1999 Aradhana

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" A r u n a c h a l a ! T h o u dost root out the ego of those w h o meditate o n

T h e e in the heart. O h A r u n a c h a l a ! "
— The Marital Garland of Letters, verse 1
June 1999 Aradhana Issue V o l 36, Nos. 1 & 2
1 The Nature of Bliss — Editorial
9 Maharshi R a m a n a — Prof. K. Swaminathan
13 Sri mad Bhagavata
16 Sri Ramana's Universal Love — G.S. Sharma
22 Manikarnikashtakam — Shankaracharya
EDITOR: 27 The Quest — K.L. Sharma

Ramamani
38 Sri Ramana Dhyanam — N . N . Raj an
PUBLISHER:
45 Manuscripts of Sri Bhagavan
V.S. Ramanan
57 Bhagavan Ramana: His Silent Upadesa

Letters a n d remittances
— Arthur Osborne
s h o u l d b e sent to:
The Publisher, 65 The Concept of Matter and Spirit in Sankhya

"THE M O U N T A I N PATH" — Dr. H.L. Chandrashekara
Sri R a m a n a s r a m a m P . O .
71 Siva Puranam — Tr: Prof. K. Swaminathan
T i r u v a n n a m a l a i 606 603
S. India.
76 Ramana Still Lives — Arthur Osborne
Phone: 23292 78 Pericles, Prince of Tyre — Rosalind Christian

27200
Fax : 91-4175-22491
84 Sri Niranjanananda Swami — Viswanatha Swami
e m a i l : [email protected]
88 Therese of Lisieux, the Great Carmelite Saint
Website :
— Dr. Susunaga Weeraperuma
http://www.ramana-maharshi.org
105 The Mystic Poetry of Percy Byshe Shelley — Alan Jacobs
117 Bhagavan Ramana and His Ashram — Ramamani
119 Book Reviews — Compiled and Edited by J . Jayaraman
126 Ashram Bulletin
Cover: Photo by Dominica

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ARADHANA ISSUE
JUNE 1999
Vol. 36, Nos. 1 & 2
EDITORIAL
The Nature of Bliss
A LL of us have a vision of t h e future,

at least in a r o u g h sense. We may
n o t have a clear o r imaginative p e r c e p -
all. T h i s is because m o n e y is n o r m a l l y
taken as t h e i n d e x of h a p p i n e s s .
It s h o u l d , however, b e r e m e m b e r e d
tion of the times to come. B u t we d o form
t h a t m o n e y is n o t susceptible of direct
certain concepts o r a m e n t a l picture, all
utilisation. It has first to be converted into
the same. O n this basis, hopefully,
articles of use — food, dress a n d t h e like.
' t o m o r r o w ' w o u l d b e a b e t t e r day. By
c o n t r a s t ' t o d a y ' is d u l l , lack-lustre. I n T h a t m o n e y has n o intrinsic w o r t h in
short, we imagine t h a t h a p p i n e s s always itself a n d will n o t attract all, is b r o u g h t
lies r o u n d t h e corner. o u t by t h e replies given by Sri B h a g a v a n
to certain questions p u t to h i m (in 1936).
L e a d e r s of society a n d t h e nation at
large a r e e l o q u e n t in talking a b o u t the Question: You d o n o t t o u c h m o n e y
f u t u r e . For practical, political r e a s o n s n o r o t h e r offerings, I trust.
they m a k e all kinds of p r o n o u n c e m e n t s
o n t h e subject a n d promises as well. Maharshi: P e o p l e s o m e t i m e s place
fruits in my h a n d s . I t o u c h t h e m .
Now, w h a t exactly is m e a n t by a 'bet-
ter' t o m o r r o w ? In ordinary, p o p u l a r Question: If you receive o n e kind of
terms, it j u s t m e a n s m e r e money, m o r e offering, why should you n o t receive
a n d m o r e p r o p e r t y a n d possessions for m o n e y also?
T H E M O U N T A I N PATH June
Maharshi: I c a n n o t eat money. W h a t a n d s h u n n i n g all c o m p a n y — these were
shall I d o with it? W h y should I take a s o u r c e of j o y a n d n e v e r a s o u r c e of
that with which I d o n o t know what to suffering for the Desert Fathers (of the
1
do? Christian tradition). T h e Fathers w e r e
It is also that m o n e y o r wealth should c o n c e r n e d only with their spiritual aims.
be utilised properly. Unless o n e is dis- We have reliable accounts of yogis in
criminating a n d utilises it for good e n d s , t h e Himalayas w h o subjected the b o d y to
in line with ethical a n d m o r a l stipulations extreme discomfort and excruciating
as well as g e n e r a l propriety, o n e is a p t to pain. For e x a m p l e , certain yogis seemed
take to the w r o n g p a t h a n d come to grief. to have stood o n o n e leg for indefinite
I n some contingencies it is evident that p e r i o d s a n d practised tapas. T h i s was for
t h e m a n w h o h a s n o t m u c h m o n e y is k e e p i n g u p t h e spirit of vairagya. T h e r e
actually better placed. At least, h e has n o a r e reasons to believe that such yogis still
chance of r u i n i n g himself! live t h e r e .
We c o m m i t a n e r r o r in associating Sri M a h a r s h i while replying to certain

q u e s t i o n s of S w a m i Y o g a n a n d a h a s
h a p p i n e s s with material possessions. It
pointed o u t that suffering is inevitable o n
is also by e r r o r that we imagine we are
t h e spiritual p a t h :
t h e arbiters of o u r own destiny. B u t t h e
e r r o r of e r r o r s lies in t h e assumption that Yogananda: W h y d o e s G o d p e r m i t
objects outside (of ourselves) can cause suffering in t h e world? Should H e n o t
o r p r o d u c e h a p p i n e s s within (ourselves). with His o m n i p o t e n c e d o away with it
We forget o u r real n a t u r e . By serious at o n e stroke a n d o r d a i n t h e univer-
introspection we a r e certain to know t h e sal realisation of God?
t r u t h that happiness lies within ourselves. Maharshi: Suffering is t h e way for
It has to be s o u g h t only within. Realisation of G o d .
It is u s u a l for p e o p l e to avoid w h a t Yogananda: S h o u l d H e n o t o r d a i n
causes u n p l e a s a n t n e s s o r inconvenience. differently?
F o r t h e m a j o r i t y t h e a i m is t o b e Maharshi: It is t h e way.
comfortable at any cost. B u t those intent
o n spiritual a d v a n c e m e n t actually c o u r t Yogananda: A r e yoga, religion, etc.,
antidotes to suffering?
suffering. I n all t h e i m p o r t a n t religious
traditions of the world t h e r e are inspiring Maharshi: T h e y help you to overcome
accounts of seekers u n d e r g o i n g suffering suffering.
voluntarily in o r d e r to achieve spiritual
p r o g r e s s a n d fulfilment.
Stringent fasting, keeping vigil for days 1

Talks with Sri Ramana Maharshi, T a l k N o . 2 8 1 , p.239
o n e n d , foregoing basic comforts like bed (1978 E d n . ) .

1999 THE N A T U R E O F BLISS 3
Yogananda: W h y s h o u l d t h e r e b e O r I'll be b u r i e d in the king's high
suffering? way,
M a h a r s h i : W h o suffers? W h a t is Some way of c o m m o n t r a d e , w h e r e
suffering? subjects' feet
( T h e r e was n o r e p l y f r o m Swami May hourly t r a m p l e o n their
2
Yogananda). sovereign's h e a d ;
Normally p e o p l e derive h a p p i n e s s by For o n my h e a r t they t r e a d , whilst I
acquiring possessions. However the live;
o p p o s i t e is also t r u e . S o m e t i m e s t h e
And, b u r i e d once, why n o t u p o n my
pleasure derived from r e n o u n c i n g pos- 3
head?
sessions voluntarily or being relieved of
In reply to a question as to t h e n a t u r e
t h e m by force is equally great. Even kings
of h a p p i n e s s , Maharshi points o u t that
acknowledge this. A passage from
this (happiness) is i n h e r e n t in m a n :
Shakespeare brings o u t this point:
Maharshi: If a m a n t h i n k s t h a t his
King Richard: W h a t m u s t a king d o
h a p p i n e s s is d u e to e x t e r n a l causes
now? Must h e submit?
a n d his possessions, it is reasonable to
T h e king shall d o it: m u s t h e be conclude that his h a p p i n e s s m u s t in-
deposed? crease with the increase of possessions
T h e king shall be c o n t e n t e d : m u s t h e a n d diminish in p r o p o r t i o n to their
lose diminution. T h e r e f o r e if h e is devoid
of possessions, his h a p p i n e s s should
The n a m e of king? O ' God's n a m e let be nil. W h a t is t h e real e x p e r i e n c e of
it go: m a n ? Does it conform to this view?
I'll give my jewels for a set of beads, I n d e e p sleep t h e m a n is d e v o i d of
My gorgeous palace for a h e r m i t a g e , possessions, including his own body.
Instead of b e i n g u n h a p p y h e is quite
My gay a p p a r e l for an alms-man's happy. E v e r y o n e desires to sleep
gown,
My figur'd goblets for a dish of wood, 2
Talks with Sri Ramana Maharshi, Talk No. 106 on
29-11-35, p.103, (1994 Edn.).
My sceptre for a palmer's walking staff, 3
The Life and Death of King Richard II, A c t III, S c e n e 3 .
In s p i t e o f h i s i n d i s p u t a b l e r i g h t t o it, K i n g R i c h a r d II
My subjects for a pair of carved saints, was c o m p e l l e d to yield the throne to his cousin
B o l i n g b r o k e , Earl o f H e r e f o r d . T h e s e l i n e s w e r e s p o -
A n d my large k i n g d o m for a little k e n by Richard w h e n his d e p o s i t i o n was imminent.
grave, T h e r e is e n o u g h h i s t o r i c a l e v i d e n c e t o s u r m i s e his
A little little grave, an obscure grave;- qualities of introversion.
soundly. T h e conclusion is that h a p - of this h a p p i n e s s a m o n g different classes
piness is i n h e r e n t in m a n a n d is n o t of e m b o d i e d beings (starting with m e n )
d u e to e x t e r n a l causes. O n e m u s t rea- a n d t h i s is k n o w n f r o m t h e Sruti. 6
lise his Self in o r d e r to o p e n t h e store

4
T h e different classes of beings in as-
of unalloyed h a p p i n e s s .
c e n d i n g o r d e r of i m p o r t a n c e (planes of
T h e Sruti r e c o r d s t h e following dia- existence) a r e : h u m a n beings, manushya
logue b e t w e e n Maitreyi a n d Yajnavalkya gandharvas (fairies, o r h u m a n beings w h o
which t o o k place in times of old a n d have acquired s u p e r n a t u r a l powers), deva
points o u t that h a p p i n e s s is c e n t r e d in gandharvas (higher o r d e r of gandharvas or
t h e Self alone: fairies),pitris (manes), ajanajanas (gods by
Maitreyi: If i n d e e d , Venerable Sir, this birth), karma devas (gods by merit), devas
whole e a r t h filled with wealth w e r e (gods o r celestial beings), I n d r a (lord of
m i n e , would I be i m m o r t a l t h r o u g h celestial b e i n g s ) , B r i h a s p a t i ( p r e c e p t o r
that? of t h e devas) a n d P r a j a p a t i ( t h e G o d of
creation).
Yajnavalkya: Like t h e life of t h e rich
even so would y o u r life be. Of i m m o r - T h e Sruti quantifies t h e d e g r e e of h a p -
tality, h o w e v e r , t h e r e is n o h o p e piness e x p e r i e n c e d at each of these lev-
t h r o u g h wealth. els. It says t h a t taking h u m a n j o y (the
m a x i m u m of it) as t h e (basic) unit, t h e
Maitreyi: W h a t should I d o with that j o y at t h e n e x t step is a h u n d r e d f o l d .
by which I d o n o t b e c o m e immortal? T h u s , o n e h u n d r e d units of h u m a n j o y
Tell m e t h a t i n d e e d , Venerable Sir, of m a k e o n e u n i t of j o y for manushya
w h a t you k n o w (of t h e way to i m m o r - gandharvas. T h i s ananda m u l t i p l i e d by
tality). o n e h u n d r e d gives t h e ananda at the n e x t
Yajnavalkya: . . . . Verily, n o t for t h e (successive) step o r stage — that of deva
sake of t h e h u s b a n d is t h e h u s b a n d gandharvas. Proceeding in this m a n n e r we
dear, b u t a h u s b a n d is d e a r for the sake c o m e u p t o t h e j o y a t t h e l e v e l of
of t h e Self. . . . Verily, n o t for t h e sake Prajapati. W h e n this too is multiplied by
of wealth is wealth dear, b u t wealth is o n e h u n d r e d it gives t h e m e a s u r e of t h e
d e a r for t h e sake of t h e S e l f . . . . Verily, highest joy, t h e Bliss of B r a h m a n . Strictly
O Maitreyi, it is t h e Self t h a t should speaking, this (joy) is i m m e a s u r a b l e .
be seen, h e a r d of, reflected o n a n d
m e d i t a t e d u p o n . Verily, by t h e seeing
of, by t h e h e a r i n g of, by t h e t h i n k i n g
of, by t h e u n d e r s t a n d i n g of t h e Self, Talks with Sri Ramana Maharshi, Talk No.3, P .i
5 (1994 Edn.).
all this is k n o w n . 5
Brihadaranyaka Upanishad,HA.5.
T h e e x p e r i e n c e of h a p p i n e s s is com- 6
Taittiriya Upanishad, II:VIII and Brihadaranyaka
m o n to all. H o w e v e r t h e r e is a g r a d a t i o n Upanishad, IV.iii.33.
1999 T H E N A T U R E O F BLISS 5
S h a n k a r a says: description. It is t h e highest fulfillment.
It is b e y o n d c o m p r e h e n s i o n . T h a t is, it
N o w w h e n t h e j o y increasing a h u n - does n o t c o m e within t h e scope of t h e
d r e d times at each step reaches its limit intellect.
a n d w h e r e m a t h e m a t i c a l differences
cease, t h e r e b e i n g n o t h i n g else b u t the I n p o i n t i n g o u t t h e t r u t h of t h e Self
Self to see, h e a r o r think, t h a t is t h e however, t h e Sruti a d o p t s a g r a d e d a p -
s u p r e m e bliss . . . 7 p r o a c h . T h i s is evident from various pas-
16
sages of t h e Taittiriya Upanishad. After
T h e Sruti i d e n t i f i e s B r a h m a n w i t h a d o p t i n g t h e annamaya, pranamaya,
Bliss. B a d a r a y a n a deals at length with t h e manomaya, vijnanamaya a n d anandamaya
q u e s t i o n of Bliss in his Vedanta Sutras. koshas (which a r e not-Self) as t h e Self in
Shankara who provides a complete t h e earlier stages, t h e Blissful O n e , t h e
e x p l a n a t i o n o n t h e subject in his real Self, is p o i n t e d o u t last.
c o m m e n t a r y o n these sutras* points o u t
that it is with reference to t h e S u p r e m e A d o u b t may arise as to why t h e T r u t h
4 is n o t indicated even in t h e first instance.
Self alone that the w o r d Bliss* is r e p e a t e d
S h a n k a r a ' s e x p l a n a t i o n is t h a t this is to
m a n y times (by t h e Sruti).
s u i t t h e l e v e l of u n d e r s t a n d i n g of
H e m e n t i o n s t h e particular Sruti texts common people, who cannot grasp the
in question: T r u t h at once.
H e is Bliss to be s u r e . 9
S h a n k a r a draws an analogy b e t w e e n
t h e Arundhati Nyaya a n d t h e m e t h o d
F o r o n e ( t h a t is, t h e i n d i v i d u a l ) followed by the Sruti (in p o i n t i n g o u t t h e
becomes h a p p y by c o m i n g in contact t r u t h ) . A m a n desirous of p o i n t i n g o u t
with Bliss. W h o i n d e e d would inhale t h e p r i n c i p a l star A r u n d h a t i (which is
o r e x h a l e if this Bliss w e r e n o t t h e r e tiny) to another, first shows t h e adjacent
in t h e s u p r e m e s p a c e ( w i t h i n t h e
heart)? For this o n e i n d e e d delights
10
people. 7
C o m m e n t a r y o n Brihadaranyaka Upanishad, IV.iii.33.
8
11 Vedanta Sutras, 1.1.12-19.
T h i s is an evaluation of Bliss.
9
Taittiriya Upanishad,II.V'II. 1.
12
H e attains this Self full of Bliss. 1 0
Taittiriya Upanishad,U.V\\.\.
T h e e n l i g h t e n e d m a n is n o t afraid of 1 1
Ibid., II.VIII.1
a n y t h i n g after realizing t h e Bliss of 12

Ibid., II.VIII.5.
13
Brahman. 1 3
Ibid., II.IX.l.
14
H e knows Bliss as B r a h m a n . 1 4
Ibid., III.6.
1 5
15 Brihadaranyaka Upanishad, 111.ix,28.7.
K n o w l e d g e , Bliss, B r a h m a n . l(5
<Ananda Valli ( S e c t i o n I I ) a n d Brighu Valli (Section
T h e bliss or delight arising from t h e I I I ) d e a l i n g w i t h t h e tapasya of Bhrigu under the
k n o w l e d g e of B r a h m a n b a f f l e s all g u i d a n c e o f V a r u n a , his father.

stars w h i c h a r e big a n d u n i m p o r t a n t . However, p r o m p t e d by t h e force of
T h e s e a r e a s s u m e d to be A r u n d h a t i at karma thejiva wakes u p from sleep. It gets
first. Finally h e points o u t the principal involved in samsara again.
star. H e t h e n makes it clear that what is
T h e Sruti says:
p o i n t e d o u t last is A r u n d h a t i .
Again, d u e to c o n j u n c t i o n with t h e
T h e r e is a state of unalloyed h a p p i -
karma of t h e p r e v i o u s life, t h e same
ness within t h e reach of all. T h i s is t h e 19
jiva d r e a m s a n d awakes.
state of dreamless sleep. H e r e , t h e senses
d o n o t function. T h e r e is neither the body T h e state of sleep bears a resemblance
n o r the world. T h e r e is n e i t h e r pain n o r to that of the jnani. H o w e v e r t h e r e are
suffering. Empirical distinctions are distinct differences between the o r d i n a r y
t r a n s c e n d e d . T h e r e a r e n o constraints m a n a n d the jnani. The jnani abides in
arising from o n e ' s caste o r stage of life. t h e Bliss of P u r e B e i n g w i t h o u t a n y
T h e characteristics, o r r a t h e r limitations i n t e r r u p t i o n a n d w i t h o u t any effort o n
of jivatva, a r e lost. his part.
H o w e v e r in this state thejiva is envel- Sri B h a g a v a n points o u t that Reality

o p e d by i g n o r a n c e . A l t h o u g h capable of is b e t y o n d t h e avasthatraya (the t h r e e
states of consciousness).
e x p e r i e n c i n g h a p p i n e s s , thejiva c a n n o t
express o r declare its state of happiness. H e says:
T h i s e x p e r i e n c e is p r o v e d subsequently
— after waking u p from sleep — by t h e I n d e e p sleep all t h o u g h t s d i s a p p e a r
d e c l a r a t i o n of p r a c t i c a l l y all p e o p l e , a n d the state of obscuration is o n e of
" H a p p i l y did I sleep; I k n e w n o t h i n g in bliss; t h e r e t h e prevailing b o d y is the
m y sleep". anandamaya. T h e s e a r e s h e a t h s a n d
n o t t h e c o r e , which is interior to all
T h u s t h e r e is t h e 'reflective cognition these. It lies b e y o n d waking, d r e a m
of h a p p i n e s s a n d nescience which were a n d d e e p sleep. T h a t is the Reality and
experienced during sleep/ consists of t r u e bliss (nijananda). 20
T h e Sruti says: M a h a r s h i has c a u t i o n e d against t h e

possible t e n d e n c y o n t h e p a r t of t h e
Even as a bird tired of flying a b o u t individual to r e m a i n in sleep always. H e
t u r n s towards its nest, restraining its has also p o i n t e d o u t that the sleep state
wings, even so the individual soul tired is n o t fit for efforts to realise the Self.
of functioning in t h e worlds of wak-
ing a n d d r e a m , e n t e r i n g in t h e state
17
of i g n o r a n c e , enjoys his own bliss. 1 7
Paingala Upanishad, 11.9.
D u r i n g t h e time of sleep w h e n every- 1 8

