p o i n t e d with h e r finger to a specific place
where, after B e r n a d e t t e h a d searched for
W h e n suffering, B e r n a d e t t e was often
it in t h e m u d d y g r o u n d , t h e miraculous
h e a r d to say: "Oh! My God, I love you!"
spring could be found.
O u r whole attitude to suffering must
c h a n g e . Why d o we mistakenly view suf- "She is mad!", exclaimed t h e crowd
fering as an undesirable affliction of the when they saw B e r n a d e t t e washing h e r
body or mind? Suffering can b e seen as face in m u d d y water. Such was their con-
a blessing in disguise. At L o u r d e s we n o t t e m p t for B e r n a d e t t e that some j e e r e d
only c o m e face to face with a great deal her.
of suffering b u t we also learn to resign
The Tenth Apparition
ourselves to it. Instead of waging war
(February 27th, 1858)
against suffering we can try to accept
what fate has d e c r e e d . Let us therefore T h e previous day t h e Lady h a d failed
gladly accept o u r suffering: it is o u r self- to a p p e a r . D i s a p p o i n t e d a n d puzzled,
sacrifice a n d o u r s u p r e m e s u r r e n d e r to B e r n a d e t t e h a d r e m a r k e d : "Am I in the
t h e Divine. wrong?"
P
T h e instruction that o n e m u s t pray T h e t e n t h apparition was long. As the
The grotto where the apparitions took place
Lady's conversation with t h e lass contin- B e r n a d e t t e : "I d o n ' t know."

u e d , t h e r e was a r e m a r k a b l e transforma-
Peyramale: " H a v e n ' t you asked h e r ? "
tion in B e r n a d e t t e ' s a p p e a r a n c e . W h e n
h e r youthful face was transfixed in ec- B e r n a d e t t e : "When I ask, she simply
stasy it was as t h o u g h she h a d suddenly smiles."
b e c o m e an angelic being. People noticed
t h a t t h e r e was s o m e t h i n g other-worldly Peyramale: "If she has a r i g h t to a
a b o u t h e r . Several times she d r a n k at the chapel, I'm asking h e r to prove it by
spring a n d kissed t h e g r o u n d . making the rose bush at the grotto b l o o m
at once."
O n their way h o m e , B e r n a d e t t e in-
f o r m e d h e r a u n t a b o u t what t h e Lady T h e sceptical Peyramale was present-
h a d instructed h e r to d o : "Ask the priests ing a challenge a n d subtly q u e s t i o n i n g
to have a chapel built h e r e . " Accordingly the g e n u i n e n e s s of the widely discussed
B e r n a d e t t e went to m e e t Abbe Peyramale h a p p e n i n g s at t h e grotto.
in o r d e r to convey t h e Lady's request.
Peyramale was already so unfavourably The Eleventh Apparition
disposed to the apparitions that h e h a d (February 28th, 1858)
f o r b i d d e n his assistant priests to visit t h e T h e r e were an estimated 2000 p e o p l e
grotto. at t h e grotto that m o r n i n g . It was with
B e r n a d e t t e : " T h e Lady has o r d e r e d considerable difficulty t h a t B e r n a d e t t e ,
m e to inform t h e priests that she wants carrying h e r c a n d l e , m a n a g e d to b r e a k
a c h a p e l built." t h r o u g h t h e crowd.
Peyramale: " W h a t ' s h e r n a m e ? " D u r i n g h e r ecstasy B e r n a d e t t e recited
several decades of h e r rosary a n d moved believing that the Lady was wanting to
o n h e r knees, climbed towards the grotto bless theirs!
a n d r e t u r n e d a n d frequently kissed the
g r o u n d . R e m e m b e r i n g Peyramale's mes- The Thirteenth Apparition
sage, B e r n a d e t t e n o t only asked the Lady (March 2nd, 1858)
h e r n a m e b u t also wanted the Lady to O n c e again B e r n a d e t t e s u c c e e d e d in
p e r f o r m a miracle by m a k i n g the rose getting to the grotto after fighting h e r
bush flower immediately. T h e Lady sim- way t h r o u g h a t r e m e n d o u s crowd. T h e
ply smiled. youthful seer knelt, lit a c a n d l e , w e n t to
the mysterious spring a n d d r a n k water,
The Twelfth Apparition kissed t h e g r o u n d a n d moved a b o u t o n
(March 1st, 1858) h e r knees. Suddenly she was in c o m m u n -
O n t h e previous day the e x a m i n i n g ion with t h e Lady.
magistrate h a d w a r n e d B e r n a d e t t e a b o u t "Tell the clergy," d e c l a r e d t h e Lady,
t h e risk of i m p r i s o n m e n t if she would go "to c o m e h e r e in procession a n d build a
again to the grotto. chapel." B e r n a d e t t e at first was n o t k e e n
o n m e e t i n g P e y r a m a l e , t h e c u r e of
In spite of this warning, B e r n a d e t t e ,
Lourdes, as she had f o u n d h i m to b e
a c c o m p a n i e d by h e r father, went to the
grotto again which was now b e i n g visited r a t h e r t e m p e r a m e n t a l a n d contrarious.
by t h o u s a n d s who were r e g a r d i n g it as However, she dutifully m e t h i m twice.
sacred. For the first time a priest was also Peyramale: " W h a t ' s the Lady's n a m e ? "
present. T h e t h r o n g s of visitors prayed
B e r n a d e t t e : "I d o n o t know it."
with B e r n a d e t t e a n d kissed the g r o u n d
a n d followed h e r e x a m p l e to the small- Peyramale: "Why n o t ask her?"
est detail.
The Fourteenth Apparition
A devout w o m a n , who was b e d r i d d e n (March 3rd, 1858)
with a serious illness, h a d given
S o m e 4000 p e o p l e flocked to t h e
B e r n a d e t t e h e r rosary a n d h a d asked the
g r o t t o in t h e e x p e c t a t i o n of s e e i n g
girl to use it d u r i n g h e r ecstasy. T h e r e -
B e r n a d e t t e transfixed in ecstasy as she
fore B e r n a d e t t e started h o l d i n g high the
conversed with the Lady. She knelt in
w o m a n 's rosary in t h e grotto. T h e Lady
devotion a n d prayed b u t t h e vision did
was displeased.
not appear.
"Where," asked the Lady, "are your
"The apparitions are probably over,"
own beads? Why n o t use t h e m ? " T h e r e -
r e m a r k e d a m e m b e r of t h e public.
u p o n in a c c o r d a n c e with t h e Lady's
wishes, B e r n a d e t t e was in the process of "But the fifteen days a r e n ' t over yet,"
replacing t h e w o m a n ' s rosary with that r e p l i e d B e r n a d e t t e tearfully. On
of h e r own. I m m e d i a t e l y t h e p e o p l e B e r n a d e t t e ' s second visit later that day,
started h o l d i n g o u t their own rosaries in t h e Lady a p p e a r e d a n d e x p l a i n e d to
t h e direction of t h e grotto, mistakenly B e r n a d e t t e t h a t s h e h a d r e f u s e d to
a p p e a r in t h e m o r n i n g as s o m e h a d grotto. They were r e g a r d i n g this cave as

d i s h o n o u r e d t h e grotto overnight. a particularly sacred shrine for prayer
and penitence. Candles b u r n e d and
U n d a u n t e d , B e r n a d e t t e visited t h e
hymns in h o n o u r of t h e Virgin were sung.
c u r e o n c e again.
B e r n a d e t t e : " T h e Lady wants a chapel The Sixteenth Apparition
built." (March 25th, 1858)
Peyramale: "Have you t h e m o n e y for It is n o t clear why B e r n a d e t t e did n o t

it?" go to the grotto for t h r e e weeks. H a d
Peyramale s u c c e e d e d in d a m p e n i n g t h e
B e r n a d e t t e : "No, Monsieur."
g i r l ' s enthusiasm for the Lady? Did the
Peyramale: "Neither have I! Ask the sorrowful seer feel h u r t , since t h e Lady
Lady for some!" h a d n o t divulged h e r n a m e ? Anyway,
d u r i n g h e r evening prayers at h o m e on
The Fifteenth Apparition March 24th, B e r n a d e t t e felt called to
(March 4th, 1858) r e t u r n to the grotto t h e following m o r n -
T h o u s a n d s , i n c l u d i n g many foreign- ing which, coincidentally, was March 25th
ers, p o u r e d into L o u r d e s as the appari- — the day of the Feast of the A n n u n c i a -
tions at the grotto h a d got m u c h m e d i a tion. O n this special day it is customary
coverage. T h e city's entire police force for many Christians to celebrate t h e an-
t o g e t h e r with s o l d i e r s w e r e t h e r e to n o u n c e m e n t by t h e A r c h a n g e l Gabriel
m a i n t a i n law a n d o r d e r . to the Blessed Virgin of t h e i n c a r n a t i o n
of Christ. Several persons were cherish-
After a t t e n d i n g mass at t h e parish ing the h o p e that s o m e t h i n g wonderful
c h u r c h very e a r l y i n t h e m o r n i n g , would h a p p e n at the grotto o n this festive
B e r n a d e t t e p r o c e e d e d to t h e grotto with occasion.
h e r father a n d several relatives. She was
escorted by g e n d a r m e s who o p e n e d h e r W h e n Bernadette, carrying h e r candle,
way t h r o u g h t h e e x c i t e d c r o w d b u t e n t e r e d the grotto early in t h e m o r n i n g ,
B e r n a d e t t e r e m a i n e d calm a n d did n o t she noticed that it was shining with light
lose h e r c o m p o s u r e . a n d the Lady was already t h e r e awaiting
her. T h e girl knelt a n d b e g g e d to be
T h e vision a p p e a r e d a n d B e r n a d e t t e
forgiven for b e i n g late. T h e Lady bowed
was in ecstasy. H e r exalted state lasted
h e r h e a d towards h e r a n d i n d i c a t e d that
for m o r e t h a n an h o u r a n d d u r i n g this
t h e r e was n o n e e d t o a p o l o g i s e .
p e r i o d , as usual, she smiled repeatedly,
B e r n a d e t t e said t h a t she n o t only felt a
n o d d e d h e r h e a d a n d m a d e the sign of
d e e p affection for t h e Lady b u t also that
t h e cross. As she was leaving t h e scene,
she was particularly h a p p y t h a t t h e Lady
p e o p l e a p p l a u d e d a n d kissed t h e girl.
was o n c e again a p p e a r i n g before h e r .
She r e t u r n e d to h e r gloomy d u n g e o n -
After reciting h e r rosary several times,
like h o m e a n d r e s u m e d h e r life as a
B e r n a d e t t e asked t h e Lady who she was
schoolgirl.
b u t the Lady w e n t o n smiling. H e r re-
T h e r e was a stream of pilgrims to the quest was r e p e a t e d . With a sad expres-
sion the Ladyjoined h e r h a n d s a n d raised The Seventeenth Apparition
t h e m above h e r breast; t h e n while turn- (April 7th, 1858)
ing h e r eyes towards heaven she p a r t e d
A mass of p e o p l e were already at t h e
h e r h a n d s , b e n t towards B e r n a d e t t e a n d
grotto w h e n B e r n a d e t t e w e n t t h e r e very
with a t r e m b l i n g voice said: "I am the
early in the m o r n i n g . They loved t h e
I m m a c u l a t e C o n c e p t i o n " {Que soy era
sight of the seer as she knelt a n d prayed.
Immaculada Concepciou in t h e local pa-
They particularly liked t h e beatific ex-
tois) . T h e s e were the final words that the
pression o n h e r i n n o c e n t face.
Virgin Mary a d d r e s s e d to B e r n a d e t t e .
O u r Lady smiled a n d disappeared. O n e of those p r e s e n t at t h e grotto was
Dr Dozous, a physician from L o u r d e s ,
W h e n B e r n a d e t t e r e p o r t e d the h a p - who wanted to witness B e r n a d e t t e ' s ec-
p e n i n g to Peyramale h e was overcome stasy "in the n a m e of science". H e ob-
with e m o t i o n . Still h e did n o t m a k e a served an event that was almost b e y o n d
p r o n o u n c e m e n t a b o u t it until the Bishop c o m p r e h e n s i o n . B e r n a d e t t e was h o l d i n g
of Tarbes h a d given his o p i n i o n . a very large candle which she h a d to
place on the g r o u n d from time to time
It was q u i t e a n i n t e r e s t i n g coinci-
as it was r a t h e r heavy. With h e r rosary in
d e n c e that in 1854, j u s t four years prior
h e r o t h e r h a n d she went o n h e r knees to
to t h e Virgin's a p p a r i t i o n at Lourdes,
the e n t r a n c e of the grotto. D u r i n g h e r
P o p e Pius IX h a d defined t h e d o g m a of
ecstasy, apparently u n b e k n o w n to h e r ,
t h e I m m a c u l a t e C o n c e p t i o n , according
t h e flame of the candle was licking t h e
to which t h e Blessed Virgin Mary, by a
inside of h e r left h a n d for fifteen min-
m o s t s i n g u l a r g r a c e a n d privilege of
utes. Alarmed, p e o p l e screamed o u t a
Almighty God, was preserved from all
warning that the girl was b u r n i n g her-
stain of original sin from the first in-
self. A gust of wind increased the flame
stant of h e r c o n c e p t i o n .
b u t B e r n a d e t t e felt n o pain at all. After
h e r ecstasy, Dr Dozous e x a m i n e d t h e
Lest she should forget them,
condition of h e r h a n d . T o his astonish-
B e r n a d e t t e was saying again a n d again
m e n t , t h e r e was n o trace whatsoever of a
t h e words "I am t h e I m m a c u l a t e Con-
b u r n . This extraordinary p h e n o m e n o n
ception". Why did she have to r e p e a t
has b e e n t e r m e d t h e "miracle of t h e
this line? Probably because she has h e a r d
candle".
it for t h e first time; alternatively, she was
a t t e m p t i n g to c o m m i t to m e m o r y some- B e r n a d e t t e was p r e p a r i n g for h e r first
t h i n g she h a d vaguely h e a r d before (in Holy C o m m u n i o n a n d m e m o r i s i n g h e r
c h u r c h services?) b u t which h a d always catechism. People were calling o n h e r
r e m a i n e d to h e r an i n c o m p r e h e n s i b l e a n d requesting h e r to pray for invalids.
theological concept. O n e of Bernadette's T h e police were harassing B e r n a d e t t e
m e m o r i e s of t h e grotto that she evidently a n d subjecting h e r to l o n g a n d tiring
w a n t e d to treasure was this parting dec- interviews. She was t h r e a t e n e d with im-
laration of the Virgin — "I am the Im- p r i s o n m e n t if she a s s u m e d a r o l e as
maculate Conception." h e a l e r or accepted m o n e y — B e r n a d e t t e
d e n i e d these accusations. Peyramale, who for t h e V i r g i n , it m u s t b e said t h a t

h a d previously b e e n unsympathetic to Bernadette, despite the obstacles in h e r
B e r n a d e t t e , d e f e n d e d the girl by stating path, dutifully conveyed t h e messages of
t h a t she was n o t a d a n g e r to the public. O u r Lady by asking the priests to organise
p r o c e s s i o n s to t h e g r o t t o , to h a v e a
For a time t h e adversaries of L o u r d e s
chapel built a n d especially to d o pen-
were t r i u m p h a n t . O n J u n e 10th it was
a n c e for sinners. H e r mission was a suc-
officially declared that Lourdes was an
cess in so far as all these objectives saw
illegal place of worship. T h e police a n d
the light of day.
m u n i c i p a l authorities h a d the power to
enforce a d e c r e e that forbade t h e taking Bernadette became famous and
of water from t h e spring. Access to the p e o p l e went after h e r . They wanted n o t
b a n k in front of t h e grotto was prohi- only to see h e r b u t also to t o u c h h e r a n d
b i t e d a n d a b a r r i c a d e was e r e c t e d to to ask q u e s t i o n s over a n d over again
p r e v e n t p e o p l e from going t h e r e . about h e r spiritual experiences. She
n e e d e d privacy b u t t h a t was difficult to
The Eighteenth Apparition find in a world in which she was increas-
(July 16th, 1858) ingly viewed as a religious idol. She de-
O n this day t h e Lady a p p e a r e d for the cided to b e c o m e a n u n . Given h e r devo-
last time. It was t h e feast of O u r Lady of tional t e m p e r a m e n t a n d h e r Catholic
M o u n t C a r m e l a n d late t h a t e v e n i n g b a c k g r o u n d , it was a most n a t u r a l deci-
B e r n a d e t t e felt i m p e l l e d to visit t h e sion. Various religious o r d e r s c o m p e t e d
g r o t t o . O n a c c o u n t of t h e b a r r i c a d e s to have B e r n a d e t t e , b u t she j o i n e d t h e
B e r n a d e t t e , h e r a u n t a n d some w o m e n Sisters of Charity of Nevers. B e r n a d e t t e
j u s t m a n a g e d to see t h e vault of t h e said: "I am going to Nevers b e c a u s e they
grotto, b u t the rest of it was n o t visible. did n o t l u r e m e there". So o n July 4th
N o s o o n e r h a d B e r n a d e t t e said a few 1866 at the age of twenty-two she left
'Hail Mary's t h a n the smiling Lady was L o u r d e s a n d never r e t u r n e d .
t h e r e . O n t h a t occasion B e r n a d e t t e ' s It was quite a struggle for B e r n a d e t t e
ecstasy l a s t e d for fifteen m i n u t e s . to adjust herself to the rigorous disci-
"Never," r e m a r k e d B e r n a d e t t e , "did I see plinary life of a n u n u n d e r a superior.
t h e Lady looking m o r e beautiful." P e r h a p s she should have g o n e , n o t to a
Thrice the barricades were pulled convent, b u t to some o t h e r isolated place
down by the furious p e o p l e of L o u r d e s . w h e r e she could live in total solitude
Such was their r i g h t e o u s i n d i g n a t i o n . a n d s p e n d all h e r time in prayer. Praying
R e s p o n d i n g to t h e a n n o y a n c e of t h e is what B e r n a d e t t e liked most.
p e o p l e , o n O c t o b e r 5th E m p e r o r N a p o - After h e r arrival at Nevers, B e r n a d e t t e
leon III c o m m a n d e d that pilgrims should was directed to relate t h e whole story of
have free access to t h e grotto. T h e dark L o u r d e s to t h e entire c o n g r e g a t i o n pro-
forces were subjugated. T h a t evening, viding that it was never again to b e m e n -
wrote Peyramale, all L o u r d e s went to the tioned. As a n u n she h a d to a c c e p t the
grotto to d r i n k water. challenge of b e g i n n i n g a new life t h a t
I n h e r special role as spokeswoman would entail r e g a r d i n g herself as a m e r e
nonentity. Never at Nevers m u s t she rest W h e n in 1870 c a n n o n s were installed
o n h e r laurels. B e r n a d e t t e h a d o n c e re- in t h e convent courtyard because a Prus-
m a r k e d t h a t she was a s h a m e d of h e r sian i n v a s i o n s e e m e d imminent,
h e a d s t r o n g qualities. S o o n e r o r later B e r n a d e t t e wrote to h e r father: "God can
every religious seeker should realise the b e found in every place, even amidst t h e
i m p o r t a n c e of s u r r e n d e r i n g o n e ' s will to Prussians." H e r o u t l o o k t r a n s c e n d e d
the Supreme. national frontiers. After Prussia invaded
Sister Marie-Bernard was B e r n a d e t t e ' s France, the convent was used for treat-
new n a m e . D o n n i n g a religious habit, ing the w o u n d e d . B e r n a d e t t e was o n e of
she b e c a m e p a r t of a c o m m u n i t y of 300 those who t e n d e d t h e injured despite
odd nuns. h e r asthma a n d o t h e r disabilities.
Despite t h e fact that B e r n a d e t t e went By 1878 she was b e d - r i d d e n a n d o n
to Nevers with expectation of n o t being Easter Monday of that year B e r n a d e t t e
in t h e limelight, she still h a d to provide told a n u n : "I have b e e n g r o u n d in the
information to various inquirers relating mill like a grain of wheat. I would never
to t h e apparitions. have t h o u g h t that o n e m u s t suffer so
m u c h to die". " H e r body," in t h e words
At Nevers w h e r e she spent nearly thir-
of B e r n a r d Jackson, "was o n e large sore,
teen years of h e r life, it was found that
a n d to move even slightly was an excru-
Bernadette h a d n o particular talent.
ciating agony."
T h e r e f o r e she was m a d e t h e assistant
infirmarian a n d later convent sacristan. Clutching a crucifix, B e r n a d e t t e died
Most of h e r time was devoted to looking quietly d u r i n g an asthmatic attack o n
after t h e sick, a l t h o u g h h e r own health April 16th 1879 a b o u t t h r e e o'clock in
was fast d e t e r i o r a t i n g . B e r n a d e t t e suf- the afternoon which, coincidentally, was
fered from c h r o n i c asthma, chest pains, t h e same h o u r w h e n Jesus expired o n
a massive t u m o u r of t h e k n e e a n d b o n e the cross. H e r short life of pain, p e n -
decay (TB in h e r legs). Twice she was a n c e a n d prayer came to an e n d . Before
afflicted with p n e u m o n i a . As t h e inevi- passing away B e r n a d e t t e begged: "Holy
table e n d a p p r o a c h e d she h a d very little Mary, M o t h e r of God, pray for m e a p o o r
skin left o n t h e lower p a r t of h e r body sinner, a p o o r sinner."
a n d back. But she b o r e h e r sufferings Thirty years after B e r n a d e t t e ' s demise,
with penitential patience. h e r body was e x h u m e d in 1909 as p a r t of
T h e M o t h e r General was evidently dis- the process of canonization. T h e n it was
a p p o i n t e d in B e r n a d e t t e since she p u b - discovered to be in a perfect state of
licly stated that this n u n was good for preservation a n d t h e r e was n o smell of
nothing. Previously at Lourdes putrefaction e m a n a t i n g from it. Years
Bernadette had already warned the later, d u r i n g the second a n d third exhu-
Bishop of Nevers that she was in fact mations in 1919 a n d 1925 respectively, it
g o o d for n o t h i n g . "I offer you the j o b of was still in the same well-preserved state.
praying," replied t h e b i s h o p o n that oc- H e r short life was mysterious, a n d l o n g
casion. She was only g o o d at praying. after h e r d e a t h we are still filled with its
T h a t says a lot for h e r spirituality. wonder.
Date of photograph not known.
Sitting (left to right): 1) Annamalai Swami. 2) Major Alan Chadw.ck. 3) Niranjanananda Swam,, 4) S r i Bhagavan, 5) Seshu Iyer. 6) Sama
fXZ (Z^Z'^ TL\ H

/) Hanga Rao (behind), 8) Dandapani
2)
? A N
(bookstall
<
T dT tled- '
in-charge), 9) Thannapillal
4 1 D r a W
^ ' »
n
Swamj, 10) unidentified,
g M 3 S , e r N a r a y a n S w a m i e r 5 K u m a r a
Swam,, 6)
ui Nond, Srinivasa
onnivasa lyer, Iyer
8 ? S " u t ^ 2) Raja
' ^ 3 ) unidentified, 4, Ranga Swami, 5, Madhava Swami, 6, and 7, unidentified,
From the album of Dr. G.H. Mees, loaned to the ashram by Sri Hamsanandan J.J. de Reede. Re-photography by V. Karthik/Ramana Labs.
¥ J UBU Ufci t ¥ J UaU « t t t * J t ¥ J U&'J t ¥
(2) $fo (Sb (S& ® c-w.
Tamil Manuscript
of
Sri Bhagavan
We r e p r o d u c e h e r e t h e m a n u s c r i p t of Ulladu Narpadu (Reality in

Forty Verses), a Tamil work of Sri Bhagavan, in his own handwriting.
Clarification on manuscript of Sri Arunachalaksharamanatnala:
Reference is invited to t h e explanatory r e m a r k s o n t h e m a n u -

script which a p p e a r e d in t h e last issue (p. 159). T h e s e stand modi-
fied as follows:
We now have it o n t h e authority of Sri K. Natesan, o n e of t h e

oldest devotees now resident at t h e Ashram, t h a t pages 1 to 3 a r e
actually in his handwriting. It is also confirmed t h a t t h e rest of
m a n u s c r i p t — pages 4 to 9 — are in the handwriting of Sri Bhagavan.
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91
How I Came to Bhagavan

By K. N a t e s a n
I WAS b o r n i n t o a very o r t h o d o x Brah-

min family o n N o v e m b e r 26, 1913 in
t h e village of M o n d a k u r a t h u r , n e a r
six m o n t h s u n d e r Sri K.K. N a m b i a r . H e
was a l r e a d y a s t a u n c h d e v o t e e of
Bhagavan a n d h a d t h e g o o d f o r t u n e of
Polur, N o r t h Arcot District. T h a t was also b e i n g posted as t h e District B o a r d Engi-
t h e b i r t h p l a c e of t h e M a h a r s h i ' s re- n e e r in T i r u v a n n a m a l a i itself. By
n o w n e d devotee, E c h a m m a l , who was re- Bhagavan's grace, I was almost constantly
lated to m e o n my m o t h e r ' s side. My at t h e ashram between 1935 a n d 1945,
father, Brahmasri Krishna Ganapati, was t h o u g h I was employed o n a n d off in
a great Vedic scholar who t a u g h t Krishna various places. I often quit j o b s to c o m e
Yajur Veda for thirty years in t h e local to Sri R a m a n a s r a m a m a n d b e n e a r
Vedapatasala. Maharshi. My a t t a c h m e n t to Bhagavan
I h a d my first darshan of Bhagavan was such that I could n o t r e m a i n em-
Maharshi at S k a n d a s h r a m in 1921 w h e n ployed continuously until, by Bhagavan's
I was eight years old. Sri Vasudeva Sastry, grace, Sri K.K. Nambiar, w h o was t h e n
o n e of t h e earliest devotees of Bhagavan, t h e Chief E n g i n e e r of t h e Madras Cor-
took m e to see h i m . H e was t h e n my p o r a t i o n in 1945, got m e e m p l o y e d by
Sanskrit teacher at the Patasala of the that C o r p o r a t i o n . T h a t e n d e d t h e roll-
Arunachaleshwara T e m p l e . ing-stone phase of my life; I r e t a i n e d this
j o b u n t i l my r e t i r e m e n t in J a n u a r y ,
Later in 1923, w h e n Bhagavan came 1969. T h r o u g h o u t all these years I would
down to t h e p r e s e n t ashram, I used to never miss an o p p o r t u n i t y to c o m e to
visit t h e ashram often a n d sit before h i m . Bhagavan's ashram.
At t h a t t i m e I was s t u d y i n g in t h e
Municipal High School where Sri T.K. Between 1935 a n d 1945 I left for holy
S u n d a r e s a Iyer was a teacher. After com- places without informing a n y o n e . Even-
pleting high school in 1930, I waited for tually I would e n d u p at R a m a n a s r a m a m .
two years before j o i n i n g an e n g i n e e r i n g O n c e o n my r e t u r n Bhagavan asked m e
college in M a d r a s . D u r i n g t h o s e two a b o u t t h e places I visited. I replied t h a t
intervening years I was at the a s h r a m I h a d b e e n to Tiruttani, Tirupati, a n d
almost daily, a l o n g with T.K.Sundaresa Padaiveedu (Renukamba Kshetram).
Iyer. I used to s p e n d time t h e r e even at T h e n t h e Maharshi pointedly asked m e
o d d h o u r s of t h e day or night. what was in my m i n d at t h a t time. I gave
In 1936, after e a r n i n g a d i p l o m a in a s p o n t a n e o u s answer in t h e form of the
civil e n g i n e e r i n g in Madras, I worked for following verse from R a m a n a Gita:
"Lord, n o t o n Swamimalai, n o r o n show Sri Bhagavan a piece of p a p e r on
Tiruttani Hill, n o r on top of which h e h a d written down a definition
V e n k a t a c h a l a ( T i r u p a t i ) d o you n o w of Self-realization. Sri Bhagavan r e a d it
dwell. In reality you are in Arunachala!" a n d appreciated it very m u c h . Chadwick
wrote: "Self-realization: it is the d e a t h
T h e Maharshi smiled.
while yet alive of that which lives after
O n t h e occasion of my w e d d i n g o n death."
July 5, 1942, T.N. V e n k a t a r a m a n , who
later o n b e c a m e t h e P r e s i d e n t of Sri In the earlier days s o m e p e o p l e used
R a m a n a s r a m a m , came straight to Vellore to sleep in t h e Old Hall. O n c e I slept
from Karaikudi to a t t e n d the ceremony. t h e r e n e a r the s o u t h e r n d o o r at t h e far
T h e train passed t h r o u g h a n d s t o p p e d side of the hall. I did n o t get u p even
at the T i r u v a n n a m a l a i station, b u t after 5 a.m. Bhagavan c a m e n e a r m e a n d
T.N.Venkataraman, a l o n g with his eight- t o u c h e d m e with his right toe saying,
year-old son, stayed o n t h e train a n d "Get u p . Day has already b r o k e n . " I m m e -
c a m e straight to t h e v e n u e of t h e func- diately I got u p a n d h a d t h e darshan of
tion. W h e n Chinnaswamy h e a r d a b o u t it B h a g a v a n . T h i s is c a l l e d Visvarupa-
h e b e g a n to scold his son a n d criticized darshanam, the first darshan of the cho-
h i m for g o i n g to Vellore to a t t e n d the sen deity in the m o r n i n g .
w e d d i n g . Bhagavan o v e r h e a r d this from T h e r e was Veda Parayana every evening
t h e O l d Hall a n d said, "Why is h e shout- at the hall in the p r e s e n c e of Bhagavan
ing? Ambi (T.N.V.) has g o n e to a t t e n d (in addition to the parayana in t h e m o r n -
his friend's marriage. T h e r e is n o t h i n g i n g ) . H e would b e mostly indrawn at
w r o n g in this." that time. After this — from 7 to 7:30
After I g o t m a r r i e d I c a m e to t h e p . m . — recitations of t h e M a h a r s h i ' s
a s h r a m with my wife a n d did pranams to works in Tamil, Telugu, Sanskrit, a n d
B h a g a v a n in t h e O l d Hall. My wife, Malayalam would take place. Devotees
J n a n a m b a l , was already deeply devoted like Ramaswamy Pillai, Kunjuswamy, T.K.
to Bhagavan a n d h a d h a d his d a r s h a n Sundaresa Iyer a n d s o m e others used to
even as a girl of eight. take p a r t in it. In the earlier days I was
also p a r t i c i p a t i n g . D u r i n g Tamil
T h a t day, after leaving the Old Hall, Parayanam I noticed Bhagavan a p p e a r e d
my wife a n d I visited Major Chadwick in quite u n c o n c e r n e d with things a r o u n d
his c o t t a g e . I h a d k n o w n C h a d w i c k him, t h o u g h h e r e m a i n e d fully attentive
since his arrival in t h e ashram in 1935. to the recitation. H e w o u l d n ' t hesitate
H e c o n g r a t u l a t e d us o n o u r marriage to c o r r e c t o u r p r o n u n c i a t i o n of t h e
a n d r e m a r k e d a b o u t the appropriateness verses, as h e was particular a b o u t obey-
of t h e b r i d e ' s n a m e , saying, "Jnana you ing all t h e rules of prosody. O n c e I re-
wanted a n d Jnana you have gained." c i t e d i n c o r r e c t l y t h e last v e r s e ih
Major Chadwick was o n e of the very Arunachala Pancharatnam a n d Bhagavan
few s o u l s w h o m o v e d c l o s e l y w i t h p o i n t e d it o u t to m e , d e m o n s t r a t i n g how
Bhagavan. O n e day h e r e q u e s t e d m e to it should be p r o n o u n c e d . H e was satis-
1998 H O W I CAME T O BHAGAVAN 83
fied only w h e n I r e p e a t e d it to h i m handwriting. I felt blessed to be r e m e m -

correctly. b e r e d by h i m , in this m a n n e r , even
O n c e w h e n I was in M a d r a s , T.P. t h o u g h I was away from t h e a s h r a m .
R a m a c h a n d r a Iyer's father was writing a
A n o t h e r t i m e I was s i t t i n g b e f o r e
letter to the ashram. In the course of the
Bhagavan a n d Vaidyanatha Stapati was
letter h e was citing a certain Sanskrit
showing Bhagavan t h e sculpture h e was
verse. Because h e was n o t familiar with
m a k i n g of h i m . T h e S t a p a t i a s k e d
t h e Sanskrit a l p h a b e t h e asked m e to
Bhagavan for his o p i n i o n as to w h e t h e r
write it for him. I did so, a n d when the
it was a g o o d likeness of h i m . Bhagavan
letter r e a c h e d t h e a s h r a m a n d Bhagavan
said, "I c a n ' t say. Only Natesan knows."
saw t h e verse, h e looked u p a n d told the
Vaidyanatha Stapati l o o k e d at m e a n d
devotees in the hall, "Oh, now K. Natesan
Bhagavan said, "Not that Natesan, the
has g o n e to Madras."
b a r b e r Natesan." H e c o n s i d e r e d t h e bar-
Bhagavan was so k e e n a n d alert that b e r to b e the best authority o n t h e artis-
h e c o u l d r e c o g n i z e even my Sanskrit tic likeness of his body.
After r e t i r e m e n t from service I came
back to t h e a s h r a m to serve t h e devo-
tees. T h e a s h r a m P r e s i d e n t , Sri T.N. S O N G O N ARUNACHALA
V e n k a t a r a m a n , b e i n g a close friend of
m i n e since 1934, f o u n d m e very useful By N o o n a O s b o r n e
to t h e new devotees since I could func-
Little grass on the mountain,
tion b o t h as a receptionist a n d instruc-
In the silent evening
tor. T h e President h a d e n t r u s t e d m e with
I remember I remember*
t h e accounts of the Mountain Path etc.
You were large as the whole world,
I served in t h e office until 1987.1 ceased You, you, you! Large as
to work in t h e office d u e to glaucoma The sky which is boundless, in
a n d cataract. Again, by t h e grace of Sri Importance, you were everything.
Bhagavan, I was completely c u r e d of my So what is important ?
eye t r o u b l e a n d n o r m a l sight has b e e n What size or what love, what ?
restored. Since I a m aged, t h e ashram But when the heart loves
P r e s i d e n t has b e e n kind e n o u g h to ac- everything,
c o m m o d a t e m e as a resident devotee. There is silence and eternity.
Time is boundless, and the
I realize that I d o n o t have t h e power
moment
to describe in writing what t h e Maharshi
Is like a blade of grass. T h e blade
is, o r what h e has d o n e by living in o u r
Of grass is all I saw, and I
m i d s t , o r w h a t h e will b e to f u t u r e
Loved the nether beyond life,
g e n e r a t i o n s . Let all those w h o aspire for
Since All — I loved, - why-let it b e
liberation a n d eternal h a p p i n e s s t u r n to
All the world, or a little
h i m for g u i d a n c e a n d grace, a n d t h e n , I
Blade of grass;
a m sure, his u n i q u e mission to m a n k i n d
will b e known in t h e hearts of t h e seek-
ers.
T o try t o i n t r o d u c e Sri R a m a n a a c c o u n t of his direct p a t h to realize t h e
Maharshi to t h e world at large is j u s t like Self.
trying to i n t r o d u c e t h e sun to t h e solar
O n c e t h e whole world was attracted to
system. Sri Maharshi is self-effulgent like
G a u t a m a B u d d h a by his t r e m e n d o u s soul
t h e s u n . T h e Masters w h o a p p e a r e d o n
force a n d at a n o t h e r time t h e world was
e a r t h before t h e advent of Sri Maharshi
drawn by t h e p u r e , selfless life of Jesus
have shown several paths to get a vision
Christ.
of G o d o r gods. But the Maharshi, by his
u n i q u e , direct m e t h o d of Self-Enquiry At p r e s e n t t h e life a n d teachings of
' W h o a m F , has shown t h a t realization t h e Maharshi have spread widely to all
of t h e Self a l o n e is God-realization. A n d t h e c o r n e r s of t h e world as t h e S u p r e m e
it is h e t h a t shines forth as t h e Self. Light of Advaita B r a h m a n . It is my belief
Today t h e whole world has c o m e to real- that t h e Maharshi is now t h e Universal
ize t h e greatness of t h e M a h a r s h i o n Master.
§ 5
The Mystic Poetry of