Kaivalya Upanisliad, 13.
t h i n g is r e s o l v e d , t h e jiva w h i c h is 1 9
Ibid., 14.
obscured by tamas attains t h e n a t u r e 2 0
Talks with Sri Ramana Maharshi, Talk N 0 . 6 1 9 , p.584
18
of h a p p i n e s s . (1994 Edn.).
1999 T H E N A T U R E O F BLISS 7
M a h a r s h i says: b e t w e e n two successive t h o u g h t s . It is
the source from which thoughts
spring; we see t h a t w h e n we wake u p
B u t o n e should n o t t h e r e f o r e desire from sleep. I n o t h e r w o r d s t h o u g h t s
to be always in sleep. I n t h e first place h a v e t h e i r o r i g i n in t h e stillness of
it is impossible, for it will necessarily sleep. T h e t h o u g h t s m a k e all t h e dif-
a l t e r n a t e with t h e o t h e r states. Sec- ference b e t w e e n t h e stillness of sleep
ondly, it c a n n o t be t h e state of bliss in a n d t h e t u r m o i l of waking. G o to t h e
which {he jnani is, for his state is p e r - r o o t of t h e t h o u g h t s a n d you reach t h e
m a n e n t a n d n o t alternating. stillness of sleep. B u t you r e a c h it in
t h e full vigour of search, t h a t is, with
perfect awareness.
T h e incentive to realise can arise only
T h a t is again jagrat-sushupti s p o k e n of
in t h e waking state a n d efforts can also
before. It is n o t dullness; b u t it is Bliss.
be m a d e only w h e n o n e is awake. We
I t is n o t transitory b u t it is e t e r n a l .
learn t h a t t h e t h o u g h t s in t h e waking
F r o m that the t h o u g h t s p r o c e e d . W h a t
state form t h e obstacle to gaining t h e
a r e all o u r e x p e r i e n c e s b u t t h o u g h t s ?
stillness of sleep. "Be still a n d k n o w
Pleasure a n d p a i n a r e m e r e t h o u g h t s .
t h a t I AM God". So stillness is t h e aim
T h e y a r e within ourselves. If you a r e
of t h e seeker. Even a single effort to
free from t h o u g h t s a n d yet aware, you
still at least a single t h o u g h t even for 21
a r e T h a t Perfect B e i n g .
a trice goes a l o n g way to reach t h e
state of quiescence. Effort is r e q u i r e d T h e r e is a n indication of t h e bliss to
a n d it is possible in t h e waking state c o m e in t h e m o m e n t immediately p r e -
only. T h e r e is t h e effort h e r e ; t h e r e is ceding sleep. Similarly the residual
awareness also; the t h o u g h t s are i m p r e s s i o n of t h e bliss e x p e r i e n c e d
stilled; so t h e r e is t h e peace of sleep d u r i n g s l e e p p e r s i s t s in t h e m o m e n t
gained. T h a t is t h e state of t h e jnani. i m m e d i a t e l y s u c c e e d i n g sleep. T h a t is
It is n e i t h e r sleep n o r w a k i n g b u t in- why a m a n w h o has j u s t w o k e n u p from
t e r m e d i a t e b e t w e e n t h e two. T h e r e is sleep r e m a i n s calm a n d collected.
t h e awareness of t h e waking state a n d Sri B h a g a v a n has given instructions as
t h e stillness of sleep. It is called jagrat- to h o w these p r e c i o u s m o m e n t s can b e
sushupti. Call it wakeful sleep o r sleep- p u t to use by t h e serious sadhaka.
ing wakefulness o r sleepless waking o r
wakeless sleep. It is n o t t h e same as Kunju Swami refers to these instruc-
s l e e p o r w a k i n g s e p a r a t e l y . I t is tions of Sri B h a g a v a n in o n e of his articles
atijagrat ( b e y o n d w a k e f u l n e s s ) o r o n t h e master.
atisushupti (beyond sleep). It is the state
of perfect a w a r e n e s s a n d of perfect
stillness c o m b i n e d . I t lies b e t w e e n 2 1
Talks with Sri Ramana Maharshi, Talk No.609, pp.
sleep a n d waking; it is also t h e interval 563-4 (1994 Edn.).
H e says: of i n c o m p l e t e n e s s . To w h o m is this
sense of incompleteness? E n q u i r e . I n
I n o l d e n days w h e n we h a d t h e b e n e -
d e e p sleep you were blissful. Now you
fit of receiving p e r s o n a l instructions
a r e n o t so. W h a t has i n t e r p o s e d be-
from Sri B h a g a v a n , o n e of t h e m was
tween that Bliss a n d this non-bliss? It
to get into m e d i t a t i o n before going to
is the ego. Seek its source a n d find you
sleep. T h u s sleep overtook o n e as a a r e Bliss. 23
n a t u r a l sequel to fatigue a n d was n o t

i n d u c e d o r p r e c e d e d by lying d o w n . It is certain t h a t h e w h o seeks Bliss will
Also, t h e first t h i n g in t h e m o r n i n g , find it. It is e v e r within. B u t effort is
necessary.
immediately o n getting u p from b e d
was to go into m e d i t a t i o n . T h i s e n -
s u r e d a serenity of m i n d a n d also a Sivaprakasam Pillai says:
feeling of tirelessness t h r o u g h o u t t h e
Blessed be t h e Feet of t h e O n e [Sri
day. T h e state of m i n d immediately
22 R a m a n a ] w h o says that Bliss will surge
before sleep is r e s u m e d o n w a k i n g .
u p a n d u p as o n e dives d e e p e r a n d
I n t h e following d i a l o g u e with C.R. d e e p e r into t h e T . 2 4
Wright, Secretary to Swami Yogananda,

Sri B h a g a v a n observes t h a t Bliss is n o t
s o m e t h i n g to be got:
C.R. Wright: . . . H o w to get Bliss?

22 The Mountain Path, April, 1972.
Maharshi: Bliss is n o t s o m e t h i n g to be 2 3
Talks with Sri Ramana Maharshi, Talk N o . 106, p. 102
got. O n t h e o t h e r h a n d you a r e always (1994 Edn.).
Bliss. T h i s desire is b o r n of t h e sense 2 4

Sri Ramana Pada Malai, Verse 18.
T H E M A N O F SPIRITUAL K N O W L E D G E
Though the man of spiritual knowledge appears to act like others, in fact
he does not do so, for he sees no necessity for samadhi, nor does he perceive
distraction or any taint in his own essence.
Free from desire, he is neither conscious of existence nor non-existence
(of the world) but is ever satisfied and wise; though appearing to act, nothing
is done by him in reality.
H e who experiences the supreme bliss of his own nature, and whose mind
is ever tranquil and pure, he has no need to renounce, nor does he feel the
lack of anything in himself.
— Ashtavakra Gita, XVIII. 18-20.
Maharshi Ramana
B y Prof. K . S w a m i n a t h a n
The birth centenary of Ramana Maharshi was celebrated on December 30,

1979. To mark the occasion a special musical programme by Smt. M.S.
Subbulakshmi along with an explanatory talk by Prof. K. Swaminathan was
broadcast by the Madras and Delhi Stations of All India Radio. The talk is
presented here along with a translation of the songs (by the Professor).
W E a r e celebrating today t h e birth

c e n t e n a r y of M a h a r s h i R a m a n a ,
t h e outstanding exemplar, in the m o d -
A c o n t e m p o r a r y of Gandhiji a n d Sri
Aurobindo, Maharshi Ramana belonged
to t h e m a i n s t r e a m of Sanatana Dharma
e r n age, of jnana marga o r t h e p a t h of a n d c o n t i n u e d t h e t r a d i t i o n of R a m a -
knowledge. k r i s h n a a n d V i v e k a n a n d a . If R a m a -
k r i s h n a s p o k e of M o t h e r , G a n d h i j i of
Song in Tamil
R a m a a n d Sri A u r o b i n d o of K r i s h n a ,
By Muruganar
M a h a r s h i R a m a n a r e g a r d e d Shiva as his
Jnanam peralam
o w n chosen manifestation of t h e Divine
W i s d o m we can gain a n d welfare Being-Awareness-Bliss. T h e M a h a r s h i
too; we can dwell for ever in blissful t h e r e f o r e r e p r e s e n t s at its p u r e s t t h e
freedom, if only we a r e g o v e r n e d p h i l o s o p h y of advaita, t h e n e g a t i o n of
by t h e grace of R a m a n a , t h e goal duality. H e is in fact, as Carl J u n g says, a
of masters of t h e a r t of silence. t r u e son of t h e I n d i a n e a r t h , t h e whitest
Sri R a m a n a attained illumination as a spot in the white space of I n d i a n monism.
lad of sixteen in J u l y 1896. T h i s was in Akshara, t h e spirit i m p e r i s h a b l e , has to
M a d u r a i , u n d e r t h e s h a d o w of t h e g r e a t find its empirical h o m e in Akshara, t h e
t e m p l e of M e e n a k s h i S u n d a r e s w a r a . A letter.
few weeks later h e c a m e to A r u n a c h a l a So egoless was t h e M a h a r s h i t h a t h e
o r Tiruvannamalai. H e r e , o n a n d a r o u n d took n o pains to establish any dharma o r
this hill, h e spent four a n d fifty years, until
his mahanirvana in April 1950. C o u r t e s y : All I n d i a R a d i o
10 T H E M O U N T A I N PATH June
found a n e w sangha. H e was c o n t e n t to the Heart-cavern of those (who thus
lose h i m s e l f in t h e vast o c e a n of o u r e n q u i r e a n d realize), the o m n i p r e s -
c o m m o n humanity. As those w h o have e n t A r u n a c h a l a Siva shines of His
observed h i m for years have n o t e d , his o w n a c c o r d as 'That-am-I'
identification with the poorest of the p o o r consciousness
was total a n d m o s t t o u c h i n g . G r e a t things h a p p e n w h e n m a n a n d
H e s o u g h t n o fame. A n d yet, m a t u r e m o u n t a i n m e e t a n d t h e timeless breaks
m i n d s , m a n y of t h e m from foreign lands, into time. T h e message of t h e M a h a r s h i
w e r e d r a w n to him. Earnest seekers elic- is straight a n d simple, clear a n d direct.
ited from h i m s o m e p r e c i o u s works in T u r n t h e m i n d i n w a r d , dive d e e p into
p r o s e a n d v e r s e . G r e a t p o e t s like the H e a r t a n d discover who a n d what you
K a v y a k a n t h a G a n a p a t i Sastri a n d are. For m o d e r n m a n whose little w a r r i n g
M u r u g a n a r w r o t e m u c h a n d well a b o u t self is sick a n d b r o k e n a n d u n a b l e to
him, so that we n o w possess a lovely little r e g a i n its t r u e identity, t h e M a h a r s h i ' s
library of books by h i m a n d o n him. message provides the sovereign remedy.
T h e Self S u p r e m e as Awareness a n d Bliss
Verses in Sanskrit
is available a n d o p e n to a n y o n e to enjoy
By Bhagavan Sri Ramana Maharshi
Ekam Aksharam h e r e a n d now.
Song in Tamil
Akshara, the imperishable one,
By Sri Bhagavan
shines for e v e r of its o w n accord
Arunachalatiluru
within t h e h e a r t . H o w can Akshara
be written down? T h o s e who give u p i g n o r a n t attach-
Hridaya Kuhara Madhye m e n t to wealth, land, kinship, caste
a n d so o n , a n d take refuge at the
I n t h e interior of t h e H e a r t - c a v e r n
lotus feet of t h e S u p r e m e L o r d of
t h e o n e B r a h m a n shines alone as
Compassion dwelling in
T as t h e Self (Atman). Resort to t h e
A r u n a c h a l a , a r e m a d e ever p u r e r
H e a r t by d i v i n g d e e p within,
by His grace b e n i g n ; they a r e freed
t h r o u g h S e l f - e n q u i r y o r by
from d a r k n e s s in this world, a n d ,
s u b d u i n g t h e m i n d a l o n g with t h e
in the steady light of His grace shin-
b r e a t h . You will t h u s b e c o m e estab-
ing like t h e g o l d e n rays of t h e ris-
lished in t h e H e a r t .
ing sun, they abide for ever sunk
Deham mrinmaya
d e e p in t h e ocean of bliss.
T h e b o d y is i n e r t like a pot. Since I n d i a n tradition has, d o w n t h e ages,
it h a s n o T - c o n s c i o u s n e s s ' a n d p l a y e d with symbols like t h e s u n a n d
since, in its absence in d e e p sleep, m o o n , rivers a n d m o u n t a i n s . Shiva,
we still exist, it c a n n o t be the T . Rama, and Krishna, the most popular
W h o is it t h e n t h a t p r o d u c e s t h e manifestations of G o d h e a d , they too are
feeling of 'I-ness'? W h e r e is he? I n symbols, symbols that live with a life of
1999 M A H A R S H I RAMANA 11
their own. T h e M a h a r s h i makes a d m i - Shine as t h e S u n which makes
rable u s e of K r i s h n a as t h e m a s t e r of T h e Heart-lotus blossom fair.
B u d d h i Yoga a n d of R a m a as t h e m o d e l
of selfless a n d h e r o i c a c t i o n . B u t t h e
d o m i n a n t symbol which o v e r p o w e r s h i m 2. As o n a screen a w o n d r o u s
by its m e r e p r e s e n c e is A r u n a c h a l a , t h e picture,
Holy M o u n t a i n with its tangible sugges- O n You, fair M o u n t , is all this
tion of steadfast p e r m a n e n c e a n d central
world
peace subsisting at t h e h e a r t of endless
agitation. I n r e t a i n i n g a m y t h , recogniz- F o r m e d a n d sustained a n d t h e n
i n g it as a m y t h a n d revitalising it by withdrawn.
e x p l a i n i n g its m e a n i n g s , t h e M a h a r s h i is
Ever as T in the H e a r t You dance.
a typical I n d i a n teacher. To h i m , as to
m o s t u n s p o i l t m i n d s , aesthetic e x p e r i - H e n c e a r e You called t h e H e a r t .
ence a n d spiritual experience are not only
closely related b u t are at the highest level
3. H e whose p u r e m i n d t u r n e d
even interchangeable.
i n w a r d searches
T h i s is illustrated in t h e story of t h e
song that follows — Arunachala Pancha- W h e n c e this T arises knows
ratnam. O n e m o r n i n g in 1917, T h e Self a r i g h t a n d m e r g e s in
K a v y a k a n t h a G a n a p a t i Sastri, t h e emi-
n e n t poet, i m p l o r e d t h e sage to try his You,
h a n d at a Sanskrit p o e m a n d t h a t too A r u n a Hill,
i n t h e d i f f i c u l t Arya m e t r e . As t h e
As a river in t h e sea.
M a h a r s h i p l e a d e d his i g n o r a n c e of San-
skrit prosody, K a v y a k a n t h a e x p l a i n e d to
h i m the structure a n d niceties of this form 4. T h e Yogi w h o , leaving o u t w a r d
of verse. A few h o u r s later t h e M a h a r s h i objects
p r e s e n t e d to t h e astonished scholar these
And restraining mind and breath,
five p r e g n a n t stanzas in perfect Sanskrit.
This h y m n , besides being beautiful, H o l d s You d e e p within t h e H e a r t
e m b o d i e s t h e s u b t l e t i e s of advaita
Sees, b r i g h t A r u n a L o r d , in You
philosophy.
T h e light a n d rises to great heights.
Arunachala Pancharatnam
1. O c e a n of Nectar, full of grace,
5. H e w h o , with H e a r t to You
O Self S u p r e m e , O M o u n t of
surrendered,
Light,
W h o s e s p r e a d i n g rays e n g u l f Beholds for ever You alone,
all things, Sees all things as forms of You
A n d loves a n d serves t h e m as Song in Tamil
none other Paranalladu
T r u e Seer w h o sees in all t h e worlds
T h a n t h e Self, O A r u n a Hill,
N o u g h t b u t t h e Spirit S u p r e m e .
T r i u m p h s because h e is i m m e r s e d
H e o v e r c a m e t h e universe
I n You whose b e i n g is p u r e bliss. With n o u g h t b u t i n n e r strength.
I n t h e first verse t h e unity of Aware- A fortress of security
ness as B e i n g a n d its p o w e r as inclusive To devotees, his feet,
h a r m o n y and mutual relationship are N o u g h t save their shadow
symbolized by t h e o c e a n of grace, t h e Is sanctuary for u s .
m o u n t a i n , t h e s u n a n d t h e heart-lotus,
R a m a n a ' s message, with its two i n g r e -
which o p e n e d once will n e v e r s h u t again. dients of Self-enquiry a n d self-surrender,
I n t h e second verse t h e real Self is exte- provides a hopeful r e m e d y for t h e m a n y
riorized as t h e m o u n t a i n o n which maya maladies afflicting m o d e r n m a n .
projects t h e w o r l d - p i c t u r e , a n d is again L a k s h m a n a Sarma, t h e r e n o w n e d devo-
i n t e r i o r i z e d as t h e a w a r e n e s s which is tee a n d n a t u r o p a t h , pays this h o m a g e to
bliss. (Shiva dances as T , T in t h e H e a r t - t h e Maharshi, t h e mahayogi a n d master-
space a n d soars in stillness as A r u n a Hill). physician:
T h e t h i r d verse describes t h e m e t h o d of Song in Sanskrit
enquiry, t h e sadhana in which t h e sadhaka
a n d t h e siddha d i s a p p e a r a n d t h e Self Om Tat Sadakyam
alone r e m a i n s . T h e last two verses assure I worship you, O R a m a n a , whose
victory to t h e followers of yoga, bhakti and n a m e is O m Tat Sat, w h o dwells in
karma, because o n c e t h e e g o is dissolved, t h e cave of t h e H e a r t , w h o h a s
taken a bodily form to w a r d off t h e
o n e sports in the sea of bliss which is one's
troubles of devotees.
true being.
I worship you, R a m a n a , w h o d e -
I n t h e Maharshi's view, t h e scientific stroys t h e sins of devotees a n d gives
m e t h o d of Self-enquiry can well go h a n d t h e m all their n e e d s a n d mukti too.
in h a n d with t h e poetic m e t h o d of self-
I worship you, R a m a n a , w h o m t h e
surrender. Far from t h e r e being any
h u m b l e a n d t h e h i g h alike a d o r e .
conflict between jnana a n d bhakti, t h e two
W h o is n o t e n c h a n t e d by y o u r form
m o d e s of awareness a r e c o m p l e m e n t a r y divine?
a n d reinforce each other.
May y o u r n a m e which e n d s with
M u r u g a n a r , a g r e a t Tamil p o e t in his Na, destroy all sins. Since in m y in-
own r i g h t a n d an a r d e n t , life-long n e r self you dwell, n o w o r d s can
d e v o t e e of t h e M a h a r s h i , d e c l a r e s in describe you. As L o r d of t h e Self, I
r i n g i n g Tamil: worship you.
Srimad Bhagavata
(Skandha IV, Chapters 24-31)
The Story of Prachinabarhi
Mai trey a continued: trivial p l e a s u r e b u t involves h i m in all

sorts of activities which k e e p h i m attached
Barhishad, a g r e a t g r a n d s o n of King
to the m o d e s of prakriti a n d toss h i m about
Prithu, was well-versed in t h e ritualistic
from life to life in circumstances h i g h a n d
section of t h e Vedas a n d was addicted to
low, g o o d a n d b a d , to r e a p p l e a s u r e a n d
t h e offering of sacrifices o n such a lavish
p a i n like t h e h u n g r y d o g that goes from
scale a n d in such n u m b e r t h a t t h e whole
d o o r to d o o r receiving a cudgel h e r e a n d
countryside became covered with the kusa
a morsel of food t h e r e , as o r d a i n e d by its
blades h e h a d used in t h e m , which e a r n e d
destiny. H e finds n o rest from t h e k n o w n
for h i m t h e n i c k n a m e of P r a c h i n a b a r h i
triple affliction w h a t e v e r for t h e short-
— h e w h o fills t h e e a r t h with kusa. Sage
lived relief h e gains in o n e circumstance
N a r a d a in his compassion for t h e i n n o -
becomes t h e p r e c u r s o r of a suffering in
cent animals which w e r e b e i n g so sacri-
t h e following o n e , like t h e load which is
ficed, f o u n d it necessary to go to h i m to
transferred from t h e h e a d to t h e shoul-
set h i m right.
der, a n d back again to t h e h e a d w i t h o u t
Narada said: a l a s t i n g relief. As m o v i n g f r o m o n e
W h a t d o you gain, O King, by the ritual d r e a m to a n o t h e r d o e s n o t e n d t h e
you are performing? T r u e well-being con- d r e a m , so action d o e s n o t e n d action
sists in t h e cessation of sorrow a n d t h e which is t h e cause of suffering; by knowl-
a t t a i n m e n t of h a p p i n e s s , which c a n n o t e d g e of t h e T r u t h alone action ceases.
result from sacrifice. B e h o l d t h e count- Therefore, O Prachinabarhi, do not
less animals you have s l a u g h t e r e d merci- imagine that ritualistic w o r s h i p can lead
lessly w h o will retain t h e m e m o r y of their to t h e Real; for it has n o relation what-
sufferings at y o u r h a n d s a n d will d e m a n d ever to it, which is absolute k n o w l e d g e .
v e n g e a n c e o n you. T h o s e w h o view t h e Vedas as ritualistic
T h e jiva e n v e l o p e d by i g n o r a n c e
dwells in a b o d y for a h u n d r e d years a n d F r o m Srimad Bhagavata (condensed b y S.S. Cohen),
thinks T a n d ' m i n e ' , which gives h i m Sri R a m a n a s r a m a m (1993).
d o n o t k n o w t h e Vedas: stupid as they be possible, considering the fact that once
a r e , they d o n o t c o m p r e h e n d t h e m e a n - an action is d o n e it ends there a n d t h e n —
ing of consciousness, which is their very a n d so must be its results.
essence, L o r d J a n a r d a n a Himself. You
Narada:
seem to feel very elated for having p e r -
f o r m e d so m a n y sacrifices which h a v e The jiva p e r f o r m s actions t h r o u g h t h e
c o v e r e d t h e l a n d with kusa blades a n d m i n d a n d r e a p s its c o n s e q u e n c e s also
s l a u g h t e r e d such a vast n u m b e r of i n n o - t h r o u g h t h e m i n d . Even in sleep it is t h e
cent animals, t h o u g h you did n o t k n o w m i n d which is t h e real actor w h e n it re-
either t h e m e a n i n g of sacrifice o r t h e wis- p r o d u c e s in d r e a m s the impressions it has
d o m t h a t u n d e r l i e s it. T h a t alone is t r u e received in t h e waking state, while t h e
sacrifice which pleases Sri H a r i , a n d that b o d y lies senseless in bed. As t h e m i n d
t r u e wisdom which places faith in H i m carries to the d r e a m state the impressions
a n d knows His t r u e n a t u r e . it gathers in the waking state, so does it
carry to a n o t h e r b o d y t h e karma sown in
You resemble t h e deer, O King, which,
this o n e . T h e t h o u g h t 'I a m so-and-so'
losing itself in t h e act of copulation with
a n d T h i s is m i n e ' which the jiva by igno-
its m a t e in a scented, sense-bewitching
r a n c e makes in respect of a body, h e car-
g a r d e n , forgets t h e wolves in front of it
ries with h i m t h e karma w r o u g h t by that
a n d t h e p u r s u i n g h u n t e r b e h i n d it. You
t h o u g h t to a new body. (Each body is thus
seek delight in a h o u s e full of w o m e n ,
determined by the thoughts generated in
l e n d i n g y o u r h e a r t a n d e a r s to t h e i r
the previous ones).
c h a r m i n g voices a n d t h e babbles of their
children, forgetting t h e wasted days a n d In d e e p sleep, swoon and e x t r e m e
n i g h t s w h i c h a r e h o u n d i n g you like a grief w h e n the senses a r e s u s p e n d e d (and
pack of d o g s to deliver you to D e a t h t h e t h e b o d y is n o t perceived), the T sense is
h u n t e r , w h o is relentlessly p u r s u i n g you. also s u s p e n d e d a n d t h u s n o karma is t h e n
g e n e r a t e d . Likewise in infancy t h e vari-
King Prachinabarhi:
ety of f o r m s of t h e T n o t i o n r e m a i n
I have attentively listened, holy s u b d u e d like t h e m o o n which, a l t h o u g h
N a r a d a , to these instructions of yours, existing, is invisible o n the last n i g h t of
with which m y p r e c e p t o r s in rituals did t h e l u n a r m o n t h . Even t h o u g h the world
n o t s e e m to be well-acquainted, or else of sense does n o t really exist, transmigra-
they would have i m p a r t e d t h e m to m e . tion a n d self-identification with t h e b o d y
You h a v e n o w resolved t h e d o u b t which will n o t c e a s e for t h e jiva w h i c h is
I h a d always e n t e r t a i n e d a b o u t t h e m . e n g r o s s e d by its reality a n d by the imagi-
T h e r e still r e m a i n s o n e single d o u b t in n a r y sense pleasure derived from it, so
m y m i n d which I p r a y you may clear. We that (at t h e m o m e n t of death) the t h o u g h t
a r e again a n d again told that the conse- T a n d ' m i n e ' brings a b o u t t h e birth of
q u e n c e s of t h e actions d o n e in o n e body a n o t h e r b o d y (to which h e transfers in
are r e a p e d in a future body. H o w can that t u r n his self-identification), like the leech
1999 SRIMAD BHAGAVATA 15
which d o e s n o t leave its foothold o n a (Greatly i m p r e s s e d by N a r a d a ' s in-

straw until it has set it firmly o n another. structions, P r a c h i n a b a r h i left t h e king-
T h e r e f o r e liberate yourself, O King, d o m to t h e care of his sons a n d retired to
from this a t t a c h m e n t to t h e b o d y a n d Kapila's A s h r a m at the m o u t h of t h e Gan-
from t h e e x t e r n a l rituals which a r e m a d e ges, w h e r e h e practised r i g o r o u s tapas till
for its welfare, a n d take to t h e worship h e rid himself of all a t t a c h m e n t s a n d
of Sri H a r i alone. attained G o d h e a d after d e a t h ) .
Sri Ramana's Universal Love
B y G.S. S h a r m a
S RI R a m a n a M a h a r s h i was t h e e m -
b o d i m e n t of love a n d compassion. H e
treated o t h e r s as his equals, w i t h o u t any
p o w e r s of e n d u r a n c e b u t also his
r e a d i n e s s to r e c o g n i z e t h e rights of
animals as against himself. Some years
sense of difference. It was n o t as if such ago M a h a r s h i h a d a l o n g walk d o w n -
t r e a t m e n t was e x t e n d e d only to h u m a n hill f r o m V i r u p a k s h a Cave a n d
beings. H e s h o w e d t h e same consider- climbed u p t h r o u g h a n u n f r e q u e n t e d
ation to all o t h e r living c r e a t u r e s as well, track. H e r e h e passed by a b u s h in
without t h e least discrimination. I n short which t h e r e was a h o r n e t s ' nest which
h e was living in total h a r m o n y with t h e h e failed to notice. As h e passed by it
whole of creation. his left b a r e t h i g h g r a z e d against it.
A r t h u r O s b o r n e recalls t h e following Before h e a d v a n c e d a few steps t h e
incident: h o r n e t s r u s h e d o u t at h i m a n d setded
o n t h e same t h i g h t h a t h a d d i s t u r b e d
Bhagavan would not have snakes t h e m . T h e y d u g into his flesh. "Yes,
killed w h e r e h e r e s i d e d . "We h a v e yes, this is t h e guilty leg, let it suffer,"
c o m e to their h o m e a n d have n o r i g h t said t h e M a h a r s h i . H e did n o t drive
to t r o u b l e o r d i s t u r b t h e m . T h e y d o t h e m off, n o r did h e m o v e away till
n o t molest us." A n d they did not. O n c e t h e h o r n e t s left him. H e b o r e t h e ex-
his m o t h e r was f r i g h t e n e d w h e n a cruciating p a i n bravely — it was for
cobra a p p r o a c h e d her. Sri B h a g a v a n h i m to e n d u r e t h e a g o n y in silence.
w a l k e d f o r w a r d t o w a r d s it a n d it So, b r a v e l y e n d u r i n g t h e p a i n , h e
t u r n e d a n d w e n t away. It passed bet- climbed u p a n d reached his cave h o u r s
w e e n two rocks a n d h e followed it. later, b e a r i n g t h e seal of t h e h o r n e t s '
However, t h e passage e n d e d against a justice in n u m e r o u s p a t c h e s o n t h e
2
r o c k - w a l l a n d u n a b l e to e s c a p e , it thigh.
t u r n e d a n d coiled its b o d y a n d looked Full of r e m o r s e for w h a t h a d h a p -
at h i m . H e also looked. T h i s contin- p e n e d , h e composed the following verse:
u e d for s o m e m i n u t e s a n d t h e n t h e
W h e n I was s t u n g by h o r n e t s in
cobra uncoiled a n d , feeling n o m o r e
revenge
n e e d for fear, crawled quietly away,
passing close to his feet. 1 U p o n the leg until it was inflamed,
B. V. N a r a s i m h a Swamy's b i o g r a p h y of
Sri Bhagavan records a n o t h e r episode:
1
Ramana Maharshi and the Path of Self-knowledge,
An incident in Maharshi's life may be pp. 111-12.
n a r r a t e d which sets o u t n o t merely his 2

Self-Realization, p p . 170-71.
1999 SRI RAMANA'S U N I V E R S A L LOVE 17
A l t h o u g h it was by chance I s t e p p e d m o n g o o s e is), with n o black spot o n
upon its tail as is usual with wild m o n g o o s e ,
T h e i r nest, constructed in a leafy passed these crowds fearlessly. People
bush; took it to be a t a m e o n e b e l o n g i n g to
s o m e o n e of t h e c r o w d . T h e a n i m a l
W h a t kind of m i n d is his if h e d o e s
not w e n t straight to Palaniswami w h o was
h a v i n g a b a t h in t h e s p r i n g by t h e
At least r e p e n t for d o i n g such a
wrong? 3 Virupaksha Cave. H e stroked the crea-
t u r e a n d patted it. It followed h i m into
Vasudeva Sastri r e c o u n t e d a n o t h e r in-
t h e cave, inspected every n o o k a n d
cident, which h e h a d seen:
c o r n e r a n d left t h e place a n d j o i n e d
O n e day, w h e n we w e r e a t S k a n - t h e crowd to pass u p to S k a n d a s h r a m .
d a s h r a m , I was aghast to find a scor- I noticed it. E v e r y o n e was struck by
pion climbing u p over Bhagavan's its attractive a p p e a r a n c e a n d its fear-
b o d y in the front a n d a n o t h e r at t h e less m o v e m e n t s . It came u p to m e , got
same time climbing d o w n his back. I o n m y lap a n d rested t h e r e some time.
was terrified a n d w a n t e d to d o some- T h e n it raised itself u p , looked a b o u t
thing. B u t B h a g a v a n r e m a i n e d calm, a n d m o v e d d o w n : it w e n t r o u n d t h e
as if n o t h i n g h a p p e n e d , a n d t h e two whole place a n d I followed it lest it
scorpions, after crawling over his b o d y should be h a r m e d by t h e u n w a r y visi-
as if over a wall, eventually left him. tors o r by t h e peacocks. T h e two pea-
After they left, B h a g a v a n e x p l a i n e d to cocks of t h e place looked at it inquisi-
us, " T h e y crawl over you j u s t as they tively, w h e r e a s t h e m o n g o o s e m o v e d
would crawl o n t h e floor o r a wall or a nonchalantly from place to place a n d
tree. Do they crawl over these sting- finally d i s a p p e a r e d into t h e rocks o n
5
ing as they go? It is only because you t h e south-east of t h e a s h r a m " .
fear t h e m a n d d o s o m e t h i n g that they T h e following are some more
4
fear you a n d d o s o m e t h i n g in r e t u r n . reminiscences:
A very interesting incident was once
T h e r e w e r e two peacocks which u s e d
n a r r a t e d by Sri B h a g a v a n in r e p l y to
to strut with their feathers s p r e a d o u t
G r a n t Duff w h o asked t h e Master if any
like a spangled fan. A cobra too u s e d
mongoose h a d h a d anything to d o with
to take p a r t in this pastime a n d raised
him:
its h o o d a n d m o v e d a b o u t in t h e i r
T h e Master (Bhagavan) said, "Yes, it midst.
was t h e occasion of Ardra a n d Jayanti.
I w a s l i v i n g u p t h e hill in S k a n -
d a s h r a m . S t r e a m s of visitors w e r e
climbing u p t h e hill from t h e town. 3
The Collected Works of Ramana Maharshi, p. 141.
A m o n g o o s e , larger t h a n t h e o r d i n a r y 4
Day by Day with Bhagavan.
size, of g o l d e n h u e ( n o t g r e y as a 5
Talks with Sri Ramana Maharshi, p.85 (1994 Edn.).
R a n g a s w a m i I y e n g a r was once o u t o n for food to be served. T h e lame boy
t h e hill. A l e o p a r d was nearby. H e was s e a t e d n e a r b y . A f t e r s e r v i n g
threw a stone. It t u r n e d towards him. Bhagavan, b u t before I could serve the
H e h u r r i e d a w a y for his life. Sri others, 'the lame boy' took some h a n d -
B h a g a v a n m e t h i m o n t h e way a n d fuls of rice from Bhagavan's plate a n d
asked w h a t t h e m a t t e r was. I y e n g a r ate t h e m . B h a g a v a n only used to take
simply said ' l e o p a r d ' as h e was r u n - a small q u a n t i t y of rice, b u t h e was
n i n g . Sri B h a g a v a n w e n t w h e r e t h e quite h a p p y to share that small a m o u n t
beast was a n d it m o v e d away soon af- with the monkey. W h e n I placed some
ter. All this h a p p e n e d at the time of m o r e rice o n Bhagavan's leaf to re-
t h e p l a g u e . L e o p a r d s u s e d to r o a m place the a m o u n t which the m o n k e y
freely by t h e side of t h e t e m p l e , some- h a d taken, the m o n k e y g r u n t e d at m e
6
times in twos a n d threes. in a slighdy aggressive manner. Bhaga-
T h e following a r e t h e recollections of van at once t u r n e d to h i m a n d chided
Akhilandammal: h i m : "Adey, Adeyl She is o n e of o u r
people!" T h e n it k e p t quiet. W h a t a
I n t h e S k a n d a s h r a m days the g o o d perfect sense of equality r e s o u n d s in
f o r t u n e of taking food with Bhagavan those words. 7
was equally available to birds, animals

A k i l a n d a m m a l also recollects the fol-
a n d h u m a n devotees. Bhagavan never
l o w i n g f e a t u r e s of life at t h e A s h r a m
distinguished between his h u m a n a n d
which b r i n g o u t Sri Bhagavan's sense of
animal devotees: t h e same compassion
equality with all:
was available to all. At times, it would
seem as if his a n i m a l devotees were Bhagavan never accepted anything
even m o r e f o r t u n a t e t h a n his h u m a n which was served to him alone a n d not
d e v o t e e s . L a x m i t h e cow, Valli t h e to o t h e r s . Even w h e n m e d i c i n e was
dear, Jackie t h e d o g , a n d the m o n k e y given to him, h e would take some a n d
called Nondi Payal (the lame boy) a r e t h e n have the r e m a i n d e r distributed
e x a m p l e s of this. to the devotees w h o were with him.
W h e n B h a g a v a n first m o v e d to Skan- N o t only did h e insist that all offer-
d a s h r a m Nondi Payal ( t h e m o n k e y ings should be s h a r e d , h e also insisted
n a m e d 'lame boy') u s e d to c o m e a n d that h e should n o t be given m o r e t h a n
eat with us. A l t h o u g h h e was given a a n y o n e else, n o r be given a n y t h i n g
s e p a r a t e leaf-plate, h e usually p r e - that was of a better quality t h a n that
f e r r e d to h e l p himself to rice from which was given to devotees. Because
B h a g a v a n ' s o w n leaf. H o w lucky h e of this, h e would only accept a small
was! N o n e of the h u m a n devotees ever q u a n t i t y of food w h e n d e v o t e e s in-
h a d t h e o p p o r t u n i t y to s h a r e B h a - sisted o n serving h i m first.
gavan's meal like this.
O n o n e occasion, B h a g a v a n a n d t h e Talks with Sri Ramana Maharshi, p.289 (1994 Edn.).
devotees w e r e sitting in a line, waiting The Mountain Path, April 1988.

20 THE MOUNTAIN PATH June
Because e v e r y o n e was aware of this Finishing o u r inspection we w e r e re-
principle, B h a g a v a n trusted us to dis- t u r n i n g to t h e v e r a n d a h by a n o t h e r
tribute the food equally to all, after first side, w h e n we h e a r d w h a t a p p e a r e d
giving h i m a small quantity. However, to be t h e voice of a child: "Chee asade
in later years, w h e n Bhagavan became (You silly creature!)." We could see n o
aware that this principle was n o t be- children around, and therefore,
ing rigidly a d h e r e d to, h e insisted that p e e p e d to find o u t t h e source of the
h e be served last with w h a t e v e r r e - voice. We observed m o v e m e n t a m o n g
m a i n e d w h e n all o t h e r s p r e s e n t h a d leaves of t h e brinjal, ladies finger a n d
8
been served. o t h e r p l a n t s , in t h e kitchen g a r d e n
We have also o n r e c o r d the following n e a r the v e r a n d a h . L o o k i n g m o r e in-
s t a t e m e n t of Dr. M o h a m m e d H a f i z tendy, we saw a small goat, a litde m o n -
Syed, Professor of Persian a n d U r d u in key, a squirrel — a n d Sri B h a g a v a n
t h e U n i v e r s i t y of A l l a h a b a d , o n 3 r d R a m a n a Maharshi! B h a g a v a n was sit-
J a n u a r y , 1936: t i n g o n his h a u n c h e s with his legs
f o l d e d u p to his b r e a s t . T h e g o a t
I hesitated at first o n arrival. I won- nestled between his knees; t h e m o n -
d e r e d if I would be p e r m i t t e d to a p - key h a d its h e a d resting o n his right
p r o a c h you a n d converse with you. My k n e e ; the squirrel was p e r c h e d o n his
doubts were soon set at rest. I find that left k n e e . H o l d i n g a packet of p a p e r
all a r e e q u a l h e r e . You h a v e estab- in his left p a l m , B h a g a v a n picked u p
lished an equality a m o n g all. I d i n e d g r o u n d n u t s from it with his right h a n d
with you a n d o t h e r s . If I would say so fingers, o n e by o n e , a n d fed the goat,
to my p e o p l e in U.P., they would n o t the monkey, the squirrel, a n d himself,
believe it. T h e B r a h m i n s would n o t by t u r n s . His r e m a r k s a p p e a r e d to
d r i n k water with m e , n o r chew p a n have b e e n a d d r e s s e d to t h e m o n k e y
with m e . B u t h e r e you have taken m e which h a d tried to snatch t h e n u t he
a n d o t h e r s like m e in y o u r fold. was g o i n g to p l a c e b e t w e e n t h e
T h o u g h G a n d h i is striving h a r d h e squirrel's lips. As we watched, the four
c a n n o t b r i n g a b o u t such a state of af- c o m p a n i o n s w e n t o n enjoying t h e eat-
fairs in t h e country. I a m very h a p p y ing. All the four s e e m e d to be equally
9
in y o u r p r e s e n c e . h a p p y ; t h e way t h e y looked at o n e
a n o t h e r a n d k e p t close t o g e t h e r was
T h e following is a typical incident re-
touching. T h e goat, t h e monkey, the
c o r d e d by T.R.A. N a r a y a n a :
squirrel a n d B h a g a v a n h a d obviously
After waiting for some ten minutes a n d forgotten their differences in species!
finding that B h a g a v a n h a d n o t c o m e And we too looking on, saw all the four
to his seat, Sri Parthasarathi suggested
to m e t h a t we c o u l d m e a n t i m e go
r o u n d a n d see t h e gosala a n d o t h e r The Mountain Path, January 1988.
places. 9
Talks with Sri Ramana Maharshi, p. 1 1 2 - 1 1 3 ( 1 9 9 4 Edn.).
1999 SRI RAMANA'S U N I V E R S A L LOVE 21
only as g o o d friends d e s p i t e differ- u s u a l w a l k . T h e s i g h t of b r o k e n
ences in t h e forms. N o words could de- b r a n c h e s a n d leaves scattered all over
scribe the feelings which passed t h e place shocked him. T h e w o r k m e n
t h r o u g h m y b e i n g at t h e sight. T h e w e r e still at it.
vision of t h e t r a n s c e n d e n t a p p e a r e d
" E n o u g h of this", h e shouted, in a r a r e
as a flash of lightning, a n d revealed to
display of anger. " H o w cruel! T h e trees
m e t h e essence of b e i n g , awareness
give us fruits. I n r e t u r n we give t h e m
a n d bliss, — Sat-chit-ananda."
merciless beatings with sticks. Instead,
Even trees w e r e n o t e x c l u d e d from why n o t cut away at t h e very roots a n d
Bhagavan's love, h a r m o n y a n d equality. kill t h e m once a n d for all?" H o w sen-
H e p r o n o u n c e d t h a t trees too can have 10
sitive h e was to t h e p a i n of t h e t r e e s !
Self-realisation. H e said, "You m a y call a
H e once a d m o n i s h e d E c h a m m a l w h o
tree a s t a n d i n g m a n , a n d a m a n a walk-
was o n e of his g r e a t devotees for collect-
ing tree".
ing o n e lakh sacred leaves for worship-
T h e following passages from a n article p i n g h e r Ista devata in t h e following m a n -
would illustrate Sri Bhagavan's sympathy: ner: "Why d o n ' t you go o n p i n c h i n g your
own b o d y as m a n y times as t h e n u m b e r
B h a g a v a n once observed a w o r k m a n
of leaves r e q u i r e d , a n d c o m p l e t e t h e
r u d e l y c h o p p i n g t h e leaves off a n al-
puja}" h e asked. E c h a m m a l was t a k e n
m o n d tree. "Hey, w h a t a r e you d o -
aback. " O h ! It w o u l d be very painful,
ing?" B h a g a v a n called out. T h e work-
Bhagavan!" she replied. "I see", Bhaga-
m a n h u m b l y e x p l a i n e d t h a t h e was
van said, " t h e n will it n o t be painful for
o r d e r e d to collect d r y leaves for stitch-
t h e trees too, w h e n you pluck away their
ing leaf-plates. B h a g a v a n c o n t i n u e d ,
leaves o n e by o n e ? " T h e lesson w e n t
"you p e o p l e can d o n o t h i n g w i t h o u t
h o m e . She gave u p t h e vratam.
causing pain. I m a g i n e I g r a b you by
t h e hair a n d pull. Your hair may have Sri Krishna clearly explains t h e ratio-
n o life, yet you w o u l d feel it." nale b e h i n d the jnani's attitude of abso-
lute equality towards all:
At t h e a s h r a m o n e day, a few u n r i p e
m a n g o e s were r e q u i r e d in the kitchen. T h e yogi by c o n s t a n t l y p r a c t i s i n g
Some w o r k m e n w e r e d e p u t e d for this. concentration of m i n d sees t h e self in
I n s t e a d of climbing t h e m a n g o trees all beings a n d all b e i n g s in t h e self
and plucking just the required n u m - and has thus the same attitude
ber, they w e n t a b o u t hitting the towards all. 11
b r a n c h e s with l o n g sticks. B h a g a v a n ,
w h o was seated in t h e hall at t h a t time,
was d i s t u r b e d by t h e s o u n d a n d sent
w o r d t h r o u g h o n e of his a t t e n d a n t s to
advise t h e l a b o u r e r s n o t to d o so. Af- 1 0
The Mountain Path, June 1991.
ter a while h e w e n t o u t to go for his 1 1