Alfred Lord Tennyson
By Alan J a c o b s
A LFRED L o r d Tennyson (1809 - 92) was a g r a d u a t e of Trinity College, C a m b r i d g e

a n d o n e of eight children. His father was a clergyman. In 1827 h e m e t his great
friend A r t h u r H e n r y Hallam whose early d e a t h in 1833 p r o m p t e d T e n n y s o n ' s most
i m p o r t a n t p o e m , t h e l o n g philosophical elegiac In Memoriam.
In t h e 1840's in an effort to re-establish in the English national consciousness t h e
mythological roots of Christian chivalry h e published the first p o e m of t h e A r t h u r i a n
saga, t h e p o p u l a r Lady of Shallot. H e was to c o n t i n u e this great t h e m e later in t h e epic
Idylls of the King.
After t h e d e a t h of Wordsworth h e b e c a m e the Poet L a u r e a t e a n d later a friend a n d
confidante of Q u e e n Victoria. H e was widely a d m i r e d as a celebrated, e m i n e n t p o e t
whose gifts were boundless.
It is however t h e mystical n a t u r e of Tennyson that is of t h e greatest interest to us.
T e n n y s o n was "at h e a r t a mystic with a capacity for mystical e x p e r i e n c e " wrote his
1
g r a n d s o n a n d b i o g r a p h e r Sir Charles T e n n y s o n .
Devotees of Bhagavan Sri R a m a n a Maharshi in their conversations with h i m have
m a d e references to t h e poetry of L o r d Tennyson. We have it o n t h e authority of A.
Devaraja Mudaliar t h a t the following interesting conversations took place o n t h e 16th
a n d 17th of J u n e 1946:
16-6-46
Later in the day Prof.G.V. Subbaramayya said, "It is said that by r e p e a t i n g his
own n a m e a n u m b e r of times Tennyson used to get into a state in which the
world completely disappeared a n d h e realised that it was all illusion". Anc! a
discussion e n s u e d as to where the quotation came from a n d w h e t h e r we could
find it.
1
Six Tennyson essays, 1954.
17-6-46
In c o n t i n u a t i o n of yesterday's conversation a b o u t Tennyson, the relevant
passage was found in a foot-note to the English translation of Upadesa Saram. It
was n o t in a p o e m b u t in a letter to B.P. Blood. Bhagavan asked m e to r e a d it
out, so I did: " a kind of waking trance I have frequently had, quite u p from
boyhood, w h e n I have b e e n all alone. This has generally c o m e u p o n m e t h r o u g h
r e p e a t i n g my own n a m e two or three times to myself, silently, till all at o n c e ,
as it were, o u t of t h e intensity of consciousness of individuality, the individuality
itself s e e m e d to dissolve a n d fade away into boundless being: a n d this is n o t a
confused state b u t t h e clearest of the clearest, the surest of the surest, the
weirdest of the weirdest, utterly beyond words, where death was an almost laugh-
able impossibility, the loss of personality (if so it were) seeming n o extinction
b u t t h e only true life".
Bhagavan said: "That state is called abidance in the Self. It is described in a
2
n u m b e r of songs".
His capacity for mystic e x p e r i e n c e is well d e m o n s t r a t e d in his very influential work
The Ancient Sage. This p o e m a p p e a r e d in 1885 in a volume called Tiresius d e d i c a t e d
to his friend, p o e t a n d brilliant c o n t e m p o r a r y , R o b e r t Browning.
T h e philosophy of t h e p o e m is T e n n y s o n ' s own b u t illustrates his interest in
Eastern metaphysical t h o u g h t . H e was a great a d m i r e r of the Taoist sage Lao Tzu. H e
believed all religions to b e essentially o n e a n d available to all g o o d m e n .
In The Ancient Sage t h e r e is a r e m a r k a b l e passage o n 'Diving into t h e H e a r t ' . T h e
p o e t c o m m e n c e s with an injunction to dive into the Self. H e points o u t t h e limita-
tions of Knowledge. It shines only o n the surface, the world of shadows. It has never
d i p p e d i n t o t h e abysm o r d e p t h b e n e a t h t h e surface play. But if t h e u n e n c u m b e r e d
soul ascends, it sees t h e Nameless. If t h e Nameless withdraws its s u p p o r t , t h e world
would collapse:
If t h o u would'st h e a r the Nameless, a n d wilt dive
Into the Temple-cave of thine own self,
T h e r e , b r o o d i n g by the central altar, t h o u
May'st haply learn the Nameless h a t h a voice,
By which t h o u wilt abide, if t h o u be wise,
As if t h o u knewest, t h o ' t h o u canst n o t know;
For Knowledge is the swallow o n the lake
T h a t sees a n d stirs the surface-shadow t h e r e
But never yet h a t h dipt into the abysm,
2
Day by Day with Bhagavan, Sn Ramanasramam (1965). Pp.274-75.
1998 T H E MYSTIC POETRY O F ALFRED LORD TENNYSON 87
T h e Abysm of all Abysms, b e n e a t h , within

T h e blue of sky a n d sea, the green of earth,
And in the million-millionth of a grain
Which cleft a n d cleft again for evermore,
And ever vanishing, never vanishes,
T o m e , my son, m o r e mystic than myself,
O r even than the Nameless is to m e .
And when t h o u sendest thy free soul t h r o ' heaven,
N o r understandest b o u n d n o r boundlessness
T h o u seest the Nameless of the h u n d r e d names.
And if the Nameless should withdraw from all
Thy frailty counts most real, all thy world
Might vanish like thy shadow in the dark
"And since — from when this earth began —
T h e Nameless never came
A m o n g us, never spake with m a n ,
And never n a m e d the N a m e " —
T e n n y s o n recalls his e x p e r i e n c e w h e n r e p e a t i n g his own n a m e to himself, h e

passed into t h e Nameless a n d e x p e r i e n c e d the Reality:
I know n o t a n d I speak of what has b e e n .
And m o r e , my son! For m o r e t h a n o n c e when I
Sat all alone, revolving in myself
T h e word that is the symbol of myself,
T h e mortal limit of the Self was loosed,
And past into the Nameless, as a cloud
Melts into Heaven. I t o u c h ' d my limbs, the limbs
Were strange n o t m i n e — a n d yet n o shade of doubt,
But utter clearness, a n d t h r o ' loss of Self
T h e gain of such large life as m a t c h ' d with ours
Were Sun to spark — unshadowable in words
Themselves b u t shadows of a shadow-world.
In this section t h e r e is an injunction to strive a n d ascend t h r o u g h t h e r a n g e of

n i g h t a n d shadow to the dawn of Vision:
And lay thine uphill shoulder to the wheel,
And climb the M o u n t of Blessing, whence, if t h o u
Look higher, t h e n — p e r c h a n c e — t h o u mayest — beyond
A h u n d r e d ever-rising m o u n t a i n lines,
A n d past the r a n g e of Night a n d Shadow — see
T h e high-heaven dawn of m o r e than mortal day
Strike o n the M o u n t of Vision!
So, farewell.
T h e p o e m is r e m a r k a b l e for t h e n u m b e r of U p a n i s h a d i c ideas c o n t a i n e d in its scope.

This was o n e of his later p o e m s .
In The Mystic t h e p o e t describes the mystical life. At first it is a world of varieties.
It t h e n b e c o m e s a visionary world. Fixed in his spiritual c e n t r e h e s u r m o u n t e d t h e
feelings of b e i n g a body a n d e n t e r e d a world of white flame, p u r e , e m b r a c i n g all lives.
This p o e m d e m o n s t r a t e s his u n d e r s t a n d i n g a n d e x p e r i e n c e of t h e t r a n s c e n d e n t a l
state:
Angels have talked with him, a n d showed him thrones:
Ye knew h i m not: h e was n o t o n e of ye,
Ye scorned him with an undiscerning scorn:
Ye could n o t read the marvel in his eye,
T h e still serene abstraction: h e h a t h felt
T h e vanities of after a n d before;
Albeit, his spirit a n d his secret h e a r t
T h e stern experiences of converse lives,
T h e linked woes of many a fiery change
H a d purified, a n d chastened, a n d m a d e free.
Always t h e r e stood before him, night a n d day,
Of wayward varycoloured circumstance
T h e imperishable presences serene
Colossal, without form, or sense, or sound,
Dim shadows b u t unwaning presences
Fourfaced to four corners of the sky:
And yet again, three shadows, fronting o n e ,
O n e forward, o n e respectant, t h r e e b u t o n e :
And yet again, again a n d evermore,
For t h e two first were not, b u t only seemed,
O n e shadow in the midst of a great light,
O n e reflex from eternity o n time,
O n e mighty c o u n t e n a n c e of perfect calm,
Awful with most invariable eyes.
For him the silent congregated hours,
Daughters of time, divinely tall, b e n e a t h
Severe a n d youthful brows, with shining eyes
Smiling a godlike smile (the i n n o c e n t light
Of earliest youth pierced t h r o u g h a n d t h r o u g h with all
Keen knowledges of low-embowed eld)
1998 T H E MYSTIC POETRY O F ALFRED LORD TENNYSON 89
U p h e l d , a n d ever hold aloft the cloud

Which droops lowhung on either gate of life,
Both birth a n d death: h e in the centre fixt,
Saw far o n each side t h r o u g h the grated gates
Most pale a n d clear a n d lovely distances.
H e often lying b r o a d awake, a n d yet
Remaining from the body, a n d apart
In intellect a n d power a n d will, h a t h h e a r d
Time flowing in the middle of the night,
A n d all things creeping to a day of d o o m .
How could ye know him? Ye were yet within
T h e narrower circle; h e h a d wellnigh r e a c h e d
T h e last, which with a region of white flame,
P u r e without heat, into a larger air
U p b u r n i n g , a n d an e t h e r of black blue,
Investeth a n d ingirds all o t h e r lives.
T h e s e short extracts are only the briefest of i n t r o d u c t i o n to a h u g e v o l u m e of work

— an a t t e m p t to indicate L o r d Alfred's stature as an occasional mystic p o e t . H e was
a deeply religious m a n , whose inspirational flights often t o u c h e d t h e h i g h regions of
U p a n i s h a d i c insight a n d wisdom.
T O SLEEP
By W i l l i a m W o r d s w o r t h
A flock of sheep that leisurely pass by,

One after one; the sound of rain, and bees
Murmuring; the fall of rivers, winds and seas,
Smooth fields, white sheets of water, and pure sky;
Fve thought of all by turns; and still I lie
Sleepless; and soon the small birds melodies
Must hear, first utter's from my orchard trees;
And the first cuckoo's melancholy cry.
Even thus last night, and two nights more, I lay,
And could not win thee, Sleep! by any stealth:
So d o not let me wear to night away:
Without Thee what is all the morning's wealth?
Come, blessed barrier betwixt day and day,
Dear mother of fresh thoughts and joyous health!
A Preface to the Bhagavad Gita
By Subramania Bharati
Subramania Bharati (1882-1921), outstanding Tamil poet and prose-writer,

was well known for his fierce patriotism and zeal for social reform. His writing
was not confined to these themes but extended to the field of religion as well.
Bharatiar (as he was popularly referred to) translated the Bhagavad Gita
sometime in 1912 and wrote a preface to it as well. We present here a trans-
lation of his preface by K.S. Sundaram ('Adavan').
T HE following sloka is t h e whole basis

of L o r d Krishna's teachings in the
Gita:
ling again. It merely m e a n s that o n e ' s
h e a r t should b e as p u r e as t h a t of a child.
The mind cannot become pure un-
O n e who is established in buddhi be- less t h e h e a r t is p u r e . L o r d Krishna says:
comes, h e r e a n d now, free from b o t h "Retain t h e m i n d in its p u r e state. W h e n
g o o d a n d evil. H e n c e , follow the path this is d o n e , all your d e e d s b e c o m e g o o d
of Yoga. Yoga is efficient performance d e e d s . You can d o whatever you want,
of o n e ' s work. 1
forgetting distinctions of g o o d a n d evil;
your actions will always result in some-
Being fixed in buddhi m e a n s k e e p i n g
t h i n g good, for your m i n d is p u r e now.
t h e m i n d p u r e a n d unsullied. Buddhi is
O n e whose m i n d is p u r e can never d o
clarity of m i n d , freedom from anxieties
evil."
a n d t h e sinful t h o u g h t s which give birth
to these anxieties, w h e n t h e m i n d is in Now, instead of i n t e r p r e t i n g t h e sloka
its right, n a t u r a l state. Jesus too m e a n t thus, it would b e s h e e r folly to assume
t h e s a m e m e n t a l state w h e n h e said: t h a t L o r d K r i s h n a told A r j u n a to re-
"Unless ye b e c o m e as children, ye shall
n o t e n t e r into t h e Kingdom of Heaven." Source: Subramania Bharati, Chosen Poems and
Prose, Pub: Sub Committee for Publications on
Being like c h i l d r e n d o e s n ' t m e a n forget-
behalf of the All India Subramania Bharati
ting all o n e ' s adult experiences, o r for- Centenary Celebrations C o m m i t t e e ( 1 9 8 2 ) ,
getting all t h a t o n e has l e a r n e d from sponsored by the Govt, of India.
books. It d o e s n ' t m e a n b e c o m i n g a suck- 1
Gita. 11.50.
n o u n c e all action, good a n d evil, a n d go without weariness, without fear, t h e m i n d
to sleep. For, later, Krishna says, "No b e c o m i n g o n e with t h a t which is before
o n e can b e in a state of non-action even it. W h e n you relate to a thing, your m i n d
for a m o m e n t . All living beings, involun- should assume entirely t h e s h a p e of t h a t
tarily a n d a c c o r d i n g to t h e laws of na- thing. Only t h e n can you know t h a t t h i n g
t u r e , are c h a i n e d for ever to t h e perfor- fully. T h e Lord says, "Do y o u r tasks as a
2
m a n c e of different acts." yogin": Yogasthah Kuru Karmani.
So, work we must, t h e r e is n o respite A yogi can e x p a n d his m i n d a n d m a k e
from work for anyone. Even it like t h a t of G o d Himself. F o r h e
K u m b h a k a r n a did n o t sleep for ever; h e u n d e r s t a n d s clearly how to c o n c e n t r a t e
was awake six m o n t h s in a year. But while a t t e n t i o n . So his m i n d s h i n e s with a
a t t e n d i n g to your work, d o n o t be divine largeness; it has n o limits. A n d h e
weighed down for ever by a t t e n d a n t prob- is able to see God everywhere.
lems or obstacles, d o n o t let these dis-
The Gita elucidates what is already
h e a r t e n y o u . L o r d K r i s h n a says: " O
c o n t a i n e d in the Vedas. Purusha Sukta in
Arjuna ! You have only t h e right to ac-
Rig Veda says: "All this is God." This
tion; you have n o right over the fruits of
same idea is expressed by Krishna in t h e
your action." So t h e L o r d says: "He who
Gita w h e n h e says: "He who sees atman in
performs his tasks in a d e t a c h e d m a n n e r
all things, a n d all things in atman, h e
is n o t worried a b o u t t h e result; h e is the
truly sees."
true sannyasi, the true yogi." Never lose
purity of m i n d , a n d work unceasingly. You too are God; all your actions are
Whatever you d o , t h e n it will b e for good. actions of God. Your b e i n g b o r n in b o n d -
Even w h e n you are sitting quietly, your age is also an act of God. Your b i n d i n g
m i n d will b e d o i n g g o o d o n its own. yourself with m o r e a n d m o r e fetters is
'Work' does n o t m e a n bodily work alone. also an act of God. Your attaining mukti
Mental work too is work. Is n o t medita- is also an act of God.
tion work? Is n o t r e a d i n g work? Is n o t
'If all actions b e God's actions, why
reflection work? T h e sastras, poems, plays,
t h e n should I m a k e an effort to shake
laws, the Vedas, t h e puranas, stories, the
off my bonds? Why should I strive for
kavyas, they are all works, are they not? 9
mukti? — if s o m e o n e were to ask this
A n d they are all creations of t h e m i n d ,
question, t h e n we, in t u r n , would ask
n o t t h e body. Keep t h e m i n d p u r e .
him: 'What is mukti?'
F u r t h e r o n , Krishna says: "Perform Mukti is f r e e d o m from all sorrows,
Yoga. Yoga is attaining Perfection in all fears a n d worries. If you want to achieve
actions." that state, m a k e t h e requisite efforts for
Making oneself worthy of o n e ' s allot- it. If not, go o n wallowing for ever in
ted work is yoga. Yoga is samatva or equal- misery. W h o stops you? But always k e e p
ity in being: Samatvam yoga uchyate. T h a t in m i n d t h a t n o n e of y o u r actions is
is, i m m e r s i n g your m i n d completely in
t h e t h i n g before you, without confusion, 2
Gita, III.5.
1998 A PREFACE T O T H E BHAGAVAD GITA 93
really yours. T h e y a r e all G o d ' s . This God says: 'Many who, free from g r e e d ,
knowledge will d o you good, a c c o r d i n g fear a n d a n g e r , purified t h r o u g h t h e
to t h e sastras. Sarvam Vishnu may am jagat p e n a n c e of jnana, are p e r v a d e d by m e
says Sanatana D h a r m a . T h e universe is a n d take refuge in m e , have a t t a i n e d my
3
all m a d e u p of God. All a p p e a r a n c e s , all state of B e i n g ' . This sloka indicates how
shapes, all forms, all scenes, all beauties, o n e can attain mukti h e r e o n this e a r t h ,
all situations, all life, all objects, all forces, how o n e can b e c o m e like G o d . 'Follow
all events, all action — everything is God t h e p a t h of jnana", Krishna says. 'Make it
( h e n c e equal to o n e a n o t h e r ) . Isavasyo- a discipline, a p e n a n c e . B a n i s h fear.
panishad says, 'Whatever occurs in this Banish desire. T a k e refuge in m e , m e r g e
universe is p e r v a d e d by t h e Divine Be- in m e . You will t h e n gain my n a t u r e ! '
ing': Isavasyam idam sarvam yatkincha
Again, Krishna says: ' H e who, surren-
jagatyam jagat.
• d e r i n g all actions to God, acts without
Krishna expresses t h e same idea in a t t a c h m e n t , is never t o u c h e d by sin — as
4
the Gita w h e n h e says: ' T h e God which t h e lotus leaf by w a t e r . '

p e r m e a t e s the whole world is eternal.' Isn't this excellent news for you, O
H e n c e w h e n G o d p e r m e a t e s everywhere, m e n ? God has shown you h e r e t h e way
w h e n all actions are G o d ' s actions, is it to avoid sin. If t h i n k i n g all t h e time of
n o t s h e e r i g n o r a n c e to n u r s e worries, God you d o action with the clear convic-
fears, sorrows? tion that it is d o n e by H i m a n d o n His
behalf, t h e n n o sin ever attaches itself to
If everything is t h e d o i n g of Siva, why your m i n d ; it rolls off, like d r o p s of water
s h o u l d I worry? 'Is Siva d e a d , who, o n my rolling off a lotus leaf.
f o r e h e a d wrote my fate?'
T h e L o r d says:
T h e stars revolve because of G o d ' s
'Man has n o actions of his own, n o r
p o w e r . His w h e e l g o v e r n s t h e t h r e e
has h e any godgiven ability for action.
w o r l d s . You a r e H e . Your m i n d , t h e
N o r has h e access to the fruits of his
t h o u g h t s in your m i n d , everything is H e .
action. Everything occurs a c c o r d i n g to
Sarvam Vishnu mayam jagat. So, O Man, 5
t h e laws of n a t u r e ' .
why d o you k e e p carrying responsibili-
ties? P u t t h e m down a n d b e d o i n g what- H e n c e let h i m suffer from n o confu-
ever you can d o . Why d o you b o t h e r ? sion or envy in whatever h e d o e s . Let
Did you create t h e world? A n d w h e n you h i m n o t b e in conflict with o t h e r lives,
t h i n k of t h e world, d o n o t c o u n t it as t h i n k i n g t h a t they a r e o b s t r u c t i n g his
s o m e t h i n g separate from you. T h e world, actions.
which includes you, which created you
'A b r a h m i n of l e a r n i n g a n d c u l t u r e , a
a n d is n u r t u r i n g you — did you create
this world? Are you in charge of it? Do
t h e stars obey you? W e r e you b o r n o u t of 3
Gita. IV. 10.
y o u r own will? Why, t h e n , d o you feel 4
Ibid., V.10.
responsible for each a n d everything? 5
Ibid., V.14.
cow, an e l e p h a n t , a dog, a n d a chandala o n d o i n g work, b u t in what m a n n e r , with
— all are equal in the eyes of a sage,' says what m e n t a l attitude, it s h o u l d b e d o n e .
6
Krishna.
Do your work without a t t a c h m e n t ; b e
H e n c e , Krishna says that a jnani n o t d e t a c h e d , d e t a c h e d , d e t a c h e d ; this is t h e
only rises above differences of caste a n d p a r a m o u n t lesson. W o r k is after all some-
intellect, b u t sees n o differences at all thing you have got to d o in any case.
between t h e various forms of life. H e n c e , the main aim of Gita is n o t to
r e p e a t it again a n d again. D o n ' t get in-
Are n o t all beings pervaded by God? volved in t h e fetters of work, d o n ' t get
Is it n o t Vishnu who fills all forms of life? into difficulties because of these, d o n ' t
Sarvamidam Brahma. T h e s n a k e is get b o u n d by these, — this is t h e i m p o r -
Narayana; t h e m o n g o o s e too is Narayana. tant message. Free yourself of all attach-
T h e b r a h m i n is an e m b o d i m e n t of God, m e n t , d o n o t let fatigue, worries, ten-
a n d so is the pariah. This b e i n g so, to sion, fear and, worst of all, d o u b t , take
consider any o n e form of life as inferior h o l d of you. "He who d o u b t s perishes",
to any o t h e r form betrays i g n o r a n c e . says Krishna.
T h o s e w h o n u r s e such feelings of inferi-
ority a n d superiority will never at any ' T h e gates of t h e hell which destroys
time b e free from sorrow. Wherever such t h e soul are of t h r e e kinds: kama, krodha
feelings of difference exist, t h e r e is fear, and lobha\ Of these, worries a n d fear
d a n g e r , d e a t h . F r e e d o m from all such have to b e got rid of completely. T h e
differences is jnana. T h a t is t h e pathway Gita teaches this repeatedly in a b o u t a
to mukti. h u n d r e d slokas. T h e m e a n s for this is
faith in God. Unless o n e t r i u m p h a n t l y
There are many who regard the installs God in o n e ' s h e a r t , t h e h e a r t
Bhagavad Gita as a m e r e dharma sastra. would for ever b e gnawed by worries a n d
T h a t is, they think its aim is to m a k e a fears, it would for ever b e t o r m e n t e d by
m a n p e r f o r m his work well. But this is a n g e r a n d desire. A n d these will certainly
n o t a correct view. It is mainly a moksha destroy m a n .
sastra. Its p r i m a r y p u r p o s e is to show
We should h o l d firmly in o u r h e a r t
m a n t h e way to freedom from all suffer-
t h e faith expressed by N a m m a l w a r in
ing. W o r k is inescapable, yet many ar-
Tiruvaymozhi w h e n h e says: 'Glory, glory,
g u e d t h a t d o i n g work was an obstacle in
glory. G o n e is t h e curse of existence;
the path of moksha. It is with a view to
g o n e is hell; Death has n o t h i n g to d o
e n l i g h t e n i n g these p e o p l e that Krishna
here now; kali will fall, you shall see.'
in t h e Gita — in C h a p t e r III in particular
Bhakti is the way to this. Bhakti is t h e
a n d in all t h e c h a p t e r s in general —
strong belief that ' G o d will never forsake
teaches again a n d again, ' d o work; d o
us'.
work; d o n o t a b a n d o n work; d o work;'
F r o m this, m a n y p e o p l e c o n c l u d e d that "Not for the world, O h e a r t of m i n e ,
it was a treatise o n 'work'.
W h a t is i m p o r t a n t h e r e is n o t t h e stress Gita. V.18.