Bhagavad Gita, VI, 29.
Man ikarn ikash takam
(Eight Verses on Manikarnika)
By Shankaracharya
Kashi (Banaras), the City of Light and Liberation is situated on the west
bank of the Ganga. The long waterfront at Kashi is lined by a number of
bathing and cremation ghats. The most important among these is Manikarnika.
1. W h e n o n y o u r b a n k s Shiva a n d below o n e a r t h , p r o v i n g heavier. Svarga

Vishnu — both capable of g r a n t i n g u n i o n Loka p r o v e d lighter [and stayed above].
with t h e m a n d t h e final liberation as well
1
4. T h e entire region consisting of the
— were e n g a g e d in m u t u a l d e b a t e at
b a n k s of t h e G a n g a is of u n s u r p a s s e d
t h e t i m e of d e a t h of a jiva a n d H a r i
holiness. Of this (region) Kashi stands as
(Vishnu) said, " L e t this m a n assume my the best. Of this M a n i k a r n i k a stands as
form" [merge in m e ] h e [ t h e r e u p o n ] left t h e very best of t h e best, w h e r e Iswara
t h e scene. H e (jiva) h a d , by t h e n , t h e confers liberation o n jivas. T h i s kshetra is
pitambara as his costume a n d G a r u d a as his h a r d of access even to devas, a n d destroys
m o u n t [He h a d himself become Vishnu]. all sins. I t is o n l y as a r e s u l t of t h e
2. W h e n t h e celestials — I n d r a a n d a c c u m u l a t e d m e r i t s d o n e e a r l i e r over
o t h e r s — a r e b o r n into t h e world (falling m a n y births t h a t t h e m e r i t o r i o u s ones
from their h i g h e r world after their merits gain access h e r e .
are exhausted) as h u m a n beings, animals, 5. T h e city of Varanasi which confers
insects a n d birds a n d i m m e r s e themselves h a p p i n e s s was created by B r a h m a who
in y o u r waters, O M o t h e r Manikarnika, knew that this was the m e a n s of c o m i n g
they are purified, get liberated and o u t of t h e ocean of misery for all beings
b e c o m e [merge with] N a r a y a n a a n d [like w h o a r e i m m e r s e d in it. Even lokas like
H i m ] a r e a d o r n e d with t h e kirita (crown) swarga which confer e n j o y m e n t a r e light
a n d kaustuba (gem). — of lesser merit. T h e y only lead m a n
f u r t h e r into t h e r e g i o n of e n j o y m e n t .
3. Kashi t h e blessed city which confers
W h e r e a s Kashi, t h e city of L i b e r a t i o n
liberation h a s G a n g a as its o r n a m e n t . confers unalloyed good fulfilling [aspira-
T h e r e s t a n d s this M a n i k a r n i k a which t i o n s r e g a r d i n g ] dharma, w e a l t h a n d
confers h a p p i n e s s . Liberation is b u t the liberation.
h a n d m a i d e n of M a n i k a r n i k a . W h e n
B r a h m a in t h e c o m p a n y of the wise ones
T h e d e b a t e , p r e s u m a b l y , is o n t h e p o i n t w h e t h e r t h e
w e i g h e d Svarga Loka ( t h e w o r l d of m a n after the purificatory effect o f a bath at Mani-
celestials) against Kashi, Kashi r e m a i n e d karnika Ghat would m e r g e with Shiva or Vishnu.
1999 MANIKA RNIKA SHTA KA M 23
6. Vishnu w h o holds t h e flute, bears n o t c a p a b l e of d e s c r i b i n g t h e m e r i t
t h e m o u n t a i n a n d is a d o r n e d with t h e acquired by p e r f o r m i n g snana (bath) at
Srivatsa (gem) is O n e . Shiva w h o wears t h e M a n i k a r n i k a g h a t at mid-day, even if
the G a n g a a n d swallowed the G r e a t h e tries over a h u n d r e d (deva) years! T h e
Poison is also [the same] O n e . O M o t h e r o n e w h o wears t h e crescent m o o n (Shiva)
Manikarnika! T h o s e w h o b a t h e in y o u r w h o , by p e r f o r m i n g yoga has r e a c h e d its
waters — they become Rudras or zenith (has t h e highest merit) makes the
Vishnus. T h e y a r e m a n y [before libera- soul of the m a n (whose body lies prostrate
tion], b u t how can they still be m a n y [and at the ghat) merge with Narayana or Shiva!
2
n o t O n e ] after l i b e r a t i o n ?
9. T h e m e r i t acquired by b a t h i n g at
7. Death o n y o u r b a n k s is auspicious M a n i k a r n i k a is equivalent to t h e m e r i t
a n d this is praised e v e n by devas. I n d r a acquired by p e r f o r m i n g crores of pains-
is ever desirous of seeing with his t h o u - taking rituals for r e m o v a l of sins, as well
sand eyes such a liberated p e r s o n w h o as aswamedha sacrifices. H e w h o after hav-
comes a l o n g with t h e S u n w h o is pos- ing his bath, recites this stotra crosses t h e
sessed of a t h o u s a n d rays. H e ( I n d r a ) o c e a n of samsara as easily as h e w o u l d
rises from his seat to see w h e t h e r this cross a small p o o l of water. H e reaches
m e r i t o r i o u s m a n is Shiva o r Vishnu! H e t h e Abode of B r a h m a n which is all Light!
wonders which holy abode will h e go into?
8. Even t h e four-faced B r a h m a w h o is 2
I n t h e s t a t e o f l i b e r a t i o n t h e r e is o n l y t h e Self. Jivahood
the teacher of t h e m e a n i n g of t h e Veda is ( i m p l y i n g p l u r a l i t y ofjivas) is l o s t .
Sri R a m a k r i s h n a ' s V i s i o n o f S h i v a at M a n i k a r n i k a G h a t
Sri Ramakrishna said:
I saw a tall, white person with tawny, matted hair walking with solemn
steps to each pyre in the burning ghat, raising carefully every jiva and
imparting into his ear the mantra of Supreme Brahman.
On the other side of the pyre, the ail-powerful Mahakali was untying
all the knots of bondage, gross, subtle and causal of the jiva produced by
past impressions and sending him to the indivisible sphere by opening
with her own hands the door to liberation.
Thus did Viswanatha, the divine Lord of the universe, endow him in
an instant with the infinite Bliss of experiencing non-duality, which
ordinarily results from the practice of yoga and austerity for many cycles.
Thus did He fulfil the perfection of the jiva's life.
— Sri Ramakrishna, the Great Master, p.565.
The Symbolism of Easter
By Irmgard Georga Schultz
G O O D Friday a n d Easter have a p r o -

found symbolism. Joel Goldsmith
r e m i n d s us in The Contemplative Life that
A n o t h e r historical symbol of this is t h e
emergence of Saul of Tarsus o u t of his
b l i n d n e s s as " S a u l " i n t o t h e l i g h t as
t h e crucifixion of Christ m u s t be taken to "Paul". T h e n St. Paul could say: "I live,
symbolise t h e d e a t h of the ego-self. T h e yet not I, b u t Christ liveth in m e . " W h a t 2
Maharshi also has given the same m e a n - Jesus called "the Father", — Paul called
ing to it. Joel c o m p a r e s the ego-belief to " t h e C h r i s t " — t h a t is t h e C h r i s t -
a tomb in which we are buried; so the cru- consciousness, t h e C h r i s t within. J o e l
cifixion is naturally G o l d s m i t h says: "A
followed by the res- S o m e t h i n g walks be-
u r r e c t i o n . H e says, fore us, m a k i n g t h e
"We m u s t die to the c r o o k e d ways stra-
belief that of o u r own 3
ight." If we have this
limited selves we a r e conviction, n o t only
s o m e t h i n g , t h a t we in o u r m i n d b u t in
h a v e lives of o u r o u r heart, n o mate-
own, a m i n d , a soul, rial form of protec-
a way a n d a will of tion is necessary. H e
o u r own. We a r e to f u r t h e r says: " H o l d
die to t h e belief that steadfastly to t h e re-
we have any virtue, alization of G o d as
any life, any being, the t e m p l e in which
any h a r m o n y o r any we live, as the h i d i n g
1
success of o u r own." place, the fortress
E v e r y t h i n g is s u m - a n d the rock." A n d 4
m e d u p in the state- h e continues: "I live

m e n t " N o t m y will with God; I walk with
From an inscription on the signet ring of a Roman Emperor
be d o n e , b u t T h i n e . " God; I a c k n o w l e d g e
T h i s holy affirmation is an acknowledg- Him in all my ways. In quietness a n d in
m e n t of o u r own nothingness and God's confidence, in the assurance of God's pres-
Allness. It leads the way to the sublime rev- ence; God in me and I in God." With this 5
elation: "I a n d my Father are O n e . " attitude of mind we are n o m o r e of this

world, though still in this world.
T h u s the crucifixion symbolises break-
ing a t t a c h m e n t to this world, killing the R e p r o d u c e d f r o m The Mountain Path, O c t o b e r 1 9 6 6 .
ego-self w h o can be attached. Following 1

The Contemplative Life, F o w l e r , L o n d o n .
2
Galatians, 11, 20.
that, o u r h i g h e r Self rises from the tomb 3
The Comtemplative Life, F o w l e r , L o n d o n .
of ignorance or sin or self-will, triumphing Ibid.4
over d e a t h . Ibid.5
25
Selections from Kalidasa

(The Nandi Slokas)
M a l v i k a g n i m i t r a , V i k r a m o r v a s i y a and A b h i j n a n a s h a k u n t a l a are
the three plays of Kalidasa, the renowned Sanskrit poet and dramatist,
which have come down to us. The n a n d i slokas of these plays are of
profound philosophic import. A translation of these verses is presented below.
Malavikagnimitra A bhijnanashakuntala
Nandi Nandi
May t h e L o r d w h o , a l t h o u g h enjoying T h a t [entity] which is t h e first creation
absolute sovereignty from which result 1
of t h e C r e a t o r ; t h a t which bears t h e of-
m a n y blessings to His votaries, yet H i m - fering m a d e according to d u e r i t e s ; that 2
self w e a r s a n e l e p h a n t - h i d e ; w h o , al- w h i c h is t h e offerer; t h o s e two w h i c h

t h o u g h u n i t e d in b o d y with His beloved, 3
m a k e t i m e ; t h a t w h i c h p e r v a d e s all
yet excels t h e ascetics whose m i n d s a r e space, h a v i n g for its quality w h a t is p e r -
free from [the craving for] sense pleas- 4
ceived by the e a r ; that which is the w o m b
ures; in w h o m t h e r e is n o p r i d e , a l t h o u g h 5
of all s e e d s ; a n d , that by which all living
with His eight-fold forms H e sustains t h e 6
beings b r e a t h e — these a r e t h e visible
universe — may H e r e m o v e y o u r state of forms of t h e S u p r e m e L o r d . May H e
i g n o r a n c e , so that you m a y b e h o l d t h e ( m a n i f e s t e d in t h e s e e i g h t forms)
r i g h t way. p r o t e c t you!
Vikramorvasiya
T h e nandi sloka is a n i n t e g r a l p a r t o f a S a n s k r i t d r a m a
Nandi w h i c h is r e c i t e d b e f o r e t h e e n a c t m e n t . I t is b y w a y
of an invocation, seeking the blessings of the Lord.
H e w h o is attainable by firm faith a n d 1
A c c o r d i n g t o puranic accounts water was created first.
meditation; w h o is hailed as t h e S u p r e m e 2
T h i s refers to the role o f A g n i w h o carries the offer-
Spirit in t h e Vedanta, w h o is p r e s e n t in i n g s i n f i r e d u r i n g yagna a n d yaga, t o t h e r e s p e c t i v e