But for your good I say—no lie, this; this s u p r e m e bhakti w h e n h e says, "Even
Have faith that God who governs all w h e n I am tied to a pillar of stone a n d
will guard us. thrown into t h e sea, my sole sufficient
h e l p is the mantra of Namah Sivaya."
Say this a n d e n d all sorrow."
Now, if happiness a n d sorrow are to
This assurance Krishna gives: b e r e g a r d e d as o n e , t h e n why have faith
Listen. I shall tell you again the great- in God? Why expect H i m to dispel o u r
est of all secrets, my ultimate word. fears a n d p r o t e c t us?
Since you are dear to m e , I tell you Since the Gita says that whatever h a p -
for your good. pens, g o o d or bad, life o r d e a t h , is an act
of God a n d all such h a p p e n i n g s are to
Make your m i n d mine. Be my bhakta
b e considered equal, why d o we n e e d
(devotee). Serve m e . worship m e . You
G o d ' s help?
shall t h e n attain my Being. This is
true; I give you my word. You are dear If s o m e o n e were to tie us to a stone
to m e . pillar a n d throw us into t h e sea, t h e n —
some p e o p l e may well a r g u e — 'Would
R e n o u n c e all dharmas a n d take refuge n o t the a p p r o p r i a t e t h i n g to d o accord-
at my feet. I will free you from all sin; ing to the Gita b e to consider this an act
7
grieve n o t . of God, drown a n d die? Why s h o u l d we
call o u t Namah Sivaya, Namah Sivaya a n d
As a m a n fallen into a river lifts u p
try to p r o t e c t ourselves?' This is a falla-
b o t h his h a n d s , so too must all who are
cious a r g u m e n t . I shall explain how. If
struggling in this sea of samsara lift u p
we accept equally t h e g o o d a n d evil ac-
b o t h their h a n d s (that is, r e n o u n c e all
cruing to us as a result of past karma,
responsibility, realising that everything
avoid fickleness of m i n d a n d trust in
is G o d ' s responsibility) a n d s u r r e n d e r at
God, t h e n H e subjects us to s o m e h a r d
G o d ' s feet — so t a u g h t Sri Ramanuja-
trials. If we d o n o t lose h e a r t even t h e n
charya.
a n d retain o u r faith in God, t h e n God
This same truth is t a u g h t in t h e story Himself c o m e s a n d dwells within us.
of P r a h l a d a a n d in D r a u p a d i ' s disrobing Thereafter we e n c o u n t e r n o suffering.
episode in the Mahabharata. Only after N o d a n g e r c o m e s n e a r us. N o d e a t h
D r a u p a d i raised from h e r waist h e r left comes near. All d o u b t s , worries a n d sor-
h a n d too — which h a d b e e n h o l d i n g o n rows leave us of their own accord. We
to h e r dress — a n d lifted u p b o t h h a n d s attain life divine h e r e o n this earth, a n d
t o g e t h e r above h e r h e a d — only t h e n , e x p e r i e n c e eternal joy — nityananda.
t h r o u g h the grace of Krishna, did h e r
Moreover, w h e n Krishna says t h a t a
a p p a r e l start growing endlessly, h e r mod-
jnani considers all things equal, it does
esty was safeguarded a n d Dussasana fell
down exhausted...
7
Gita. XVIII.64-66.
8
Appar too describes t h e n a t u r e of 8
Saivite poet-saint, also called Tirunavukkarasar.
7
n o t m e a n that h e — t h e jnani — should clutches of t h e disease, label himself as a
disregard all n o r m s of h u m a n life a n d tuberculosis victim a n d p r e p a r e to die.
become a madcap. But a jnani will never d o so.
Slaying a child a n d p e r f o r m i n g wor- T h e fire of jnana r e d u c e s to ashes all

ship of Siva — b o t h acts are t h e same in actions: Jnanagni sarva karmani bhasmasat
t h e eyes of God, for H e is e m b o d i e d in kurute. O n e should have an a b i d i n g faith
all m o v e m e n t s , all a c t i o n s . Even so, in God. God is all a r o u n d us as t h e world.
Krishna does n o t deny that a c c o r d i n g to H e is also ourselves. H e would cause us
h u m a n law killing a child is sinful a n d n o suffering, internally o r externally.
p e r f o r m i n g Siva puja is a m e r i t o r i o u s Why? Because we have surrendered our-
act. Man wants to be rid of all misery a n d selves to h i m within a n d without. N o t an
enjoy bliss eternal. Gita shows t h e m e a n s . atom stirs without H i m . H e will d o us n o
We s h o u l d b e a r all suffering with cour- h a r m . H e is incapable of d o i n g any h a r m .
age a n d devotion to God. At t h e same Why? Because we have r e p o s e d o u r full
time, we s h o u l d never knowingly cause faith in Him. 'Those with faith in God
suffering or loss to others. We should will never be forsaken.' This is bhakti.
always b e d o i n g g o o d to t h e world. We W h a t is t h e n a t u r e of this God? H e is t h e
s h o u l d cherish every h u m a n life as we e m b o d i m e n t of all awareness, all move-
d o o u r own. Even after we have re- m e n t , all being, all forms. H e abides as
n o u n c e d all worldly desires a n d are im- everything. W h a t t h e n should those with
m e r s e d in eternal bliss, we should be faith in H i m do? Never feel sorrow, never
still e n g a g e d in d o i n g g o o d deeds so as know worry, never d o u b t .
to set an e x a m p l e to others. This is what
T h e L o r d says:
Krishna teaches in t h e Gita.
O son of Kunti ! Contacts with n a t u r e
F u r t h e r , t h e t e a c h i n g that good a n d give rise to cold, heat, pleasure, pain;
evil s h o u l d b e r e g a r d e d as equal merely they c o m e a n d go a n d are i m p e r m a n e n t ;
m e a n s t h a t w h e n misery overwhelms us, bear t h e m patiently, O Bharata.
even therj we should b e a r it calmly; it
T h a t m a n of courage who is unaffected
d o e s n ' t m e a n t h a t o n e should reach an
by pleasure or pain, who regards t h e m as
i n e r t state like a clod a n d see n o differ-
equal — h e attains the state of immortal-
e n c e between m a k i n g love a n d suffering 9
ity.
from tuberculosis. For, as l o n g as o n e
retains c o m m o n sense it is impossible This is the pinnacle of the Gita. Life
n o t to differentiate between the two. It is i m m o r t a l — living o n this e a r t h like
w r o n g to assume t h a t w h e n o n e attains Markandeya; this is t h e essence of t h e
atma jnana, o n e loses c o m m o n sense. Gita. Immortality: this is t h e secret of t h e
W h e n a n o r d i n a r y m a n is s t r u c k by Vedas. It is because they show this p a t h
tuberculosis, h e may lose heart, imagine that the Vedas are held in such reverence.
t h e disease to b e mighty a n d himself
puny, may fall m o r e a n d m o r e into the 9
Gita. 11.14-15.
G o d says in t h e above two slokas that it Further, the Gita was n a r r a t e d by a
is possible to attain such a state in this king; a n d t h e listener too was a king.
world. H e also explains how. Experiences
H e n c e , in o r d e r that the kshatriya kings
in n a t u r e which give rise to cold a n d
may find it interesting, it o p e n s with a
heat, pleasure a n d pain, are by God's
battlefield p r o l o g u e , in a d r a m a t i c m a n -
grace transitory, i m p e r m a n e n t . H e n c e
ner. This structure accords it as h i g h a
isn't it folly to melt at h e a r t or suffer
place a m o n g g r e a t p o e m s , as a m o n g
heartbreaks over these? H e n c e let n o o n e
jnana sastras. But those who, o n this ac-
grieve o n a c c o u n t of these. H e who has
count, deny its value a l t o g e t h e r as a jnana
thus l e a r n t n o t to grieve is fit to achieve
sastra have obviously n o t p r o c e e d e d be-
immortality. This is Sri Krishna's creed.
yond t h e p r o l o g u e .
This is t h e essence of his teaching, this is
t h e message of t h e Gita. H e n c e , t h e "Why only in t h e i n t r o d u c t i o n ? Even
Bhagavad Gita is amrita sastra: that is, the inside, every now a n d t h e n , t h e refrain
sastra which teaches the p a t h to immor- ' tasmat yudhyasva Bharata ( ' H e n c e fight,
tality. Yet t h e r e are some who imagine it Bharata!') keeps recurring", s o m e may
to b e an e x h o r t a t i o n to kill. Since all object. This is t h e reason why I e x p l a i n e d
these eighteen chapters were spoken by above the basic secret of t h e Gita. I shall
Krishna merely for i n d u c i n g Arjuna to r e p e a t it again. D u r y o d h a n a a n d o t h e r s
fight a n d kill D u r y o d h a n a a n d others, r e p r e s e n t desire, a n g e r , inertia, i g n o -
some say that the Gita is a work whose rance, forgetfulness, worry, sorrow, d o u b t
sole aim is " i n d u c e m e n t to kill". T h e s e a n d o t h e r sinful t h o u g h t s . A r j u n a is
p e o p l e d o n o t pause to consider why the jivatma. Sri Krishna is paramatma.
Gita should talk so m u c h a b o u t Vedanta,
If you ask m e how I l e a r n t this secret,
about satva guna, a b o u t banishing sor-
let m e tell you.
row, o r a b o u t immortality if its sole aim
was to o r d e r killing. Arjuna says to Krishna:
You are Vayu; you are Yama; Agni;
D u r y o d h a n a a n d others are b u t kama,
Varuna; t h e M o o n ; you are t h e father of
krodha (lust, a n g e r ) a n d so on; Arjuna is 10
all a n d t h e great great g r a n d f a t h e r .
jivatma; Krishna is paramatma; those who
d o n o t grasp this secret can never u n d e r - Krishna says:
stand the Gita.
Again, O mighty-armed, listen to my
This work c a m e to b e written mainly s u p r e m e word. You are d e a r to m e
for t h e benefit of kshatriya kings. N o a n d I tell you this for your highest
doubt, the Gita enunciates pathways to good.
freedom which are universally applicable. I am the great Lord of all t h e worlds.
Yet, this work belongs especially to the I have n o birth; n o beginning; h e who
kshatriya kings a n d was b e i n g widely read
by t h e m ; j u s t as t h e Vedas, t h o u g h com-
m o n to the whole world, yet b e l o n g es-
pecially to t h e b r a h m i n s . 10
Gita. XI.39.
knows m e t h u s is, a m o n g m o r t a l s , O n e has n o greater friend t h a n o n e -
11
u n d e l u d e d a n d free from all sins. self, a n d o n e has n o greater e n e m y t h a n
oneself. W h e n o n e is o n e ' s own friend,
H e n c e , b o t h persons in the Gita — t h e whole world b e c o m e s o n e ' s friend.
t h e s p e a k e r a n d t h e listener — stress Conversely, when o n e has n o control over
that Sri Krishna is paramatma. oneself a n d is o n e ' s own e n e m y , t h e
O n c e Sri Krishna is seen as paramatma, whole world b e c o m e s o n e ' s enemy. T h e
t h e n it is easy for a n y o n e who is trained real e n e m y is within, n o t outside, o n e -
in the sastras a n d is familiar with kavyas self. It is the e n e m y within that a p p e a r s
to i n f e r t h a t A r j u n a is jivatma and as the e n e m y without. If o n e removes
D u r y o d h a n a a n d others are kama, krodha t h e i n n e r foe, the o u t e r foe will disap-
a n d so o n . Only the i g n o r a n t will inter- p e a r of his own accord. All that exists
p r e t t h e Gita's teaching to m e a n the slay- without is to be w o r s h i p p e d as God. Only
ing of D u r y o d h a n a a n d o t h e r persons. t h e enemy within — ajnana o r the feel-
T h e s e p e o p l e forget that the Gita ranks ing of difference — is to be destroyed.
a m o n g t h e t h r e e authoritative treasures W h e n we shed o u r feelings of separate-
of H i n d u d h a r m a , t h e o t h e r two b e i n g ness, of difference, a n d realise t h a t all
Upanishads and Vedanta Sutras. N e i t h e r actions that take place a r o u n d us are
are they aware t h a t t h e founders of o u r G o d ' s actions a n d all a p p e a r a n c e s a r e
t h r e e m o s t famous philosophical schools m a n i f e s t a t i o n s of G o d , t h e n fear is
— Sankara, Ramanuja a n d Madhva — destroyed.
have all written c o m m e n t a r i e s o n the In reply to Hiranya's question, "Where
Gita and established it as o n e of the foun- is this God called Hari?", P r a h l a d a re-
dation stones of H i n d u d h a r m a . W h e r e plied t h a t "He is in the pillar, H e is in
is S a n k a r a c h a r y a , a " B h a g a v a t p a d a " ? t h e grass, H e is everywhere."
W h e r e is killing? Can t h e twain ever
meet? "Isn't it absurd that o n e ' s own m i n d
should b e c o m e o n e ' s enemy? If every-
T h e m a i n aim of the Gita is to show thing is God, t h e n is n o t my m i n d too
t h e way to attain the e m p i r e of moksha, God? Why regard it an enemy?" T h e an-
h e r e o n this earth, a n d so r e m a i n steeped swer is: W h e n o n e c o n q u e r s oneself, a n d
in i n c o m p a r a b l e bliss. H e n c e it is karma d o e s g o o d to oneself, o n e ' s m i n d is
sastra; it is bhakti sastra; it is yoga sastra; Divine a n d worthy of reverence ; at o t h e r
jnana sastra; it is moksha sastra; it is times it is o n e ' s enemy.
amaratva sastra (the sastra of immortal- If all is God, isn't t h e m i n d e n g a g e d
ity). in evil also God? W o u l d n o t the g e n e r a l
F o r o n e w h o wishes t h u s to attain principle that all actions are G o d ' s ac-
moksha, t h e chief e n e m y — t h e sole en- tions apply here? Well, t h e principle is
emy — is o n e ' s own m i n d . ' H e who has
n o c o n t r o l o v e r h i m s e l f is his own
e n e m y ' , says God.
b e i n g c a n n o t b e a t r u e devotee of God. T h e r e are s o m e o t h e r s w h o r e g a r d
A n y o n e who hates a n o t h e r living b e i n g t h e Bhagavad Gita as a treatise o n sannyasa
is n o t fit to b e called a true lover of God. o r r e n u n c i a t i o n . T h a t is, they think it is
T h o s e who eat m e a t are n o t true ser- i n t e n d e d for those who have r e n o u n c e d
vants of God. Even those who kill bugs their wife a n d children, shaved their h e a d
a n d lice a r e really t o r t u r i n g God. a n d r o a m a b o u t as m e n d i c a n t s . T h e r e
Non-violence is o n e of t h e fundamen- can b e n o g r e a t e r m i s u n d e r s t a n d i n g .
tal tenets of H i n d u dharma: ahimsa paramo Neither the speaker of t h e Gita n o r t h e
dharmah. T h e bhakti of o n e who fails to o n e who listened to it was a sannyasi.
fulfil t h e vow of non-violence would n o t Both were kings, b o t h were family m e n .
take h i m to immortality. God will n o t 'How can you say so now? Did you n o t
say earlier that Arjuna was jivatma a n d
forgive o n e w h o takes a n o t h e r ' s life.
Krishna was paramatma?' — Y o u may ask.
N a t u r e will avenge defeat by d e a t h .
Well. Let it pass.
O n e should live in a c c o r d a n c e with
t h e laws of n a t u r e . N o h a r m will c o m e to Paramatma a n d jivatma, too, are c a u g h t
us t h e n . H e n c e c o m m o n sense, as the u p in w o r l d l y affairs. R a b i n d r a n a t h
English would p u t it, is t h e s u p r e m e wis- T a g o r e , in a song addressed to God, says:
dom, parama jnana. "O Master, you yourself are c a u g h t u p in
family ties; how foolish of m e , t h e n , to
T h e way of c o m m o n sense is the easi-
seek deliverance from this?" Samsara —
est p a t h . Being c o m m o n , this wisdom is
involvement in t h e world — is G o d ' s
available to everyone. Yet, p e o p l e fight
involvement. All actions a r e Siva's ac-
shy of following c o m m o n sense. Kama,
tions. ' N o t an a t o m moves without H i m ' ,
krodha a n d t h e like p r e v e n t p e o p l e from
says the old Tamil adage.
following t h e p a t h of c o m m o n sense.
T h e clear d o c t r i n e of c o m m o n sense is, Krishna says, "O Arjuna! T h e r e is n o
'Love o t h e r s so that they m i g h t love you.' work for m e to d o in all t h e t h r e e worlds;
Love begets love. Affection begets t h e r e is n o t h i n g u n a t t a i n e d a n d t h a t
affection. m i g h t be attained. Still I c o n t i n u e to d o
13
work."
It is b u t n a t u r a l to wish that others
should love you m o r e than you love them. Because, says God, "if I r e m a i n e d still
T h i s t e n d e n c y s h o u l d b e c h a n g e d at without d o i n g work, all beings o n earth
o n c e . This would lead to d e a t h . would follow my e x a m p l e . T h a t would
We s h o u l d love all o t h e r living beings. b e t h e e n d of this world, a n d I would
This would e n h a n c e life. T h a t is, the life b e c o m e t h e cause of this. H e n c e to pre-
14
force within us would grow strong; if we vent it I am working all the t i m e . "
e x p e c t o t h e r s to shower affection on us God is p e r f o r m i n g work ceaselessly.
while at t h e same time causing h a r m to H e keeps creating universes, preserving
o t h e r s t h r o u g h t h o u g h t a n d d e e d , that t h e m , destroying t h e m . Can a lazy G o d
is, if we k e e p disliking others a n d curs-
i n g o t h e r s , — we would doubtless b e 13
Gita. 111.22.
destroyed. 14
Gita. 111.23.
d o all this? God is t h e best of karma yogis. sannyasi. I say: achieving of r e n u n c i a t i o n

H e has o r d a i n e d ceaseless work for the in t h e m i n d is right a n d p r o p e r , aban-
jivatma too; h e has o r d a i n e d h o m e a n d d o n i n g o n e ' s h o m e is a great sin.
c h i l d r e n , k i n s m e n a n d n e i g h b o u r s . Sim-
W h a t is papa (sin)? W h a t is puny a (vir-
ply because s o m e o n e forsakes t h e com-
tue)? T h a t act which causes h a r m to
pany of m e n a n d retires to the forest h e
oneself or to others is sinful; t h a t act
d o e s n ' t get rid of his living e n v i r o n m e n t .
which gives joy to oneself or to o t h e r s is
In t h e forest h e is s u r r o u n d e d by count-
less animals, birds, reptiles, a n d trees, meritorious.
plants, creepers. H e who imagines that T h e r e is n o act which can cause greater
d e a l i n g with a n i m a l s w o u l d b e less h a r m to o n e t h a n r e n o u n c i n g o n e ' s
t r o u b l e s o m e a n d would d e m a n d less care home.
t h a n dealing with h u m a n beings, is mak-
ing a mistake. Howsoever b a d h u m a n "With a wife at h o m e , t h e r e is n o t h i n g
beings may be, howsoever foolish, yet it that o n e lacks." L e a d i n g with h e r a life
is surely b e t t e r to live a m o n g t h e m t h a n of dharma, is like enjoying heaven o n
with tigers, bears, wolves a n d jackals. It is earth. O n e ' s h o m e is o n e ' s best dwelling
t r u e that t h e r e may be m e n in this world place; n o t some m o u n t a i n . O n e w h o is
who m a k e life difficult for us a n d justify u n a b l e to see G o d in o n e ' s own h o u s e
t h e saying, "It is b e t t e r to live in the c a n n o t discover H i m in s o m e cave n e a r
forest w h e r e fierce tigers r o a m , t h a n in a m o u n t a i n top.
t h e l a n d ruled by a tyrant." But we should
W h e r e is God? H e is everywhere. H e is
n o t take this as a general rule; it is, rather,
n o t p r e s e n t on t h e m o u n t a i n a l o n e , H e
an exception which proves the rule.
is p r e s e n t in your h o m e , too.
H e n c e , merely by r e n o u n c i n g o n e ' s
Tayumanavar sang:
family a n d children o n e d o e s n ' t qualify
for mukti. This is what Sri Krishna teaches Suka, whose limbs e m b o d i e d
in the Gita. H e who does so violates the you, called out.
laws of n a t u r e . H e who forsakes society From every side you answered,
does so because h e lacks strength. H e Yes, h e r e . Yes, h e r e .
who forsakes his family forsakes God.
T h e sage Suka, eager to see God face
Tayumanavar, t h e saint poet, r e g a r d e d to face, ran t h r o u g h the forest in ecstasy
P a t t i n a t h a r as the greatest a m o n g ascet- shouting, "God, O God!" T h e n , every-
ics. A n d what does Pattinathar say? thing a r o u n d — m o u n t a i n , spring, cloud,
' G r e a t e r t h a n o n e who creates sastras river, canal, tree, plants, c r e e p e r , leaf,
is h e w h o r e n o u n c e s his family a n d flower, bird, animal — answered, "Yes,
g r e a t e r t h a n h e a million time is o n e h e r e , h e r e I am."
w h o has achieved r e n u n c i a t i o n in the
God is o m n i p r e s e n t . This story illus-
mind..."
trates t h e Vedic d o c t r i n e Sarvamidam
P a t t i n a t h a r said this as h e was a Brahma — t h e whole world is God.
Tayumanavar says in o n e of his songs Buddhism. It was B u d d h i s m which con-
that both sannyasa a n d family life are firmed, e x p a n d e d a n d d e v e l o p e d t h e
e q u a l l y g o o d as p a t h s for a t t a i n i n g practice of idol worship already preva-
moksha. lent a m o n g s t the H i n d u s . Inspired by
the excellent statues of m e n m a d e by
U n d e r the mistaken notion that the Buddhists, the H i n d u s , o n t h e same
merely by leaving o n e ' s wife a n d chil- pattern, created similar statues for their
d r e n o n e r e n o u n c e s t h e world, some gods. Erecting statues for gods a n d of-
r o a m from place to place, having n o fering worship to these is o n e of t h e
s h e l t e r o r c o m p a n i o n s , subsisting o n important pathways to mukti. But o n e
alms. T h e life that these p e o p l e lead is must offer worship with real Bhakti.
miserable.
Now, the great h a r m d o n e by Bud-
Vasishta, V a m a d e v a a n d t h e o t h e r dhism was reviving t h e later cult of maya.
sages of t h e Vedic p e r i o d were all mar- In the Upanishads a n d Vedas, t h e word
ried a n d lived happily with their wives 'maya' d e n o t e d Parasakti, the S u p r e m e
a n d c h i l d r e n . With a view to attaining Power. But in t h e i n t e r m e d i a r y p e r i o d
control over the senses, the rishis did many a r g u e d that 'maya' m e a n t illusion.
observe celibacy, u n d e r g o long periods H e n c e followed a r g u m e n t s that the world
of p e n a n c e . But, after a while they always was false; Devas were false; air, fire, earth,
c a m e back i n t o the family fold. T h e sto- water a n d sky were false; t h e five senses
ries a b o u t rishis as c o n t a i n e d in t h e were false; the m i n d was false.
Mahabharata a n d the o t h e r Puranas in-
variably confirm this view. The Bhagavad Gita was written to de-
stroy the false Vedanta of these p e o p l e .
T h e yagnaswere sacrificial ceremonies T h e basis of the Gita is t h e g e n u i n e
w h e r e i n cows, horses a n d goats were sac- V e d a n t a which says: ' T h e u n i v e r s e is
rificed. T h e n , B u d d h a arrived o n the pervaded by God.' Maya is n o t falsehood.
scene. H e a n d the kings who b e c a m e Falsehood never manifests. But maya
followers of B u d d h i s m l o o k e d d o w n changes; c h a n g e is t h e law of n a t u r e .
u p o n ritualist H i n d u s who were adher- Maya is God*s divine body. Evil is h e r e in
ents of animal sacrifices, a n d H i n d u i s m o r d e r to b e o v e r c o m e a n d destroyed.
fell i n t o d i s r e p u t e . T h e n came Good is to be accomplished a n d attained.
Sankaracharya. I n c o r p o r a t i n g some of You can attain yoga t h r o u g h s u r r e n d e r
t h e tenets of B u d d h i s m into Hinduism, to God, t h r o u g h unceasing, u n c h a n g i n g
h e rejuvenated a n d re-established t h e bhakti. Consider all living beings as equal,
H i n d u religion. O n a c c o u n t of this some t h e n you will attain freedom. T h r o u g h
of his detractors called h i m Prachchanna satya-vrata (fidelity to t r u t h ) you will at-
Bouddha o r crypto-Buddhist. But most tain bliss. T h r o u g h purity in h o u s e h o l d
H i n d u s hailed him- as an avatar of Siva life you will attain g o d h e a d .
c o m e to revitalize t h e H i n d u dharma.
This is t h e g r e a t t r u t h which Gita
T h e r e is only o n e gain to us from teaches.
I*}
Pere Laval: Champion of the Poor

By Gladys O ' R o r k e
T O J A C Q U E S LAVAL, M a y o r of
Croth (in t h e diocese of Evreux in
N o r m a n d y , F r a n c e ) a n d S u z a n n e his
disaster. T h e thin youth of fifteen be-
c a m e even m o r e introspective, withdraw-
ing into himself a n d conceiving a dislike
wife, were given a son, J a c q u e s Desire, for study. Never robust, his h e a l t h be-
o n t h e 18th S e p t e m b e r 1803. T h e Laval came even m o r e fragile. Within h i m t h e
c o u p l e were deeply religious, sheltering silent grieving for his m o t h e r intensi-
ten to fifteen p a u p e r s at a time in their fied.
family h o m e . This noble-hearted woman Irritated, his father b r o u g h t h i m h o m e
died w h e n J a c q u e s was eight years old. w h e r e h e p u t h i m to work in t h e fields.
She left ten o r p h a n s , the eldest of w h o m It was h a r d going, a n d J a c q u e s ' s eldest
was barely thirteen years old. sister was often at his side to l e n d a h e l p -
F r o m having b e e n a s u n n y - n a t u r e d ing h a n d , ever ready to e n c o u r a g e h i m .
child, J a c q u e s b e c a m e reflective a n d A second a t t e m p t at t h e Seminary proved
q u i e t after his m o t h e r ' s d e a t h . H e car- negative, so J a c q u e s was p a c k e d off to
ried this p r o f o u n d sadness with him for t h e Stanislas College in Paris. T h e r e , t h e
a n o t h e r thirty years; t h e n , j u s t as t h e youth suddenly blossomed, evincing a
s u n s h i n e pierces t h e clouds, his h a p p y k e e n interest in his studies a n d enjoying
n a t u r e reasserted itself. his first successful results, to t h e relief of
his father a n d u n c l e .
W h e n J a c q u e s was eleven years old,
h e was e n t r u s t e d to t h e care of his uncle, In 1826, h e was awarded t h e D i p l o m a
A b b e Laval, parish priest of Tourville-La- of Bachelor of Science. H e d e c i d e d o n a
C a m p a g n e . W h e n Jacques's father want- medical career. After four years of study,
ed h i m to take a studious career, Abbe h e p r e s e n t e d his thesis entitled An Essay
Laval counselled against this course, fear- on Articulary Rheumatism. I n t e n d i n g to
i n g t h a t t h e child's timid a n d retiring p r a c t i s e as a n I n t e r n a t a H o s p i t a l ,
n a t u r e would suffer from t h e harshness J a c q u e s was p r e v e n t e d from d o i n g so by
of College life. An alternative decision t h e arrival of t h e ' c a r a b i n s ' w h o s o u g h t
was taken, a n d J a c q u e s was sent to the h i m o u t to discharge his military duties.
Seminary at Evreux. It proved to b e a E l u d i n g t h e m , h e walked all t h e way to
Normandy, arriving there totally that you can truly h e l p your fellow crea-
exhausted. tures". H e began to pay m o r e a n d m o r e
attention to these i n n e r counsels, with
In S e p t e m b e r 1830, Doctor Laval took
the result that his lifestyle c h a n g e d . T h e
u p a post at Saint A n d r e , n e a r Evreux,
dandy disappeared. F o r m e r C o r d o n Bleu
w h e r e h e was already known, b o t h to the meals were replaced by simple fare. T h e
rich a n d t h e p o o r . T h e latter lost n o carafes of wine were seen n o m o r e . Water
time in flocking to him; for n o t only did b e c a m e his drink.
h e n o t c h a r g e t h e m a fee, b u t saw that
they received h o t food, b r e a d , a n d wine. People b e g a n to talk: "A pious doctor?
This was n o t possible, surely?"
It was n o t l o n g before the Pharmacist
in t h e town a n d the d o c t o r already es- O n e day t h e d o c t o r was r e t u r n i n g
tablished t h e r e , declared war on the new h o m e when his h o r s e fell into a ditch
arrival who was far too p o p u l a r for their a n d was killed instantly. Its r i d e r was
liking. They m a d e life so difficult for the p i n n e d b e n e a t h h i m . T h e shock of this
y o u n g d o c t o r that h e moved to Ivry-La- accident turned the young man's
Bataille. As t h e d o c t o r t h e r e was o n the t h o u g h t s inward, forcing h i m to focus
p o i n t of going into r e t i r e m e n t , things o n his i n n e r state. It resulted in his en-
a u g u r e d well for y o u n g Doctor Laval who tering the Seminary of Saint Sulpice at
was known to the townspeople, having t h e age of thirtytwo. H e r e , h e subjected
relatives living t h e r e . himself to severe austerities. O n c e , in
the h e a r t of winter, h e saw a shivering
T h e y o u n g d o c t o r d r e s s e d in t h e
m e n d i c a n t by the roadside. With gentle
h e i g h t of fashion, well-cut trousers, jack-
h a n d s h e placed his coat a b o u t the m a n ' s
et with silk lapels, a cravate r o u n d the
shoulders, a n d went his way. W h e n at
n e c k , a n d a t o p h a t of t h e l a t e s t
h o m e for the holidays, J a c q u e s slept o n
C h a t e a u b r i a n d style o n his h e a d . H e
a straw pallet, enfolding himself in his
d a n c e d well, was a g o o d h o r s e m a n ,
d o c t o r ' s cape. H e s p e n t long h o u r s o n
o w n e d a smart coach a n d horses. T o all
his knees in prayer, leaving bloody tracks
a p p e a r a n c e s , h e was a very successful
on the cold floor tiles. H e was received
young man.
into the Priesthood o n t h e 2 n d Decem-
Some things, however, did n o t c h a n g e . b e r 1838.
T h e p o o r were n o t c h a r g e d a fee, with
t h e result t h a t t h e d o c t o r worked until Two m o n t h s later h e was sent as C u r e
his eyes closed with fatigue. H e paid n o to the village of Pinterville, w h e r e t h e
h e e d to a c q u i r i n g wealth, h a d n o desire villagers were lax in the practice of their
to marry. religion. U n d a u n t e d , P e r e Laval a r m e d
himself with the i n d o m i t a b l e w e a p o n of
Within h i m , i n n e r voices m a d e them- prayer a n d rose every m o r n i n g at four to
selves h e a r d : "You are mad! You work pray for this flock. At first his parishio-
t o o h a r d ! You m u s t c h a n g e y o u r ners paid n o h e e d to t h e silvery song of
ways...find a m o r e solid foundation so the bells as they h e r a l d e d the celebra-
1998 PERE LAVAL: CHAMPION O F T H E P O O R 105
tion of Holy Mass, b u t it was n o t long centuries, the Lazaristes h a d b e e n t h e

before they b e g a n referring to their Cure first missionaries at He d e F r a n c e , a n d
as that 'saintly m a n . ' Pere Laval busied t h e Island of B o u r b o n (known today as
himself in his small C h u r c h , sweeping, He de la R e u n i o n ) . Five h u n d r e d F r e n c h
dusting, scrubbing t h e floors, painting families h a d c o m e to He d e F r a n c e from
inside a n d outside walls. H e g a t h e r e d B o u r b o n a n d they h a d b e e n suitably
wild flowers from t h e fields, a r a n g e d h o u s e d in P o r t L o u i s . Slaves f r o m
t h e m in vases, a n d spread t h e m in artful M o c a m b i q u e , Madagascaar, a n d o t h e r
fashion u p o n t h e p u r e white linen h e places, h a d b e e n b r o u g h t to t h e island
h a d placed u p o n the altar. Silver candle- to work in t h e fields. Scant r e g a r d was
sticks gleamed, polished like mirrors, the paid to erecting places of worship. W h e n
tall candles cast a soft r a d i a n t light u p o n eventually a C h u r c h was built in 1764,
t h e place of worship. Clad in his priestly only the whites were allowed to worship
vestments, Pere Laval stood at the C h u r c h therein. Slaves were allowed only to be
d o o r , awaiting his flock, a smile of wel- baptized or m a r r i e d within t h e precincts.
c o m e o n his lips. By 1770, only t h r e e C h u r c h e s h a d b e e n
built o n t h e entire island. T h e r e were
T h e village school h a d n o teacher, so o n l y five p r i e s t s in all. W h e n t h e
P e r e Laval took u p o n himself this work, Lazaristes r e t u r n e d to France, they were
g a t h e r i n g a r o u n d h i m a b o u t twelve pu- replaced by priests who were lax in their
pils. Many youngsters worked at the fac- duties. Things w e n t from b a d to worse.
tory of Louviers from 6 a.m. to 9 p.m. Children were n o t even baptised.
For these, Pere Laval h e l d n i g h t classes
w h e r e religious instruction was given. It
I n 1 8 1 0 , E n g l a n d t o o k over He d e
was n o t l o n g before the p o o r from out-
F r a n c e a n d it b e c a m e k n o w n as
lying districts converged o n Pinterville
Mauritius. T e n years later Pius VII sent a
w h e r e t h e Cure fed t h e m in his kitchen,
B e n e d i c t i n e , M o n s i g n o r Slatten to
delighted to see t h e m . "I am with the
Mauritius. H e was s u c c e e d e d by Monsi-
best friends of O u r Lord," h e would say,
g n o r Morriss in 1831. F o u r priests a n d a
watching his visitors eat. Pere Laval visit-
Bishop were e x p e c t e d to cater to t h e
ed t h e sick, r e m a i n i n g o n his knees in
spiritual n e e d s of 80,000 souls. It was a
their p r e s e n c e all the while. O n c e , w h e n
difficult situation. O n t h e 15th Septem-
t h e river E u r e was in flood, h e knelt o n
b e r 1 8 4 1 , P e r e Laval s t e p p e d o n to
his h o r s e ' s back to save those in t h e wa-
Mauritian soil. T h e h e a t hit h i m like a
ter. Again a n d again, h e went back to
solid fist. T h e gentle b r e e z e floating in
pull s o m e o n e to safety. H e gave shelter
from t h e I n d i a n O c e a n ' s azure waters
to n u m e r o u s families r e n d e r e d h o m e -
did little to cool t h e air. Everywhere, ex-
less by t h e disaster.
slaves lolled about, listless in t h e heat,
A few m o n t h s later Pere Laval was told avid eyes fixed o n t h e new arrivals, h o p e -
t h a t h e was b e i n g sent to t h e Island of ful h a n d s held o u t in timeless b e g g i n g
Mauritius. H e discovered that from the gesture. P e r e Laval did n o t n e e d l o n g to
e n d of the seventeenth a n d e i g h t e e n t h realize that t h e priests w h o h a d b e e n
sent o u t to h e l p , h a d sadly neglected H e went down o n his knees a n d prayed.
their duties. In a letter to Pere L i b e r m a n , H e lived close to t h e Presbytery in a two-
h e wrote: " T h e priests u p till now have r o o m e d h u t . T h e r e , h e slept in his trunk,
n o t t r o u b l e d themselves with these p o o r which led to the belief that h e took his
p e o p l e , in fact, they have treated t h e m rest in a coffin! At 3.30 a.m h e was u p ,
as t h o u g h they were animals — a n d yet, celebrating Holy Mass a n h o u r later. His
t h e r e is m u c h g o o d that can be d o n e for first meal of the day was at n o o n , which
t h e m . If we h a d d o n e for t h e m what we consisted only of rice. T h e evening meal
did for t h e Whites, o u r work would have was b r e a d a n d eggs.
b e e n efficient ... t h e priests have given
Pere Laval c o n t i n u e d to u n d e r g o se-
u n i m a g i n a b l e scandal ... a n d h e r e is the
vere austerities. H e b e c a m e very thin,
w o u n d . T h e d e e p w o u n d of this p o o r
causing his superiors m u c h c o n c e r n . T h e
island of Mauritius. Few marry — they
priest learnt to speak Creole in o r d e r to
go from o n e relationship to a n o t h e r with
be m o r e accessible to t h e Blacks. Within
ease...they a b a n d o n themselves to
six m o n t h s h e was proficient in this 'pret-
d r u n k e n n e s s . . . t h e y o u n g w o m e n are de-
ty l a n g u a g e ' as h e called it. W h e r e v e r h e
b a u c h e d by their masters a n d white youth
went, Pere Laval r u b b e d shoulders with
— those b o r n h e r e , a n d called Creoles
the extremely poor, especially a m o n g t h e
are corrupt. I am working with some p o o r
Blacks. In contrast to t h e ' g o l d e n lives'
malgaches (blacks) and several
of t h e Whites, seated u n d e r their large
Mocambicans". A l t h o u g h a b o u t half of
parasols on the beaches a n d sipping iced
the blacks on the island had been
drinks b r o u g h t to t h e m by their servants,
baptised, in Pere Laval's eyes, they lived
the squalor, filth a n d suffering of t h e
t h e lives of pagans.
p o o r t o u c h e d t h e priest's heart, w o u n d -
ing h i m deeply. H e s p e n t l o n g h o u r s
A l t h o u g h Slavery h a d b e e n abolished
watching malaria ravage y o u n g a n d old
in 1839, for most of t h e ex-slaves, free-
alike, as the plague caused sweating, shiv-
d o m m e a n t having n o t h i n g to do, that is
ering a n d high t e m p e r a t u r e s . Blackwater
starving to d e a t h . They f o u n d field work
fever struck with fierce h a n d at u n e x -
repellent, associating it with the Over-
p e c t e d m o m e n t s . Pot-bellied c h i l d r e n
seer's whip a n d his dogs. Many of the
stood in doorways, their h u g e eyes filled
Blacks b r o u g h t to the island o n slaveships
with suffering, whilst sorrowful m o t h e r s
could n o t even speak o n e word of Cre-
clutched at t h e m . Men lolled a b o u t in
ole. T o survive, t h e r e r e m a i n e d only
t h e s h a d e , m a n y in d r u n k e n s t u p o r s ,
b e g g i n g o r brigandry. But now, for the
others, with lack-lustre eyes, stared at t h e
very first time, t h e Blacks of Mauritius
priest in their midst in his black s o u t a n e .
could claim a priest for their very own;
Pere Laval wept for these neglected chil-
o n e w h o actually cared a b o u t their wel-
d r e n of the C h u r c h .
fare, who spoke of loving t h e m ! Could
this b e truly possible? It was true! It was O n e day P e r e Laval d e c l a r e d from t h e
possible! P e r e Laval b e g a n his mission in pulpit that h e would celebrate a special
Mauritius as h e h a d d o n e in Pinterville. Mass only for his black parishioners at
n o o n every Sunday. This a n n o u n c e m e n t

caused a sensation in P o r t Louis. T h e
Whites burst o u t laughing. T h e Blacks
T H E T R E E O F LIFE
could n o t believe their ears. Effortlessly,
t h e P e r e won their hearts. For the first By Lama Anagarika G o v i n d a
time in their lives they were b e i n g treat-
e d with kindness, with consideration — The life-tree's roots
as t h o u g h they were p e o p l e ! T h e r e was Grow from the night of death,
n o a r r o g a n c e , only a sincere cordiality, Embracing the dark realms
which s p r u n g form a h u m b l e , p u r e heart. With golden nets.
T h e y stared unbelieving as Pere Laval
touched them on the arm, tapped a The life-juice of the stairs
s h o u l d e r , m a d e t h e Sign of t h e Cross o n Is rising in its trunk.
a forehead, h a n d e d o u t clothes, food, Transforming steadily
sweets. T h e i r whole lives b e c a m e lit u p The powers o f the dark.
like a b e a c o n . T h e Blacks would have
Innumerable suns
d o n e a n y t h i n g for this e x t r a o r d i n a r y
Bloom in the life-tree's twigs,
man.
Surrounded by their planets
At n o o n t h e h e a t in Mauritius was As by swarming b e e s .
truly terrific. It was that h o u r in the T r o p -
The heavens of the g o d s
ics w h e n t h e Hibiscus closes h e r petals,
Are in the life-tree's crown,
t h e smallest breeze does n o t stir leaf or
blossom. T h e air is suffocating, the Sun, But in the course of time
b l i n d i n g . W h e n t h e W h i t e s w e n t to Even their pleasures cease.
C h u r c h at P o r t Louis, capital of t h e And one by one they fall
island, the Blacks were relegated to the From their bright realm
back, separated by the balustrade which And drop like falling stars
they were forbidden to touch. It was this Into the earth's dark womb,
n o o n h o u r which P e r e Laval chose, to
celebrate his special Mass. So great was T o be reborn as m e n
t h e h e a t that t h e Whites would n o t at- And learn through pain and strife,
t e n d , so their sensibilities r e m a i n e d in- That from the night of death
tact, a n d the Blacks could occupy all the Is born the greater life.
rows in C h u r c h . O n e day the 'separa-
t i o n ' b a l u s t r a d e d i s a p p e a r e d a n d was
never seen again. After some time h a d
e l a p s e d converts i n c r e a s e d . O n e day,
words it was t h e t u r n of t h e Blacks to
P e r e Laval d e c l a r e d form t h e pulpit:
smile, as t h e P e r e h a d identified himself
'Mondays, Wednesdays, Fridays, are n o t
with t h e m .
for us, my children — those are for the
Whites. Tuesdays, Thursdays, Saturdays P e r e Laval received g r o u p s of Blacks
— those are for us, my c h i l d r e n ' . At these all day long, as h e gave t h e m religious
instruction. H e c o n t i n u e d this work for Island, Pere Laval was sent to He d e Bour-
twenty years. It was a gruelling task, as b o n (Reunion) by his Superiors, for a
m a n y of his pupils did n o t know their well-earned rest, as his health was caus-
right h a n d from their left. With infinite ing c o n c e r n . T h e tired priest w e l c o m e d
patience, the priest would take their h a n d t h e respite.
in his a n d show t h e m how to m a k e the
Sign of t h e Gross. H e spoke to t h e m of H e wrote: "My p o o r soul was athirst
t h e Mystery of t h e Blessed Trinity, the for Silence... the solitude, this retreat,
sanctity of t h e seven Sacraments. Pere will restore my body a n d soul, so t h a t I
Laval was averse to r u s h i n g his flock's can take u p my task with r e n e w e d cour-
spiritual e d u c a t i o n . H e painstakingly re- age. God's good work goes at a very slow
viewed their behaviour. In a letter d a t e d pace in Mauritius d u e to lack of workers
15th O c t o b e r 1844, h e told his Supe- in the field... I have n o t m u c h to show
riors: "After t h r e e years of work... 250 for my four years t h e r e . Nevertheless this
p e o p l e have b e e n baptised, 350 b o u n d little core has f e r m e n t e d within the mass.
in wedlock. 320 First C o m m u n i c a n t s are T h e r e is truly a great aspiration towards
t h e r e . T h e r e a r e few y o u n g p e o p l e r e l i g i o n . Every day t h e C r e o l e s ,
a m o n g these, mostly elderly folk. I am Malgaches, Mocambicans, c o m e , craving
very strict a b o u t baptising a n d marrying, for spiritual instruction. Yet, I a m all
particularly so in regard to First Holy alone in Port Louis. Apart from this, my
C o m m u n i o n . It is their c o n d u c t I ob- d e a r Pere, t h e r e is such poverty! F r o m
serve, r a t h e r t h a n relying o n the level of afar, Missionary work a p p e a r s to b e a
spiritual instruction received. O n e must holy u n d e r t a k i n g — b u t from n e a r at
d o all o n e can to e n s u r e perseverance h a n d t h e r e is m u c h adversity, m u c h
r a t h e r t h a n baptise willy nilly. It is better which is repulsive, m u c h toil, m a n y set-
to have 400 g o o d Christians r a t h e r t h a n backs. Nevertheless, d u e to O u r L o r d ' s
a d m i t First c o m m u n i c a n t s at too rapid a mercy, I have n o t yet e x p e r i e n c e d dis-
pace. T h e s e g o o d p e o p l e have great faith c o u r a g e m e n t . At n i g h t o n e is exhausted,
in their p o o r Pere — they d o n o t h i n g utterly depleted, c r u s h e d — but, w h e n
r e g a r d i n g t h e t e m p o r a l or spiritual mat- m o r n i n g comes, o n e sings:
ters without first consulting m e . They
t h e n obey my instructions". Pere Laval Forward, with a g o o d h e a r t
disliked o s t e n t a t i o n . W h e n his pupils Towards the Work.
were ready h e would say simply: 'My chil- O n e must toil a n d suffer.
d r e n , o n such a day... we are going to
m a k e o u r First Holy C o m m u n i o n ' . With- My d e a r Pere Superior, we have n e e d of
o u t any fanfare, those chosen came for- prayers, us p o o r missionaries, exposed
ward to k n e e l at t h e C o m m u n i o n Rails, as we are n i g h t a n d day, to adversity. O
and the gentle Pere who placed the holy Silence, in which o n e serves so well,
Sacred H o s t u p o n their tongues was the so devotedly, the Divine".
h a p p i e s t of t h e m all.
Pere Laval's rest was short. Soon, h e
W h e n h e h a d s p e n t four years on the r e t u r n e d to Mauritus, anxious to rejoin
his children. H e r e s u m e d his gruelling week. Panic g r i p p e d t h e p o p u l a c e . T h e r e

routine. was a frantic exodus from the Capital as
residents fled to outlying districts. L o n g
O n e night, Pere Laval saw a m a n stand- c o l u m n s of pall-bearers w e r e s e e n in
ing at the back of the C h u r c h with a cemeteries as the d e a t h toll m o u n t e d .
stout r o p e a b o u t his waist. His attitude Pere Laval k e p t his superiors in t o u c h
bespoke: "Lord, have mercy o n m e , a with the situation. H e said, "We are in
sinner." T h e priest took h i m in h a n d . the midst of an e p i d e m i c . We have ad-
"Emilien," h e told t h e m a n , "follow God ministered to seventy stricken; t h e r e were
a n d follow m e . " F r o m t h a t m o m e n t , nearly two h u n d r e d in t h e town, of these,
Emilien was the Pere's shadow, proving most are d e a d . It is n o t possible to h e l p
especially useful in his ministry with the all...I have tried to o r g a n i z e N u r s i n g
p o o r in t h e Valley of the Priests, where, G r o u p s p e r q u a r t i e r . C h a r i t a b l e souls
since t h e days of slavery, these unfortu- have offered us transport. I h o p e that
nates were classified as semi-primitives. O u r G o o d L o r d a n d His Holy M o t h e r
P e r e Laval addressed t h e m thus: "If you will sustain us in this s u p e r h u m a n task.
fear m e , h e r e is Emilien who will speak May the Divine Will be d o n e ! " T h e epi-
in my place". Obediently, Emilien gave demic lasted t h r e e m o n t h s , d u r i n g which
t h e m spiritual instruction. Even after the Pere Laval worked incessantly, organiz-
d e a t h of P e r e Laval, t h e faithful Emilien i n g his G r o u p s , h e a r i n g Confessions,
c o n t i n u e d t h i s all i m p o r t a n t w o r k . t e n d i n g t h e sick, a d m i n i s t e r i n g t h e last
O t h e r lay workers c a m e forward to h e l p rites to t h e dying, comforting t h e be-
t h e priest. r e a v e d , s u p e r v i s i n g m e a l s for t h e
indigent, celebrating Holy Mass, giving
Soon, this u n i q u e evangelization of spiritual i n s t r u c t i o n , b e s i d e his o t h e r
Blacks by Blacks spread, a n d a g r a n d duties such as baptising a n d p e r f o r m i n g
c o n v e r s i o n t o o k p l a c e all o v e r t h e marriages. T h e grim statistics u n f o l d e d .
Island. Chapels b e g a n to a p p e a r , rising In Port Louis a l o n e , t h e r e were m o r e
in s p o n t a n e o u s response to the n e e d of t h a n thirty deaths daily. T h e old p e o p l e
t h e p e o p l e . By O c t o b e r 1847, Pere Laval a n d o r p h a n s were taken to M o n t a g n e
wrote t h a t a d o z e n chapels h a d b e e n L o n g u e , w h e r e families adopted
built a r o u n d P o r t Louis — m a d e of wood them.
a n d ' r a t h e r lovely'. Birds settled on the
rafters s e n d i n g o u t their musical accom- T h e n , suddenly, it was over. T h e chol-
p a n i m e n t s from their high p e r c h e s . A era left as swiftly as it h a d arrived. P e r e
few m o n t h s later, twenty chapels g r e e t e d Le Vavasseur was sent from B o u r b o n to
t h e swelling ranks of C h u r c h g o e r s . h e l p P e r e Laval. Eager a n d b r i m m i n g
over with enthusiasm, P e r e Le Vavasseur
But now, calamity struck the island- d e c i d e d it would b e a g o o d idea to have
ers. In March 1854, cholera killed some a splendid procession of First C o m m u -
prisoners. By the e n d of May, m o r e t h a n nicants h o l d i n g tall candles, accompa-
six h u n d r e d h a d died, to b e followed by nied by h y m n singing. H e organized this
a further four h u n d r e d in the space of a fine occasion, c o m p l e t e with b a n n e r s a n d
no THE MOUNTAIN PATH June
flowers. A forest of lit candles, Black girls a c c o u n t of the distribution of F u n d s . T h e
in white mousseline dresses, smart y o u n g sick were given medical care, their Phar-
boys in white suits, b a n n e r s proudly dis- macy bills paid. Pere Laval visited t h e
played. Voices raised in sacred song. T h e sick regularly. H e said: "Those w h o care
Whites were scandalised ! Such atten- for the sick d o a splendid work. T h o s e
tion a n d c e r e m o n y for Blacks ! T h e r e who p r e a c h are often exposed to t h e
were vociferous protests. Angry scenes temptations of p r i d e a n d vanity. T h o s e
developed. T h e police came to restore who visit the sick, who care for t h e m ,
calm. P e r e Le Vavasseur b e a t a hasty re- especially if t h e sick are p o o r , d o G o d ' s
treat back to B o u r b o n , leaving Pere Laval work for those who have b e e n forgotten
to h a n d l e his flock in his own quiet way. and abandoned."
P e r e Laval expressed his t h o u g h t s o n
T h e holy priest did n o t forget t h e
Missionary work in this way: "A Mission-
prisoners. In his worn s o u t a n e , wearing
ary must n o t p r o c e e d as a Logician would,
an old hat, a n d carrying his parasol, P e r e
o r a g r a n d worldly orator. H e must have
Laval was a familiar sight as h e e n t e r e d
a c q u i r e d over his flock an ascendancy
t h e prison to care for his ' p o o r c h i l d r e n '
d u e to t h e e x a m p l e of his d e t a c h m e n t ,
b e h i n d bars. People would stop to stare
his holiness — t h e n , his word will be
at the frail priest seated in t h e cart of
s e e n to b e s i n c e r e . H e m u s t explain
infamy, beside the c o n d e m n e d prison-
purely a n d simply t h e Holy T r u t h s as did
ers on the way to their execution. H e
the apostles of old. T o inspire confidence
e n c o u r a g e d a n d sustained t h e m to t h e
it is necessary to lead a virtuous a n d chari-
last, remaining close to the scaffold where
table life". H e further wrote: "Before as-
h e could b e p r e s e n t until t h e final m o -
c e n d i n g t h e pulpit I ask God to speak
m e n t s . T h e r e were those who spat o n
t h r o u g h my m o u t h , t h e n , w h e n the Di-
the priest's soutane as h e walked t h r o u g h
vine fills m e , I empty my h e a r t into those
the streets of Port Louis. T o these, P e r e
of my children."
Laval raised his hat, smiling gently as
Poverty, like t h e g a u n t s p e c t r e of insults were h u r l e d at h i m .
D e a t h , was ever present. In t h e Capital Pere Laval at fifty six years of age, was
a l o n e , t h e r e were 20,000 Black inhabit- worn o u t by his austere a n d a r d u o u s life.
ants w h o h a d b e e n u n a b l e to m a k e the O n e day, whilst in the Confessional, h e
transition from slavery. T h e y lived in saw blood on his handkerchief. "It is a
abject poverty a n d u n i m a g i n a b l e squa- sign that I must p r e p a r e for my d e a t h , "
lor. P e r e Laval c o n f r o n t e d this p r o b l e m h e said, "appoplexy is n o t far b e h i n d . "
h e a d o n . H e organized s o m e of his flock Yet it took eight years before t h e illness
into Groups. T h e i r task was to b r i n g those overtook h i m completely. By t h e n h e was
in direst n e e d to t h e Priest's attention. semi-retired. W h e n e v e r h e fell asleep at
T o these, P e r e Laval h a n d e d alms from t h e back of the C h u r c h , h e would say:
his ' T r e a s u r e for t h e Poor,' collections "How good it is to rest at the feet of O u r
from weddings, offerings, etc. T h e Lord ! This peaceful repose is g o o d for
G r o u p s m e t o n c e a m o n t h to r e n d e r body a n d soul." People flocked to his
side to warm themselves in his spiritual

r a d i a n c e . This caused him to pray; "My
God, these g o o d souls consider m e to b e H A V E MERCY
a Saint — yet, I am t h e most miserable of
all miserable sinners!" P e r e Laval suf- B y D a g Hammarskj o l d
fered a h e a r t attack in 1861. H e was bed-
r i d d e n for a time. His visitors found h i m Have mercy
invariably in g o o d h u m o u r , even in gay U p o n us
m o o d . Surprisingly, his health improved Have mercy
e n o u g h for h i m to p r e a c h at t h e Bless- U p o n our efforts,
ings of t h e C h u r c h of Sainte Croix w h e r e That we
crowds flocked to h e a r h i m .
Before Thee,
H e b e c a m e very ill o n the n i g h t of the In love and in faith,
8th S e p t e m b e r 1864. H e was given Ex- Righteousness and humility,
t r e m e U n c t i o n . In a soft voice Pere Laval May follow T h e e ,
said: "What h a p p i n e s s to have b e e n in With self-denial, steadfastness
t h e midst of the p o o r of O u r Lord. W h a t and courage,
a g o o d idea I h a d to work with t h e Poor. And meet T h e e
I bless t h e g o o d Lord. I t h a n k Him." In the silence.
T h e n , h e wept. W h e n t h e Sacred Host
Give us
was b r o u g h t to h i m Pere Laval tried to
A pure heart
kneel. H e was dissuaded from d o i n g so.
That we may s e e T h e e ,
Afterwards, h e told his b r e t h r e n , "I de-
A humble heart
clare to you all that if I am confident to
That we may hear T h e e ,
a p p e a r before God, it is because I have
A heart of love
loved t h e p o o r — because I have worked
That we may serve T h e e ,
for t h e p o o r . I h o p e t h a t because of
A heart of faith
those w h o m I have saved t h r o u g h the
That we may live T h e e ,
aid of Divine Grace, God will have mercy
o n m e , despite my many sins." At 1.30 Thou
p . m . o n t h e 9th S e p t e m b e r 1864, Pere Whom I d o not know
Laval o p e n e d his eyes, gazed heaven- But Whose I am.
wards, a n d said: "Jesus, Mary." A sigh. It
was over. Forty t h o u s a n d p e o p l e a t t e n d e d Thou
P e r e Laval's funeral. Whom I d o not comprehend
But Who hast dedicated m e
But, even after his d e a t h , t h e g o o d
T o my fate.
Pastor c o n t i n u e d to care for his Flock.
Thou —
H e h a d told Caroline Prosper, o n e of his
first converts, that h e r desire to b e a n u n
would b e fulfilled. Yet she was stricken, From Markings, his private diary.
first by typhoid, t h e n by a malady n a m e d
t h e 'mal d u Pott', finally by paralysis. Beaubois suffered from terrible ulcers
S h e h a d b e e n b e d r i d d e n seven years o n his neck which caused h i m i n t e n s e
w h e n P e r e Laval died. T h e n i g h t follow- pain. Puss oozed from his eyes a n d ' n o s e .
ing his demise, Caroline was awakened H e h a d perforce to wind a cloth a b o u t
by a voice which said: "Have s o m e o n e his neck day a n d night. T h e doctors h a d
take you to my body, a n d you will be declared they could d o n o t h i n g for h i m .
cured." H e r relatives w h e n s u m m o n e d Two friends b r o u g h t t h e u n f o r t u n a t e
a n d told of this event, advised Caroline m a n to Pere Laval's t o m b . H e u n c o v e r e d
to go back to sleep. O n c e again t h e voice his w o u n d . After a while, the sufferer
m a d e itself h e a r d . This time, Caroline t h o u g h t h e h e a r d a step b e h i n d h i m .
saw P e r e Laval p a r t t h e curtains a r o u n d Instinctively, h e p u t u p a h a n d to cover
h e r b e d . Despite t h e d o c t o r ' s protesta- his w o u n d . To his a s t o n i s h m e n t h e felt
tions Caroline insisted o n b e i n g b r o u g h t dryness. F u r t h e r surprise w h e n h e f o u n d
to P e r e Laval's body which lay in the h e could t u r n his neck. "I am cured," h e
Chapel. U p o n kissing his h a n d Caroline cried o u t to his c o m p a n i o n s . It was true.
f o u n d t h a t she could walk. T h e crowds T h e terrible w o u n d h a d healed complete-
s h o u t e d their joy at this miracle. U p o n ly. Many o t h e r cures followed.
r e a c h i n g h e r h o m e , Caroline sat down
to h e r first solid meal in m o n t h s . A few Monsignor Hankinson spoke these
m o n t h s later she e n t e r e d the Convent, words after P e r e Laval's d e a t h : " T h e
j u s t as P e r e Laval h a d promised. C h u r c h has h e r Apostles — o n e n a m e
suffices to prove this — a n a m e b o t h
A n o t h e r cure o c c u r e d soon after w h e n venerable a n d unforgettable — o n e you
P e r e Guilmin, who h a d suffered griev- will transmit to your children with love
ous s t o m a c h pain for four years, a n d a n d gratitude, like that of a friend, a
who could barely eat anything, asked to father, a saint — Pere Laval." O n c e , Pere
b e b r o u g h t to P e r e Laval's t o m b . "If Pere Laval said: "Peace a n d unity — these are
does n o t c u r e m e , " h e declared, "then, t h e t r e a s u r e s of a C o m m u n i t y . T h e y
t h e r e is n o h o p e . " T h e n i g h t following must be b o u g h t at any price." Today,
his visit to t h e t o m b , Pere Guilmin fell t h e s e jewels b e l o n g to t h e I s l a n d of
into a t o r p o r , from which h e awoke the Mauritius. They also sparkle on H i n d u
n e x t m o r n i n g , c u r e d . Twelve years later, Temples, Mosques, Cathedrals a n d Chi-
in Paris, P e r e Guilmin testified to this nese Pagodas. Peoples of diverse faiths,
miraculous cure. races, customs, live in h a r m o n y side by
side.
An Asian by t h e n a m e of B o o d h u n ,
suffered from hydrophsia. T h e t h o u g h t At t h e t o m b of P e r e Laval, p e o p l e
c a m e to h i m to ask P e r e Laval to heal c o m e to pray, asking for his g u i d a n c e ,
h i m . O n e n i g h t h e d r e a m t that the priest healing, a n d p a t e r n a l p r o t e c t i o n . They
a p p e a r e d to him, placed a scapular a b o u t know their prayers will still b e h e a r d , for
his neck, a n d c u r e d him. W h e n h e awoke, the spirit of this h u m b l e , gentle Shep-
h i s m a l a d y h a d left h i m . M o n s i e u r h e r d is ever present.
Ill
Was Christ An Avatar ?

By H . Sebastian G u b b i n s
I HAVE j u s t b e e n r e a d i n g a b o o k which
declares that Christ was n o t what t h e
H i n d u s m e a n by 'Avatar' b u t s o m e t h i n g
" T h o u g h I am t h e U n b o r n a n d Death-
less Self, t h o u g h I am t h e L o r d of all
beings, yet, resorting to My N a t u r e , I
m u c h m o r e . T h e r e is n o n e e d to give the t a k e b i r t h t h r o u g h My own P o w e r . "
title of t h e b o o k o r t h e n a m e of t h e au- (IV, 6)
thor, because it is by n o m e a n s alone in its
declaration. Many Christian writers have "Whenever righteousness decays a n d
said t h e same. This, of course, raises the w r o n g prevails I i n c a r n a t e . For t h e p r o -
q u e s t i o n w h a t t h e H i n d u s d o m e a n by tection of t h e good, for t h e destruction
'Avatar'. T h e e x p l a n a t i o n given was so of t h e evil a n d for t h e establishment of
vague a n d perfunctory that it p r o m p t e d right, I take b i r t h from age to a g e . "
m e to t u r n to t h e Bhagavad Gita a n d see (IV,7-8)
what Krishna himself m e a n t by it. Read-
"In whatever way m e n a p p r o a c h Me,
ing that, I b e g a n to w o n d e r w h e t h e r the
in that way d o I c o m e to t h e m . All t h e
a u t h o r of t h e b o o k I m e n t i o n e d h a d ever
paths m e n follow lead to Me." (IV, 11)
r e a d it himself a n d w h a t h e m e a n t by
' s o m e t h i n g m u c h m o r e ' . H e r e are some "I shall n o t b e lost to h i m who sees Me
of t h e statements of what it m e a n s : — everywhere a n d sees all in Me, n o r will
" S u p p o r t i n g this whole universe with h e b e lost to Me." (VI, 30)
a f r a g m e n t of Myself, I r e m a i n as I am."
" O u t of t h o u s a n d s , p e r h a p s o n e strives
(X, 42)
for perfection; o u t of t h o u s a n d s w h o
"I a m t h e Self dwelling in t h e hearts strive, p e r h a p s o n e knows Me as I a m . I
of all beings. I am t h e b e g i n n i n g a n d the am t h e origin of the whole universe a n d
m i d d l e a n d t h e e n d of all b e i n g s . " also its dissolution. T h e r e is n o t h i n g
(X, 20) h i g h e r than Me. All this is s t r u n g o n Me
"Knowing Me to b e t h e Source of all like beads o n a string." (VII, 7)
a n d all to e m a n a t e from Me, the wise I h a d t h o u g h t of going systematically
worship Me with u n d e r s t a n d i n g . " (X, 8) t h r o u g h the Gita a n d picking o u t such
"No action is i n c u m b e n t o n Me in the declarations, b u t is t h e r e any n e e d ? Is
t h r e e w o r l d s , n o r is t h e r e a n y t h i n g this n o t e n o u g h to m a k e t h e " s o m e t h i n g
u n a t t a i n e d for Me to attain, yet d o I act. m u c h m o r e " s o u n d like a vulgar bazaar
.. If I ever ceased from action, these cry of "My religion is b e t t e r t h a t your
worlds would fall in ruin." (Ill, 22-24) religion"?
We Are Such Stuff
As Dreams Are Made On
By J • I . van Mukt
I WISH to share with you a strange

e x p e r i e n c e that o c c u r r e d to m e dur-
i n g a p h a s e in my j o u r n e y when I s e e m e d
Crawling t h r o u g h Bhagavan's works
in the original m a d e m e proficient in
Tamil. I came across a verse in Advaita
to b e o n a plateau without progress. Unmai an a n c i e n t V e d a n t i c p o e m by
Kumara Deva Swami whose works were
I m u s t have h a d a n c i e n t links with 1
often q u o t e d by Bhagavan. It said:
India. I h a d b e e n attracted to Viveka-
n a n d a since my c h i l d h o o d . I took to A person who realises a d r e a m to b e a
R a m a n a M a h a r s h i like a calf to its d r e a m , w h e n asked by a n o t h e r , "In the
m o t h e r . I f o u n d in h i m a friend. H e dream, who are you?", would reply "Why of
d i d n ' t try to m o u l d m e by throwing tra- course, myself so-and-so", (referring to t h e
dition o r my past o n t o my face. Instead a w a k e n e d T ) . So t o o a p e r s o n w h o
h e w e l c o m e d m e with a smile that set m e realises t h e waking to b e m i n d - b o r n ,
at ease. His words finding their e c h o when asked by a n o t h e r , " Who are you in
within m e , vested m e with an authority the waking?" would reply, "Why of course,
b e y o n d externals in my Quest. myself", (referring to t h e impartite Brah-
man).
Still I s e e m e d to have c o m m i t t e d an
e r r o r in u n d e r s t a n d i n g his advice to m e , I h a d trouble with this verse, a n d n o n e
t h a t t h e waking world of my e x p e r i e n c e could clarify it for m e . T h e simile did
was j u s t a n o t h e r d r e a m . I d i d n ' t reason n o t a p p e a r to be right as its two parts
this o u t properly using my e x p e r i e n c e of
d r e a m . I m a d e w r o n g inferences: t h e 1
[Advaita Unmai v. 14:
d r e a m e x p e r i e n c e showed m e that I, the Kanavaik kanavendru-unarndavanai kanavil nee
individual in t h e waking world h a d cre- yar ena oruvan
a t e d t h e entire d r e a m world a n d that I Vinavil avanum nanavadanil vilangum tanaye
h a d e x p e r i e n c e d t h a t as if I were awake. uraippan adil
nanavai ninaivu-endru unarndavanai nanavil nee
So too, I r e a s o n e d (wrongly) that I, the yar ena oruvan
same individual, was creating the experi- vinavil avanum akandamadai vilangum brahmame
e n c e of this waking world. enban]
1998 WE ARE SUCH STUFF AS DREAMS ARE MADE O N 115
were n o t o n equal footing. In the ex-

a m p l e p a r t (drshtanta), t h e conversation ETERNITY
is said to take place between two persons
sharing the waking state (and is a b o u t a By William B l a k e
d r e a m o n e of t h e m has woken u p from). H e who binds to himself a joy
W h e r e a s in t h e p a r t signifying t h e actual D o e s the winged life destroy;
(darshtantd), t h e conversation is n o t be- But he who kisses the joy as it flies
tween two w h o are sharing the Awakened Lives in eternity's sun rise.
state, b u t between o n e who is in t h e
waking state a n d a n o t h e r who has 'woken
u p ' from it. How could o n e , u p o n Awak- d r e a m i n g r e c e d e d too. I m u s t have fallen
e n i n g from a d r e a m still perceive it such asleep soon after. I did r e m e m b e r t h e
as to h o l d a conversation with an entity strange e x p e r i e n c e u p o n waking u p in
within t h e d r e a m ! After grappling with t h e m o r n i n g . T h e r e was a great l o n g i n g
this for a while I left it at that. A n d soon to e x p e r i e n c e such waking-dreams again.
forgot a b o u t it. A week later s o m e o n e placed a tat-
After several years I h a d a strange tered copy of a b o o k in my h a n d s for m e
e x p e r i e n c e of d r e a m i n g . I was d r e a m i n g to repair it. O p e n i n g it I saw it was Advaita
t h a t I was awake a n d seated o n a park- Unmai. I was r e m i n d e d of t h e verse t h a t
b e n c h . I saw a m a n a p p r o a c h i n g in the h a d proved a h a r d n u t to crack m a n y
distance. As soon as h e came n e a r I be- years ago. W h e n I now l o o k e d it u p , I
c a m e aware t h a t I was d r e a m i n g . This was astonished to see that t h e a u t h o r
awareness did n o t cause a collapse of the was referring t h e r e to my e x p e r i e n c e !
d r e a m . Instead it c o n t i n u e d . T h e same verse with p u n c t u a t i o n altered,
now said to m e :
T h e m a n stood before m e a n d asked
softly, "I can see y o u ' r e n o t from this A person who realises a d r e a m to b e a
place. Please tell m e w h o you are". I dream, when asked by another in the
knew of course t h a t t h e park, t h e b e n c h , dream, "Who are you?", would reply, "Why
t h e figure (my shadow dream-I!) seated of course myself so-and-so", (referring to
o n it, a n d the m a n before it were all My the awakened 'I*). So too, a p e r s o n w h o
d r e a m . But a t e m p o r a r y c o n n e c t i o n with realises t h e waking to b e m i n d - b o r n ,
t h e 'shadow' figure o n t h e b e n c h , still when asked by a n o t h e r in the waking,
s e e m e d to r e m a i n for m e . T h e d r e a m "Who are yo u?", would reply, " Why of course,
was ' o n live' a n d I saw t h e s'hadow myself the impartite Brahman", (referring
dream-I lifting its h a n d , a n d p o i n t i n g to to t h e Awakened Self).
its body, it answered, "Why, I am van It has never b e e n t h e same since. This
Mukt". I was naturally aware t h e n of waking has b e c o m e Food. Waking-dream
b e i n g t h e t r u e t a r g e t of t h e s h a d o w o r not, the Seer c o n t i n u e s . H e is after all
dream-I's p o i n t i n g finger. T h e m a n t h e n such stuff as d r e a m s are m a d e on. 2
t u r n e d a n d walked away as softly as h e

h a d c o m e . With his figure r e c e d i n g the 2
[Shakespeare: The Tempest}
Reality In Forty Winks
By J. Jayaraman
INVOCATION T O GURU AS :
Visva (the waking-I)