g o d s — w h e n this is d o n e a c c o r d i n g to p r e s c r i b e d
a n d p e r v a d e s t h e whole of h e a v e n a n d r i t e s . ( I f o t h e r w i s e — t h a t is w h e n d o n e w i t h o u t
e a r t h ; to w h o m alone t h e n a m e of L o r d , observing the rules — Agni simply burns t h e m
downV
n o t signifying a n y o t h e r b e i n g , can be 3
S u n and m o o n . Day a n d night, the m o n t h , year and
p r o p e r l y a p p l i e d ; a n d , w h o is s o u g h t s e a s o n s — t h e s e a r e all c o m p u t e d w i t h r e f e r e n c e t o
the sun and moon.
within [themselves] by those desirous of
4
Ether.
salvation by r e s t r a i n i n g t h e vital b r e a t h s 5
Earth.
prana a n d others — may that Eternal O n e 6
The five vital a i r s (prana, apana, vyana, udana and
bestow u p o n you t h e highest bliss. samana).
The Quest
B y K. L a k s i i m a n a S h a r m a
A clear s u m m a r y of t h e p r e c e d i n g
1
c h a p t e r s , together with a n i n t r o -
d u c t i o n to this o n e , is given by t h e sage
i m p o r t a n c e . For, w h a t we shall d o to win
egolessness is far m o r e i m p o r t a n t t h a n
t h e beliefs, in any, we shall cherish a b o u t
in the following: " W h e r e the ego rises not, it, o r a b o u t t h e w o r l d t h a t k e e p s u s
3
t h e r e we a r e T h a t . B u t h o w can t h a t p e r - from it.
fect egolessness be attained, if t h e m i n d
dives n o t into its Source? A n d if t h e ego
F r o m Maha Yoga, P u b : Sri R a m a n a s r a m a m (1984).
dies not, h o w can o u r n a t u r a l state be T h e a u t h o r w r o t e this b o o k u n d e r t h e pen-name
2
won, w h e r e i n we a r e T h a t " ? T h e source 'Who'.
of t h e m i n d , t h a t from which t h e m i n d 1
S o m e o f the subjects dealt with in the earlier c h a p -
takes its rise, which is h e r e indicated, is ters are: THE WORLD, THE SOUL, G O D and T H E EGOLESS
STATE.
the H e a r t , which, as we have seen before, 2
Ulladu Narpadu, verse 27.
is to be tentatively r e g a r d e d as t h e own
3
T h e Sage Gautama once spoke a parable, in order
a b o d e of t h e Self. Of course t h e absolute
to discourage questions about the origin of
t r u t h is t h a t t h e Self is Itself t h e r e a l b o n d a g e . H e said, " H e r e y o u are, b o u n d h a n d a n d
H e a r t . H e r e the sage refers to t h e egoless foot by desire a n d fear, a n d h e r e is t h e straight
p a t h to D e l i v e r a n c e . Y o u ask q u e s t i o n s a b o u t how
state as o u r n a t u r a l state, because t h e r e y o u c a m e to b e b o u n d . T h e y are irrelevant. You
we a r e w h a t we really a r e , n a m e l y t h e should be c o n t e n t to k n o w h o w y o u can become
free. D o n o t act like the m a n w h o d i e d b e c a u s e he
P u r e Consciousness.
raised untimely questions a n d insisted o n getting
answers. H e was g o i n g t h r o u g h a forest. A n enemy
T h a t t h e ego m u s t be eradicated is t h e
w h o was waiting for h i m in a n a m b u s h s h o t him
o n e t h i n g o n which, as t h e sage tells us, with a poisoned arrow. Accidentally the wounded
all religions a r e a g r e e d . T h e y differ only m a n was seen by a friend, w h o w e n t and spread the
news. Soon his kinsmen came to him with all
in r e g a r d to t h e n a t u r e of t h e state of n e c e s s a r y a p p l i a n c e s . T h e y w a n t e d to pull o u t the
Deliverance. O n c e a question was p u t to a r r o w a n d a p p l y a n t i d o t e s t o s a v e h i s life. B u t t h e
wounded man prevented them, saying 'You must
the sage: "Which of t h e two views is cor-
first i n q u i r e a n d f i n d o u t all p o s s i b l e d e t a i l s a b o u t
rect, — t h e o n e t h a t says t h a t G o d a n d t h e e n e m y , — w h e t h e r h e is o f h i g h o r l o w c a s t e ,
the soul a r e o n e , o r t h e opposite o n e ? " tall o r s h o r t , f a i r o r d a r k a n d s o o n — a n d about
t h e a r r o w a n d h i m t h a t m a d e it'. T h e k i n s m e n t r i e d
T h e sage said: "Get to business o n t h e their best to c o n v i n c e him that these questions
a g r e e d point, n a m e l y that t h e e g o m u s t c o u l d wait, a n d t h a t it w a s u r g e n t l y necessary to
s a v e h i s life b y a p p l y i n g r e m e d i e s . B u t t h e m a n w a s
be e x t i n g u i s h e d " . H e n c e t h e essential
obstinate, and precious time was wasted. So he died.
t e a c h i n g is t h a t w h i c h tells u s h o w to B e n o t like this m a n . C e a s e q u e s t i o n i n g ; h e a r the
get rid of t h e e g o ; all else is of lesser w a y t o D e l i v e r a n c e , a n d f o l l o w it".
T h e m e t h o d s inculcated by the diverse d o g seeking his master, from w h o m h e
religions for Deliverance a r e all of t h e m h a d b e e n p a r t e d . T h e d o g has s o m e t h i n g
right in a way. B u t t h e direct m e t h o d is to g u i d e h i m , n a m e l y t h e master's scent.
the o n e t a u g h t by t h e sage. T h e o t h e r By following the scent, leaving everything
m e t h o d s j u s t p r e p a r e t h e m i n d for t h e else, h e ultimately finds his master. T h e
right m e t h o d . T h e y can d o n o m o r e . T h e 'I a m ' o r t h e ego-sense is j u s t like t h e
sage e x p l a i n e d it t h u s : " T h e ego c a n n o t master's scent for t h e d o g . It is t h e only
be subjugated by o n e t h a t takes it to be clue the seeker has for finding t h e Self.
real. It is j u s t like o n e ' s o w n shadow. I m - B u t it is an infallible clue. H e m u s t get
agine a m a n w h o does n o t know the t r u t h a n d k e e p hold of it, fix his m i n d o n it to
of his shadow. H e sees it following h i m t h e exclusion of all o t h e r things. It will
persistently, a n d wants to get rid of it. H e t h e n surely take his mind to the Self, the
tries to r u n away from it, b u t it still fol- source of the 'I am'.
lows him. H e digs a d e e p pit a n d tries to
b u r y it, filling u p t h e pit; b u t t h e shadow T h e analysis is like t h e following: "I
comes to t h e t o p a n d again follows him. a m n o t t h e gross body, because w h e n I
H e can get rid of it only by looking away d r e a m , a n o t h e r b o d y t a k e s its p l a c e .
from it, at himself, t h e original of t h e N e i t h e r a m I t h e m i n d , because in d e e p
shadow. T h e n t h e s h a d o w will n o t w o r r y sleep I continue to exist, t h o u g h the m i n d
him. T h e seekers of Deliverance a r e like ceases to be, a n d I r e m e m b e r , o n wak-
the m a n in this parable. T h e y fail to see ing, the two features of sleep, namely, the
that t h e ego is b u t a s h a d o w of the Self. positive o n e of p u r e h a p p i n e s s , a n d t h e
W h a t they have to d o is to t u r n away from negative o n e of n o t seeing t h e world. As
it t o w a r d s t h e Self, of w h i c h it is t h e m i n d a n d b o d y a p p e a r fitfully, they are
shadow". u n r e a l . I can reject these as n o t myself,
because they a r e objects seen by m e . B u t
T h e first t h i n g to d o before b e g i n n i n g
as I exist continuously, I a m real, as the
t h e quest is to analyse t h e ego-sense a n d
p u r e 'I a m ' . I c a n n o t reject this 'I a m ' ,
separate t h e real from t h e u n r e a l p a r t of
because it is that from which b o d y a n d
it. We have seen already that the ego has
m i n d are rejected. H e n c e 'I a m ' is the
a n e l e m e n t of reality m i x e d u p in it,
t r u t h of Me. All else is n o t I".
namely t h e light of Consciousness, mani-
fest as 'I a m ' . T h i s 'I a m ' , we know, is We d o n o t t h u s arrive at t h e practical
real, because it is t h e p a r t that is constant e x p e r i e n c e of the 'I am'. W h a t we gain
a n d u n c h a n g i n g . We n e e d to reject t h e by this analysis is j u s t an intellectual grasp
u n r e a l p a r t , t h e sheaths o r bodies, a n d of t h e t r u t h of t h e Self. T h e Self t h u s
take the r e m a i n d e r , the p u r e ' I a m ' . This known is a m e r e mental abstraction. What
'I a m ' is a clue to t h e finding of the real we n e e d to e x p e r i e n c e is t h e concrete
Self. By h o l d i n g o n to this clue, the sage p r e s e n c e of t h e Self. We have seen in the
tells us, we can surely find t h e Self. H e last c h a p t e r that to d o this we n e e d to
once c o m p a r e d t h e seeker of t h e Self to a break the vicious circle of the t h r e e states.
1999 THE QUEST 29
T h e m e t h o d by which this vicious circle T h e n e x t step is for t h e disciple to r e -
can b e b r o k e n is t h e quest of t h e Self as flect o n this teaching, especially o n t h e
t a u g h t by t h e sage. identity of t h e real Self a n d t h e G r e a t
We m a y p r e s u m e t h a t this was t h e Being s p o k e n of, — to consider t h e evi-
m e t h o d followed by t h e sages of t h e past. d e n c e for a n d against it; in d o i n g so h e is
I n t h e U p a n i s h a d i c lore we a r e told t h a t to r e m e m b e r t h a t t h e sacred lore is t h e
4
the Self m u s t b e sought'. It a p p e a r s that only evidence h e can have of t h e t r u t h of
t h e m e t h o d followed by G a u t a m a B u d - t h e real Self, which is s u p e r s e n s u a l a n d
d h a was this. B u t s o m e h o w t h e secret of therefore b e y o n d t h e intellect; t h e sacred
this m e t h o d seems to have b e e n lost. For lore is, of course, authoritative, because
w h a t w e find in t h e b o o k s is n o t this it e m b o d i e s t h e testimony of sages t h a t
method, b u t something else, which we shall have f o u n d t h e T r u t h ; h e is told to e m -
call the traditional m e t h o d . We shall first ploy logic, n o t for discrediting t h a t testi-
study this latter. mony, b u t for accepting it; for logic is by
itself b a r r e n a n d can b e u s e d e i t h e r way,
T h e m e t h o d is as follows.
according to t h e predilections of its user;
First t h e seeker learns t h e t r u t h of t h e it can lead to n o final conclusion of its
Self as given o u t in t h e ancient lore, called own. By this reflection h e is to arrive at
t h e U p a n i s h a d s ; these a n d o t h e r books t h e conclusion that t h e sacred teaching is
take t h e disciple t h r o u g h t h e philosophi- correct, — that really t h e S u p r e m e Be-
cal inquiry set forth in t h e foregoing chap- ing is his i n n e r m o s t real Self; a n d h e is to
ters; t h e Self is shown to be ' n o t this' a n d r e p e a t this process until h e gets firmly
' n o t this' a n d so o n — eliminating at each convinced t h a t t h e t r u t h of t h e Self is
step some o n e t h i n g t h a t has b e e n taken e x p r e s s e d in t h e sentence 'I a m T h a t ' .
to be t h e Self; in this way t h e gross body,
t h e vital principle, t h e m i n d a n d t h e e g o T h e third a n d last stage of t h e m e t h o d
a r e rejected; o r we a r e taken t h r o u g h t h e is meditation o n this teaching; h e is to fix
t h r e e states of b e i n g a n d t h e selves t h a t his m i n d o n t h e t h o u g h t 'I a m T h a t ' , to
a r e e x p e r i e n c e d in t h e m a r e shown to be t h e exclusion of all o t h e r t h o u g h t s , until
n o t t h e Self in his n a t u r a l greatness; w h a t h e attains perfect c o n c e n t r a t i o n o n t h a t
r e m a i n s over after all these a r e rejected, t h o u g h t a n d his m i n d begins to flow in a
we a r e told, is t h e real Self, as well as t h e s t e a d y c u r r e n t of m e d i t a t i o n o n t h a t
S u p r e m e Being, t h e hypothetical cause t h o u g h t . T h e b o o k s tell us t h a t if a n d
a n d sustenance of all t h e worlds; we a r e w h e n this h a p p e n s , t h e real Self will r e -
further told that this G r e a t Being is really veal Itself a n d ignorance a n d b o n d a g e will
u n r e l a t e d , absolute, formless, nameless, cease once a n d for all. This is t h e threefold
m e t h o d as taught in t h e text books.
timeless, spaceless, alone without a
second, u n c h a n g i n g a n d u n c h a n g e a b l e , T h e sage of A r u n a c h a l a allows that this
perfect, t h e principle of h a p p i n e s s which threefold m e t h o d has its use; h e says it is
filters d o w n into this w o r l d a n d is t h e a g o o d m e t h o d for p u r i f y i n g a n d
cause of all t h e e n j o y m e n t in it. s t r e n g t h e n i n g t h e m i n d , so t h a t it m a y
b e c o m e a fit i n s t r u m e n t for t h e quest that W h a t e v e r assumes t h e reality of t h e
is t a u g h t by himself; for t h e s t r e n g t h of ego, w h e t h e r explicidy o r by implication,
the m i n d consists in its f r e e d o m from dis- would even take us f u r t h e r away from
traction by t h e multiplicity of t h o u g h t s t h e goal, the egoless state, if we d o n o t
that usually arise a n d dissipate its e n e r - beware.
gies; a n d it is u n q u e s t i o n a b l e that only a T h e sage criticises this m e t h o d : "If o n e
s t r o n g m i n d can r e a c h t h e goal, n e v e r a goes o n m e d i t a t i n g 'I a m n o t this, I a m
weak o n e . So says t h e ancient lore, as well T h a t ' — instead of w i n n i n g t h e N a t u r a l
as t h e sage of A r u n a c h a l a . S t a t e , w h i c h is i n d i c a t e d b y t h e
U p a n i s h a d i c t e x t ' T h o u a r t T h a t ' , by
H e says: " T h e direct m e t h o d of win-
p u r s u i n g with o n e - p o i n t e d m i n d , t h e
n i n g t h e real Self is diving into t h e H e a r t ,
quest ' W h o a m I?' — it is d u e to m e r e
s e e k i n g t h e S o u r c e of t h e 'I a m ' ; t h e
weakness of t h e m i n d ; for that reality is
meditation, 'I a m n o t this, I a m T h a t ' , is 5
e v e r s h i n i n g as t h e S e l f " . H e r e it is
of course helpful; b u t it is n o t itself t h e p o i n t e d o u t t h a t t h e U p a n i s h a d i c text,
4
m e t h o d of finding t h e Self." S p e a k i n g ' T h o u art T h a t ' , tells us t h e fact that t h e
to a visitor h e said: "You a r e told that t h e Self e x p e r i e n c e d in the egoless state is the
ego is n o t y o u r real Self; if you accept it, S u p r e m e Reality. It therefore m e a n s that
t h e n you have only to search for a n d find we should win t h e egoless state, by the
that which is y o u r real Self, t h e real be- p r o p e r m e t h o d . It d o e s n o t tell us to
ing, of which t h e e g o is a false a p p e a r - meditate 'I a m T h a t ' . F r o m t h e text we
ance. W h y t h e n d o you m e d i t a t e 'I a m m u s t u n d e r s t a n d t h a t by a single effort
T h a t ? ' T h a t only gives a fresh lease of life we shall win two s e e m i n g l y d i f f e r e n t
to t h e ego. It is like s o m e o n e trying to things, namely, t h e Self a n d t h e S u p r e m e
avoid ' t h i n k i n g of t h e m o n k e y w h e n tak- Being, because both are o n e a n d the same.
ing medicine'; by t h e very act of trying T h e quest of t h e real Self consists in
h e a d m i t s t h e t h o u g h t . T h e source o r g a t h e r i n g t o g e t h e r all t h e e n e r g i e s of
t r u t h of t h e e g o m u s t b e t r a c e d a n d b o d y a n d m i n d by b a n i s h i n g all alien
f o u n d . Meditating 'I a m T h a t ' is of n o t h o u g h t s , a n d t h e n d i r e c t i n g all those
use; for m e d i t a t i o n is by t h e m i n d , a n d energies into a single c u r r e n t , namely the
t h e Self is b e y o n d t h e m i n d . I n t h e quest resolve to find t h e answer to t h e ques-
of its own reality t h e ego perishes of itself; tion ' W h o a m I?'. T h e question may also
h e n c e this is t h e direct m e t h o d ; in all else take t h e form of ' W h e n c e a m I?'. ' W h o
t h e e g o is r e t a i n e d a n d h e n c e so m a n y a m I?' m e a n s ' W h a t is t h e T r u t h of me?'.
d o u b t s arise a n d t h e e t e r n a l q u e s t i o n 'Whence a m 1?' means 'What is the Source
r e m a i n s to b e faced. Until that question of the sense of self in the ego?' T h e Source
is faced t h e r e will be n o e n d to t h e ego.
T h e n why n o t face t h a t question at o n c e ,
without going t h r o u g h those other 4
Ulladu Narpadu, Verse 29.
methods?" 5
Ulladu Narpadu, Verse 32.
1999 THE QUEST 31
in this quest is to b e u n d e r s t o o d n o t as in, so s h o u l d t h e s e e k e r dive i n t o t h e
some r e m o t e ancestor o r p r o g e n i t o r in H e a r t , resolved to find w h e r e f r o m rises
e v o l u t i o n , n o r as s o m e b e i n g e x i s t i n g t h e ego-sense, restraining speech a n d t h e
before t h e b i r t h of t h e body, b u t as a 6
vital b r e a t h " . T h i s b r i n g s o u t t h e devo-
p r e s e n t Source. S o m e o n e , w h o s e e m e d tional aspect of t h e quest; as t h e diver
to think t h a t it was i m p o r t a n t to k n o w devotes himself to this p u r p o s e — t h e
a b o u t his o w n p r e v i o u s births, asked t h e recovery of t h e lost article — by restrain-
sage h o w h e could get to k n o w of t h e m . i n g t h e b r e a t h a n d d i v i n g with all his
T h e sage a n s w e r e d : " W h y b o t h e r a b o u t weight, so too t h e seeker m u s t be devoted
previous births? Find o u t first if n o w you to the finding of the real Self— the source
have b e e n b o r n " . I n this, as in o t h e r idle of t h e T a m ' i n t h e e g o — b y t h e
questions, t h e e g o lurks a n d m a n a g e s to i n g a t h e r i n g of all t h e vital a n d m e n t a l
side-step t h e search for t h e T r u t h . Really energies a n d directing t h e m H e a r t w a r d s .
t h e Self was n e v e r b o r n , so t h e Source is T h e resolve to find t h e Self is t h e dynamic
to b e s o u g h t n o t in t h e past, b u t in t h e e l e m e n t in t h e quest, without which t h e r e
present. can b e n o diving into t h e H e a r t ; t h e ques-
tion ' W h o a m 1?', o r ' W h e n c e a m 1?' im-
T h i s quest is t h e o n e s u r e m e t h o d of
plies this resolve. To h i m t h a t so dives,
b r e a k i n g t h e vicious circle of t h e t h r e e
says t h e sage, success is assured; for t h e n ,
states; for it n o t only quietens t h e think-
says h e , some mysterious force arises from
i n g m i n d , b u t p r e v e n t s it from falling
within a n d takes possession of his m i n d
asleep a n d t h e r e b y losing all conscious-
a n d takes it straight to t h e H e a r t . If t h e
ness. T h e r e f o r e , it has b e e n described as seeker be p u r e of m i n d a n d free from love
'sleeping watchfully'. N e i t h e r in o r d i n a r y of individuality h e w o u l d yield himself
waking, w h e n t h e m i n d w a n d e r s from u n r e s e r v e d l y to this force a n d g e t t h e
t h o u g h t to t h o u g h t — n o r in sleep, w h e n highest of all rewards; for whatever a m a n
even t h e basic consciousness of 'I a m ' is is d e v o t e d to, t h a t h e gets, a n d t h e r e is
s u b m e r g e d — can t h a t vicious circle be n o t h i n g h i g h e r t h a n t h e real Self. H e that
over-passed; b u t for a n instant of time in has n o t this perfect devotion will n e e d to
t h e p a s s a g e of t h e m i n d f r o m t h e practise t h e quest repeatedly till t h e m i n d
vagrancy of waking to t h e u t t e r stillness becomes p u r e a n d s t r o n g , o r to practise
of sleep, t h e consciousness attains its p u - s o m e k i n d of m e d i t a t i o n o r d e v o t i o n
rity as t h e formless 'I a m ' ; by t h e force of to G o d .
the resolve in this quest t h e consciousness
Devotion implies r e n u n c i a t i o n , which
is r e d u c e d to a n d k e p t steadily in this
m e a n s n o n - a t t a c h m e n t to t h e u n r e a l ; so
formless state, a n d by this t h e vicious cir-
we a r e t a u g h t by t h e sages. H e t h a t is
cle is b r o k e n a n d t h e egoless state is w o n .
T h e sage describes t h e m e t h o d of t h e
quest in t h e following: ' J u s t as o n e dives
into a lake, seeking a t h i n g t h a t has fallen Ulladu Narpadu, Verse 28.
greatly d e v o t e d to any o n e t h i n g is so far If t h e s e e k e r h a s n o t t h e n e e d f u l
indifferent to o t h e r things; h e that is d e - s t r e n g t h o f d e v o t i o n so t h a t t h e
voted to t h e Self t h a t is inside is so far b r e a t h i n g d o e s n o t stop of itself, h e is
indifferent to t h e world that is outside. advised to b r i n g a b o u t suspension of t h e
Devotion a n d r e n u n c i a t i o n are like t h e b r e a t h by t h e simple m e t h o d of watch-
two sides of a single m e d a l ; they are in- i n g t h e b r e a t h i n g p r o c e s s . W h e n this
separable. R e n u n c i a t i o n s t r e n g t h e n s t h e watch is steadily kept u p , the b r e a t h sldws
m i n d a n d e n s u r e s success in t h e quest; d o w n a n d finally stops; t h e n t h e m i n d be-
this we k n o w from c o m m o n worldly ex- c o m e s q u i e t — free f r o m d i s t r a c t i n g
p e r i e n c e ; w h o e v e r is d e v o t e d to a n y t h o u g h t s — a n d can be d e v o t e d to t h e
worldly e n d r e n o u n c e s of his own accord quest.
whatever stands in t h e way, a n d gains his
As in meditation of any sort, so in t h e
e n d . N a t u r a l l y r e n u n c i a t i o n is equally
p u r s u i t of this quest, t h o u g h t s of surpris-
necessary for t h e w i n n i n g of the greatest
i n g variety m a y arise a n d distract t h e
of all gains, the egoless state. B u t we m u s t
m i n d , a n d a sense of defeat a n d discour-
see to it that we u n d e r s t a n d r e n u n c i a t i o n
a g e m e n t may be felt. T h e sage tells us that
aright; it is a purification of t h e m i n d , a
these t h o u g h t s arise only to be quelled,
h a r m o n i o u s a n d c o n c e n t r a t e d direction
a n d hence t h e r e is n o n e e d for t h e seeker
of the m i n d to t h e goal — n o t simply t h e
of the Self to be d i s h e a r t e n e d — to ac-
o b s e r v a n c e of e x t e r n a l f o r m s of
cept defeat; if it seems that success can-
self-denial.
n o t c o m e in t h e n e a r f u t u r e — t h a t it
We w e r e told t h a t speech a n d t h e vital could c o m e only after l o n g delay — h e
b r e a t h should be restrained; b u t t h e sage should m e e t t h e t h o u g h t by r e m e m b e r -
explains t h a t t h e b r e a t h d o e s n o t n e e d to ing that time itself is n o t real a n d that t h e
be actively r e s t r a i n e d , if t h e resolve be Self is n o t in time. I n a b o o k of g r e a t an-
k e e n a n d persistent; for t h e n t h e b r e a t h tiquity it is stated that t h e seeker of the
would automatically be s u s p e n d e d , a n d real Self m u s t have as m u c h perseverance
the energies h i t h e r t o o p e r a t i n g t h e b o d y a n d patience as is involved in a t t e m p t i n g
i n d r a w n a n d r e u n i t e d to t h e m i n d , thus to d r y u p t h e ocean by r e m o v i n g water
enabling it to dive into t h e H e a r t . T h i s from it d r o p by d r o p . I n a n o t h e r book
i n g a t h e r i n g of t h e vital energies is essen- t h e r e is a parable of a pair of sparrows
tial; for so l o n g as t h e s e e n e r g i e s a r e whose eggs were washed away by t h e sea;
u n i t e d to t h e body, t h e m i n d c a n n o t t u r n the birds d e t e r m i n e d to recover t h e eggs,
away from t h e b o d y a n d the world a n d a n d p u n i s h t h e sea at t h e same time, by
dive into t h e H e a r t ; w h e n t h e b r e a t h i n g d r y i n g it u p ; this they p r o c e e d e d to d o
ceases by t h e force of t h e resolve, t h e by r e p e a t e d l y p l u n g i n g into t h e waters
m i n d is n o l o n g e r aware of t h e b o d y o r a n d s h e d d i n g t h e clinging d r o p s o n t h e
t h e world; t h e b o d y t h e n becomes almost shore; t h e fable says that finally t h e gods
a corpse. i n t e r v e n e d a n d t h e eggs w e r e restored.
1999 THE QUEST 33
Every alien t h o u g h t t h a t arises in t h e distant place by rail. T h e sage replied as
quest a n d is quelled a d d s to t h e m i n d ' s follows: " W h y d o y o u t h i n k you a r e ac-
strength, says t h e sage, a n d t h u s takes t h e tive ? Take t h e case of y o u r c o m i n g h e r e .
seeker o n e step n e a r e r to his goal. You left h o m e in a cart, took y o u r seat in
a train, alighted at t h e (Tiruvannamalai)
W h e n t h e seeker has persisted l o n g
station, again got into a cart a n d f o u n d
e n o u g h in t h e quest, a n d t h e p o w e r from
yourself h e r e . W h e n asked, you say t h a t
within has arisen a n d taken possession of
you came h e r e from y o u r town. Is it true?
t h e m i n d , t h e H e a r t is quickly r e a c h e d ; As a m a t t e r of fact you r e m a i n e d as you
that is to say, t h e m i n d becomes r e d u c e d were; only t h e conveyances m o v e d ; j u s t
to t h e state of p u r e Consciousness a n d as these m o v e m e n t s a r e taken as yours,
begins to shine steadily in its p u r e form, so also a r e t h e o t h e r activities. T h e y a r e
as the formless T ; the sage calls this form- n o t yours; they a r e God's activities." T h e
less Consciousness t h e 'I a m V to distin- questioner objected t h a t such a n attitude
guish it from t h e ego-sense which has t h e will simply lead to blankness of m i n d a n d
form of 'I a m this (body)'; that implies w o r k will come to a standstill. T h e sage
t h e cessation of t h e e g o form; t h e finite told h i m , "Go u p to t h a t blankness a n d
ego is swallowed u p by t h e infinite Self; t h e n tell m e . " F r o m this we m a y u n d e r -
with t h e finite e g o a r e lost all t h e i m p e r - stand that to t h e e x t e n t we realise t h a t
fections a n d limitations which beset life; t h e Self is n o t t h e d o e r it is n o t necessary
desire a n d fear a r e at a n e n d , as well as for t h e e a r n e s t seeker to retire from his
sin a n d accountability. T h e real Self was worldly activities — to b e c o m e a recluse
n e v e r subject to these; they b e l o n g e d to o r h e r m i t — in o r d e r to p r o s e c u t e this
t h e e g o a n d they d o n o t survive t h e ego. quest; h e m a y j u s t allow t h e m i n d a n d
I n t h e egoless state t h e Self abides in Its t h e senses to d o their w o r k automatically,
own glory; t h e sage t h a t has t h u s found r e m e m b e r i n g t h a t h e himself is n o t t h e
t h e Self, h a v i n g shed t h e e g o , is n o t a n d o e r ; all t h e time h e m a y b e active in t h e
individual, t h o u g h h e m a y a p p e a r as such quest, o r in meditation, j u s t as o n e thinks
to i m m a t u r e disciples a n d to t h e rest of while walking.
t h e world.
N o t only is it u n n e c e s s a r y to r e n o u n c e
T h e sage r e c o m m e n d s also meditation one's everyday activities — to b e c o m e a
of t h e p u r e 'I a m ' o r T — A h a m — as a n recluse o r h e r m i t — in o r d e r to take u p
equivalent of t h e quest. H e says: "Since this quest, b u t it w o u l d a p p e a r from what
His N a m e is T , t h e sadhaka that m e d i - t h e sage has actually said that it m a y b e
tates o n t h e T is taken to t h e H e a r t , t h e desirable for m o s t of us to c o n t i n u e to be
7
World of t h e real Self." active in o r d e r to p r e p a r e for t h e quest.
H o w to reconcile devotion to t h e Self
with t h e daily r o u t i n e of w o r k that t h e
world d e m a n d s ? T h i s question was p u t
to t h e sage by o n e w h o h a d c o m e from a Guru Vachaka Kovai, Verse 716.
T h e sage tells us t h a t dissolution of t h e It m a y b e r e m a r k e d t h a t t h e a s s u m p -
m i n d in t h e Self is accomplished by stead- tion of a n ascetic m o d e of life is a serious
ily cultivating t h e k n o w l e d g e t h a t t h e affair; t h e sage points o u t t h a t in a n y case
m i n d is b u t a p h a n t o m of t h e Self, a n d it is t h e m i n d t h a t has to b e h a r m o n i s e d
that this can be d o n e while going t h r o u g h to t h e quest, a n d if it c a n n o t b e d o n e at
one's everyday activities. T h e s e activities h o m e , it w o u l d b e e q u a l l y d i f f i c u l t
can t h u s b e utilised as a p r e p a r a t i o n for elsewhere.
the quest. W h e n this k n o w l e d g e — that
A g r e a t p o w e r for g o o d , which t h e dis-
t h e m i n d is b u t a p h a n t o m of t h e real
ciple m u s t utilise w h e r e v e r possible, is t h e
Self — is firmly established, t h e n it will
c o m p a n y of sages. T h e sacred lore seems
be easy to take to t h e quest a n d persist in
it watchfully to t h e very e n d . to use even t h e l a n g u a g e of h y p e r b o l e in
r e c o m m e n d i n g this. T h e sage cites these
M a n y times t h e q u e s t i o n was raised texts freely. T h e e x t e n t to w h i c h o n e
before t h e sage, w h e t h e r o r n o t it is nec- would be benefitted d e p e n d s o n one's u n -
essary to r e n o u n c e h o u s e a n d family ties d e r s t a n d i n g of, a n d devotion to, t h e sage
a n d fare forth as a m e n d i c a n t ascetic. T h e as guru. Such devotion is of great impor-
sage has said t h a t if o n e be fated to be- tance, as we shall see in a later chapter.
come a n ascetic t h e question will n o t arise,
b u t t h a t as a r u l e it is n o t necessary. O n An i m p o r t a n t caution to t h e disciple is
o n e occasion t h e r e was a s h o r t dialogue. g i v e n in a m i n o r w o r k a t t r i b u t e d to
A visitor asked: " S h o u l d I leave h o m e , Sankara, a n d this is a d o p t e d by t h e sage:
or m a y I r e m a i n there"? T h e sage said: " O n e should inwardly reflect o n t h e t r u t h
"Are you in t h e h o u s e , o r is t h e h o u s e in of non-duality always, b u t should n o t seek
you? You should r e m a i n j u s t w h e r e you to apply t h e teaching in his actions. Medi-
a r e even now; you c a n n o t go away from tation o n non-duality is p r o p e r in respect
That". T h e devotee pursued the matter of all t h e t h r e e worlds. B u t u n d e r s t a n d
a n d said: "So I m a y r e m a i n at h o m e . " that it should n o t b e d o n e in respect of
Sri Bhagavan's further r e m a r k was: "I did the guru".* It m a y be difficult to m a k e o u t
n o t say so. Listen, y o u s h o u l d r e m a i n t h e r e a s o n for these injunctions. B u t if
steadfast j u s t in that place which is n a t u - we r e m e m b e r t h e p o w e r of t h e e g o to
rally yours always." T h e q u e s t i o n e r p u t p e r v e r t a n d frustrate even h o n e s t efforts
t h e question a s s u m i n g t h a t h e was in t h e to realise t h e T r u t h — which would m e a n
h o u s e ; b u t t h e t r u t h is t h a t t h e whole its o w n d e a t h — we n e e d n o t b e puzzled.
world is in h i m as t h e real Self; so h e was Reflection o n t h e t r u t h of advaita t e n d s
told to remain in the Self, that is, to cease to dissolve t h e e g o a n d d e v e l o p devotion
to think that the world is real. O n a n o t h e r to t h e T r u t h . B u t action from t h e advaitic
occasion the sage said: "A householder w h o s t a n d p o i n t is suicidal, because t h e e n e m y
does not think 'I a m a householder' is a
true ascetic, while an ascetic w h o thinks 'I
a m an ascetic' is not; the Self is neither an
ascetic n o r a householder." Tattuopadesa v.87 (see UUadu Narpadu Anubandham, v.39).
1999 THE QUEST 35
(ego) would be in c h a r g e of such action. (seeker), because it a u g m e n t s the sattva
While i g n o r a n c e is alive, duality persists quality.
in a p p e a r i n g as r e a l , b e c a u s e of t h e
T h e rule of food-regulation is that o n e
ego-sense, a n d truly advaitic action is im-
s h o u l d allow t i m e for t h e stomach's
possible. T h e sage alone can p u t advaita
rest, a n d w h e n h u n g r y , eat a limited
into action, because h e is egoless. H e n c e
a m o u n t of sattwic food.
t h e sacred lore a n d also t h e sage advise
us to restrict o u r activities a n d n o t to ex- U n t i l t h e e g o dies finally, h u m i l i t y
t e n d t h e m , so as to give as little scope as a l o n e is g o o d for t h e sadhaka; h e
possible for t h e e g o to frustrate o u r ef- should n e v e r accept h o m a g e d o n e to
9
forts. H e r e i n it will b e useful to r e m e m - h i m by o t h e r s .
b e r t h a t a theoretical k n o w l e d g e of t h e
T h e p o t sinks, because it takes in wa-
Self d o e s n o t destroy t h e e g o , t h e e n e m y
ter. T i m b e r floats, because it d o e s not.
within us.
H e t h a t is attached b e c o m e s b o u n d .
Devotion to t h e guru as G o d incarnate H e t h a t is not, is n o t b o u n d , even if h e
is p r o p e r a n d necessary, as we shall see is in t h e h o u s e .
later. Until o n e b e c o m e s egoless, t h e r e - O n e should overcome misfortunes
fore, it w o u l d be unwise to try to look with faith, c o u r a g e a n d serenity, r e -
u p o n t h e guru as oneself, because t h e ac- m e m b e r i n g t h a t they c o m e by G o d ' s
tual result will be s o m e t h i n g quite differ- grace, in o r d e r to give s t r e n g t h .
ent. It will result in believing oneself to
be t h e e q u a l of t h e guru. To be really o n e For o n e t h a t is d e v o t e d to t h e H i g h -
with t h e guru is to b e egoless. H e n c e t h e est, it is b e t t e r t o b e in a w o r l d l y
caution, n o t to i m a g i n e non-difference condition to b e pitied by m e n , t h a n in
with t h e guru. o n e that w o u l d cause envy.
T h e following cautions a n d instruc-