1
May the Lord as did to Hlad of yore
Grant m i n e all desires perforce
Flow to Him.
Nothing more.
Taijasa (the dream-I)

Bumble bee buzzing by
Lo, the Lotus in the sky
Of the H e a r t begins to bloom.
Yours, O Sun, this paean of praise
Ah, delightful Doom!
PROLEGOMENA being. It d e m a n d s of t h e r e a d e r a readi-

ness to sacrifice any c h e r i s h e d n o t i o n
T HIS article is a q u e s t p r o c e e d i n g
from first principles readily accept-
able to all. Using t h e facts of d r e a m ex-
proved false at t h e altar of Reason. T h e
article first establishes that t h e waking
state is o n e where an individual is able to
p e r i e n c e , inferences are m a d e a n d con- have the knowledge of 'waking-up from
clusions are drawn, inevitably leading the a d r e a m ' . It t h e n establishes t h a t wak-
Intellect (vijnanamaya purusha) o n t o the i n g - u p f r o m t h e w a k i n g - s t a t e (Self-
' l e a p ' i n t o t h a t Divine T r u t h b e y o n d Realisation) involves waking u p from
nescience. T h e p e r s o n considering him- individuality — the sense of b e i n g an
self as awake within a d r e a m c a n n o t oc- individual (ie some body) — which is
casion a b r e a k t h r o u g h using his intel- c o m m o n to b o t h w a k i n g a n d d r e a m
lect to analyse t h e world, a r o u n d h i m .
This article promises n o easy h a n d o u t . 1
Prahlad (Mad=glad; t h e h a p p y o n e ) w h o
R a t h e r it d e m a n d s of t h e reader, a series
though implored by Lord Vishnu to ask for
of meditations from first principles, i n t o any boon chose only that all his desires should
n o t i o n s a b o u t o n e ' s individuality a n d flow only towards the Lord [Bhagavata 7.10.7]
1998 REALITY IN FORTY WINKS 117
states. T h e article t h e n establishes why c o n t i n u e s , t h e r e is n o p e r s o n within.

t h e ' g a p ' d u r i n g t h e transition between Some recollection may linger a b o u t an
waking a n d d r e a m states must ever lie earlier involvement with o n e of t h e forms
b e y o n d t h e grasp of such individuality in t h e D r e a m ; a l a b e l of jnani or
(a seer which is 'aware' only amidst sense jivanmukta may get reverently a p p l i e d to
d a t a ) . W h e n t h e individual fully imbibes that form by o t h e r forms in the D r e a m ;
this t r u t h a n d b e c o m e s c o m m i t t e d to it t h a t form itself eventually transforms;
n o t only does great calm d e s c e n d for the t h r o u g h it all t h e r e arise n o m o r e the
individual, b u t t h e witnessing of indi- obsessions of duality for t h e r e exists n o
viduality itself flashes forth. In o t h e r m o r e an individual-self, c e n t e r e d o n a
words n o t only d o all vagrant t h o u g h t s particular form. R a t h e r all forms a n d
cease for t h e individual, b u t individual- non-forms ' b e c o m e ' Self-centered.
ity itself is e x p e r i e n c e d as primal thought.
A r e a d e r confident of the ' l e a p ' beyond IF SUPREME KNOWLEDGE EXISTS,
Reason right away, may pass on to the WHAT WILL PROVE ITS FINALITY ?
para O n Forgetting: the meta-I, towards
T h e removal of o n e ' s h u n g e r is never
t h e e n d of the article.
achieved by proxy. T h e a s c e r t a i n m e n t of
THE SCOPE t h e truth a b o u t a matter, which is really
t h e removal of o n e ' s i g n o r a n c e a b o u t it,
An u n b i a s e d enquiry into the p h e n o - can be achieved only t h r o u g h t h e Light
m e n o n of d r e a m i n g , a n d t h e p h e n o - of o n e ' s own (ultimately solitary) quest.
m e n o n of forgetting (i.e. nescience or T h e conclusions arrived at a r e to b e
n o n - k n o w l e d g e ) , b o t h of which are suffi- checked for c o n s o n a n c e with t h e con-
ciently frequent, leads to an inescapable clusions of the wise of all ages. W h e n a
conclusion for t h e e n q u i r i n g individual. conclusion is at variance with these, t h e n
This conclusion (about nescience) m i g h t t h e fundamentals a n d every assumption
itself get forgotten now a n d t h e n , b u t o u g h t to b e d o u b t e d a n d q u e s t i o n e d
can b e r e g a i n e d by the very same line of right down, if n e e d b e , to the Light of
enquiry time a n d again. However, t h e r e t h e questing individuality itself. T h a t a
is m a n y a slip between t h e c u p a n d the truth is h i g h e r a n d stands by itself w h e n
lip, a n d it is only w h e n o n e thirsts e n o u g h it subsumes o t h e r truths which are in
to allow that conclusion to rule (con- conflict with it is a fact that o n e readily
sume) o n e ' s (the jivas) every waking accepts. It is self-evident elegance. T h e
m o m e n t , that the O n e wakes u p . T h a t Solar-centric explanations for t h e sud-
which t h e O n e (isvara) wakes u p from d e n r e t r o g r a d e m o t i o n of s o m e planets
may t h e n b e called t h e D r e a m . But it is moving across o u r skies a r e simple a n d
n o ordinary d r e a m . For, t h e r e occurs for constitute a h i g h e r t r u t h t h a n t h e com-
T h e O n e ever r e m a i n i n g in t h e n-o-w-h- plex Geo-centric e x p l a n a t i o n s for t h e
e-r-e, a waking u p into T h e O n e , from same. T h e latter view was o p p o s e d to the
t h a t which may now b e called T h e D r e a m former. But t h e f o r m e r could a c c o m m o -
{isvara srshti). For, t h o u g h t h e D r e a m date the latter. However t h e Omni-cen-
trie explanation for t h e o m n i p r e s e n c e of related images. In such cases it is only
of t h e faint ' e c h o ' of a Big Bang consti- at the e n d of a s e q u e n c e of recollection
tutes a still h i g h e r t r u t h ( t h o u g h still far that o n e is able to infer t h e action a n d
from finality) as it subsumes the o t h e r presence, of m i n d . While r e a d i n g a b o o k
two, a n d goes o n to explain galactic ro- for example we m i g h t at some p o i n t get
tations a n d blackholes. It is such self- drawn into a reverie, and suddenly
evident elegance which decides finally if r e t u r n from the reverie to find that o u r
a conclusion stands by itself or not. T h a t eyes h a d actually r e a c h e d the page e n d
t r u t h is S u p r e m e which stands self-evi- where we would have to t u r n t h e p a g e
d e n t owing to its easy capacity to accom- for the eye to move on! T h e knowledge
m o d a t e an infinite variety of conflicting r e g a r d i n g the reverie arises only t h e n
a n d h e n c e lesser truths within its do- u p o n ' r e t u r n ' . We also recall n o t h i n g
m a i n — a level of tolerance the lesser a b o u t what o u r eyes h a d r e a d d u r i n g
truths just couldn't demonstrate. The that period. It is also a fact that o u r eyes
h e r o in t h e m o t i o n picture may wield his h a d actually, faithfully a n d habitually
sword all over t h e screen a n d deny the traversed all those lines. U p o n backing
existence of any screen anywhere n e a r u p some distance we d o reach t h e pas-
h i m . It would b e a lesser truth if h e sage w h e r e we get a ' c o n n e c t i o n ' a n d
c o n c l u d e d , "all talk of a cloth screen realise that to be the p o i n t from which
here, is j u s t yet a n o t h e r ' y a r n ' " . T h e we h a d (unknowingly) drifted off. Dur-
H i g h e r truth of t h e screen in the cin- ing the reverie, we n e i t h e r h a d t h e knowl-
ema-hall n o t only subsumes the h e r o ' s edge a b o u t the p r e s e n c e of t h e p r i n t e d
w o r l d , b u t it also a c c o m m o d a t e s t h e page, n o r t h e knowledge of t h e absence
h e r o ' s lesser truths as fully valid within of the p r i n t e d page. In s h o r t t h e r e was
his world. nescience (avarana) a b o u t the p r i n t e d
page d u r i n g the reverie (vikshepa).
THE DATUM
NESCIENCE
W h e n o n e considers life m o m e n t by
In fact w h e n a s e q u e n c e of recollec-
m o m e n t o n e finds that it consists only of
tions begins (as in a day-dream, o r while
sense-experience, or of recollections of
d r e a m i n g ) t h e r e is nescience r e g a r d i n g
sense-experience. T h e sense-experience
t h e waking state including o u r exit from
(rupa) usually has a 'knee-jerk' response
it. Nescience a n d Knowledge therefore
in word-form (nama). This accompani-
exist 'side by side' within a state, as well
m e n t is so well 'set' since c h i l d h o o d ,
as between states.
that this l e a r n t response is hardly ever
e x p e r i e n c e d as a recollection which it Within a state: W h e n involved solely
really is. This c h a t t e r i n g usually accom- with visual sense, knowledge arises as, "I
panies sense-experience. However, can see objects", w h e n t h e r e is light, a n d
vasanas o p e r a t e even in the silencing of knowledge arises as "I c a n n o t see ob-
t h e c h a t t e r i n g a n d can initiate recollec- jects" w h e n light fails. D u r i n g this if o n e
tions devoid of labelling; e.g. a s e q u e n c e r e m a i n e d ' d i s c o n n e c t e d ' from t h e sense
of h e a r i n g , t h e n n o knowledge would have reason to d o u b t t h e 'fact' of b e i n g

arise a b o u t t h e p r e s e n c e or the absence awake at that time. Even strange experi-
of s o u n d . ences get unquestioningly a c c e p t e d nor-
mal. Even if such events d o get n o t i c e d
Between states: W h e n d r e a m i n g , t h e r e
as 'impossible' that knowledge by itself
arises n o knowledge a b o u t t h e p r e s e n c e
does n o t enable us to dismiss t h e total
o r t h e absence of t h e waking world, i.e.
e x p e r i e n c e (i.e. t h e individual a n d t h e
t h e r e is nescience r e g a r d i n g the waking
sensory world which s u r r o u n d s h i m a n d
world, while t h e r e is knowledge within
limits h i m ) . In s h o r t merely r e m a r k i n g
t h e dream-world. T h e d r e a m s e q u e n c e
to oneself, "I m u s t b e d r e a m i n g " , or
itself ( o n e finds u p o n waking), does n o t
h e a r i n g from s o m e t e a c h e r within t h e
obey any waking o r d e r a n d is found to
d r e a m , "This is all a d r e a m " does n o t
p r o c e e d fuelled by h o p e a n d fear, pur-
cause a collapse of t h e d r e a m i n g . Worse,
suit a n d avoidance. (Some visions are
r e a d i n g literature on waking u p , practis-
exceptions a n d are n o t considered now).
ing to imagine that o n e has woken u p , in
Whichever 'fuel' was p r e d o m i n a n t in the
short, all techniques initiating activity o r
waking individual established the t h e m e
initiating non-activity (of limbs, body,
within t h e d r e a m . A n d w h e n we r e t u r n
b r e a t h , sense-organs or mind-imagery)
from t h e recollection or d r e a m — and
u n d e r t a k e n by a p e r s i s t e n t individual
only t h e n , if at all — knowledge arises
w i t h i n t h e d r e a m , only f u r t h e r s t h e
a b o u t t h e d r e a m . This knowledge would
d r e a m . Notice that I have n o t said "...fur-
by inference, yield for a n y o n e who cares
thers his dream". For, t h e d r e a m is n o t
to reflect u p o n it, t h r e e truths:
the d r e a m of the individual within t h e
d r e a m . It is t h e d r e a m of t h e individual
THE THREE TRUTHS: who wakes u p to utter the FIRST T R U T H .
It is h e who says, "I am now aware of
FIRST T R U T H : "I am now aware of
having dreamt". having d r e a m t . However, it was myself as
T in the d r e a m , n o t s o m e b o d y else as
S E C O N D T R U T H : "I can recall its T . For it was I who p e r f o r m e d actions
c o n t e n t s as b e i n g a s e q u e n c e , solely of a n d felt emotions within t h e d r e a m while
sense-experiences a n d recollections." it was h a p p e n i n g . It is again I w h o now
recollect it. I d o fully accept t h a t my
T H I R D T R U T H : "I could recall n o t h - ideas, h o p e s a n d fears, my p u r s u i t a n d
ing of this waking world, I could experi- a v o i d a n c e in this w a k i n g - w o r l d h a v e
e n c e n o t h i n g of the m a r c h of this world's fuelled t h e p r o j e c t i o n of a d r e a m of
o r d e r , t h e n d u r i n g the d r e a m " . which I am t h e sole a u t h o r . But inexpli-
cably, a n d without my witnessing its cre-
We shall look into the THREE
ation n o t only did t h e dream-world arise,
T R U T H S , starting with the SECOND.
I seem to have suddenly t h e n b e c o m e an
Meditation on the second truth: T h e individual t r a p p e d within t h a t world a n d
d r e a m while it lasts is indistinguishable worse, tossed a b o u t by an u n c o m p r o m i -
from waking: that is, o n e usually d o e s n ' t sing circumstance. So t h e dream-world,
myself ( t h e T sense within it) a n d the edge: "I have b e e n d r e a m i n g " is t e r m e d
dream-destiny b e y o n d my control, all of as meta dream-I]. And, THE SECOND
these c a m e from t h e same source". T h a t INFERENCE: Can I n o t further c o n c l u d e
is, t h e dream-I, plus t h e dream-world of t h a t t h e h o p e s a n d a n x i e t i e s of t h a t
senses a n d recollections e x p e r i e n c e d by Meta-I (isvara) have b e e n reflected in
t h a t T , plus t h e forces of dream-circum- m e , j u s t as my own in t u r n get reflected
s t a n c e w h i c h s h a p e t h e 'life' of t h e into t h e T in my d r e a m ?".
dream-I, t o g e t h e r constitute t h e waking
individual. In o t h e r words t h e waking THE NEED FOR ESTABLISHING
individual (jiva) is t h e waking-I amal- CONSONANCE WITH
g a m a t e d with h o p e s a n d anxieties picked REVELATIONS:
u p amidst t h e circumstances of life in
T o establish t h e validity of t h e two
t h e waking-world. It is this amalgamation
inferences, we should m e d i t a t e o n t h e
which makes t h e waking-world of t h e
implications of a 'waking u p ' from this
child, t h e youngster, two lovers, t h e thief,
waking world, a n d t h e n check if those
t h e well-to-do, a n d t h e starving, u n i q u e
implications are in c o n s o n a n c e with t h e
to each (jiva srshti).
Revelations of those w h o n o t only 'woke
u p ' b u t (and this is very mysterious, a n d
THE TWO INFERENCES: seems to beat all logic!) c o m m u n i c a t e d
the event of a 'waking u p ' for t h e benefit
A slow a n d steady assimilation of the
of (the forms which go by t h e n a m e of)
above m e d i t a t i o n leads o n e to an 'in-
h u m a n beings within t h e D r e a m called
sight' a b o u t t h e waking state itself. O n e
waking-world. O n e may s t r a i g h t away
may reason, "I agree t h a t t h e d r e a m -
question the n e e d for checking for con-
world, plus t h e dream-fate oppressing
sonance with Revelations p r e s u m e d to
t h e dream-I arose solely from my waking
have c o m e ' i n t o ' t h e waking-world from
m i n d . Also while t h e d r e a m was going
that Meta-I which is b e y o n d it. O n e may
o n I r e a c t e d to t h e dream-circumstances
argue, "When I wake u p from a d r e a m ,
in a m a n n e r which, I can now say (hav-
t h e r e is n o d r e a m any l o n g e r for m e to
ing woken u p ) , has its basis in the anxie-
c o m m u n i c a t e with. T h e d r e a m - w o r l d
ties a n d h o p e s t h a t are a p a r t of m e in
collapsed with t h e dream-I a n d h e r e I
this waking world. THE FIRST INFER-
am 'outside' it. W h e r e t h e n is t h e possi-
ENCE: Can I n o t c o n c l u d e from this that
bility for m e (the waking-I) to c o m m u n i -
this waking world a n d t h e Circumstances
cate t h r o u g h t h e dream-I to t h e deni-
which arise within it a n d oppress m e
zens of t h e dream-world?" This is i n d e e d
(i.e. t h e w a k i n g i n d i v i d u a l ) a r e t h e
true, as far as ordinary d r e a m experi-
D r e a m of a meta-Individual? [meta, when
ences form t h e basis of t h e a r g u m e n t .
used as a prefix in this article, means:
that which wakes up from something and LIVE DREAM: However, t h e r e is an-
simultaneously has knowledge about that o t h e r kind of d r e a m i n g , which w h e n it
waking-up. e.g. u p o n j u s t 'surfacing' from h a p p e n s , c a n o n l y b e s e e n as a
a d r e a m , t h e entity which has t h e knowl- t r a n s c e n d a n t gift. For in this case, o n e
b e c o m e s alive to t h e fact t h a t o n e is b e c o m e 'alive' a n d declare themselves

d r e a m i n g a n d yet, the d r e a m continues to b e the m o u t h p i e c e , a n d some o t h e r
with this i m p o r t a n t c h a n g e : T h e m o u t h p i e c e s declare themselves to b e
dream-I c o n t i n u e s within the continu- t h e Meta-I). So we shall b e wary of this
ing d r e a m b u t only as a 'shadow' of the a n d merely check t h e implications of
waking-I from t h e n o n . All t h r o u g h the o u r two inferences for c o n s o n a n c e with
u p s a n d downs of t h e d r e a m - c i r c u m - only t h e h i g h e s t of t h e s e ' r e v e a l e d '
stance t h e dream-I moves a b o u t m a k i n g truths. T h e m e a n i n g of the t e r m ' h i g h e r
gestures a n d responses internally devoid t r u t h ' has b e e n explained at t h e begin-
of worldly e m o t i o n s . T h e waking-I has n i n g of this article u n d e r t h e p a r a g r a p h .
only woken to the d r e a m , b u t n o t woken IF SUPREME KNOWLEDGE EXISTS,
into t h e waking world. This is an inter- WHAT WILL PROVE ITS FINALITY?
m e d i a t e level before b e i n g ' b o r n ' fully T h e rest of this section finds itself prov-
i n t o t h e waking-world as t h e waking-I ing that t h e First Inference is valid a n d
a n d we shall refer to it as t h e meta- that the Second Inference is false.
dream-I (i.e. t h a t which woke u p from
t h e d r e a m a n d has knowledge of t h e PROVING THE FIRST INFERENCE
d r e a m i n g ) . T h u s it retains a b a r e con- TRUE:
n e c t i o n with t h e shadow dream-I. A slen-
d e r sense of agency is e x p e r i e n c e d by MEDITATION O N THE
the meta- dream-I with respect to the IMPLICATIONS OF A 'WAKING UP'
actions of t h e shadow. T h a t is, knowl- FROM THE WAKING WORLD
edge of the form "I do", "I walk", "I speak"
arise in the meta dream-I whenever t h e Most of t h e m e d i t a t i o n for this has
shadow does, walks or speaks. T h e meta been completed u n d e r the paragraph
d r e a m - I e x p e r i e n c e s as if t h e shadow LIVE DREAM. Only some loose e n d s re-
w e r e m e r e l y its m o u t h p i e c e . Simulta- main. T o recapitulate, the meta dream-I
n e o u s with that, t h e meta dream-I expe- is the i n t e r m e d i a t e level before b e i n g
riences t h e whole d r e a m (i.e. including ' b o r n ' into t h e waking world as t h e wak-
all t h e p h e n o m e n a in t h e d r e a m ) as a ing-I. T h e meta dream-I has nescience
live e m a n a t i o n from itself. a b o u t its own location. T h a t is, n e i t h e r
t h e knowledge "I am located in a world",
We can r e t u r n now to the TWO IN- n o r t h e knowledge "I am n o t located in
FERENCES. For, we have shown that t h e any world" arises in t h e meta dream-I. (I
' l i v e ' d r e a m e x p e r i e n c e as a n a l y s e d h o p e the r e a d e r is so far with m e in this
above, is itself sufficient basis for us to living d r e a m of a m e d i t a t i o n ! ) . Now it is
allow t h e possibility t h a t even the possible that while witnessing t h e 'live'
Meta-I (isvara) could inject revelations d r e a m the question "Who a m I?" may
i n t o this waking world t h r o u g h s o m e arise for t h e T (i.e. t h e meta d r e a m - I ) .
' m o u t h p i e c e s ' which those in the wak- T h e answer to this (i.e. t h e c o n s e q u e n c e
ing-world address as ' t h e awakened o n e s ' . of this question) is dictated by w h e t h e r
T h e r e a r e of course m o u t h p i e c e s a n d t h e e n q u i r e r is actually located anywhere
mouthpieces (and some mouthpieces or not. N o d o u b t t h e meta dream-I (the
e n q u i r e r ) has nescience a b o u t its loca- Implication one: T h e waking-reality is
tion even t h o u g h ( as the THIRD T R U T H seen as a c o n t i n u i n g d r e a m .
proves) it is actually ( t h o u g h nescient of
it) located in t h e waking-world. As soon Implication two: Along with t h e above
as t h e question "Who am I?" arises, the knowledge, a n d in answer to t h e ques-
knowledge arises "I am n o t located in tion "Who am I?" (that is, the question
any world". But this is false knowledge as "Who is d r e a m i n g of t h e waking-real-
seen in t h e previous sentence, a n d so ity?"), t h e r e arises t h e knowledge "I am
this knowledge does n o t stay. It is re- n o t located in any world — I am t h e
placed (killed, t r a n s c e n d e d ) by the un- principle of location in which 'my' d r e a m
avoidable (and sometimes slow) arising the waking reality a p p e a r s to go o n — I
of the knowledge "I am located in the am the self-aware".
waking-world". This event marks the birth Implication three: W h e n this Meta-I
of t h e meta dream-I into the waking-world r e m a i n s with t h e first k n o w l e d g e
as the waking-I. In short o n e wakes u p . (IMPLICATION ONE) it is Isvara (a.k.a.
O n t h e o t h e r side of t h e coin, this event God, Jehova, F a t h e r in Heaven, Allah
marks t h e collapse of the live d r e a m . In etc.). W h e n the Meta-I r e m a i n s with t h e
summary, w h e n o n e b e c o m e s aware that s e c o n d k n o w l e d g e it is c a l l e d B r a h -
a d r e a m is going on, a n d along with that m a n (a.k.a. sunya, m a u n a etc.). In b o t h
knowledge if t h e r e also arises the grow- these m o d e s the Meta-I c a n n o t b u t re-
ing awareness of b e i n g located in t h e main u n c h a n g e d a n d non-dual. T h e first
waking-world t h e n the d r e a m collapses. m o d e represents the Waking State (isvara
T h u s , every d r e a m ( d u r i n g its t e n u r e ) is jagrat) of Isvara (maha-mahat) w h e n T h e
indistinguishable from t h e waking (see D r e a m (maya) is witnessed 'live'. T h e
SECOND T R U T H ) , only till o n e becomes second m o d e represents the D r e a m State
aware of t h e d r e a m i n g , w h e r e u p o n o n e (isvara svapna) of I s v a r a (maha-
wakes u p from t h e d r e a m into t h e wak- avyakta,sambhoga-kaya) when The
ing-world. T h e waking-world is therefore D r e a m e r turns 'away' from T h e D r e a m
a d r e a m t h a t is p u n c t u a t e d by a variety to look 'within'; a n d c o n t i n u i n g so, it is
of o t h e r d r e a m s , a n d to which one always t h e Dreamless State (isvara sushupti) of
returns whenever knowledge of dream- Isvara (purusha, brahman, mahamauna,
ing arises. 'Waking u p ' from this world is maha-sunya, dharmakaya) without 'within',
therefore n o run-of-the-mill stuff. It im- j u s t Being.
plies b e i n g b o r n as that Meta-I (isvara)
for w h o m t h e d r e a m called waking-real- T h e above t h r e e IMPLICATIONS a r e
ity c o n t i n u e s (the maya shadow) a n d the now checked for c o n s o n a n c e with t h e
k n o w l e d g e "I a m n o t l o c a t e d in any highest truths revealed in t h e waking
world" r e m a i n s steady without collaps- world. We find full c o n s o n a n c e with t h e
ing (achyuta). revelations of a beginningless stream of
persons: .... Vasishta, Uddalaka, V a r u n a ,
We can now state t h e implications of Yajnavalkya, Vyasa, Krishna, Socrates,
such a 'waking u p ' : Gaudapada, Sufi-mystics (Rabiya,
Mansur, Rumi), Christian-mystics We have now proved the first infer-

(Eckehart, B o e h m e , Dionysius), J n a n a - ence as valid. In o t h e r words t h e r e is a
dev, Vidyaranya, Kabir, Ramakrishna, Sai waking u p from t h e waking-world, a n d
Baba, Ramana, Nisargadatta, Peace w h e n t h a t occurs, t h e Meta-I has t h e
Pilgrim knowledge of n o t b e i n g located in any
world. It also has the knowledge of wit-
We find full c o n s o n a n c e with t h e reve- nessing the waking reality which conti-
lations of B u d d h a a n d Mahavira, except n u e s as a live D r e a m . It s h o u l d b e obvi-
t h a t they m a d e n o explicit m e n t i o n of ous to t h e r e a d e r that t h e waking reality
God o r His involvement with t h e waking ( i.e. t h e 'live' D r e a m , called pratibhasika
reality. We find full c o n s o n a n c e with sat) perceived by t h e Meta-I is n o t t h e
t h e r e v e l a t i o n s of Z o r o a s t e r , J e s u s , same as t h e waking reality (i.e. t h e wak-
Muhammad, Ramanuja, Madhva, ing-world, called vyavaharika sat) per-
Krishnamurti, except that they m a d e n o ceived by t h e waking-I s within it. (A
explicit s t a t e m e n t that t h e various ap- reference to the p a r a o n LIVE DREAM,
p r o a c h e s to God, as Master, as Father w h i c h c o m p a r e d t h e d r e a m - w o r l d as
(in e i t h e r case,with F o r m or without), or perceived by t h e dream-I o n t h e o n e
to God as o n e ' s Self (i.e. as Formless) d o h a n d , with the 'live' d r e a m perceived by
have their relevance d u r i n g t h e various the meta dream-I o n t h e o t h e r , s h o u l d
stages of individual evolution. O n the clarify t h i s ) . S t a t e d in t e r m s of t h e
contrary they placed restrictions regard- 'Sankara simile': t h e vyavaharika sat, t h a t
ing t h e Way a n d s o m e have allegedly is t h e waking-world p e r c e i v e d by t h e
d e c l a r e d d e a t h or eternal d a m n a t i o n for waking-I (the jiva, whose vasanas con-
those who did n o t conform. Both the vert the isvara srshti it perceives, i n t o a
categories in this p a r a g r a p h have to be jiva srshtil) within it, is t h e ' s n a k e ' per-
u n d e r s t o o d in t h e historical c o n t e x t of ceived as a ' r o p e ' . T h e pratibhasika sat
t h e revelations. Religious misinterpreta- (the 'live' Dream, the isvara srshti ever
tions a n d hypocrisy that h a d c r e p t into perceived as D r e a m , by Isvara) is t h e
the feeling b e h i n d worship of t h e divine, 'snake' (i.e. maya) ever associated with
a n d u n b e a r a b l e oppression of t h e down- Isvara ( t h e Meta-I, brahman) the
t r o d d e n by those in power,necessitated paramarthika sat, t h e ' r o p e ' .
these restrictions then. But theology
b e c o m e s a tyrant w h e n t h e historical T h e waking-I which was associated with
c o n t e x t for such revelations is lost sight the form (the physical b o d y ) , p r i o r to
of. Such tyranny will itself pave the way t h e 'waking u p ' , c o n t i n u e s to b e per-
for overhaul. T h e two categories them- ceived within t h e waking reality. T h e
selves are proof of t h e overhaul t h e di- physical body (of t h e waking-I now ad-
vine occasions from time to time. dressed by o t h e r s in t h e waking world as
' t h e realised o n e ' ) c o n t i n u e s to b e sub-
We also find full c o n s o n a n c e with the j e c t to h u n g e r , decay a n d d e a t h . T h e
insights of a r a n g e of poets a n d scien- waking-I has internally n o u p s a n d downs
tists from Shakespeare to S c h r o e d i n g e r of emotions. This is because t h e Meta-I
a n d Kalidasa to Kurt Godel. is now t h e active p r i n c i p l e , while t h e
waking-I is merely a shadow, a m o u t h - FERENCE has been proved valid. I can
piece within t h e Meta-I's d r e a m . T h e imagine a r e a d e r h e r e a n d t h e r e protest-
waking-I has n o fear of d e a t h a n d dis- ing: " T h e FIRST INFERENCE was proved
ease, a n d r e s p o n d s ( t h r o u g h its organs using the e x p e r i e n c e of the 'live' d r e a m .
of sense, organs of action a n d m e m o r y But I d o n o t r e m e m b e r ever e x p e r i e n c -
a n d intellect), flowing with the n e e d s of ing such a livmg--dream myself. So I am
t h e m o m e n t within t h e waking reality. n o t in a position alas! to real-ise t h e rea-
For these reasons t h e r e are n o dreams, soning employed in t h a t . p r o o f . I m u s t
o r reveries, or any such things based o n hasten to assure t h e r e a d e r that t h e r e is
involuntary t h i n k i n g for t h e shadow wak- n o n e e d for p a n i c . T h e r e is a n o t h e r
ing-I. This scenario represents the fully proof:
awakened jivanmukta within the waking-
2 AN ALTERNATE WAY T O PROVE
reality. W h e n the jivanmukta form dis-
solves, t h e D r e a m called the waking-real- THE FIRST INFERENCE AS TRUE :
ity does n o t b e c o m e devoid of a m o u t h - A PITFALL T O BE AVOIDED FIRST
piece. For, t h e r e is a c o n t i n u o u s 'wak- T h e r e lies a pitfall for o n e n o t grasp-
ing-up' going on, ' h e r e a n d t h e r e ' from ing the i m p o r t of t h e revelation of t h e
t h e infinity of waking-I s in the D r e a m . 'awakened o n e ' r e g a r d i n g t h e waking-
( T h e r e a d e r n e e d n o t get too worked u p world. T h e sage says: " T h e waking-world
a b o u t this aside. T h e s e will be the con- a n d d r e a m s a r e essentially t h e s a m e .
clusions a n d later, e x p e r i e n c e of anyone Waking is j u s t a n o t h e r d r e a m . M i n d cre-
t r e a d i n g with t h e Light of reason, which ates waking as Mind creates d r e a m " . T h e
is what t h e meditations of this article seeker interprets it as: "Just as my m i n d
exemplify). W h e t h e r t h e 'live' D r e a m created t h e dream-world, my m i n d cre-
goes o n or n o t does n o t affect the inher- ates the waking-world also". T h e r e is a
e n t n a t u r e of t h e Meta-I. A question may faux pas (false step) h e r e for all to see.
arise: "Why should the Meta-I (i.e. isvara) T h e r e is a step in r e a s o n i n g missed out.
b e ever associated with the p h e n o m e n o n It is n o t as if we d o n o t employ reason or
of the live D r e a m called waking-reality that we lack strength. This is proved by
(i.e. maya)?". This is a question that arises o u r clever plans a n d polite m a n i p u l a -
for the waking-I within t h e d o m a i n of tions of p e o p l e a n d circumstances all
t h e waking-world. This is a quesion which the time, to achieve o u r personal goals,
can b e investigated only by a 'waking u p ' often u n d e r cloak of altruism. So we all
into t h e Meta-I. All investigation of this d o have sufficient Reason b u t we d o n o t
question from within t h e waking-world apply it all the way especially in this ulti-
is b e t r a y a l of R e a s o n , a n d m e r e
jabberwocky (like t h e conclusions of the
2
h e r o in t h e movie e x a m p l e in t h e sec- [ Talks #281 has a thrilling account of Bhagavan

(the Meta-I) d e p o s i n g through the physical
tion IF SUPREME KNOWLEDGE EX-
form (as the shadow waking-I) to the court
ISTS , WHAT WILL PROVE ITS FINAL- about its relationship with the waking-reality]
ITY ?). [Bh. Ramana's Death Experience in His own
words, q.v. Self Realisation] [Day by Day: June
T o repeat therefore, the FIRST IN- 3,1946;last paras] [Mand.Karika 2.31,32,35-38]
m a t e quest — a n d h e r e , we are led by ing) t h e n the knowledge r e g a r d i n g o n e ' s

o u r d e e p e s t h i d d e n desires lest we de- d r e a m i n g would never arise. O n e ' s daily
stroy o u r fondest illusion. T h e sage actu- d r e a m e x p e r i e n c e proves this. S u p p o s e
ally m e a n t : "The idea of b e i n g located that d u r i n g o n e l o n g n i g h t o n e were to
within a world is c o m m o n to b o t h waking r o l l e r - c o a s t as follows: W A K I N G - t o
a n d d r e a m i n g . A n d so they are b o t h the DREAM ONE-to DREAM T W O - back to
same". T h e s e e k e r for r e a s o n s stated DREAM ONE-and finally back to WAK-
above, would r a t h e r c o n c l u d e that the ING. In such a scenario, the knowledge
waking-world a n d d r e a m s are same (i.e. "I j u s t woke u p from a d r e a m " arises only
figments of his i m a g i n a t i o n ) , whereas while e n t e r i n g DREAM O N E ( d u r i n g the
h e o u g h t to have c o n c l u d e d : "My exist- transit from DREAM T W O to DREAM
e n c e as an entity located within this wak- ONE) a n d while e n t e r i n g WAKING (dur-
ing-world is illusory. So my realisation of ing t h e transit from DREAM O N E to
this only m e a n s b e i n g free of this illu- WAKING). D u r i n g all o t h e r transits t h e r e
sion of location within this waking-world. is nescience d u r i n g t h e transit. Why is
T h e p r e s e n c e o r absence of the waking- this so? It is the r e c u r r e n c e of the DREAM
world, s u b s e q u e n t to that realisation will O N E a n d the WAKING which occasion
get automatically established u p o n that re-cognition (deja vu). Alongside of this
event. And, most i m p o r t a n t , w h e t h e r this arises the knowledge :"I have woken u p
waking-reality is found to be or not be from a d r e a m " . T h e d r e a m called wak-
( u p o n t h a t event) — in either case, it ing-world is o u t s t a n d i n g b e c a u s e n o
can have n o say o n my realisation that I o t h e r d r e a m repeats in such a fashion,
a m n o t located in any world". a n d because of this u n i q u e n e s s , all abid-
ing k n o w l e d g e of ' d r e a m ' arises only
With a half-hearted r e a s o n i n g (the through the deja vu (i.e. pratyabhijna)
faux pas m e n t i o n e d above), t h e seeker that occurs while re-entering t h e waking-
wallows in the solipsistic illusion that he world. So if it were n o t for t h e d o g g e d
creates this waking-world every time h e r e c u r r e n c e of t h e waking-world, o n e
wakes u p in the m o r n i n g , or after a day- would never b e aware that o n e h a d b e e n
d r e a m . This illusion after all has the seeds d r e a m i n g , (or for t h a t matter, t h a t o n e
of psychosis. T o sum u p : t h e r e is u r g e n t h a d b e e n lost in reverie o r t h o u g h t ) .
n e e d to reason a n d arrive at inferences Can t h e r e b e a greater h o r r o r story of
based o n o n e ' s own experiences of d r e a m nescient wandering? Of course t h e re-
a n d waking. Let us d o j u s t that. After c u r r e n c e of t h e waking-world can b e 'ex-
d o i n g that we can easily check the SEC- p l a i n e d ' by t h e solipsist, as : " T h e wak-
O N D INFERENCE: ing-world is t h e favourite a m o n g my
MEDITATION ON RECURRING dreams, a n d so my m i n d recreates that
DREAMS: If o n e were merely transiting d r e a m frequently". But this e x p l a n a t i o n
from o n e d r e a m to a n o t h e r a n d so o n , c a n n o t a c c o u n t for t h e awesome mystery
a n d if n o n e of these d r e a m s r e c u r r e d a n d m a r c h of intelligent cosmic o r d e r
sufficiently to give rise to the feeling of (rtam), even t h o u g h o n e (ie t h e waking-
deja vu (the "I've b e e n h e r e before" feel- I) may be nescient of it d u r i n g d r e a m i n g
(and reverie a n d flight of t h o u g h t ) . We n o t g u a r a n t e e that t h e r e would b e a re-

will m e d i t a t e o n this aspect of rtam (i.e. c u r r e n c e (and therefore the recognition
isvara srshti) while dealing with the SEC- of the r e c u r r e n c e ) w h e n o n e exited from
O N D INFERENCE a n d t h e related sub- the waking-world into t h e knowledge: "I
j e c t of jiva srshti (individual waking-world am n o t located in any world". (If this
c r e a t i o n ) . Now we are ready to get o n seems to be an insoluble d e a d - e n d you
with: are right. And wrong. For, it is a dead-
end, a n d it is soluble). T h e 'waking u p '
REVALIDATING THE FIRST
can therefore only imply that o n e wakes
INFERENCE: (without making use of
u p from the knowledge: "I am located in
'live' dreams)
this waking-world", to the knowledge : "I
F r o m t h e k n o w l e d g e "I h a v e j u s t am n o t located in this waking-world".
woken u p from d r e a m i n g " , the FIRST T h a t is to say t h e r e is n o exiting from, o r
INFERENCE stated: "Could t h e r e b e a entry into a world. T h e r e f o r e , while t h e
further waking u p from the d r e a m called waking world continues, t h e r e is a wak-
waking-world?" We can now c o n c l u d e ing u p from the knowledge: "I a m lo-
t h a t s u c h 'waking u p ' d e m a n d s that, cated in this waking-world" to t h e knowl-
a l o n g with t h e transition o u t of the wak- edge "I am n o t located in this waking
ing-world, knowledge should also arise world". This marks t h e waking u p from
a b o u t t h e transition. Does this d e m a n d the waking-I to t h e Meta-I. T h e Meta-I
for knowledge of the transition, in turn has the knowledge "I am n o t located in
necessitate a transition into another recur- the waking reality. 'Waking u p ' is only
ring dream-world, leaving this recurring the extinction of the illusion of b e i n g
waking-world b e h i n d ? (See t h e above located in t h e waking-world". T h e wak-
MEDITATION ON RECURRING ing world (isvara srshti) as e x p e r i e n c e d
DREAMS). Clearly n o n e will be c o n t e n t by the Meta-I is n o t at all t h e waking
with such a 'waking u p ' , which would world (jiva srshti) as e x p e r i e n c e d by t h e
after all only b e a case of 'six of o n e a n d waking-I before extinction of t h e illu-
half-a-dozen of t h e o t h e r ' ! T h e new sion. After the extinction of the illusion
waking-world that o n e would wake u p of location, the waking-I (the jivan mukta
into would, by a n d by be same old wine as revered by o t h e r forms in t h e d r e a m )
in same old bottle. This sort of a waking is merely a 'corpse' within. T h e m e m o r y
u p is therefore rejected. And with this is of t h e events d u r i n g the life of t h a t physi-
rejected all scope for a waking-up by 'en- cal form (including the m e m o r y of the
t e r i n g ' a n o t h e r world. With this, o n e waking up) as registered in t h e physical
s e e m s left with t h e only c h o i c e ( t h e form c o n t i n u e till t h e d e a t h of t h e form
H o b s o n ' s ) of a waking-up into t h e knowl- (nirvana as referred to by o t h e r s ) . This
edge: "I am n o t located in any world". brief ' p e r i o d ' of time (from the p o i n t of
Now we know that waking-up, (with the waking u p , to the p o i n t of nirvana) marks
knowledge of the waking-up) is possible the p e r i o d of revelation, t h r o u g h living
only w h e r e t h e r e is recognition of a re- example within t h e d r e a m called wak-
c u r r e n c e . But t h e H o b s o n ' s choice does r
ing-w orld, of t h a t w h i c h t r a n s c e n d s
speech. We have used an alternate way the dream-I, which is an illusory location
to prove t h e FIRST INFERENCE as valid of myself within d r e a m - c i r c u m s t a n c e ,
using only d r e a m e x p e r i e n c e . We now c a n n o t lead to my d e a t h w h e n it (the
move o n to: dream-I) 'dies'". We can now reasonably
reconstruct four courses the d r e a m could
MEDITATION PROVING THE have taken, d e p e n d i n g u p o n how instinc-
SECOND INFERENCE FALSE tively the dream-I holds o n to t h e con-
T o r e c a p i t u l a t e , t h e seeker says: "I cept: "No event in this world can affect
a g r e e t h e r e is a waking u p from the wak- my 'true' nature. I d o not experience it,
ing-world. I also see that the waking-I but if I remained convinced of its truth,
projects a dream-world (i.e. projects the I will realise myself as the waking-I, when
dream-I, t h e d r e a m circumstances bind- a waking-up occurs". N o t e t h a t this in
ing t h e dream-I) only from its own fears, t u r n d e p e n d s entirely on how well t h e
h o p e s a n d anxieties. Can I (the waking- waking-I practises t h e concept: "No event
I) n o t infer that these anxieties etc. have in this world can affect my 'true' nature.
their source in t h e Meta-I?". T h e r e are I do not experience it, but if I remained
two ways to check this inference. THE convinced of its truth, I will realise my-
FIRST APPROACH: T h e FIRST INFER- self as the Meta-I, when a waking-up oc-
ENCE proved that t h e Meta-I is n o t lo- curs". T h e deeply h e l d desires of t h e
cated in in any world. It is therefore self- waking-I will d e t e r m i n e t h e motive with
e x i s t e n t , self-aware a n d n o n - d u a l which it practises this c o n c e p t in its daily
(whether t h e D r e a m called waking-Real- life in t h e waking-world. T h e zeal with
ity is perceived by it or n o t ) . So t h e r e is which it practises d e t e r m i n e s how t h e
n o scope in it for fears, anxieties etc! motives o p e r a t e in d r e a m s .
T h e source for t h e waking-Fs anxieties
m u s t therefore b e s o u g h t by t h e wak- DREAM COURSE O N E : This was the
ing—I within its waking-world. While this n i g h t m a r e e n d i n g with a waking u p in
was an elegant 'quickie', THE SECOND sweat. Comment: Fear of a h u r t i n g physi-
APPROACH p l o d s slowly t h r o u g h cal d e a t h rises above all o t h e r concepts
d r e a m s : We shall u n d e r t a k e a t h o u g h t a n d t h e r e is a waking u p .
e x p e r i m e n t . Suppose the waking-I t6 be
DREAM COURSE T W O : T h e d r e a m -
d r e a m i n g in which the dream-I acciden-
circumstances conspire towards a physi-
tally slips off a precipice a n d is h u r t l i n g
cal survival (with or without injury) for
below to certain d e a t h in a few seconds.
the.dream-I. Comment: T h e waking-I has
T h e helpless t e r r o r of t h e dream-I as it
conviction that n o event in t h e waking-
h u r t l e s down causes t h e waking-I to wake
world can destroy its essential n a t u r e
u p in a sweat a n d say: "Heavens! How
which it believes to b e t h e Meta-I. Dur-
false it has all t u r n e d o u t to be!" After
ing t h e d r e a m , t h o u g h t h e r e is s t r o n g
r e p e a t e d reference to this (i.e. manana),
fear, t h e c o n c e p t of i n d e s t r u c t i b i l i t y
t h e waking-I says: "I can now see that n o
m a n a g e s to survive. D r e a m i n g c o n t i n u e s .
event within t h e dream-world can ever
kill m e t h e waking-I. I can now see that DREAM COURSE THREE: T h e 'physi-
9
cal' body lies shattered. T h e r e may or fantasy is immediately reflected in (i.e.
may n o t b e the throes of ' d e a t h ' . But makes inroads into) t h e m i n d s of o t h e r s
s o o n e n o u g h , a d i s e m b o d i e d dream-I w h o a r e closely r e l a t e d (in t e r m s of
stands as 'spirit' involved in c o n t i n u i n g shared n e e d s , feelings, ideals etc) a n d
dream-circumstance. Comment T h e wak- the intrusion is e x p e r i e n c e d by t h e latter
ing-I has grasped t h e c o n c e p t of inde- as sensory p h e n o m e n a m a k i n g u p a vi-
structibility imperfectly, a n d so while it sion vuithin t h e waking-world. It is n o t
practises t h a t in t h e waking-world, it o u r p u r p o s e to go d e e p e r i n t o this sub-
begins to see itself as disembodied, even ject. Suffice to say t h a t i n n e r motives
while moving a b o u t in t h e waking-world. alone d e t e r m i n e w h e t h e r o n e b e c o m e s
T h e reader should not conclude that silent, a saviour, or psychic, or psychotic.
such t e n d e n c i e s b e l o n g to psychic 'cases'
DREAM COURSE FOUR: T h e 'physi-
whereas h e is ' n o r m a l ' . For, m u c h of the
cal' body survives. T h e r e is a waking u p ,
waking h o u r s , even of the non-psychic
while the d r e a m continues. Comment: This
are s p e n t in c h r o n i c w a n d e r i n g in day-
is the LIVE DREAM discussed earlier
d r e a m s . T h e s e fantasies a r e n o t of an-
u n d e r t h e FIRST INFERENCE. T h e meta
other world. They are exact
dream-I is fascinated by the d r e a m i n g ; it
reconstructioins of o n e ' s waking-world
has a lively interest in t h e events within
(i.e. with all the waking laws of science
the d r e a m . T h e events cause n o anxiety
a n d t h e psychology of relationships op-
as the meta dream-I knows it is n o t lo-
erating as usual) b u t with this difference:
cated within t h e d r e a m ( t h o u g h it is
D u r i n g t h e s e fantasies, c i r c u m s t a n c e s
nescient, as we saw, a b o u t its own loca-
(which as we have said, are the same as
tion), a n d therefore it is free from fear
t h e c u r r e n t circumstances of t h e waking-
of threat from circumstances within t h e
world) are ' b e n t ' favourably in o r d e r that
dream.
t h e waking-I can have t h e foretaste of
fulfilment of c u r r e n t d o m i n a n t desires. We have proved that t h e s o u r c e of
T h e fantasisng waking-I has n o clear idea anxieties etc lie in t h e i n c o m p l e t e inves-
h o w t h e c i r c u m s t a n c e s s h o u l d really tigation by t h e waking-I of its own d r e a m
c h a n g e . This is because t h e real motives a n d waking-worlds. All anxieties are t h e
( b e h i n d its c u r r e n t desires) b l o o m i n t o waking-I's own creation. T h e r e is there-
view o n e by o n e , as successive desires get fore n o basis for inferring t h a t t h e Meta-
fulfilled. T h e r e f o r e t h e ' b e n d i n g ' of cir- I has anxieties etc, a n d that these a r e
c u m s t a n c e in fantasy p r o c e e d s step by passed on to the waking-I. T h e s e c o n d
step g o v e r n e d by t h e motive c o m i n g into inference is therefore n o t only w r o n g it
t h e waking-I's ken at every step. Psychic is also useless since, even s u p p o s i n g it
b e i n g involves a waking-I which learns by were true (which it is n o t ) , it leads to t h e
practise, to initiate such fantasy (based absurdity of infinite regress, t h a t notori-
o n t h e c u r r e n t circumstances of its wak- ous narcotic of nihilist m i n d . We have
ing-world) in a purposeful a n d intense now invalidated in two ways the second
manner. The reconstruction through inference.
A FORAY FINALLY I N T O FORTY soning m u s t still b e cross-checked with

WINKS ! Revelation. F r o m this p o i n t of confor-
ISVARA SRSHTI mity with Revelation (sruti), strategies
arise for application (not c o m p r o m i s e ! )
T h e d i s c e r n i n g r e a d e r w o u l d have
in day-to-day life (yukti), which w h e n
n o t i c e d t h a t the t h r e e implications of
practised without let, results in t h e 'wak-
t h e FIRST INFERENCE p o i n t to a wak-
ing u p ' (anubhava). In t h e a b s e n c e of
ing reality (isvara srshti) which c o n t i n u e s
the first step , it is sheer nescience to
even while t h e waking-I is nescient of it,
imagine that nescience has b e e n u n d e r -
say while d r e a m i n g . This may be a bitter
stood merely by acquiring familiarity with
pill for s o m e ( c o n d i t i o n e d as they are by
scriptural q u o t a t i o n .
a w r o n g grasp of what Advaitic scripture
reveals) d u e to the faux pas described in
We now consider t h e e x a m p l e of wak-
detail earlier. They protest: "It is easy to
ing u p o n e m o r n i n g to find t h a t n o
accept t h a t t h e waking-world does con-
m e m o r i e s of d r e a m i n g arise. T h a t is, we
t i n u e w h e n I am drawn i n t o reverie or
consider t h e s t a t e m e n t : "I was u n a w a r e
t h o u g h t . B u t d u r i n g d r e a m l e s s sleep
of body in dreamless sleep". T h e knowl-
surely t h e world a n d my body did n o t
edge of the form: " T h e r e is nowunaware-
exist at all [this is their FIRST FAULT],
ness of body a n d t h e world", did n o t
since I was unaware of t h e m t h e n [this is
arise d u r i n g the ' g a p ' o n e glibly labels as
their SECOND FAULT]". This is Reason
dreamless sleep (sushupti). So o n e is re-
b l i n d e d by fanaticism. Proof follows:
p o r t i n g wrongly w h e n o n e says u p o n
waking u p : "I was u n a w a r e of world a n d
Meditation on the first fault: Consider
body at that time". Actually w h e n all ef-
t h e following: O n e imbibes two litres of
forts at r e c o n s t r u c t i n g t h e ' g a p ' (after
r e d b e e t j u i c e a n d goes to sleep. O n e
waking u p ) fails, t h e n t h e k n o w l e d g e
wakes u p after several h o u r s without any
arises (for the waking-I): "I c a n n o t now
d r e a m m e m o r y c o m i n g u p . O n e rushes
remember anything about the 'gap'.
to t h e toilet (naturally), a n d o n passing
T h e r e is total nescience now a b o u t t h e
r e d d i s h water is suddenly r e m i n d e d of
' g a p ' . T h a t is, t h e r e is n o m e m o r y now
t h e n o t a little ' n i g h t c a p ' . This proves
of o n e ' s e x p e r i e n c e then of a world; t h e r e
t h a t t h e c o m p l e x body-processes were
is n o m e m o r y now of n o n - e x p e r i e n c e
active even d u r i n g t h e n e s c i e n c e of
then of a world; a n d (as a c r o w n i n g
dreamless sleep. T h e cosmic O r d e r (rtam;
'glory'), t h e r e is n o m e m o r y now of hav-
isvara srshti) including o n e ' s body in the
ing h a d an inability then to cognise t h e
waking-world, continues t h o u g h o n e may
n o n - e x p e r i e n c e of t h e world". Briefly
b e c o m e nescient of it d u r i n g a swoon or
s t a t e d , t h e r e ' s e e m s ' to h a v e b e e n
sleep.
nescience then regarding one's nescience. We
Meditation on the second fault: O n e ' s say 'seems', for, we shall soon see t h a t we
own e x p e r i e n c e m u s t form the d a t u m are so 'forgetful' that we m i g h t b e sim-
for o n e to reason u p o n . A t h o r o u g h rea- ply God then, a n d simply forget a b o u t it
every time! For those who find this a bit p e n e d ( d u r i n g t h e gap)?" is t h e query
difficult to 'crack' the following example that arises at this point.
would h e l p 'half-way': In t h e p r e s e n c e of
STEP F l : Almost immediately arises
light we are able to cognise visually, the
the response: "I was d r e a m i n g " .
p r e s e n c e a n d t h e absence of objects. In
the absence of light we can visually es- STEP G l : O n e recollects piece by piece
tablish neither the presence of objects the contents of t h e d r e a m . Comment: T h e
nor their absence. We do however cognise waking-I accepts: "While t h e d r e a m was
our inability to do so. i.e. We cognise on, t h e r e was n o cognition of my inabil-
o u r n e s c i e n c e a b o u t t h e existence of ity to e x p e r i e n c e the p r i n t e d p a g e ( i.e.
objects. In short, we are not n e s c i e n t the waking-world)". T h a t is, having woken
a b o u t o u r nescience. u p , I d o n ' t recollect having h a d any
O n e can p r o b e 'forgetfulness' only knowledge ( d u r i n g the d r e a m ) , of t h e
after acquiring an ability to p r o b e o u r form: "I a m now a w a r e of h a v i n g
c o g n i t i o n of d r e a m . T h e e x a m p l e of n e s c i e n c e a b o u t t h e existence of t h e
' r e a d i n g a b o o k ' (see section, THE DA- waking-reality (i.e. ' t h e p r i n t e d p a g e ' ) " .
TUM) is very useful now. U p o n r e t u r n - Here nescience of waking reality means:
ing from t h e reverie (or a d r e a m ) the being in the dark about the existence of
following is t h e 'slow-motion' s e q u e n c e the waking-reality ('the p r i n t e d p a g e ' ) .
in which knowledge arises in the waking- T h a t is, not knowing if the waking-reality
I. T h e e x a m p l e of ' r e a d i n g a b o o k ' is did exist or didn't exist. D u r i n g t h e
k e p t u p to STEP D. F r o m STEP E on- d r e a m t h e r e f o r e t h e r e seems to have
wards t h e e x a m p l e of waking-up from a b e e n nescience of nescience r e g a r d i n g
d r e a m is used: t h e waking-reality.
STEP G2: This is a variant of STEP G l .

STEP A: T h e last line of a p r i n t e d
T h e r e are instances w h e n , in STEP E,
p a g e is e x p e r i e n c e d . (The waking-world
knowledge of d r e a m arises, but that's all.
is e x p e r i e n c e d ) .
O n e d o e s n ' t have any m e m o r y regard-
STEP B: Deja vu arises a b o u t t h e ing the d r e a m contents (i.e. t h e d r e a m
p r i n t e d p a g e . (Deja vu a b o u t the waking- t h e m e ) . T h e waking-I says: "I know I was
world). d r e a m i n g . But I c a n ' t r e m e m b e r any-
thing a b o u t t h e d r e a m contents". T h e
STEP C: T h e deja vu picture is differ- waking-I in o t h e r words has nescience
e n t from t h e c u r r e n t picture in that the regarding the d r e a m contents. Of course,
eyes are now r e m e m b e r e d to have b e e n the waking-I has n o d o u b t now, t h a t t h e
at t h e t o p of t h e page whereas they are dream must have b e e n c o m p o s e d of
now f o u n d staring at t h e b o t t o m line. So sense-experiences (refer SECOND
t h e r e arises knowledge of a 'difference'. T R U T H ) , b u t the waking-I d o e s n ' t have
STEP D: T h e r e arises knowledge of a any memory now, a b o u t having u n d e r g o n e
' g a p ' (to a c c o u n t for t h e difference). sense-experiences in t h e d r e a m . T h e fact
now before the r e a d e r is: In t h e absence
STEP E: "Where was I?" or "What h a p - of any memory now, r e g a r d i n g d r e a m
contents, the waking-I recalled that there would t h e n cognise m u c h dream-wan-

was a dream! This proves that even prior d e r i n g (vikshepa) a n d also their forget-
to waking u p (i.e. p r i o r to STEP A ) , there f u l n e s s (avarana). Nescience and
must have b e e n at least one solitary oc- t h o u g h t - w a n d e r i n g are two sides of t h e
currence of the knowledge: "I was dream- same coin, a n d o n e s t r e n g t h e n s t h e o t h e r
ing"; and that must have b e e n accompa- as we shall see further o n .
nied by at least one solitary occurrence
We h a d u n d e r t a k e n this m e d i t a t i o n
of knowledge about the dream 'theme'.
in o r d e r to p r o b e the 'forgetfulness' called
STEP F2: This is a variant of F l . O n e sushupti; or should we say: of sushupti?
wakes u p a n d is u n a b l e to recollect any- We are half-way t h r o u g h it. This p r o b e
t h i n g a b o u t t h e ' g a p ' stated in STEP D. c a n n o t be directly m a d e right away. A
I n o t h e r w o r d s , o n e s e e m s to h a v e p e r s o n n e e d s to b e able to stand o n t h e
nescience n o t only a b o u t t h e d r e a m con- g r o u n d o n o n e leg steadily, before h e
tents b u t a b o u t t h e d r e a m i n g itself. It can get o n to tight-rope walking. T h e
h a p p e n s many a time that o n e goes a b o u t salt-doll n e e d s to ' b e c o m e ' m o r e salt a n d
t h e daily r o u t i n e , a n d t h e n some event less doll in o r d e r to persist through dissolu-
s u d d e n l y triggers a m e m o r y , a n d o n e tion of form. O n e n e e d s to m e d i t a t e dur-
says: "I j u s t now r e m e m b e r e d that I h a d ing waking, o n t h e state of affairs t h a t
d r e a m t last n i g h t a b o u t such-and-such a m u s t exist d u r i n g , a n d after, t h e col-
thing". Till that trigger o n e m i g h t even lapse of dream-space. This really m e a n s
have insisted w h e n q u e s t i o n e d by an- intending to remain without wandering
o t h e r , "No, I d i d n ' t have any d r e a m s last through involuntary thought, during the
night". Most of one's talk about the waking-hours. This strengthens the abil-
'dreamless state' is actually forgotten ity to witness the rising of thought (and
dreams! T h e r e is a n o t h e r e x a m p l e for so, by and by, to witness the rising of the
this. Sometimes o n e is woken u p from waking-world). This alone can bring about
s o u n d s l e e p by, say, l o u d revelry by a familiarity with, (and thus a witnessing
n e i g h b o u r s r e t u r n i n g after a late n i g h t of), that duration during the duration.
out. O n e m i g h t even r e s p o n d sleepily We have now sufficient i n s i g h t to
with a "Good night!" w h e n they sign off summarise the various types of waking-
with a l o u d greeting towards o n e ' s bed- u p that can h a p p e n , a n d t h e r e m e m -
r o o m , a n d t h e r e a f t e r o n e m i g h t fall brance and non-remembrance (upon
asleep again. N o m e m o r y of this inci- waking), regarding having d r e a m t or
d e n t arises u p o n waking in t h e m o r n i n g . regarding dream contents:
Later perhaps, when one meets the
n e i g h b o u r s , t h e n t h e i n c i d e n t of t h e MEDITATION O N WAKE-UP
m i d n i g h t waking-up, springs to memory. TRIGGERS
T h o s e a m o n g us who feel that they did
n o t d r e a m at all o u g h t to verify (their TRIGGER O N E : A crocodile climbs
forgetfulness a b o u t having d r e a m t ) af- o n to o n e ' s b e d a n d attempts to chew at
ter c u t t i n g o u t daytime naps a n d drasti- o n e foot, while o n e is 'away' d r e a m i n g
cally cutting down o n n i g h t sleep. They of a Himalayan trek. O n e is very trau-
matically woken u p , a n d t h e e n c o u n t e r books which were p o p u l a r in 1995 are