10
tions a r e given by t h e s a g e : 9
S u p e r f i c i a l s t u d e n t s o f Advaitic Vedanta who have not
sat at t h e feet o f t h e s a g e o r a n y s a g e d o n o t k n o w
Forgetting (the Self) is verily Death; o f t h i s r u l e o f c a u t i o n a n d h e n c e t h i n k it p r o p e r t o
a p p l y the t e a c h i n g in action. T h e y as a rule apply
t h e r e f o r e for h i m t h a t is o u t to con- it f r a c t i o n a l l y . T h e w o r s t m i s t a k e t h e y m a k e is i n
q u e r D e a t h by t h e quest, t h e o n e rule r e g a r d t o w h a t is c a l l e d e q u a l i t y ; t h e i r i d e a s o n t h i s
subject are d u e to a m i s u n d e r s t a n d i n g o f the teach-
to fulfil is n o t to forget.
i n g . T h i s will b e d i s c u s s e d i n t h e n e x t c h a p t e r w h e r e
it w i l l b e s h o w n t h a t t r u e e q u a l i t y is s o m e t h i n g t h a t
Since even one's o w n activities a r e a
the sage alone can practise.
cause of forgetting (the Self), is it nec- 1 0
Guru Ramana Vachana Mala, Sadhakachara prakarana.
essary to say t h a t h e t h a t is e n g a g e d in See Verses 170, 172, 176, 178, 182, 185, 187, 188,
the quest of the Self should n o t e n g a g e 1 9 3 , 1 9 6 , 1 9 9 , 2 0 1 to 2 0 8 a n d 214.
in t h e w o r k of o t h e r p e o p l e ? Verse 176: T h e r e are three m a i n qualities or m o o d s

o f t h e m i n d , sattva, rajas a n d lamas. O f t h e s e t h e first
T h o u g h t h e r e a r e n u m e r o u s obser- is t h e s t a t e o f c l a r i t y a n d c a l m , t h e s e c o n d o f r e s d e s s -
ness a n d action, the third o f darkness a n d indo-
vances, t h e rule of r e g u l a t e d eating is
l e n c e . T h e first o n e is t o b e c u l t i v a t e d a n d t h e o t h e r
a l o n e sufficient for t h e sadhaka two to be o u t g r o w n .
Indifference all r o u n d , with t h e m i n d capricious n a t u r e of t h e m i n d . Look
serene, without desire a n d without u p o n all that is perceived a n d o n t h e
h a t e , is t h e beautiful way of life for perceiver as t h e real Self.
sadhakas.
As a t h o r n that is u s e d for taking o u t a
W h a t is called fate is n o t h i n g b u t ac- t h o r n , should b e t h r o w n aside, so a
tions d o n e by oneself before. Hence good t h o u g h t , that is useful for driv-
fate can be wiped off by suitable effort. ing o u t a n evil t h o u g h t , should also
be given u p .
W h a t is d o n e with peaceful a n d p u r e
m i n d is r i g h t e o u s action; whatever is As o n e dives into t h e sea with a (heavy)
d o n e with t h e m i n d agitated a n d from s t o n e a n d takes o u t p e a r l s , so o n e
desire, is w r o n g action. should dive with n o n - a t t a c h m e n t into
the H e a r t a n d gain t h e Self.
To be u n a t t a c h e d a n d at peace, resign-
ing all b u r d e n s to G o d t h e Almighty, T h e quest of the real Self is f u n d a m e n -
tally different from all t h e m e t h o d s of
is t h e highest tapas.
w i n n i n g Deliverance which a r e in vogue.
As t h e grains that r e m a i n at t h e base T h e s e a r e k n o w n as yogas. F o u r of t h e m
of t h e p i v o t in a h a n d m i l l a r e n o t are generally k n o w n , namely, t h e yogas
c r u s h e d , so those that have taken ref- of action, of devotion, of m i n d control
u g e in G o d a r e unaffected e v e n by a n d of r i g h t u n d e r s t a n d i n g . T h e sage
g r e a t misfortunes. c o m p a r e s these four with t h e quest in the
following: " T h e q u e s t , ' W h o is h e , to
As t h e m a g n e t i c n e e d l e swerves n o t
w h o m belong actions, separateness (from
from t h e n o r t h so those that have their
God) ignorance or separateness (from the
m i n d s d e v o t e d to G o d d o n o t swerve
Reality)?' is itself t h e yogas of action, of
from t h e r i g h t p a t h t h r o u g h illusion.
devotion, of r i g h t u n d e r s t a n d i n g a n d of
N e v e r give way to anxiety, t h i n k i n g mind-control. T h a t is t h e t r u e state (of
' W h e n shall I attain this State?' It is t h e Self) — t h e u n t a i n t e d a n d blissful
b e y o n d space a n d time, a n d therefore e x p e r i e n c e of one's o w n Self — w h e r e ,
is n e i t h e r far n o r near. the seeker, t h e T b e i n g extinct, these
11
eight have n o place". H e r e is m a d e clear
P e r v a d i n g e v e r y t h i n g by Its o w n na-
that in t h e four yogas t h e follower takes
t u r e , t h e Self is ever free. H o w can It
the e g o to be himself, a n d t h u s attributes
be b o u n d by maya? So d o n o t give way
to t h e Self s o m e o n e o r o t h e r of t h e
to despair.
defects that a p p e a r in himself because of
T h e notion 'I a m a n unstable soul' has the conclusion. T h e yogi of action takes it
arisen by letting go one's immovable that t h e Self is t h e d o e r of actions a n d is
Nature. T h e sadhaka should cast off this
notion a n d rest in the S u p r e m e Silence.
T h i s is t h e device for o v e r c o m i n g t h e 1 1
Ulladu Narpadu Anubandham, v. 1 4 .
1999 THE QUEST 37
t h u s b o u n d to suffer t h e i r effects; h e sion. W h e n t h e real Self is s o u g h t a n d

wants to neutralise these actions by o t h e r found, it will be f o u n d that t h a t Self was
actions. T h e yogi of devotion is p e r s u a d e d n e v e r b o u n d , b u t is ever perfect. T h e
that h e is o t h e r t h a n G o d a n d n e e d s to seeker of t h e Self starts with this knowl-
b e c o m e u n i t e d to H i m by devotion. T h e e d g e . W h e n by t h e quest t h e e g o dies, it
will be seen t h a t n e i t h e r these four d e -
yogi of right u n d e r s t a n d i n g thinks that the
fects, n o r t h e four r e m e d i e s for t h e m ,
Self is in i g n o r a n c e a n d wants to r e m o v e
have any place in t h e egoless state, which
that i g n o r a n c e . T h e yogi of m i n d - c o n t r o l
a l o n e is real. T h e sage o n c e told this
thinks t h a t t h e Self is s e p a r a t e d from t h e writer that t h e quest is t h e G r e a t Yoga —
Reality a n d seeks r e u n i o n by m i n d con- Maha Yoga — a n d t h e r e a s o n is that, as
trol. T h e s e are w r o n g assumptions, shown h e r e , all t h e yogas a r e i n c l u d e d in
b e c a u s e t h e r e is n o i n d i v i d u a l soul — the quest.
because t h e whole w o r l d - o r d e r is a n illu-
"Question Contains the Answer"

By N . Balarama Reddiar
" T h e answer is contained in the question itself, for the answer is always
the ever-existing Self and the question is only a modulation of it." This re-
markable saying of Sri Bhagavan finds an apt illustration in the following
instance.
O n e of o u r old devotees, the late Sri A. Bose, lost his only son, a bright boy
of twenty. Upset very m u c h by this loss he had a private interview with Bhaga-
van, which was arranged d u r i n g H i s resting time between twelve a n d two in
the afternoon. At one stage in the interview he asked Bhagavan in what ap-
p e a r e d a challenging mood: " W h a t is G o d ? " For a devotee of such long stand-
ing the question looked incongruous!
Bhagavan kept silent for a while a n d then gently said: "Your question
itself contains the answer: What IS, (is) G o d . " This illuminating answer was
amazingly the question itself.
O n e should note here that it is not merely a clever or well-thought-out
answer. T h a t may be so in the case of ordinary men. XjnanVs utterances are
free from the intermediary action of the mind, which colours and often dis-
torts the truth. I n the case of the seers, it is said: 'sense follows speech'. Also,
Bhagavan's silence before answering the question was evidently meant to
p r e p a r e the questioner to receive the full impact of the answer!
Sri Ramana Dhyanam
(A LAD'S PRAYER TO SRI RAMANA)
B y N . N . Rajan
(Translated from the Tamil original)
Sri Bhagavan perused the text of the Tamil original and made corrections
as well. This was in 1940, when the first edition was published.
Sometime later the author made an English translation, which was
published in 1952. The text presented here corresponds to the third
(enlarged) edition published in 1975.
'N.N. Rajan' is the pen-name assumed by Nataraja Iyer who was
9
known to the older generation of devotees as 'Station Master Nataraja Iyer .
1. I h u m b l y offer m y heartfelt saluta- c a m e to t h e infallible c o n c l u s i o n t h a t

t i o n s t O t h a t T I R U C H U Z H I RAMANA, t h e " T h a t which is called T T is n o t this
r e m o v e r of d i s t r e s s , w h o , h a v i n g d e - insentient body, b u t it is the S u p r e m e Self
scended from t h e celestial M o u n t Kailas, o r Atman, w h i c h is b e y o n d b i r t h a n d
b o r n as the blessed son of Alagammal a n d death"; a n d attained s u p r e m e realisation,
S u n d a r a m i e r , m a d e their h e a r t s happy, while yet h e was in his teens, w i t h o u t t h e
by t h e precious qualities of his life, a n d a i d of a n y e a r t h l y m a s t e r a n d t h u s
attain heavenly Bliss, by virtue of their b e c a m e t h e universal master.
having given b i r t h to such a n incarnate
3. I offer m y s a l u t a t i o n s to t h a t
child.
ARUNACHALA RAMANA, t h e k i n g of sages,
2. I offer m y salutations to that SELF- w h o , while absorbed in d e e p meditation
EFFULGENT RAMANA, the unblemished one heartily received t h e r e b u k e of his elder
w h o , while y o u n g , w h e n o v e r c o m e by b r o t h e r N a g a s w a m y w h o said — "For
fear of d e a t h o n e day, i n q u i r e d inwardly such a boy w h y all this?" — as divine
about death without informing anyone, c o m m a n d ; w h o was all a l o n g melting in
acting t h e scene of d e a t h for himself; t h e u n c e a s i n g t h o u g h t of A r u n a c h a l a ,
1999 SRI RAMANA DHYANAM 39
(the p r e s i d i n g deity of T i r u v a n n a m a l a i ) ; (Mark t h e spiritually a d v a n c e d state of