with t h e beast would p r e e m p t any knowl- an excellent way to witness o n e ' s own
e d g e arising r e g a r d i n g d r e a m i n g . T h e b r a i n , processing 2-dimensional visual
w a k e - u p s e q u e n c e t h e r e f o r e e n d s in data initially as a b l u r r e d 'mess'; a n d
STEPS: A-B-C-D-E-F2. t h e n suddenly, w h e n t h e r e arises maxi-
m u m co-relation b e t w e e n t h e i m a g e s
TRIGGER T W O : A d r e a m crocodile
p r e s e n t e d out-of-focus for t h e two eyes,
begins to chew o n e ' s foot, a n d o n e wakes
the brain 'locks' o n to the c o r r e l a t e d
u p with m u c h h e a r t - t h u m p i n g relief. T h e
image, a n d t h e n t h e r e springs u p before
wake-up s e q u e n c e is STEPS: A-B-C-D-E-
the Mind's Eye, (for o n e can witness t h e
G1-F1-G1. At t h e first G l the c o m p l e t e
activity of o n e ' s own brain at that time!),
theme of t h e d r e a m is n o t cognised; in-
a truly grand, colourful t h r e e — d i m e n -
stead o n e usually cognises t h e last dream-
sional e n v i r o n m e n t (whereas t h e r e actu-
t h o u g h t that was active at t h e instant of ally exists only a 2-dimensional b l u r of
t h e s u d d e n waking-up. T h e knowledge coloured p r i n t e d m a t t e r o n t h e p a g e ) .
F l which says: "I was d r e a m i n g " , follows. Depth a n d distance, as experienced by us
If t h e waking-I is sufficiently c u r i o u s visually is thus a m e n t a l c o n s t r u c t ! ] .
a b o u t t h e c o n t e n t s of t h e d r e a m , t h e n a
slow r e c a p t u r e of t h e d r e a m - t h e m e fol- TRIGGER THREE: At the p o i n t of con-
lows (see G l ) . s u m m a t i o n of a d e e p desire, the d r e a m -
I may e x p e r i e n c e guilt (as dictated by
[Time for a s h o r t t r e a t m e n t regard-
the social taboos oppressing the waking-
ing formation of d r e a m s : Each t h o u g h t
I). T h e dream-I can also b e c o m e very
can b e t h o u g h t of as a m o m e n t a r y envi-
wary a b o u t b e i n g watched. This can ini-
r o n m e n t with a n T (let us call it,
tiate a semi waking-up w h e r e only F l
' t h o u g h t - I ' ) , within it. T h e vasanas of
a n d G l arise. It may t h e n h a p p e n t h a t
t h e thought-I d e t e r m i n e which t h o u g h t
o n e 'falls back to sleep'. Later, o n e wakes
(from t h e a m o n g t h e infinite network of
u p as usual, a n d t h e s e q u e n c e is: STEPS:
thoughts) would become the 'next'
A-B-C-D-E-F1-G1. T h e italics is to p o i n t
t h o u g h t . T h e ' n e x t ' t h o u g h t could be
o u t that these two are merely t h e resur-
t h e o n e having m a x i m u m 'linkages' of
facing of t h e F l a n d G l cognised already
e n v i r o n m e n t with the ' c u r r e n t ' t h o u g h t .
a n d 'forgotten'.
This is usually the case. For, the vasanas
r e q u i r e fulfilment, a n d that requires a TRIGGER FOUR: H e r e , t h e d r e a m
d u r a b l e e n v i r o n m e n t for the T to get t h e m e r u n s its full course. T h a t is, the
down to business. Successive t h o u g h t s , vasanas fuelling the stream of themati-
with m a x i m u m l i n k a g e s b e t w e e n t h e cally c o n n e c t e d d r e a m - t h o u g h t s get ex-
e n v i r o n m e n t s within them, naturally pro- hausted. T h a t is, s u c c e e d i n g t h o u g h t s
vide an ' e n d u r i n g e n v i r o n m e n t ' . A quick- are n o t limited to those that serve t h e
f l o w i n g s t r e a m of h i g h l y c o n n e c t e d thematic criterion. T h o u g h t s , with less
t h o u g h t s brings u p t h e 3-dimensional a n d less c o n n e c t i o n s with t h e previous
effect of a stable d r e a m - s p a c e with a t h o u g h t , a p p e a r with i n c r e a s i n g fre-
dream-I located within it. (The Magic Eye quency. A n d with this weakening of 'con-
n e c t e d n e s s ' between thoughts, t h e 3-D is a h o l d i n g on to that. This results in a
movie called ' d r e a m ' collapses into a retracing of d r e a m - t h o u g h t a n d thus an
traffic of disjointed t h o u g h t s . At this a p p r e h e n s i o n of d r e a m - t h e m e . Some-
p o i n t t h e knowledge : " T h e r e was dreamy times d u r i n g this semi waking-up t h e r e
ing", may arise for an entity we n a m e may even arise t h e t h o u g h t : "I m u s t re-
h e r e as meta-dream-I. But without a re- m e m b e r this d r e a m - t h e m e w h e n I wake
i n f o r c e m e n t of t h a t ( t h r o u g h h o l d i n g u p " . This may b e followed by a p e t e r i n g
o n to t h a t k n o w l e d g e ; dharana), the o u t of thought-traffic. Even if meta-I 'ap-
knowledge is 'weak'. T h a t is, o n e may p e a r e d ' at this stage (as in TRIGGER
fall back into 'sleep', a n d later o n , that F O U R ) c o g n i s i n g t h e p r e s e n c e of
knowledge does n o t resurface u p o n wak- nescience, this is not properly witnessed due
ing u p . W h e n o n e wakes u p , the sequence to some 'weakness'. In o t h e r words, as we
is A-B-C-D-E-F2. It should b e obvious to saw in TRIGGER FOUR, nescience of
t h e r e a d e r t h a t m o s t of o n e ' s feeling nescience 'takes over'. T h e r e is non-cog-
u p o n waking u p , that o n e didn't d r e a m nition of the inability to cognise t h e pres-
is merely a case of forgetting that o n e h a d e n c e or the absence of t h o u g h t . How-
d r e a m t . And, the crucial p o i n t now is : ever, when o n e wakes u p later o n there
w h e n t h e 'weak' knowledge (see above) arises remembrance of the dreaming and
' d i e d ' , there must have, at least momentarily, the dream-theme. T h e s e q u e n c e o n wak-
reigned the knowledge "There is nescience ing-up is, again: A-B-C-D-E-F2-G2.
here" — and this has also been forgotten!
[ T h e t e r m 'meta-I' is now defined h e r e O N FORGETTING: The Meta-I
as the entity, albeit m o m e n t a r y , which We have finally r e a c h e d t h e portals of
cognized a nescience of sense-world; ie, 'forgetfulness'. At t h e e n d of t h e last
of waking or d r e a m world. We shall see p a r a s we ' r e a c h e d ' a k n o w l e d g e - o f -
t h a t even this entity is n o t fully 'woken n e s c i e n c e , a n d t h e n a nescience-of-
u p ' from t h e waking-world. It is not the nescience ' i n t o ' which t h e knowledge of
Meta-I (isvara). STEPS F l a n d G l d i s a p p e a r e d , a n d from
which it resurfaced (Fl and Gl) u p o n
T h e above four TRIGGERS are within
waking u p . It should b e the e x p e r i e n c e
t h e c o m m o n e x p e r i e n c e of all.
of t h e discerning r e a d e r t h a t w h e n t h e
TRIGGER FIVE: This is a variant of sense, of b e i n g located in t h e d r e a m -
TRIGGER F O U R in t h a t t h e waking-I world, gives way smoothly to t h e sense,
has developed k e e n interest a n d prac- of b e i n g located in t h e waking-world,
tise d u r i n g waking, with r e g a r d to wit- t h e n t h e r e is a d u r a t i o n 'in b e t w e e n '
nessing t h o u g h t , a n d retracing of day- w h e r e t h e sense of b e i n g 'located' m u s t
d r e a m s from t h e m o m e n t k n o w l e d g e b e absent. In o t h e r words t h e dream-I is
arises: "I have b e e n day-dreaming". T h e 'converted' by a waking, into meta-dream-
p r e s e n c e of this h a b i t ensures that as the I, which in t u r n is ' c o n v e r t e d ' to t h e
d r e a m - t h e m e peters o u t (as we saw in d u r a t i o n , however brief, called meta-I
TRIGGER F O U R ) , a n d w h e n t h e knowl- (which is that which has the cognition of
e d g e , " T h e r e was d r e a m i n g " arises, t h e r e nescience). W h e n t h e waking-I ' a p p e a r s '
a l o n g with t h e knowledge, of b e i n g lo- see in the n e x t issue of t h e M o u n t a i n
c a t e d in the isvara srshti (which it cognises Path. For the intervening ' g a p ' , h e r e is
as waking-world), it can b e cognised as some food for ' n o n - t h o u g h t ' :
arising from t h e meta-I. [It should be
It is n o t difficult to accept that we all,
obvious by now t h a t t h o u g h the meta-I is
d o r e m e m b e r ^ t h e following e x p e r i e n c e :
not, like t h e waking-I, in a sense-world, it
T h e r e are rare occasions w h e n , as o n e
is s i m p l y t h e r o o t e g o i t y , t h e r o o t
wakes u p from slumber, the knowledge
nescience, t h e r o o t idea of location. As
arises: "I am". O n e is aware t h a t o n e must
p e r this article's definition of ' m e t a ' , the
be o n the bed, in o n e ' s b e d r o o m , i n s h o r t
meta-I is that into which meta-dream-I
in a world, b u t try as o n e might, o n e
or t h e meta-waking-I disappear. It can be
cannot actually experience where (i.e. in
viewed as the root waking-I cognising its in-
what e n v i r o n m e n t ) o n e is. N o r does t h e
ability to experience sense-world. Its nescience
knowledge arise as to how o n e is ori-
about its location actually indicates its
e n t e d (i.e. w h e t h e r east lay to o n e ' s front,
'location' a l m o s t inseparably amidst
or to the rear or to o n e ' s side). This is
nescience. T h e meta-I is therefore n o t
t h e m e t a - I . I t is r e f e r r e d in o t h e r
t h e Meta-I which m u s t lie beyond all lo-
t e r m o n o l o g i e s as I-thought, I-am-ness,
cation. Though both do not apprehend
akhandaakaara-vrttietc. It has knowledge
duality, t h e f o r m e r is n o n - d u a l in
of the form: "There is p u r e nescience
n e s c i e n c e , a n d t h e latter in omni-
3 here". "There is n o t h o u g h t arising h e r e " .
science].
As regards 'waking-up' from the meta- (To be continued)
I as t h e Meta-I; as to t h e role of J a p a a n d
A t m a Vichara in this, a n d related impli-
cations in s a d h a n a a n d daily life; we shall [Mand.Karika U 3 ; 3.34] [MundakaUp. 3.1.1,2]
H e whose buddhi is no longer attracted towards desires and

pleasures, whose nature has become joyful and compassion-
ate, he who, even in his heart, has n o idea of possessions, who
is ever peaceful and most temperate in all things and is not
moved by any happennings or events — that Sage takes refuge
in Atman. Ever watchful, solemn as the ocean and full of
patience.
Avadhut Gita, Ch. VII, v.3.

B O O K REVIEWS
N E I T H E R T H I S NOR T H A T BUT...AUM: (dis- compiled and translated Nitya Chaitanya Yati's
courses on Narayana Guru's Atmopadesa notes, the book evolved into its present form.
Satakam) by Nitya Chaitanya Yati, 1982/ The following key verse would succinctly
1995. Pub: D.K. Print World, New Delhi bring out Narayana Guru's teaching:
110 015. Pp 221, Rs.180. avan ivan ennariyunnatokkeyorttal
Any attempt to review a work by S r i avaniyil adimamay oratmarupam;
Narayana Guru is bound to be like the legend- avan avan atma sukhattinacharikku-
ary brahmin's attempt to plumb the depth of nnavayaparannu sukhattinay varenam.
the kshfrasagara — futile! And any attempt to (v. 24)
review the translation and exposition of one of Nitya Chaitanya Yati translates thus:
his major works by none other than Guru Nitya "That man," "this man" — thus, all that is
Chaitanya Yati is indeed a challenging task well known
beyond the capabilities of one like me! Thus in this world, if contemplated, is the be-
my limitations are what I am much too aware of ing of the one primordial self;
as I write this. The book under reference is a what each performs for the happiness of
compilation of the discourses of Nitya Chaitanya the self
Yati on the Atmopadesa Satakam of Narayana should be conducive to the happiness of
Guru, and it carries the entire text of the original another.
Malayalam work in transliterated form plus its Sri Narayana Guru was an advaita vedantist
rough prose translation and extended commen- who insisted on practising its implications in
taries. Edda Walker in her foreword writes: "One everyday living — in the social sphere this would
could say that I have lived each word in this mean a humanist understanding and philan-
book to the full... This is the sublime vision of thropy. His poetry is radical in that it is ad-
Narayana Guru transmitted through the sub- dressed to the underprivileged and strives to-
lime vision of Guru Nitya and rendered in his wards the eradication of caste differentiations.
words." After going through one guru's insight- Yati's discourse, on account of its nature of
ful bhashyam of another's instructive kavyam address, strains after a metaphysics. We read:
any serious reader would feel exactly the same "...when man finally establishes himself as the
— fulfilled and illuminated! The book is indeed immortal indweller of the cosmos and the cus-
valuable. todian of his knowledge, he does not see any-
Sri Narayana Guru (1854-1928) was a mys- thing as alien. In such a state he is not one
tic, philosopher, poet and social reformer. Born embodied person looking upon another as a
in Chempazhanti in Kerala, he envisioned the stranger, he is the self of all and he recognizes
cause of a human solidarity where there would it." (p.50). However, one should keep in mind
be only one caste, one community and one that these verses are appropriated in the con-
God. He preached and wrote in simple text of meditation as tools, and to that extent
Malayalam, in order to be closer to his people, they are interpreted with disarming clarity. But
although he was quite conversant in both San- in the end, perhaps, one is left with the vague
skrit and Tamil too. Atmopadesa Satakam feeling that much of the poetry of the original is
enshrines the wealth of his advaitic teaching. lost in the process of interpretation. It is only the
These one hundred verses of Self-Instruction intellectual perspicacity of Nitya Chaitanya Yati
formed the basic text for Nitya Chaitanya Yati that saves the entire commentary from lapsing
to meditate and discourse on to a group of his into mere "interpretation."
devotees in Portland, Oregon, U.S.A. during The book is well produced, the proof read-
the autumn of 1977. For one hundred days the ing has been excellent, and I am sure it will
group met and meditated on his illuminative serve its cause well as being a collection of
exposition, and through the successive guidelines to meditation.
endeavours of one of them, Edda Walker, who —Dr.S. Murali
136 T H E MOUNTAIN PATH June
STONEMILL AND BHAKTI: by Guy Poitevin & nusamdhan" echoes Sri Ramana Maharshi's
Hema Rairkar. 1996 Pub: D.K. Printworld teaching.
(P) Ltd., New Delhi 110015. pp x + 265, The stonemill is the central theme, the pivot
Rs. 750. around which the authors spin off a vast multi-
Before the advent of electric flour mills the tude of their concepts and fancies, interlaced
domestic grinding wheel or stonemill was a with facts, while commenting on the distiches.
familiar, indispensable, indigenous household Apparently the book is to a great extent a literal
gadget and it still has a unique place in homes translation from French, with elaboration of the
in many parts of the country. The authors have same ideas in several chapters, which could
brought out a well-researched monograph on have been avoided by more selective conden-
bhakti or devotion with the stonemill and its sation and editing. This has resulted in odd or
usage as the background. The book is based obscure expression of some words, such as
on a thesis presented at a seminar at the 'sacred' and 'intentionality'.
famous Sorbonne University in France and Each chapter closes with a list of references.
spans the past seven centuries although, ac- Two area maps are annexed and eighteen ex-
cording to the authors, the practice of singing cellent colour pictures are reproduced at the
while grinding flour can historically be traced to end of the book.
the sixth century. In an introductory chapter they —Dr. T. Sankaran
describe the stonemill and the raw materials T H E DALAI LAMA IN AUROVILLE: 1994. Pub:
and craftmanship required for its manufacture. Pavilion of Tibetan Culture, Auroville,
It is followed by fourteen chapters, divided into 605101. Pp46.
three parts, mostly giving English translations This small commemorative volume marks
of numerous distiches in Marathi language the occasion of the laying of a foundation stone
assiduously gathered from 131 villages in Pune by the Dalai Lama for the Pavilion of Tibetan
District of Maharashtra. Culture, which is to be built in Auroville. It in-
The peasant women of these villages have cludes talks by the Dalai Lama, an interview
customarily been at work with their stonemill in with him, a discussion on alternative education
the early hours of the morning, with little or and background information. It shows that the
nothing to disturb them, which is therefore an work at Auroville is creative, continuing and
ideal time for metaphysical or mundane reverie, expanding. It does not detail how this new pa-
as seen so well from their distiches. The vilion will be paid for or what it will cost.
stonemill-songs portray the wide emotional The talk by the Dalai Lama is concerned
spectrum of the women — their hopes, aspira- with global problems and universal values.
tions, fears, traumas, family bonds and devo- These values are centered on love,compassion
tion to God with the stonemill as their intimate and calmness of mind. He makes the point that
but humming companion in whom they can these are important for ail, theists or atheists.
safely confide. The book contains many com- At every stage of life we depend on the com-
plimentary as well as complaining references passion of others. A calm mind contributes to
to the hackneyed mother-in-law/daughter-in-law health and can be developed. Says the Dalai
syndrome, as reflected in these distiches. Lama,"Each individual human being has in him
Episodes from the lives of some well-known self the potential or seed of these good quali-
saints, including Janabai, Kabir and Namdev, ties. The question is whether we want to make
are briefly narrated. The quotation of Namdev's the effort or not.... We can change our minds
abhang meaning "reduce your needs as the through mental training, just as we train our
samsara always remain unsatisfied; that is to physical bodies".(p.20)
say, stand as onlooker of your mental propen- The Dalai Lama comes regularly to South
sity, vritti, and remain steadily fixed in a state of India to visit the Tibetan refugee communities
conjunction with your own form, svarupa- in Karnataka. He is less often in Tamilnadu.
1998 B O O K REVIEWS
Hopefully this new pavilion in Auroville will be a the triple characteristics (anicca, dukha, anatta)
focus for mutual enrichment through practical attributed to samsara and tightens his focus on
and cultural exchange. the inner quiet.
—Sunyata A very attractive description of the Theravadi
CITTA VIVEKA: The Teachings From The Si- method of developing concentration is put for-
lent Mind. Pp.140 ward by the author in Mindfulness: The Path
T H E FOUR NOBLE T R U T H S : Pp.73 To The Deathless: "Concentration is where you
MINDFULNESS: T H E PATH TO T H E DEATH- put your attention on an object, sustain your
L E S S : Pp.74. All by Ajahn Sumedho. attention on that one point (such as the
Q U E S T I O N S AND A N S W E R S WITH AJAHN tranquilising rhythm of normal breathing) until
SUMEDHO: Interview by Roger Wheeler., you become that sign itself, and the sense of
pp.36. Free Copies from Amaravati Publica- subject and object diminishes." Ajahn Sumedho
tions, Amaravati Buddhist Centre, Great Interviewed By Roger Wheeler demonstrates
Gaddesden, Hemel Hempstead, Hertford- the reality of monastic life and the intricacies of
shire, HP1 3BZ, U.K. 1994 the Vinaya discipline. These truths portrayed
Originally the material of these excellent with clarity and compassion in the words of
books had been serialised in the issues of The Ajahn Sumedho may uplift and inspire the minds
Middle Way, selected from the Dhamma talks of people who have the inclination and aptitude
by Ajahn Sumedho given at meditation retreats. for doing the practice seriously.
"The gift of Dhamma surpasses all other gifts," —R. RBmasBmi
and these teachings compiled in their present LOVE M E E T S WISDOM: A Christian experi-
form are for the purpose of free distribution. In ence of Buddhism: by Fr. Aloysius Pieris
Buddhism theory and practice are not alien to SJ.1996. Pub: Intercultural Publications,
each other; one's scope of interest and atten- N.Delhi 110 005. Pp.161
tion is not enmeshed in dogmas. This is a collection of writings and lectures
For example, the title 'Citta Viveka' which put together as a book by Fr. Pieris, a Sri
means T h e mind of non-attachment', is also Lankan Jesuit with a PhD in Buddhism, to ex-
the name for Chithurst Buddhist Monastery. The amine the perceptions which Christianity and
book speaks for itself and brings the image of Buddhism have of each other as well as how
citta viveka across to those who had not seen they interact. More specifically, it examines the
the monastery or heard the teachings. The Ven- way that Christianity, seen as a religion in which
erable Sumedho says, "Ail that is ignorant is Love (agape) predominates, meets the religion
born and dies, it is bound to die — that's all. It of Wisdom or inner knowledge (gnosis) which
is caught in the cycle of death and rebirth. And is Buddhism, though it emphasises that both
if you die, you will be reborn. You can count on religions contain their own gnostic and agapeic
it. And the more heedlessly you lead life, the elements.
worse the rebirth." Attachment ends in sorrow. Indeed, the twin themes of Love and Wis-
Letting go of desires in whatever form or func- dom run in complementary strands throughout
tion leads to the Eight-fold path. When you have this dense and intricately woven work, that in-
the practice complete, you are complete your- separable pair we know so well as Self-Enquiry
self. You can move beyond this existence, the and Devotion. It is interesting to trace these
universe of time and space. underlying twin themes, affirming, as they do,
The second of these books The Four Noble Arthur Osborne's observation that advaita and
Truths introduces us to a basic understanding pure, unadorned Buddhism are one and the
of the Dhamma. The Buddhist practitioner in- same.
tent on pursuing his search finds a particular It begins by noting that whereas in the
joy in this mature teaching and picks out the West the World religions are studied, in the
undeniable spiritual truth. He gains insight into East they are practised. The West's historical
138 T H E MOUNTAIN PATH June
perception of the East is briefly rehearsed, as ing to General Alexander Haig explaining him-
is Marco Polo's journey to Sri Lanka in 1293, self at a Press Conference. It would have been
after which he said of the Buddha: "Had he more coherent, I feel, had it been written as a
been a Christian, he would have been a great book rather than as a collection of articles and
Saint of Jesus Christ". Buddhists have been addresses. Why, if the Author has something
similarly condescending in saying of Christ that valuable to communicate, which he has, could
he might have been a bodhisattva, meaning, in he not do so in plain English that everyone could
this context, one who did not quite achieve Bud- understand?
dhahood. Marco Polo also noted that the life of —Alasdair Black
the mediaeval Saint Joasaph as told in the NEGATIONISM IN INDIA: Concealing the
Church's Lives of The Saints (Vitae Patrem) record of Islam, by Konraad Elst. 1995. Pub:
bore a remarkable resemblance to that of the Voice of India, Ansari Road, New Delhi
Buddha. When it was later discovered that this 110002. Pp.196; Rs.75.
Saint was in fact none other than the Buddha, This important book is a documented survey
he was quietly dropped from the Church's cal- of the dishonesty of historians, politicians and
endar! Each side has been equally guilty in its journalists in their handling of Hindu and Mus-
misconceptions and misrepresentations of the lim issues. There is a desperate anxiety to
other. pamper the latter and win elections with their
There is a wide-ranging exploration of these votes. The poison called secularism is consis-
misconceptions and misrepresentations, as well tently put forward as a kind of panacea, a
as of the complementary areas and the com- parama oushada for the numerous ills of India.
mon ground shared by both religions. It is full of It is totally forgotten, and deliberately so, that
interesting facts and insights, though one has secularism is the one thing which will keep alive
to work very hard to enucleate them, to use communal antagonisms. The Muslims of India
one of the Author's words — dig them out! enjoy all the rights that any body of people can
There is an interesting chapter summarising the ever ask for in the spheres that matter. But the
basic tenets of Buddhism and its organization. demand, sustained during the days of the Brit-
The way the aggressive, missionary Christian- ish Raj by the latter's anxiety to prolong their
ity of the colonial era evoked a protestant and rule, is not for equal rights but for privileged
unattractive form of Buddhism, a form by which treatment. The Muslims of India today are de-
it came to be known in the West, is intriguingly scendants of those who sacrificed, under un-
dealt with. Another chapter describes and speakable compulsions and threats, their an-
comments on the relationship between the cestral faith and religion, to keep barely alive!
Buddhist religion and State, particularly in Sri This tragic fact of Muslim imperialism in India is
Lanka. It also suggests how the relationship sought to be concealed just as bribery made
between the two politico-religious systems could several historians of the Hitler Raj in Germany
be improved, notably in the area of mixed make light of the horrors which rained on that
marriages. wonderful country. The Holocaust which
It is a book written by an academic for aca- claimed millions of lives of the Jewish commu-
demics. It is very difficult to read. We are pro- nity is hardly at all referred to. Even so Indian
vided with an extensive glossary of Buddhist, historians don't mention the facts of the op-
mainly Pali, terms, but one is also needed for pression of India when the Muslims ruled with
the many long and obscure English words which 'blood and iron' in a disintegrated India. Marxist
are used. Fr. Pieris never hesitates to use a historians have not the faintest respect for facts
few long words where one or two short ones or the truth. When they speak of the peaceful
would do! Some of these words — enucleate, period of Muslim rule in India, they are shame-
kerygma, hermeneusis, kenosis— I had frankly lessly ignoring the real truth about that period.
never heard of. Reading this book is like listen- Aurangzeb got his own brother Dara Shiko killed
1998 B O O K REVIEWS 139
because the latter showed, what to Aurangzeb Sastri, who was closely associated with
seemed a pernicious curiosity about the funda- Ramana Maharshi.
mentals of Hinduism. Aurangzeb has many Yogic practices are now drawing increased
despicable successors in India. They can be attention from the westerners. The stress and
found in the ranks of the secularists nearly all of strain of modern life drive them to seek av-
them either Marxist atheists or unscrupulous op- enues of understanding and peace. Stress has
portunists seeking political power by bamboo- a predominant mental dimension, while strain
zling a largely illiterate and superstition ridden is mostly physical. Mind and body have both to
Muslim community. Muslim leadership both po- be disciplined to facilitate one's ultimate
litical and religious, is bent on keeping the com- realisation of the Truth. Tantrism is usually pro-
munity in a condition of medieval backward- jected as a complicated ritualistic path towards
ness and ignorance merely because that is the this end. A general impression has also been
price of leadership. Jinnah abandoned his created that sexual practices, sometimes bor-
Westernised intellectual culture for fundamen- dering on the perverse, are an integral part of
talist Pakistanism because that was the key to the Tantric path. This impression, which is a
power. Today's 'secularists' of the Hindu com- misconception, has tended to keep Tantriks as
munity are prachchanna Muslims and are the an esoteric group, shunned by the traditionally
real pariahs of Hindu society for they have set religious and spiritually inclined people.
themselves up as sworn enemies of Truth.
The author has debunked this misconcep-
One fears however that Konraad Elst is tion by brilliantly expounding the deeper aspects
speaking largely to the incurably stone-deaf. of Tantric practices. He has clearly brought out
Tolerance in the sphere of religion should not
how Tantrism implies a comprehensive ap-
mean sufferance of falsehood and the suste-
proach towards self-realisation by the integrated
nance of it for building up one's political for-
practice of mantra, ritual, pranayama and
tunes. Let these specimens of sheer unscrupu-
meditation.
lousness beware. Truth will out. It will not long
stay concealed or suppressed by University The book is divided into three parts. The first
Professors who are just political careerists describes the core elements of the Tantric sys-
masking their ambitions with the cloak of his- tem and the rationale of its rituals in their true
torical objectivity. form. The second describes in detail the forms
The book under review is a thoroughgoing often Goddesses (Kali, Tara, Bhuvaneshwari,
exposure of this and other frauds. Tripura Sundari and others) mentioned in Hindu
—Prof. S. RamaswSmi. lore, along with the chakras and rituals of their
worship. The third part deals with yogic prac-
TANTRIC YOGA AND T H E WISDOM GOD- tices relevant to Tantrism and describes how
D E S S E S : by Dr. David Frawley, Morson they help the development of Tejas, Prana and
Publishing, P.O. Box No.21713, Salt Lake Ojas which are inherent in every person. Ref-
City, U.S.A. pp.256, $16.95. Also Motilal erences to astral body in this part would make
Banarsidass, New Delhi 110007. Rs. 175 / the reader recall comparable perceptions in
Rs.75 (cb/pb) Theosophy. The first and third part may be read
David Frawley, the author of this book, is a together to get an insight into Tantrism. The
learned exponent of the ancient Vedic philoso- author points out therein that worship of God or
phy of India and its appurtenant disciplines of Goddess does not mean propitiation of the
Ayurveda, Yoga and Tantra. He is presently Divine outside of ourselves through prayer and
the Director of the American Institute of Vedic ritual but is an exercise to unite with the Divine
Studies at Santa Fe in New Mexico. The inspi- as one's innermost being. However, the sec-
ration for writing this book came to him from ond part, which deals with forms and rituals
the manuscripts of Kavyakantha Ganapati and frequently refers to the aspect of propitia-
140 T H E M O U N T A I N PATH June
tion, may be of interest only to the convention- that the purpose of the BhavBninsma-
alists among the seekers of Truth. sahasrastutih is to intelligently and gracefully
The author rightly emphasises that "yogic reveal to aspirants of intense devotion and love
practices are part of a subtle science and tech- the esoteric formulae through which the Divine
nology to develop and harness latent higher Qualities of Mother Goddess may be known.
powers behind the mind-body system. For this purpose the Sri Ramakrishna Ashrama
Meditational practices are meant to take us out in Srinagar requested Professor Kamal to pre-
of our ordinary consciousness, to free us from pare an accurate edition of the scripture with
the idea of the reality of the external world, and relevant interpretations and elaborate commen-
to dissolve the ego." tary of Bhavani's sacred names. English read-
We all face many obstacles in our attempts ing aspirants of the Sakti tradition will find the
to pursue the spiritual path. Attachment to edition especially valuable.
material and physical aspects of life, including Professor Kamal's introduction includes valu-
sex, hinders us frequently. The author points able information about Divine Mother worship,
out that in the Tantric approach we work our historical background, othersfofra literature, the
way forward through the obstacles instead of BhavBninamashasrastutih's source, theme and
denying or avoiding them. At the same time he purposes. The original Devanagari script is given
warns us against taking this path without direct for the purpose of daily chanting and recitation.
guidance from a genuine guru. An unguided The main part of the book contains each name
essay into this area may secure for us some in Sanskrit and English transliteration together
extra powers initially but would leave us with lucid translation and detailed explanation
stranded there without realisation of God-head. for each name. For the purposes of indepth
The mis-spelling of 'Goddess' in bold letters study, multiple meanings as well as the spiri-
on the cover page of this impressive publica- tual, religious, mythical and philosophical sig-
tion has been set right in its Indian re-print. nificance for each name, grammatical deriva-
This is an excellent book which would greatly tions of terms and resolutions of apparent para-
help in disciplining and guiding the mind-body doxes and contradictions are provided along
complex on its spiritual journey. with numerous quotations and references from
—C. V. Narasimhan the Vedas and Tantras. The main part
BHAVANI NAMA SAHASRA S T U T I H : Engl. Tr. concludes with a Namavali and an alphabetical
& comm: by Jankinath Kaul "Kamal", Iswara listing of the names in Sanskrit. The book con-
Ashram Trust, 2 Mahinder Nagar, Canal cludes with a Sanskrit list of names repeated in
Road, Jammu 180 002. Pp 501, Rs.75. the scripture, and similar names found in the
Bhavani Nama Sahasra Stutih belongs to LalitB and Gayatri SahasranBma scriptures.
the Rudrayamaia Tantra and is one of the small The relevance of the thousand names is to
treatises that forms the non-duality portion of expound and personify the universal character
the Sakta tradition. The original Sanskrit text of the Divine Mother Goddess principle — sym-
contains one-thousand names of Bhavani, the bolically, philosophically and practically. The
Supreme Goddess. It is considered to be a names depict the deepest potency of the Su-
revealed scripture and an index to traditional preme Deity on Earth and beyond. The scrip-
Sakti doctrine which is closely related to the ture itself has been traditionally declared to be
Trika system of Kashmir Saivism. Professor a means for the realization of the Absolute
Kamal states that "The Sakta school holds Truth.
Advaita as the ultimate reality in the same strain The mantric sounds and beauty of Bhavani's
as do the monistic Saiva of Kashmir and the thousand names made the book difficult for the
Advaita Vedanta propounded by Adi Sankara. reviewer to put down. It is full of Divine passion,
In the Sakta doctrine, however, Divine Mother- intelligence, clarity, and reveals many yogic se-
hood predominates." Professor Kamal states crets. This reviewer heartily recommends this
1998 B O O K REVIEWS 141
volume as a reference book for any first quality and a disciple of Nisargadatta Maharaj — both
library. Students of the Eastern traditions and of which are not alluded to in this book] was a
aspirants of the Sakta tradition will undoubtedly free spirited and daring thinker, a heretic in
receive great benefit by partaking of its wisdom some ways, whose inquiry led him to deeply
as a disciplined sadhana for study and worship. cogitate on the experiences of the seers and
—Chandrashekhar (A. Roy Horn) philosophers of Ancient India as well as those
N I T Y A YOGA: by Vanamali. 1994. Pub: of the West. 'I have no Guru and I do not be-
Vanamali Publications, P.O. Tapovanam, lieve in Gurudom'. And elsehwere, 'I do not
249192, Rishikesh, U P . Pp.273, Rs.110. believe in God in any form whatsoever. . . God
This is a collection of talks given by Vanamali. who can be known by the mind is not God, but
The talks are on the eighteen chapters of the a mere mental creation. . . one cannot find God
Divine Gospel Bhagavad Gita and the rel- anywhere if one does not find him within one's
evance to the modern technological society. self. The Upanishad says that God exists ev-
erywhere and all things exist in God. Pascal
The talks clearly reveal the uniqueness of
said God is a circle with its centre everywhere
Gita as compared to other sacred scriptures.
and circumference nowhere.' And from schol-
The Gita is more relevant now when science
arly erudition to compelling personal sharing, in
and technology which are well advanced do not
one breathless moment: 'God being totally
offer solutions to the various problems of hu-
beyond my reach, and religion and philosophy,
manity. Gita gives the method for the evolution
as known to me, having failed me, I took to
of God-man who having emptied himself of the
meditation but soon discovered I had resorted
ego becomes an instrument in the hands of the
to something which is a sort of pretense . . . I
divine and who alone can contribute to the
stumbled upon certain old perceptions of pain
upliftment and welfare of the world.
or pleasure. . . (which) seemed to have arisen
Swami Krishnananda of The Divine Life So-
of mind's own sensorial cognitions only. I could
ciety has praised the author's attempt to intro-
never catch myself without those perceptions.'
duce Gita in a systematic manner to the com-
mon man and commends that this is a good Slipping sideways into this journal are per-
text for a detailed study of the Gospel. There sonal asides, commenting on the times — ob-
cannot be a better opinion than this. servations salted with the seasoning of years
—A/.S. Krishnan and sound common sense, or occasionally a
trenchant view on a personal dislike — which
JOURNEY TOWARDS NOTHINGNESS: A
only serves to make the whole narrative more
Personal Quest: by Sudhakar Dikshit. 1997.
humanly endearing.
Pub: Chetana Pvt. Ltd., 34K. Dubash Marg,
Mumbai-1. Pp.95 This is the diary of a scholar, a man of truth,
Sudhakar S . Dikshit's 'Journey Towards who in the evening of his life must resolve the
Nothingness - A Personal Quest' is the encap- conflict between all he has learnt and the insis-
sulated version of a travelogue. It tells of the tent knock of the great leveller, Death, who is
high points and the crises in the questing of a at his door. This is a subconscious theme which
literary, philosophical mind. The questions that lends poignancy to the erudition displayed
occur to all of us — what is this soul, why do I throughout the book. In as much as a travel-
suffer etc. — in the life of Mr. Dikshit served as ogue is a personal account of a journey, of
signposts to a wide ranging exploration of the interest to those who can and wish to see the
underlying truths of life. places trod by another through his/her eyes,
Pious attitudes and (dogmatic) philosophical this is a book for those with the wish to delve
outlook arise often from roots of personal trag- into the diary of a traveller speaking of his long
edy or affliction. To the contrary Mr. Dikshit [the traverse from close on journey's end.
well known publisher of Frydman's / Am That, — R. RajGshwari
142 T H E M O U N T A I N PATH June
T H E A R T OF DYING WHILE LIVING: by This is a book for our day where society and
Vimala Thakar. 1996. Pub: Vimal Parivar C/o. individuals are lost in the maze of materialism,
Y.R. Rajguru&Co, 1 Alankar, 251 Sion Marg consumerism and all the "isms" that draw us
Road, Sion (W), Mumbai 400022. Pp.132. away from the underlying wholeness of life, the
Rs.75. interrelatendness of being within the divine
This remarkable little book is the outcome of sphere.
a 6-day Conference in which the author leads —Bridget Mary CSMV
the participants step by step along the way of
the genuine enquirer searching for truth and
the meaning of life. She does not minimise the BOOKS RECEIVED
cost or the vigilance that is required to die the ATREASURYOFTRADITIONAL WISDOM: Presented by
death to the " I " of our needs, our drives, memo- Whitall N. Perry. Pub: INDICABooks, D40/18, Godowlia,
ries that chain us and the mind that dominates Varanasi, 221001. PP1144. [The earlier George Allen
all that we do. This has to go in order that we Unwin edition was very favourably reviewed in The MP,
July 1972.]
may live in the light of truth, of love and com-
passion without attachments and desires pull- THE ELEMENT BOOK OF MYSTICAL VERSE: ed. By
ing us this way and that. We have to learn how Alan Jacobs. Pub: Elemart Books, Shaftesbury, Dorset,
SP7 8BP. PP532, $39.95, Pds.24.99 [A unique collec-
to move toward the still centre of our being,
tion reflecting the recent impact of Eastern mysticism on
where division and fragmentation fade and si- the Western world. Order of poems broadlychronologi-
lence and stillness take over. cal and thematic, and includes translations from different
This is no ordinary book, it has been wrought religious traditions. The compilation is free of those
out of the fiery furnace of one person's response authors and classics that are all too familiar, and will
appeal to many from different backgrounds who are
to life experience. The inner authority flames interested in this vital field of enquiry].
out that we too, as she, may catch fire and burn
GITA SAR: (42 verses selected by Bhagavan Ramana;
up all the dross that is ours. If one is prepared
Sanskritand Englishtext)Tr. and comm. by D A . Desai.
to pay the cost, transformation will take place, Pub: Kusum N. Desai, 40 Sri Ranga Villa, Vastrapur,
and the mystery and wholeness of life unfold. It Ahmedabad.380015. Pp.88, Rs.45.
is not a matter of words, thinking how to do RAMANOPANISHAT: (Telugu rendering of Prof. K.
this. It is opening ourselves to encounter and Swaminathan's English Garland of Guru's Sayings
meeting, losing our foothold, going along an part 3): by D. Venkayya, Sri Rama Trust, 21-10/5-49,
unknown track and having the courage to sur- Teacher's Colony, Mutyalampadu, Vijayawada 520011.
render ourselves to this process. SADGURU S R I D H A R A S W A M I C H A R I T A M : tr. Prof. L.S.
In a beautiful passage Vimala Thakar de- Seshagiri Rao. Pub: Janardana Ramadasi, Sridhara
scribes the nature of the true guru, not one who Nivasa, Ramateertha, Honnavara 581334.
Pp.428,Rs.150.
teaches, at whose feet we sit and whose dis-
ciple we become. It is an egoless encounter SRI PADA SAPTATIH: 70 slokas by Narayana Bhattatiri
(Tamil by P R . Kannan). Copies with author, F-62 Shop-
beyond that of human relationship. When one
ping Centre, Sector-6, Vashi, Mumbai 400703. Pp72,
comes to the point where one cannot live with- Rs.15.
out the encounter, without touch of the mean-
SELECTIONS FROM THE UPANISHADS A N D THE
ing of Life, the reality of Life, she says, Life
TAO TE KING: Pub: Theosophy Co., Theosophy Hall,
responds, that is when we have allowed the 40 New Marine Lines, Mumbai 400020. Pp142, Rs.16.
mystery and wholeness of life to work within us.
CATHOLIC ASHRAMS;
For no genuine enquirer has ever remained HISTORY OF HINDU C H R I S T I A N E N C O U N T E R S
without a Guru. Meeting takes place and the (AD304 - 1996). Both enlarged second editions;
transmission happens. It is a state of being. by Sita Ram Goel. Pub: Voice of India, 2/18 Ansari Rd.,
Guruhood is a state of being vibrating in the life New Delhi 110002. pp.250, Rs.150 and pp.530,
of a person. A candle is lit and the candle burns, Rs.300 respectively.
gives light wherever its destiny takes it.