w h o took Rs.3 from t h e a m o u n t allotted t h e M a h a r s h i at t h e time of leaving his
for his school fees, leaving a simple n o t e h o m e itself, while a boy of sixteen. T h e
of p r o f o u n d s i g n i f i c a n c e , " I h a v e i n n o t e w h i c h c o m m e n c e d with t h e first
search of m y father, a n d in o b e d i e n c e to p e r s o n e n d s in the t h i r d p e r s o n , n e u t e r
His c o m m a n d started from h e r e . T H I S is g e n d e r (THIS) which reveals t h a t h e was
only e m b a r k i n g o n a virtuous e n t e r p r i s e . devoid of " I - a m - t h e - b o d y " t h o u g h t ) .
T h e r e f o r e , n o n e n e e d grieve over this 4. I offer m y salutations to t h a t YOGI
affair. To trace T H I S o u t n o m o n e y n e e d RAMANA w h o a p p a r e n t l y a p p e a r s to b e a n
be spent"; a n d started o n his sacred pil- ordinary man; who having reached the
g r i m a g e to A r u n a c h a l a . sacred city of A r u n a c h a l a took t h e form
of a y o u n g sannyasin, h a v i n g a vow of 7. I offer m y salutations to that GRA-
silence; w h o sat s e c l u d e d in t h e d a r k CIOUS RAMANA, w h o , t a k i n g his a b o d e in
cave of Pathala L i n g a m in t h e t e m p l e t h e V i r u p a k s h a cave in his t r a n s c e n -
leaving his very b o d y to t h e m e r c y of dental state, h a d given the sacred,
various insects like flies, ants, v e n o m o u s h e a r t - m e l t i n g h y m n to A r u n a c h a l a
scorpions etc; who remained quite n a m e d Aksharamanamalai (Marital
unconscious of his w o u n d s in t h e b o d y G a r l a n d of Letters), t h e essence of which
caused by t h e insects; a n d w h o r e m a i n e d is sweet beyond c o m p a r e ; w h o , with plea-
a b s o r b e d in severe p e n a n c e for a p r o - s u r e h a d always allowed t h e t h r o n g of
longed p e r i o d , which is a miraculous a n d devotees to visit h i m w h e n e v e r they liked;
u n p a r a l l e l e d achievement. w h o h a s c l e a r e d t h e d o u b t s of m a n y
aspirants by giving instructions to t h e m
5. I offer m y salutations to that HERO
in writing (because of his silence), w h o
RAMANA w h o , a p p r e h e n d i n g obstacles for
has b e e n t h e cause of b r i n g i n g o u t so
his p e n a n c e by vicious p e r s o n s , c h a n g e d
m a n y spiritual books; a n d w h o was ever
his a b o d e very often; w h o r e m a i n e d in
i m p a r t i n g r a r e a n d valuable enlighten-
the Subramanya Temple, Punthottam,
m e n t to those w h o resorted to him.
Vahana M a n t a p a m , M a n g a i Pilliar Koil,
G u r u m u r t h a m etc., a n d w h o s p r e a d his 8.1 offer my salutations to that WISEST-
fame a n d n a m e t h r o u g h o u t t h e length OF-THE-WISE RAMANA, who reached
a n d b r e a d t h of t h e c o u n t r y t h r o u g h perfection in spiritual illumination; w h o ,
t h e d e v o t e e s of A r u n a c h a l a ; a n d w h o w h e n by w h o m s o e v e r asked, i m p a r t e d
b e c a m e world-famous besides b e i n g a n o n l y his " W h o a m I " e n q u i r y mantra
adorable one. (sacred instruction), by saying "Watch t h e
s o u r c e of t h e " I " - t h o u g h t ; t h e n y o u r
6.1 offer m y salutations to that VEDANTA
m i n d will g e t s u b d u e d t h e r e ; t h a t is
RAMANA, t h e r a d i a t o r of wisdom t h r o u g h
p e n a n c e . Moreover, if you c h a n t a mantra
t h e lustre of his eyes, w h o sat i m m e r s e d
mentally a n d watch the source from
in t h e stillness of his B e i n g q u i t e
which t h e vibration springs, then the
u n a t t a c h e d to his relatives, a n d refiised
m i n d will m e r g e t h e r e ; t h a t is also
to b u d g e a n inch w h e n e n t r e a t e d by his
penance."
m o t h e r a n d b r o t h e r s to r e t u r n h o m e
( t h o u g h they tried their u t m o s t to t u r n 9. I offer m y salutations to that g e n u -
him); a n d w h o notified to his m o t h e r in ine a n d u n i q u e PRECEPTOR RAMANA, t h e
writing, " T h e o r d a i n e r controls t h e fate r e p o s i t o r y of v a r i o u s a t t r i b u t e s , w h o ,
of souls in a c c o r d a n c e with t h e i r p a s t w h e n t h e famous poet, genius a n d Vedic
d e e d s . W h a t e v e r is d e s t i n e d n o t t o scholar Kavyakanta G a n a p a t h i Muni
h a p p e n will n o t h a p p e n , try h o w e v e r s o u g h t refuge in his mighty p r e s e n c e for
h a r d y o u may; w h a t e v e r is destined to realising t h e t r u t h , a c c e p t e d h i m with
h a p p e n will h a p p e n , d o w h a t you m a y to grace a n d blessed h i m with his lotus eyes,
stop it. T h i s is certain. T h e best course b r e a k i n g his silence for giving h i m
for o n e , t h e r e f o r e , is to b e silent." supreme spiritual instruction; who
cleared his d o u b t s a n d manifested h a v e t h a t as his p e r m a n e n t r e s i d e n c e ,
himself as t h e p r o p e r a n d sole refuge for which served as a g o o d o p p o r t u n i t y for
t h e disciple e a r n e s d y searching all a l o n g t h e e s t a b l i s h m e n t of t h e p r e s e n t
for a g e n u i n e m a s t e r ; w h o m a d e h i m A s r a m a m at t h e foot of t h e Hill; a n d w h o
u n d e r s t a n d , " H e is t h e v e r i t a b l e s p r e a d his p r e c i o u s teachings a n d fame
i n c a r n a t i o n of L o r d S u b r a m a n y a w h o far a n d near.
d e s c e n d e d u n t o t h e e a r t h from t h e lap
12. I offer m y s a l u t a t i o n s t o t h a t
of G o d d e s s Parvathi (Siva's consort) only
BENIGN RAMANA, w h o is t r a n s m i t t i n g spiri-
for d i s p e l l i n g t h e d a r k n e s s a n d t h e
tuality to his disciples; w h o , w h e n t h e
m i s e r y of t h e w o r l d a t l a r g e " ; w h o
A s r a m a m was besieged by thieves w h o
afforded an o p p o r t u n i t y for b e i n g
c o m m i t t e d all atrocities, very g e n d y told
praised by t h e M u n i with a lyric of forty t h e m " W h a t is t h e r e for y o u h e r e ? You
verses; w h o accepted G a n a p a t h i M u n i as can take away a n y t h i n g you like"; w h o ,
his disciple a n d w h o gave t h e substance even w h e n b e l a b o u r e d by t h e m in o n e of
for b r i n g i n g o u t Ramana Gita, w h i c h his legs offered t h e o t h e r leg also — j u s t
reveals that h e is e n d o w e d with t h e ever- in t h e s a m e way as t h e S a v i o u r J e s u s
flowing stream of Knowledge S u p r e m e . Christ d i d before; a n d w h o looks com-
10. I offer m y salutations to t h a t LIB- p a s s i o n a t e l y o n all, d e s t r o y i n g t h e i r
ERATOR RAMANA, w h o took u p t h e h u m a n ignorance.
form for t h e g o o d of m a n k i n d ; w h o , in 13. I offer m y s a l u t a t i o n s t o t h a t
spite of his b e i n g a s u p r e m e r e n o u n c e r , BENEVOLENT RAMANA, t h e S u p r e m e Self
p e r m i t t e d his m o t h e r to stay in t h e Asra- w h o treats e v e n cows, cats, d o g s , m o n -
m a m , giving d u e w e i g h t to t h e sacred keys, squirrels, peacocks a n d o t h e r
saying of t h e U p a n i s h a d s , — " L e t t h y c r e a t u r e s in t h e s a m e w a y as h u m a n
m o t h e r b e to t h e e a g o d " —; w h o s h a p e d beings w i t h o u t a n y differentiation what-
h e r in realising t h e h i g h e r t r u t h , befit- soever, g i v i n g t h e m p r o p e r food a n d
tingly for a state of trance; w h o , in h e r great attention, a n d w h o i m p a r t s valuable
last days staying all a l o n g with her, placed instruction to others also, so that they may
his divine h a n d s over h e r h e a d a n d h e a r t treat these c r e a t u r e s also very kindly, j u s t
w h e n she b r e a t h e d h e r last, to m a k e t h e like h u m a n beings.
soul liberated; a n d w h o rejoiced in
witnessing his m o t h e r getting salvation
BEACON-LIGHT RAMANA, w h o converts sin-
at his sacred h a n d s .
fulness to purity; w h o attracts even m a n y
1 1 . I offer m y s a l u t a t i o n s t o t h a t W e s t e r n e r s a n d f o r e i g n e r s (like A l a n
MAHARSHI RAMANA, (great seer), t h e dis- C h a d w i c k , G r a n t Duff, etc. a n d m a n y
peller of illusion, w h o , h a v i n g his a b o d e o t h e r s ) b y his r a r e i l l u m i n a t i o n ; w h o ,
at t h e S k a n d a s r a m a m f r e q u e n d y w e n t to w i t h o u t a n y consideration of caste, c r e e d
t h e place w h e r e his m o t h e r was i n t e r r e d , o r religion, c o m m u n i c a t e s t h e s u p r e m e
a n d stayed t h e r e itself o n e day, saying, W i s d o m , e x p o u n d i n g t h e i n n e r T r u t h of
" T h i s is His c o m m a n d " , a n d b e g a n to t h e Self a n d bestowing grace o n all alike;
a n d w h o has d r u n k d e e p t h e nectar of keeping it in the carriage? Like this, suffer
Self-Realisation. the ignorant, without s u r r e n d e r i n g
e v e r y t h i n g t o t h e c a r e of t h e L o r d ,
worrying themselves unnecessarily about
RAMANA, THE KING OF THE HOLY HILL, w h o is
their family, bodily welfare, etc., u n d e r
b e y o n d intellectual comprehension; who,
the e r r o n e o u s impression that they a r e
t h o u g h h e is unmistakably e n d o w e d with
sustaining everything while t h e fact is —
t h e s u p r e m e Realisation, used to go
' E v e r y t h i n g is Yourself (God); t h e r e is
r o u n d t h e Hill very often, unmindful of
n o t h i n g without You (God). We a r e only
his physical trouble, followed by a multi-
the ship a n d you a r e t h e Sailor to g u i d e
t u d e of devotees, only to p u t his advice
a n d take us ashore' — so saying you m u s t
to o t h e r s in practice a n d to enunciate t h e
m a k e c o m p l e t e s u r r e n d e r a n d take to
s u p r e m e greatness of t h e Holy Hill; a n d self-enquiry with steadfast, o n e - p o i n t e d
w h o set a high e x a m p l e of practising his devotion"; and who described m o r e
own precepts. concisely, as in a nutshell, t h e p a t h indi-
( T h e awe-inspiring Arunachala Hill is c a t e d b e f o r e by L o r d K r i s h n a in t h e
h e l d in h i g h esteem a n d veneration. To Bhagavad Gita.
go r o u n d t h e Hill (of circumference about 18. I offer my heart-felt a n d unceas-
eight miles) is considered o n e of the most ing salutations again a n d again to t h a t
sacred acts for t h e removal of sins.) SILENT RAMANA, w h o r e m o v e s t h e miseries
16.1 offer my salutations to that PROPI- of those forlorn in t h e wilderness; w h o ,
TIOUS RAMANA, w h o is n o n e b u t t h e eternal as t h e very e m b o d i m e n t of silence, dispels
s u p r e m e B r a h m a n , beyond time a n d t h e i g n o r a n c e of t h e devotees w i t h o u t
place, birth a n d d e a t h ; w h o , t h o u g h ever words, infusing a b u n d a n t peace in t h e m ,
w o r s h i p p e d by yogins, gods a n d celestial to m a k e t h e m Self-intoxicated; w h o
beings, by singing his glory, permits his declares, " H e w h o has realised t h e T r u t h
devotees to a d o r e his h u m a n form a n d reaches t h e state of S u p r e m e Bliss a n d
c e l e b r a t e h i s Jayanti ( b i r t h d a y ) a n d frees himself from t h e clutches of t h e
Mahapuja (the anniversary of his Mother), cycle of birth a n d death"; w h o , with his
in a befitting m a n n e r ; w h o shines with r a y s of s p i r i t u a l p e r c e p t i o n s h e d s
r e s p l e n d e n t light to fulfil t h e desires of Knowledge L u m i n o u s a n d irradiates t h e
t h e devotees; a n d w h o permits t h e m to whole world with his spiritual resplen-
see his r a d i a n t form with t h e forehead dence, — which cannot b e described even
by t h e t h o u s a n d - m o u t h e d A d i s e s h a
b e s m e a r e d with holy ashes having only a
(serpent); — w h o is residing in t h e holy
small milk-white loin-cloth o n his body.
A s r a m a m o n t h e slopes of A r u n a c h a l a
1 7 . 1 offer my salutations to that EMPY- which is like Ayodhya a n d B r i n d a v a n ;
REAL RAMANA, w h o is b e y o n d t h e r a n g e of who is always s u r r o u n d e d by devotees
epithets; w h o teaches us, "Why should a a n d is always i m m e r s e d in sahaja samadhi
t r a v e l l e r g o i n g in a c a r r i a g e b e a r his (trance which is continuous a n d without
l u g g a g e o n his h e a d instead of simply any effort in t h e least); w h o is c h a r m i n g
in a p p e a r a n c e which inspires confidence; h i m s e l f t o e a r n e s t s e e k e r s as t h e
a n d w h o is b a t h e d in Bliss everlasting. e v e r p r e s e n t E f f u l g e n c e of t h e S e l f
Supreme.
19. I offer m y s a l u t a t i o n s to t h a t
RESPLENDENT RAMANA, t h e G u r u of t h e 23. "Remembrance and Contempla-
world, whose devotees celebrated the tion o n A r u n a c h a l a is t h e easiest m e a n s
G o l d e n J u b i l e e of his u n i n t e r r u p t e d stay of attaining liberation; Self-Enquiry is t h e
( 1 8 9 6 - 1 9 4 6 ) at A r u n a c h a l a , t h e Tejo best ofsadhanas; silence is the most p o t e n t
Linga of Siva a n d obtained His Grace. teaching; R a m a n a e v e r - r e s i d i n g in t h e
20. I offer my salutations to BLISSFUL H e a r t of all is the Greatest G u r u " . I offer
RAMANA, the steadfast sage w h o took u p o n my salutations to SAT-CHIT-ANANDA RAMANA
himself all t h e sins of the world in t h e (BEiNG-Consciousness Bliss), w h o p r o v e d
form of a n abscess on his left-arm a n d , the t r u t h of these words by his gracious
e n d u r i n g its agonising pain with the aid life a n d showed by living continuously for
of his knowledge a n d grace, m a d e it clear fifty-four years at A r u n a c h a l a (Tiruvan-
that, a l t h o u g h t h e body of the sage may namalai) that it is t h e t r u e place for t h e
b e assailed by painful disease, h e would a t t a i n m e n t of perfect liberation for all
r e m a i n blissful as ever, unaffected by it persons, from t h e i g n o r a n t to t h e e a r n e s t
even as the b r o k e n pieces of sugar-candy aspirant; a n d w h o shines as a fruit o n t h e
r e t a i n their sweetness u n d i m i n i s h e d . palm for t h e devotees w h o c o m e to his
2 1 . I offer my salutations to RAMANA, p r e s e n c e to obtain t h e r e his b e n i g n
THE FRIEND OF THOSE IN DISTRESS, whose
Grace without let o r h i n d r a n c e .
m o t h e r a n d b r o t h e r completely s u r r e n - 24. People first study books, t h e n lis-
d e r e d their all to h i m , looking u p o n h i m t e n to t h e s p i r i t u a l i n s t r u c t i o n of t h e
as t h e i r father, m o t h e r , g u r u a n d G o d G u r u , attain Self-knowledge g r a d u a l l y
d e v o t i n g their lives to his service, a n d a n d realise t h e Self by his look of grace,
whose devotion h e r e w a r d e d by installing b u t the case of R a m a n a was different. I
a Linga (Matrubhuteswara — God- offer my salutations to o n e w h o is devoid
b e c o m e - m o t h e r ) over his m o t h e r ' s of t h e t h r e e gunas i n h e r e n t i n all
Samadhi in a b e a u t i f u l t e m p l e in t h e m a n i f e s t a t i o n , t h e ATMARAMANA (Self-
A s r a m a m a n d graciously m a k i n g o n e R a m a n a ) , w h o , contrary to t h e m e t h o d
with himself his b r o t h e r N i r a n j a n a n a n d a described above, spontaneously attained
Swami on the holy day of Pushya in the t h e s u p r e m e s t a t e of S e l f - r e a l i z a t i o n
m o n t h of Thai. w i t h o u t a n y e x t e r n a l aid a n d c l e a r l y
2 2 . I offer m y s a l u t a t i o n s to t h a t described the T r u t h , not in e m p t y w o r d s
RADIANT RAMANA w h o after the completion b u t by living w o r d s b o r n of his o w n
of his seventieth year, cast off the veil that g e n u i n e e x p e r i e n c e as "Self-knowledge
was his physical body at 8-47 p . m . on the is very easy", t h e easiest t h i n g o n e a r t h
n i g h t of Friday, the t h i r t e e n t h day of the a n d e n c o u r a g e d his devotees o n t h e Path
d a r k half of the m o n t h of Chitra in the a n d further before h e cast off his physical
year Vikriti ( 1 4 - 4 - 1 9 5 0 ) a n d r e v e a l e d b o d y a s s u r e d his d e v o t e e s "I a m n o t
going a n y w h e r e ; I shall b e h e r e as ever" infallible r e m e d y for all t h e afflictions o f
a n d is f u l f i l l i n g h i s p r o m i s e by h i s the world. W h e n I stand in y o u r mighty
u n i n t e r r u p t e d Presence in t h e hearts of p r e s e n c e c o p i o u s t e a r s roll d o w n my
his devotees a n d at His Shrine of Grace cheeks a n d the outside world a p p e a r s to
at Sri R a m a n a s r a m a m . m e a void; I see only thy r a d i a n t form.
O h a u s p i c i o u s o n e a n d g r a n t e r of
C O N C L U D I N G PRAYER prosperity! Your r a d i a n t form captivates
my m i n d a n d curbs t h e evil propensities
O h B h a g a v a n R a m a n a ! while godli- of it.
ness is dwindling a n d false civilisation is
a d v a n c i n g in an ever-increasing d e g r e e , P r o s t r a t i n g myself in a d o r a t i o n of
resulting in chaos a n d confusion in t h e thee, I crave y o u r p a r d o n ; forgive m e my
p r e s e n t day world, b o r n as t h e son of l o r d , w h a t e v e r faults of o m i s s i o n o r
Alagammal a n d S u n d a r a m i e r , you commission I m i g h t have c o m m i t t e d in
i n c a r n a t e d as t h e saviour of t h e world, my ignorance. I know n o words to praise
with t h e object of protecting t h e sadhus t h e e sufficiently; t h e r e m a y n o t b e a
a n d r e d e e m i n g t h e sinners; you shine as sinner like m e ; b u t it is a n indisputable
t h e p r e s i d i n g deity of Arunachala in t h e fact that t h e r e is n o better destroyer of
guise of a h u m a n form. For us w h o a r e sins t h a n thee. Let my m o n k e y - m i n d b e
in d i s t r e s s w h e r e else is t h e p r o p e r t a m e d a n d s u b d u e d by thy mystic p o w e r
r e f u g e ? O h A l l - p e r v a d i n g a n d All- a n d l e t m e live in p e a c e t o a t t a i n
powerful R a m a n a ! without feeling any salvation. O h Bhagavan! t h e teacher of
d i s a p p o i n t m e n t in n o t a t t a i n i n g libe- knowledge of B r a h m a n t h r o u g h silence,
ration in t h e previous birth itself, I feel let this short p r a y e r b e ever o n my lips
m o r e c o n t e n t a n d highly rejoice in my a n d allow m e a soft c o r n e r in thy h e a r t
b e i n g gifted to be b r o u g h t face to face of hearts. Do t h o u abide in my h e a r t for
with such a soul w h o is Bliss itself, ever ever a n d bless. Blessed i n d e e d a r e those
s p o r t i n g in t h e Self a n d ever silent. You w h o a r e ever d r i n k i n g t h e nectar of thy
a r e w o r s h i p p e d as t h e most distinguished sweet n a m e "RAMANA"! Glory b e u n t o
o n e . I s u r r e n d e r myself to you a n d pray thee! O h R a m a n a ! Glory u n t o us! O h
for t h y c o m p a s s i o n , t h y n a m e is t h e Ramana!
Know that death quickly overtakes a man of impure mind who walks along
the difficult road of sense-objects, whereas a person who walks in accordance
with the guidance of well-meaning friends and guru, as also his own reasoning,
attains his end. Know this to be true.
— Shankara, Viveka Chudamani.
Manuscripts of Sri Bhagavan
T h e two m a n u s c r i p t s r e p r o d u c e d h e r e a r e in Sri Bhagavan's h a n d w r i t i n g .
T h e first Ms. (pp.46-53) contains t h e T e l u g u translation of Sri B h a g a v a n ' s Upadesa

Saram in N a g a r i as well as T e l u g u scripts.
As seen from t h e Ms. t h e thirty verses w e r e originally k n o w n as Anubhuti Saram.
Sri B h a g a v a n has m a d e a n innovation h e r e while writing t h e T e l u g u t e x t in N a g a r i

Characters.
T a k i n g verse 16, t h e e in t h e T e l u g u w o r d merutguta has t h e p h o n e t i c value of a s h o r t

vowel a n d n o t a n e l o n g a t e d o n e (that is, meru should r h y m e with (the English) m e n ) .
H o w e v e r t h e r e is n o way of indicating this in t h e Devanagari script. Sri B h a g a v a n has
o v e r c o m e this difficulty by thickening t h e (diagonal) stroke over me. T h e r e a r e two
such instances in verse 16 a n d o n e in verse 18.
T h e second manuscript (pp.54-56) contains t h e Sanskrit text of Sri Bhagavan's Upadesa