ill!
Celebration of 118th Jayanti of Bhagavan Sri Ramana Maharshi
At the A s h r a m the extra s p a c e a v a i l a b l e in the w e s t e n d of the

A s h r a m w a s m a d e use of this t i m e .
(13-1-1998)
The A m r i t a v a r s h i n i G r o u p , B a n g a l o r e , led by
T h e c e l e b r a t i o n of t h e 118th J a y a n t h i of Sri S r i m a t i S a k k u b a i S r i n i v a s a n g a v e a r e n d e r i n g of
Bhagavan w a s organised at the A s h r a m in the usual, d e v o t i o n a l m u s i c b e t w e e n t h r e e a n d five in t h e
elaborate manner. The Ramana Auditorium decorated afternoon.
with flowers on a massive scale, w o r e a festive look.
The R a m a n a n j a l i G r o u p , B a n g a l o r e , led by
During the entire period of dhanurmasa, corre-
S r i m a t i S u l o c h a n a N a t a r a j a n g a v e a r e n d e r i n g of
s p o n d i n g to the T a m i l m o n t h of margazhi (Decem-
R a m a n a music after dinner.
b e r - J a n u a r y ) , a special p r o g r a m m e is g o n e t h r o u g h
at the A s h r a m . In addition to the usual pujas a s p e - At appropriate intervals during the proceedings Sri
cial puja is d o n e in the early hours ( b e t w e e n 4 A . M . K a t t i m e d u Pichaiappa and party gave a rendition of
and 5 A . M . ) during w h i c h a v e r s e e a c h f r o m A n d a l ' s high quality nagaswaram music.
Tiruppavai, Manickavachakar's Tiruvembavai and Sri
Muruganar's Tiruvembavai on Sri Bhagavan are sung At Madurai
before harati. Group recital of Vishnu Sahasranama
f o l l o w s ( b e t w e e n 5 A . M . and 5.30 A . M . ) . Sri R a m a n a K e n d r a m , M a d u r a i under the leadership
Bhagavan's Jayanti comes off in Margazhi and hence of its President, S r i . S. G u r u s w a m y o r g a n i s e d a
t h e s e p r o g r a m m e s are i n t e g r a t e d w i t h the J a y a n t i f o u r day c e l e b r a t i o n b e t w e e n 10-1-98 and 1 3 - 1 - 9 8 .
celebrations. T h e f u n c t i o n s upto the third day w e r e held at the
G u j a r a t i S a m a j a m A u d i t o r i u m . On J a n u a r y 13 the
Group singing of hymns in Tamil on Sri Bhagavan f u n c t i o n w a s held in the p r e m i s e s of Sri R a m a n a
c o m m e n c e d at 5.30. This w a s followed by the usual' Kendram.
brief puja at seven (during w h i c h milk is offered as
naivedya to S r i B h a g a v a n a n d d i s t r i b u t e d t o S p e e c h e s w e r e delivered by Dr. G. V e l a n , S y n d i -
d e v o t e e s ) . Devotees w e r e then served breakfast. cate M e m b e r , M a d u r a i K a m a r a j University, Dr. T . N .
Pranatartiharan, Dr. Kala Rani and Dr. V. Niranjan.
The next programme was the chanting of the Maha
Narayana Upanishad, w h i c h c o m m e n c e d at eight. D e v o t i o n a l music w a s r e n d e r e d by S r i m a t i J a y a
After Mahanyasa Ekadasa Rudrabhishekam, puja to Rajamani and party, S r i m a t i s S a r o j a S a n t a n a m ,
Sri B h a g a v a n w a s p e r f o r m e d . T h e R a m a n e s w a r a B h u v a n a S u d a r s a n , K a m a l a K r i s h n a m u r t h y and
Mahalingam was decorated with specially made Seivi L a k s h m i .
g a r l a n d s . Harati, the finale c a m e off at e l e v e n .
T h e chanting of Upanishads by V e d i c s t u d e n t s
T h i s w a s f o l l o w e d by f e a s t i n g of d e v o t e e s and and f e e d i n g of the poor w e r e the special f e a t u r e s of
visitors. The poor were fed on a large scale. To cope the celebration on January 13. Films on Sri Bhagavan
up with the task of feeding a large number of sadhus w e r e also s c r e e n e d .
R e l e a s e o f Sri R a m a n a M a h a r s h i C o m m e m o r a t i o n S t a m p
b y t h e P r e s i d e n t o f t h e U n i o n o f I n d i a at N e w D e l h i
At a brief but i m p r e s s i v e f u n c t i o n held at the Sri A.R. Natarajan, President, Sri Ramana Maharshi
Rashtrapati Bhavan, New Delhi, Sri K.R. Narayanan, Centre for Learning, Bangalore.
P r e s i d e n t of the U n i o n of India, r e l e a s e d a c o m -
The President hosted a tea party in the lawns of
m e m o r a t i o n s t a m p issued by w a y of h o m a g e to Sri
Rashtrapati Bhavan. He spent some time in informal
B h a g a v a n , on the e v e n i n g of April 14, that is, on the
conversation with the devotees.
f o r t y e i g h t h a n n i v e r s a r y of his Brahma Nirvana.
Pointing out that Sri Bhagavan is the Maha Purusha
A m o n g the d i s t i n g u i s h e d guests w e r e : Sri R. of India, Sri Khurana drew pointed attention to the fact
V e n k a t a r a m a n , former President of India, Srimati that even by his silent but powerful presence, Sri
Janaki Venkataraman, Sri Madan Lai Khurana, Union Maharshi cleared the doubts of many a devotee. He was
Minister for Tourism and Parliamentary Affairs, a universal master who attracted a variety of seekers
Sri T . N , C h a t u r v e d i , M e m b e r of Parliament and belonging to different religions.
Commemoration
Stamp
The President, Sri K.R.
Narayanan, releasing the
Commemoration Stamp at
New Delhi. At right is Sri
Madan Lai Khurana,
Union Minister for Parlia-
mentary Affairs
i i l i !
First Day
Cover
Function At T h e Ashram
At a colourful function held at the Ashram on the

evening of April 14, Sri Rambhad, Chief Postmaster
General Tamilnadu Circle, presented a copy of the album
containing Sri Ramana Maharshi commemoration stamp
to Sri Pichandi, Honourable Minister for Housing, Govt,
of Tamil Nadu. He presented another copy of the album
to Sri Ramanananda of Sri R a m a n a s r a m a m . The
commemoration stamp had been released a little earlier
in the day by the Union President, Sri K.R. Narayanan,
at New Delhi.
In his welcome address, Sri V.S. Ramanan, Ashram

President pointed out that Arunachala Hill always had
the mysterious power of drawing saints to itself. He
thanked Sri Pichandi, Honourable Minister of Housing, (Left to Right) Shri Rambhad, Swami Ramanananda,
Govt, of Tamil Nadu as well as Sri Siva Suryan, District Sri V.S. Ramanan, Sri Pichandi, Sri Siva Suryan at
Collector and Sri Rambhad, Chief Postmaster General, the function
Tamil Nadu Circle for having readily responded to the
invitation of the Ashram, requesting their presence.
1998 ASHRAM BULLETIN 145
In a moving tribute to Sri Bhagavan the Honourable even for those who gave trouble to the Ashram. He treated
Minister observed that it was on account of Sri Maharshi these brickbats as bouquets!
that the whole world came to know about the greatness
The District Collector and Chief Postmaster General
of Arunachala. His austere, simple life and unique spiri-
also spoke, paying tribute to Sri Maharshi.
tual teaching were a great source of inspiration. His
profoundly humanitarian approach could be understood It may be pointed out here that a commemoration
by his instituting the system of feeding of the poor at the stamp on Sri Maharshi was released exactly twentyseven
Ashram, on daily basis, even from its earliest years. years ago — on 14 April 1 9 7 1 . Similar functions had
Another unique feature of his life was his compassion then been held at Delhi and the Ashram.
Sivaratri Celebration at Celebration of Birth Centenary of

The Ashram Prof. K. Swaminathan at Chennai
The first day on which Lord Siva himself took At a function got up on March 22 in connection with
The strange form of the mountain-linga called the birth centenary of Prof.K. Swaminathan two books
Lord Arunachala, was Arudra containing selections from his writings and speeches on
In month of Margali. A n d that day w h e n Bhagavan Sri Ramana Maharshi and Mahatma Gandhi
Lord Vishnu and the devas worshipped Him, were released. These were: Sri Ramana, the Self Su-
From out of the effulgence taking birth, preme and Relevance of Gandhi and other essays.
Was Siva Ratri in the Mas/ month.
Dr. N. Markandan, Vice-chancellor of Gandhigram
This is (a translation of) one of the verses translated
Rural University, presided over the function. He pointed
into Tamil by Sri Bhagavan from the Purana, which
out that the Relevance of Gandhi and other essays
explains the importance of Arunachala.
contained an interpretation of the spiritual aspect of
Sivaratri is observed in a solemn manner at the Gandian thought.
Ashram. There are four special pujas during the night
Reverend Father V. Lawrence Sundaram observed
(preceded by abhisheka). Ekadasa Rudra Parayana is
that Prof. Swaminathan was "the luminous example of
also done (before the third puja). This year Sivaratri came
not only academic excellence but of intellectual and moral
off on February 25. As usual devotees kept vigil and
uprightness."
went round the Hill. Thevaram recital by Sri Muthiah
Oduvar and party in the afternoon was a special feature Sri V.S. Ramanan, President Sri Ramanasramam
of the proceedings. formally released Sri Ramana, the Self Supreme. He
recalled his life-long association with the Professor and
Sri Vidya Havan observed that he was the only exponent of both Gandhiji
and Maharshi. Apparently Gandhiji's ideal of service to
This is an annual function which forms part of the
the masses and Maharshi's ideal of solitude were con-
worship of Sri Chakra Meru at the Ashram. Conducted
tradictory. But really it w a s not so, as clarified by Prof.
on the first Friday of the Tamil month of Panguni the
Swaminathan.
rituals are elaborate and take about ten hours to
complete. Sri R a m a s w a m y , f o r m e r l y Chief P r o f e s s o r of
This year the havan came off on March 20. English, Presidency College, Chennai was presented with
the first copy of the book. He observed that "this book
The essential rituals are: navavarana puja, Lalita
is a precious memorial to Swaminathan's devotion,
Sahasranama homa, Lalita Trisati homa, kanya puja and
Guhan's editorial skill, and to that transcendental ultimate
suvasini puja. The materials offered as oblation to the
of t h e s p i r i t u a l f o r c e a n d p o w e r t h a t B h a g a v a n
sacrificial fire are: lotus flowers, clarified butter, purasa
represented."
twigs, sugarcane, chakkarai pongal (sweet rice pudding),
dhurva grass, puffed rice, bilva leaves, white mustard Srimati Sarojini Varadappan and Srimati Soundara
and navadhanya. Kailasam also spoke on the occasion.
Purnahuti, the final oblation to the fire is always a Tributes were paid to the late Sri S. G u h a n , IAS
thrilling moment. It came off at four in the afternoon. (Retd) who did outstanding service in various fields and
The function was attended by a large gathering of was in particular responsible for the compilation and
devotees. publication of these books.
C e l e b r a t i o n o f Fortyeighth A r a d h a n a o f Sri B h a g a v a n
At Ashram
(24.4.98)
The fortyeighth anniversary of the Brahma Nirvana of Sri Bhagavan was
celebrated in the usual, elaborate manner at the Ashram, on April 24. Except
for a difference in the choice of Tamil hymns for the group singing early in the
morning, the programmes on Aradhana day are practically identical with those
on Jayanthi Day.
There were two special programmes on April 23.
A special function was got up at the new dining hall of the Ashram in the
evening. This was for the purpose of presenting prizes as well as certificates
to winners in the annual Essay/Quiz competition (for students) on the life and
teachings of Sri Bhagavan, conducted jointly by the Ashram and Ramana
Maharshi Centre for learning, Bangalore.
Harati to Sri Bhagavan
Swami Ramanananda distributed the prizes. Sri V.S.
Ramanan, Ashram President, Sri A.R. Natarajan, Dr.
Mandolin Concert by
Sarada and Sri R. Natarajan addressed the students.
Padma Shri U. Srinivas
The second programme was an impressive rendering
of Ramana music in classical Carnatic style by Smt.
Ambika Kameshwar.
After dinner on Aradhana Day devotees had the

opportunity of listening to a very impressive mandolin
concert by Sri U. Srinivas. It may be mentioned that Sri
U. Srinivas has recently been honoured with the title of
Padma Shri by the President of India.
Kattimedu Pichiappa and party gave a rendition of

high quality nagaswaram music at suitable intervals
during the entire function.
Concert by Smt. Ambika Kameshwar Nagaswaram music
Celebration at N e w York Celebration at

The Aradhana was celebrated at the Arunachala Nova Scotia
Ashrama, New York on April 25. There was group singing
The Arunachala Ashrama, Nova Scotia celebrated
of Aksharamanamalai, Arunachala Pancharatnam and
the Aradhana on April 24 with Sri Chakra Puja, recital of
Upadesa Saram. Sri C.R. Rajamani and Colonel
hymns and readings from Ramana literature.
Subramanian spoke on the occasion. Devotees were
treated to lunch.
1998 ASHRAM BULLETIN 147
R e a d i n g of Almanac on R a m a n a c h a l a Satsanga, Bangalore

Tamil N e w Year's Day A group of devotees at Bangalore is conducting
It is usual practice at the Ashram to read out the satsang on S u n d a y m o r n i n g s ( b e t w e e n 9 a n d
predictions etc. contained in the almanac for the ensuing 10-30) at:
year, on Tamil New Year's Day. The almanac for the
Ramanachala Satsanga,
New Year Bahudhanya w a s read out at a brief function
Ragottama Smaraka Bhavana,
held at the Ramana Auditorium on the afternoon of
Third Floor, Sanjaya Nagara,
April 14.
Bangalore 560 094,
Readings from Ashram Books
The programme consists of chanting of Akshara-
It has been decided to hold brief reading sessions at manamalai and Upadesa Saram, silent meditation and
the Ashram. Important Ashram books will be read out reading of Talks with Ramana Maharshi and Letters from
one after the other for a brief period everyday. A start Sri Ramanasramam.
has been made with reading of Suri Nagamma's Letters
from Sri Ramanasramam on Tamil New Year's Day. The organisers invite devotees to participate.
Extension to Ashram Dining Hall
External view Interior view
observe, "In our case, we could say we were seen by Sri

Obituary Bhagavan first. W e were conscious of meeting him much
later".
Prof. K. Subramanian K.S. also used to write letters to Sri Bhagavan even
(1929-1998) when he w a s a school boy. During one of his visits to
the Ashram, Sri Bhagavan jocularly remarked, "So, you
Professor K. Subramanian, staunch devotee of are the person writing letters to me. Does your father
Sri Bhagavan and well known col- send you money so that you can write letters to me?"
umnist in The Hindu was absorbed K.S. could give no reply to this question!
at the Lotus Feet of Sri Bhagavan on
He thus had several opportunities for receiving the
January 1 1 .
grace of Sri Bhagavan. He had the last darshan exactly
His parents Sri Krishnaswami a week before Maha Nirvana. He founded the Ramana
and Saraswati A m m a l happened to K e n d r a m , Hyderabad in 1979. Under his inspiring
live in Tiruvannamalai in the mid leadership the Kendram has grown substantially.
1 9 2 0 s a n d u s e d to v i s i t Sri In spite of his scholarship and immense popularity
Bhagavan. Subsequently they moved as a newspaper columnist K.S. retained his strong trait
to Kodaikanal. of utter simplicity throughout his life.
He w a s popularly known as K.S. He and his sisters Devotees of Hyderabad have benefitted immensely
had splendid opportunities for frequent darshan of Sri from the impressive talks given by K.S. on the life and
Bhagavan in the company of their parents. K.S. used to teachings of Sri Bhagavan. They looked forward to these
talks eagerly week after week. This was his signal time of his death he was Adviser to PRAXAIR India
s e r v i c e to the d e v o t e e s of Sri B h a g a v a n in his (Pvt) Ltd., Bangalore.
last days.
Sri Kalyanam was well known for his simplicity and
cheerful d i s p o s i t i o n . R e s i d e n t s and d e v o t e e s will
S. Kalyanam remember him for long.
(1937-1998) May his soul rest in Eternal Peace at the Lotus Feet
of Sri Bhagavan.
It is with deep regret that w e report the death
on April 25 of Sri S. K a l y a n a m , Munagala
son-in-law of Sri Ramanananda in
purvashrama
h j s ( h u s b a n d of
V. Krishnan
Mangalam, his third daughter). He Sri Munagala V. Krishnan — son of Sri Mungala
died of a massive heart attack at Venkataramiah, (Ramanananda Saraswati) outstanding
Bangalore. devotee and compiler of Talks with Sri Ramana Maharshi
— passed away at Hyderabad on March 16.
) He served the Indian Oxygen Ltd.,
for long years and retired as its May his soul rest in peace at the Lotus Feet of
General Manager at Calcutta. At the Sri Bhagavan.
FORTHCOMING FESTIVALS
G U R U P O O R N I M A (VYASA PUJA) Thursday 9.7.98
KRISHNA JAYANTHI (GOKULASHTAMI) Friday 14.8.98
VINAYAKA CHATHURTHI i/Vednesday 26.8.98
102ND A N N I V E R S A R Y O F SRI B H A G A V A N ' S
A D V E N T AT A R U N A C H A L A Tuesday 1.9.98
N A V A R A T R I FESTIVAL (commences on) Monday 21.9.98
S A R A S W A T H I PUJA Tuesday 29.9.98
DEEPAVALI Monday 19.10.98
SKANDASHASHTI Monday 26.10.98
KARTHIGAI FESTIVAL (commences on) Monday 23.11.98
KARTHIGAI D E E P A M Wednesday 2.12.98
SRI B H A G A V A N ' S 119TH JAYANTHI Sunday 3.1.99
PONGAL Friday 15.1.99
CHINNA S W A M I G A L A R A D H A N A Sunday 31.1.99
MAHASIVARATHRI Sunday 14.2.99
T E L U G U NEW Y E A R ' S DAY Thursday 18.3.99
SRI VIDYA H A V A N Friday 19.3.99
TAMIL NEW Y E A R ' S DAY Wednesday 14.4.99
Statement about ownership and other particulars about THE MOUNTAIN PATH according to Form IV, Rule 8, Circular of Registrar of
Newspapers for India:
I. Place of Publication— Madras-15; 2. Periodicity of its publication— Quarterly; 3. Printer's name—IN. Venkataraman; Nationality—
Indian; Address— Kartik Printers, 12, Aranganathan Subway Road, Chennai 600 015; 4. Publisher's Name— V.S. Ramanan; Nationality—
Indian; Address — Sri Ramanasramam, Tiruvannamalai, 606 603; 5. Editor's Name — Ramamani; Nationality — Indian; Address —
Sri Ramanasramam, Tiruvannalamai 606 603; 6. Name and Address of individuals who own the newspaper and partners or shareholders
holding more than 1% of the total capital— SRI RAMANASRAMAM, Tiruvannamalai 606 603.
I, V.S. Ramanan, hereby declare that the particulars given above are true to the best of my knowledge and belief.
Date: 31.3.98 Signature of the Publisher:
(SD) V.S. Ramanan ^
Published by Sri V.S. Ramanan, President, Board of Trustees, Sri Ramanasramam, Tiruvannamalai-606 603, S. India, and printed by
Sri T.V. Venkataraman at Kartik Printers, 12, Aranganathan Subway Road, Chennai 600 015. Editor: RAMAMANI (N. RAMASUBRAMANYAN).
s o u n d e n o u g h , b u t o u r worldly experi- every m o m e n t . It is all t h e same for God.

e n c e is an u n d e n i a b l e authority for us. It M o v e m e n t is t h e m a n n e r of His b e i n g . It
is o u r actual e x p e r i e n c e that t h e m i n d is t h e n a t u r e of this world, His body, to
does h a r m to us. It is quite possible to k e e p revolving. Yet, H e has n o move-
o v e r c o m e it a n d m a k e it d o g o o d ment, no death.
instead.
God is everywhere. H e is ever p r e s e n t ,
Innumerable sastras and Vedas have H e is everything. Yet we see t h a t indi-
c o m e into b e i n g solely for this p u r p o s e . vidual lives have pleasure a n d pain. T r u e
W h e n we witness t h e m i n d causing h a r m it is that t h r o u g h ajnana living beings
a n d countless lives b e i n g lost in conse- b r i n g misery o n themselves. T r u e also
q u e n c e before o u r very eyes, n o t h i n g is that in reality they have n o evil a n d n o
gained by denying altogether (this p r o n e - suffering.
ness of t h e m i n d to go wrong a n d the But this ajnana is an evil, is it not? Has
possibility of directing it a r i g h t ) . it n o t to be removed? Controlling a n d
overcoming t h e m i n d simply m e a n s re-
T h a t t h e m i n d by its n a t u r e a n d
moving ajnana, n o t h i n g else.
owing to b a d c o m p a n y d o e s cause
misery to t h e soul is quite clear. It is the 'But is n o t ajnana also God? Why des-
c o m m o n e x p e r i e n c e of yogis that t h r o u g h troy it?' If s o m e o n e were to ask thus,
g o o d c o m p a n y a n d p r o p e r training it is t h e n o u r reply would be:
possible to m a k e t h e m i n d an ally.
' W h e n you realize t h a t all is G o d —
T h a t all actions are God's actions is a jnana is God; ajnana too is God — w h e n
g e n e r a l truth; the T r u t h S u p r e m e . Yet you realize this, t h e n you have a t t a i n e d
m a n does have sufferings. T h a t all are true jnana, you have shed your ajnana. It
manifestations of God is parama satya. is true that ajnana a n d t h e c o n s e q u e n t
Yet we d o see with o u r eyes the suffering suffering are all G o d ' s doings; b u t d o n ' t
of h u m a n beings. forget that the removal of ajnana a n d
your attaining jnana a n d bliss a r e also
T h a t is to say, all things are the same God's doings. A n d d o n ' t grieve over t h e
for God. If millions of lives are lost it exit of ajnana.'
makes n o difference to H i m . Far corners
How does o n e worship God? Krishna
of this universe fly apart. W h o l e coun-
says, "I am t h e F a t h e r of all. All move-
tries are wiped o u t by earthquakes.
m e n t originates from m e . T h e wise who
12
Suns collide with each o t h e r a n d dis- know this worship m e . "
integrate i n t o particles. And these reap-
Anyone who causes h a r m to a living
p e a r in ever new forms in millions.
being c a n n o t be a true bhakta. A n y o n e
Millions? O n e million? Million mil- who has enmity towards a n o t h e r living
lion? Million million million? Sextillion?
Duodecillion? N o . Infinite, beyond all
c o u n t i n g . Yes, countless beings perish 12
Gita. X.8.

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MOUNTAIN PATH

— The Marital Garland of Letters, verse 1

June 1998 Aradhana Issue Vol 35 Nos. 1 & 2

1 A Code of Discipline for Seekers — Editorial

5 Ramana Maharshi — H.H. Rama Varma Appan Thampuran

10 Sri Ramana Maharshi's Influence on Keithahnji

14 From the Sayings of Ramdas —JNANA

Letters and remittances

103 Pere Laval: Champion of the Poor — Gladys O' Rorke

159 Reality In Forty Winks — J. Jayaraman

135 Book Reviews — Compiled and edited by J. Jayaraman

142 Ashram Bulletin

Cover design : Bharati Mirchandani

Contributors are requested to give the exact data as far as

All remittances should be sent to the P U B L I S H E R and not

— Editor. The aim of this journal is to set

1. The official year of the quarterly is from January to December.

3 FOREIGN SUBSCRIBERS can send their subscription by

No payment is made for con-

INDIA Contributions are accepted only

A Code of Discipline For Seekers

Taittiriya Upanishad, q u o t i n g from the In o r d e r to explain or i n t e r p r e t His

wasted. This should be observed as a y o u r spiritual p r o g r e s s will b e o b -

v e n o m o u s snake, it would have b e e n T h e following verse of Sivaprakasam

So, if an u n e n l i g h t e n e d m a n takes Blessed be the Feet of the O n e whose

t h e r does the ego of the disciple go, hundred".

T HERE is n o limit to t h e surging rise

said in vain. N o n e e d to w o n d e r that the realized the Self are clearer a n d m o r e

insignificant devotees as myself. W h o

The writer who lives in Rome is the granddaughter of Reverend Dr.Ralph

R EV. Dr. R.R. Keithahn, sent to India

v i c t i o n s to find o u r s e l v e s also in Yes, Yes, I know. We all went.

R I G H T knowledge, destroying igno

"Seek within — know T h y s e l f these

works in t h e saint as well as in t h e sinner. D e p e n d e n c e o n t h e j o y of a saint's <

4 D o n o t eschew t h e usual work that T o u n d e r s t a n d the working of G o d ' s

T o r e a c h t h e Divine M o t h e r in H e r all I m p a t i e n c e in any m a t t e r is a sign of

/ w e want H i m a n d H i m alone, because t h e n b e c o m e s a beautiful flower ever

We are such stuff

S HAKESPEARE really did know what

Still in spite of all this, d o u b t per- o n e . I pointed o u t that all e x p e r i e n c e

Nataraja: The Lord of Dance

M AN, ever since t h e b e g i n n i n g of

bewildered Rishis s u r r e n d e r e d to t h e suaded Lord Siva to manifest as Nataraja

Reference to Lord Nataraja dances before the Mother (Shakti)

In this verse H e says: p. 79. The Mountain Path, April 1982.

T h e temple was built by Hiranyavarma,

day to t h e Lord, t h e curtain is pulled b e e n b r o u g h t by Lord Siva Himself to

Hymns on Nataraja H e wears the m o o n a n d Ganga a n d is

I want to remain in Thy presence, al- E m b o d i m e n t of t h e highest truth of

W h e t h e r T h a t is b e i n g or non-being It is e n o u g h to think of It.

R AJA YOGA is a system of meditation

According to him, the p h e n o m e n a l world

— Guru Ramana Vachana Mala.

The Yaksha Prashna

3. W h o makes him set?

Weightier as a basis for sustaining one's life. Loftier as meriting respect.

39. W h a t is the eternal dharma?

55. L e a r n i n g is the greatest wealth.

78. W h a t is spoken of as water?