Saram in Malayalam script. (Sri B h a g a v a n has written in t h e s a m e n o t e - b o o k his Sat
Darsanam also. H o w e v e r this is n o t r e p r o d u c e d h e r e ) . Except for a c h a n g e in t h e format
resulting in copying t h e contents of 12 pages of t h e original into 3 pages of THE MOUNTAIN
PATH to suit its d i m e n s i o n s , t h e fidelity to t h e o r i g i n a l h a s n o t b e e n sacrificed in
any m a n n e r .
46 T H E MOUNTAIN PATH June
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^ 5 t T 0 9 o o g l O ^ o o .sulctyi |
Bhagavan Ramana:
His Silent Upadesa
By Arthur Osborne
I T is s u r p r i s i n g h o w secret was t h e
upadesa of Sri B h a g a v a n , that is to say
the g u i d a n c e or instruction h e gave to his
e x p e r i e n c e d his Grace n e e d e d any
confirmation — a n d yet so concealed was
his activity t h a t casual visitors a n d those
disciples — t h e r e is n o e x a c t English w h o failed to perceive believed t h a t h e
translation of the w o r d . A l t h o u g h h e was gave n o upadesa a t all o r t h a t h e was
accessible to all alike, a l t h o u g h questions indifferent to the n e e d s of seekers. T h e r e
w e r e n o r m a l l y asked a n d a n s w e r e d in w e r e m a n y such, like the B r a h m i n w h o
public, the g u i d a n c e given to each disci- tried to d i s s u a d e N a t e s a M u d a l i a r from
ple was nevertheless intensely direct a n d visiting h i m .
a d a p t e d to his character. W h e n asked
T h e e x t r e m e i m p o r t a n c e of this ques-
once by Swami Yogananda, a Swami with
tion lies in the fact t h a t (except in the
a large following in America, w h a t spir-
r a r e s t of cases, such as t h a t of Sri Bhaga-
itual instruction s h o u l d b e given to the
v a n himself) Realization is possible only
p e o p l e for their uplift, h e replied, " I t d e -
t h r o u g h the Grace of a. guru. Sri Bhaga-
p e n d s o n the t e m p e r a m e n t a n d spiritual
v a n was as definite a b o u t this as o t h e r
m a t u r i t y of the individual. T h e r e can b e
Masters. T h e r e f o r e it was n o t e n o u g h for
n o mass instruction". It is e n o u g h to r e -
the sadhaka (aspirant) to k n o w t h a t his
call the stories of four devotees already
teaching was sublime a n d his p r e s e n c e
r e f e r r e d to — E c h a m m a l , the Mother,
inspiring; it was necessary to k n o w t h a t
Sivaprakasam Pillai a n d Natesa Mudaliar
h e was a guru giving diksha (initiation) a n d
— to realize h o w e n o r m o u s l y the treat-
upadesa (instruction).
m e n t varied.
Sri B h a g a v a n was intensely active — From Ramana Maharshi and the Path of Self-
h e himself has said so, t h o u g h n o n e w h o Knowledge (1994).
1999 BHAGAVAN RAMANA: HIS SILENT UPADESA 59
T h e term 'Guru' is u s e d in three senses. the i g n o r a n t i d e a t h a t h e is only outside.
It can m e a n o n e w h o , a l t h o u g h h e h a s If h e w e r e a s t r a n g e r w h o m y o u w e r e
n o spiritual attainment, h a s b e e n invested awaiting h e w o u l d b e b o u n d to d i s a p p e a r
(like t h e o r d i n a t i o n of a priest) with the also. W h a t would b e the use of a transient
r i g h t to give initiation a n d upadesa. H e is b e i n g like that? B u t as long as y o u think
often hereditary a n d is n o t unlike a family t h a t y o u a r e s e p a r a t e o r a r e t h e body, so
doctor for spiritual h e a l t h . Secondly, the long is the o u t e r Master also necessary
guru can b e o n e w h o , in a d d i t i o n to t h e a n d h e will a p p e a r as if with a body. W h e n
above, h a s some spiritual a t t a i n m e n t a n d the w r o n g identification of oneself with
can g u i d e his disciples by m o r e p o t e n t the b o d y ceases, t h e Master is f o u n d to
upadesa (even t h o u g h t h e actual practices b e n o n e o t h e r t h a n t h e Self".
enjoined m a y b e t h e same) as far as h e
It is axiomatic t h a t o n e w h o is a guru
himself has g o n e . B u t in t h e h i g h e s t a n d
in this s u p r e m e sense of h a v i n g realized
truest m e a n i n g of t h e w o r d , the guru is
his identity with t h e Absolute does n o t
h e w h o h a s realized O n e n e s s with the
say so, i n a s m u c h as t h e r e is n o e g o left to
Spirit t h a t is t h e Self of all. T h i s is t h e
affirm the identity. Also h e does n o t say
Sat-guru.
t h a t h e h a s disciples, for, b e i n g b e y o n d
It is in this last sense t h a t Sri Bhaga- o t h e r n e s s , t h e r e can b e n o r e l a t i o n s h i p
v a n u s e d the w o r d . T h e r e f o r e h e said, for h i m .
" G o d , guru a n d Self a r e t h e s a m e " . A n d A l t h o u g h t h e jnani ( E n l i g h t e n e d ) is
in describing t h e guru h e said (in Spiri- o n e with t h e Absolute, his traits of char-
tual Instruction): acter c o n t i n u e to exist o u t w a r d l y as the
vehicle of his manifestation, so t h a t o n e
T h e guru is o n e w h o at all times abides
jnani can h a v e q u i t e d i f f e r e n t h u m a n
in t h e p r o f o u n d d e p t h s of the Self. H e
characteristics from a n o t h e r . O n e char-
n e v e r sees a n y d i f f e r e n c e b e t w e e n
acteristic of Sri B h a g a v a n was his shrewd-
h i m s e l f a n d o t h e r s a n d h e is com-
ness a n d perspicacity. T h e r e seems n o
pletely free from false notions of dis-
d o u b t that, j u s t as h e allowed himself to
tinction t h a t h e himself is the Enlight-
b e considered amouni (one w h o has taken
e n e d or t h e L i b e r a t e d while o t h e r s
a vow of silence) d u r i n g his early years at
a r o u n d h i m a r e in b o n d a g e o r t h e
T i r u v a n n a m a l a i in o r d e r to avoid distur-
d a r k n e s s of i g n o r a n c e . His firmness
b a n c e , so h e t o o k a d v a n t a g e of this
or self-possession can n e v e r b e shaken d o c t r i n a l i m p o s s i b i l i t y of a s s e r t i n g
u n d e r a n y c i r c u m s t a n c e s a n d h e is i d e n t i t y o r a d m i t t i n g r e l a t i o n s h i p in
never perturbed. o r d e r to w a r d off u n w a r r a n t e d d e m a n d s
Submission to this guru is n o t submis- for upadesa from those w h o w e r e n o t his
sion to a n y outside oneself b u t to the Self r e a l d e v o t e e s . I t is r e m a r k a b l e h o w
manifested o u t w a r d l y in o r d e r to h e l p successful t h e d e f e n c e w a s , while r e a l
one discover t h e Self within. " T h e Master devotees w e r e n o t t a k e n in b y it a n d
is within; m e d i t a t i o n is m e a n t to r e m o v e w e r e n o t i n t e n d e d to b e .
L e t us e x a m i n e Sri Bhagavan's state- with himself, so h o w can a. jnani say t h a t
m e n t carefully. H e sometimes said h e h a d such a n d such is his disciple? B u t the
n o disciples a n d n e v e r stated explicidy u n l i b e r a t e d o n e sees all as multiple, h e
t h a t h e was the guru; however, h e u s e d sees all as different from himself, so to
9
the e x p r e s s i o n 'the guru as equivalent to h i m the guru-disciple r e l a t i o n s h i p is a
9
'the jnani a n d in such a way as to leave reality, a n d h e n e e d s the Grace of the guru
n o d o u b t t h a t h e was t h e guru, a n d h e to waken him to reality. For him there are
m o r e t h a n o n c e j o i n e d in singing t h e three ways of initiation — by touch, look
song Ramana Sadguru. a n d silence, (Sri Bhagavan h e r e gave m e
to u n d e r s t a n d that his way was by silence,
Moreover, w h e n a d e v o t e e was g e n u -
as h e has to many, o n other occasions).
inely distressed a n d seeking a solution h e
w o u l d sometimes r e a s s u r e h i m in a way Chadwick: T h e n Bhagavan does have
t h a t left n o r o o m for d o u b t . An English disciples!
disciple, Major C h a d wick, k e p t a r e c o r d
of such a n a s s u r a n c e given to h i m in the Bhagavan: As I said, from Bhagavan's
year 1940: p o i n t of view t h e r e a r e n o disciples,
b u t from that of the disciple the Grace
Chadwick: B h a g a v a n says h e has n o of the guru is like a n ocean. If h e comes
disciples? with a c u p h e will only get a cupful. It
Bhagavan: Yes. is n o u s e c o m p l a i n i n g of the n i g g a r d -
liness of the ocean; the b i g g e r the ves-
Chadwick: H e also says t h a t a guru sel the m o r e h e will b e able to carry.
is necessary if o n e wishes to attain Lib- It. is entirely u p to h i m .
eration?
Chadwick: T h e n to k n o w w h e t h e r
Bhagavan: Yes. B h a g a v a n is m y guru or n o t is j u s t a
Chadwick: W h a t t h e n m u s t I do? H a s m a t t e r of faith, if B h a g a v a n will n o t
m y sitting h e r e all these years b e e n j u s t a d m i t it.
a waste of time? M u s t I go a n d look Bhagavan: (Sitting straight u p , t u r n -
for s o m e guru in o r d e r to receive ini- ing to t h e i n t e r p r e t e r a n d speaking
tiation seeing t h a t B h a g a v a n says h e with g r e a t emphasis) Ask h i m , does h e
is n o t a guru? w a n t m e to give h i m a written docu-
Bhagavan: W h a t d o you think b r o u g h t ment?
you h e r e such a long distance a n d Few were so persistent as Major C h a d -
m a d e you r e m a i n so long? W h y d o you wick in their d e m a n d for a n assurance.
doubt? If t h e r e h a d b e e n any n e e d to T h e s t a t e m e n t involving recognition of
seek a guru elsewhere, you would have duality would n o t b e m a d e , b u t s h o r t of
g o n e away long ago. t h a t Sri B h a g a v a n a d m i t t e d b e i n g t h e
The guru o r jnani ( E n l i g h t e n e d O n e ) guru clearly e n o u g h for any p e r s o n of
sees n o difference b e t w e e n himself a n d u n d e r s t a n d i n g a n d goodwill; a n d some
o t h e r s . For h i m all are jnanis all a r e o n e
y
k n e w it w i t h o u t verbal confirmation.
A. Bose, a Bengali industrialist, as r e - Dilip: Sri A u r o b i n d o often refers to
c o r d e d by S.S. C o h e n , once tried to elicit you as h a v i n g h a d n o guru.
a precise statement. H e said, "I a m con-
Bhagavan: T h a t d e p e n d s o n w h a t you
vinced t h a t a guru is necessary for t h e
s u c c e s s of t h e sadhaka's (aspirant's) call guru. H e n e e d n o t necessarily b e
efforts". T h e n h e a d d e d , with a quizzical in h u m a n form. Dattatreya h a d twenty
smile, "Does B h a g a v a n feel for us?" four gurus — t h e e l e m e n t s , etc. T h a t
m e a n s t h a t a n y form in t h e w o r l d was
B u t Sri Bhagavan t u r n e d the tables o n his guru. Guru is absolutely necessary.
h i m , "Practice is necessary for you; the T h e U p a n i s h a d s say t h a t n o n e b u t a
Grace is always there". After a short silence guru can take a m a n o u t of t h e j u n g l e
h e a d d e d , "You a r e neck d e e p in water a n d
of m e n t a l a n d sense p e r c e p t i o n s , so
yet you cry o u t that y o u a r e thirsty".
t h e r e m u s t b e a guru.
Even t h e practice really m e a n t m a k -
D i l i p : I m e a n a h u m a n guru. The
ing oneself receptive to t h e Grace; Sri
Maharshi didn't have one.
B h a g a v a n sometimes illustrated this by
saying t h a t a l t h o u g h t h e s u n is shining Bhagavan: I m i g h t h a v e h a d a t s o m e
you m u s t m a k e t h e effort of t u r n i n g to time or other. A n d d i d n ' t I sing h y m n s
look a t it if y o u w a n t to see it. Professor to Arunachala? W h a t is a guru? Guru
V e n k a t r a m i a h r e c o r d s in his diary t h a t is G o d o r t h e Self. First a m a n prays
h e s a i d to M r s . P i g g o o t , a n E n g l i s h to G o d to fulfil his desires, t h e n a time
visitor, "Realisation is t h e r e s u l t of the comes w h e n h e d o e s n o t p r a y for t h e
guru's Grace m o r e t h a n of teachings, lec- fulfilment of a desire b u t for G o d him-
tures, m e d i t a t i o n s , e t c T h e s e a r e only self. So G o d a p p e a r s to h i m in some
s e c o n d a r y b u t t h a t is t h e p r i m a r y a n d form o r other, h u m a n o r n o n - h u m a n ,
essential cause".
to g u i d e h i m as a guru in a n s w e r to
S o m e w h o k n e w his teaching at sec- his prayer.
o n d h a n d suggested t h a t h e d i d n o t h o l d It was only w h e n some visitor b r o u g h t
it necessary to h a v e a guru a n d e x p l a i n e d u p the objection t h a t Sri B h a g a v a n h i m -
the lack of explicit initiation in that way, self h a d n o t h a d a. guru t h a t h e e x p l a i n e d
b u t h e rejected this suggestion u n e q u i - t h a t t h e guru n e e d n o t necessarily take
vocally. S.S. C o h e n h a s r e c o r d e d a h u m a n form, a n d it was u n d e r s t o o d that
conversation o n this subject with Dilip this r e f e r r e d to very r a r e cases.
K u m a r Roy, t h e celebrated musician of
Sri A u r o b i n d a s h r a m : P e r h a p s it was with V. V e n k a t a r a m a n
t h a t h e c a m e n e a r e s t to a n explicit ad-
Dilip: S o m e p e o p l e r e p o r t M a h a r s h i mission that h e was the guru. H e told h i m
to d e n y t h e n e e d of a guru. O t h e r s say once, "Two things a r e to b e d o n e , first to
the reverse. W h a t d o e s M a h a r s h i say? find the guru outside yourself a n d t h e n
Bhagavan: I have never said that there to find the g u r u within. You h a v e a l r e a d y
is n o n e e d for a guru. d o n e t h e first".
O r p e r h a p s t h e confirmation t h a t I — according to the H i n d u s — b e i n g typi-
myself received was even m o r e explicit. fied by the b i r d , which n e e d s to sit o n its
After some weeks at the A s h r a m I p e r - eggs in o r d e r to h a t c h t h e m , t h e fish,
ceived that Sri Bhagavan really was a guru which n e e d s only to look at t h e m , a n d
giving initiation a n d g u i d a n c e . I wrote to the tortoise, which n e e d s only to think of
inform friends in E u r o p e of this a n d , b e - t h e m . Initiation by look o r by silence has
fore s e n d i n g the letter, I showed it to Sri b e c o m e very r a r e in this a g e ; it is the
B h a g a v a n a n d asked w h e t h e r to s e n d it. mouna-diksha of Arunachala, of Dakshina-
H e a p p r o v e d of it a n d , h a n d i n g it back, m u r t i , a n d is the m o d e of initiation p a r -
said, "Yes, s e n d it". ticularly a p p r o p r i a t e to the direct p a t h
of S e l f - e n q u i r y w h i c h S r i B h a g a v a n
To b e a guru is to give initiation a n d
taught. It was, therefore, doubly suitable,
upadesa. T h e two a r e i n s e p a r a b l e , for
b o t h i n h e r e n d y a n d as affording a con-
t h e r e is n o upadesa w i t h o u t the initial act
v e n i e n t camouflage.
of initiation a n d n o p o i n t in initiation
unless it is to be followed u p with upadesa. T h e initiation by look was a very real
T h e question, therefore, sometimes took thing. Sri B h a g a v a n w o u l d t u r n to the
the form of w h e t h e r Sri B h a g a v a n gave devotee, his eyes fixed u p o n h i m with
initiation o r upadesa. blazing intentness. T h e luminosity, the
power of his eyes pierced into o n e , break-
W h e n asked w h e t h e r h e gave initiation
ing d o w n t h e t h o u g h t - p r o c e s s . S o m e -
Sri B h a g a v a n always avoided a direct an-
times it was as t h o u g h a n electric c u r r e n t
swer. H a d the a n s w e r b e e n 'no' h e w o u l d
was passing t h r o u g h o n e , sometimes a
m o s t certainly h a v e said 'no'; b u t h a d h e
vast peace, a flood of light. O n e devotee
said 'yes* t h e d e f e n c e a g a i n s t u n w a r -
h a s d e s c r i b e d it, " S u d d e n l y B h a g a v a n
r a n t e d d e m a n d s for initiation would have
t u r n e d his l u m i n o u s , t r a n s p a r e n t eyes o n
b e e n d o w n a n d it w o u l d h a v e b e c o m e
m e . Before that I could n o t stand his gaze
n e c e s s a r y to a c c e p t s o m e a n d r e j e c t
for long. N o w I looked straight back into
o t h e r s by a decision t h a t w o u l d h a v e
those terrible, wonderful eyes, how long
a p p e a r e d a r b i t r a r y i n s t e a d of l e t t i n g
I could n o t tell. T h e y h e l d m e in a sort of
t h e i r o w n u n d e r s t a n d i n g o r lack of u n -
vibration distincdy audible to m e " . Always
d e r s t a n d i n g m a k e the decision.
it was followed by the feeling, the i n d u -
His m o s t u s u a l form of reply was t h a t bitable conviction, t h a t o n e h a d b e e n
given to Major C h a d w i c k , " T h e r e a r e taken u p by Sri B h a g a v a n , that h e n c e -
t h r e e m o d e s of initiation, by touch, by forth h e was in charge, h e was guiding.
look a n d by silence". T h i s was the p r a c - T h o s e w h o knew would perceive w h e n
tice u s u a l to Sri B h a g a v a n of m a k i n g a n such an initiation took place, b u t it would
i m p e r s o n a l doctrinal u t t e r a n c e in which, usually b e inconspicuous; it m i g h t h a p -
however, t h e a n s w e r to t h e specific ques- p e n d u r i n g the chanting of the Vedas,
tion was to b e f o u n d . T h e s t a t e m e n t is w h e n few would be watching, or the devo-
well k n o w n , the t h r e e m o d e s of initiation tee might feel a s u d d e n impulse to go to
Sri Bhagavan before daybreak or at some

time w h e n few or n o n e would be present. ON ANOTHER'S SORROW
T h e initiation by silence was equally real. By William Blake
It e n t e r e d into those w h o t u r n e d to Sri
B h a g a v a n in their h e a r t s w i t h o u t b e i n g Can I see another's woe,
able to g o b o d i l y to T i r u v a n n a m a l a i . And not be in sorrow too?
Sometimes it was given in a d r e a m , as with Can I see another's grief,
And not seek for kind relief?
Natesa Mudaliar.
Can I see a falling tear?
N o m a s t e r was m o r e categorical t h a n
And not feel my sorrow's share?
Sri B h a g a v a n a b o u t his g u i d a n c e a n d Can a father see his child
protection once a devotee h a d b e e n taken Weep, nor be with sorrow fill'd?
u p a n d the silent initiation given. H e as-
Can a mother sit and hear
s u r e d Sivaprakasam Pillai in the exposi- An infant groan, an infant fear?
tion that was later p u b l i s h e d as Who am No, no never can it be,
I?, " H e that has won the Grace of the guru Never, never can it be!
shall u n d o u b t e d l y b e saved a n d n e v e r And can he who smiles on all
forsaken, j u s t as the p r e y that has fallen Hear the wren with sorrows small,
into the tiger's jaws will n e v e r b e allowed Hear the small bird's grief and care,
Hear the woes that infants bear,
to escape".
A D u t c h d e v o t e e , L. H a r t z , b e i n g And not sit beside the nest,
Pouring pity in their breast;
able to stay only a s h o r t t i m e , a n d p e r - And not sit the cradle near,
h a p s fearing that his d e t e r m i n a t i o n Weeping tear on infant's tear;
m i g h t w e a k e n w h e n h e left, a s k e d for
a n a s s u r a n c e a n d was told, " E v e n if y o u And not sit both night and day,
Wiping all our tears away?
l e t g o of B h a g a v a n , B h a g a v a n will O, no, never can it be,
n e v e r let g o of y o u " . Never, never can it be!
Two o t h e r devotees, a Czech d i p l o m a t He doth give his joy to all;
a n d a Muslim professor, struck by the He becomes an infant small;
u n u s u a l force a n d directness of the as- He becomes a man of woe;
He doth feel the sorrow too.
surance, asked w h e t h e r it a p p l i e d only to
H a r t z or to all the devotees a n d were told,
Think not thou canst sigh a sigh
"To all". And thy maker is not by;
Think not thou canst weep a tear
O n a n o t h e r occasion, a devotee grew And thy maker is not near.
d e s p o n d e n t at seeing n o progress in him-
self a n d said, "I a m afraid if I c o n t i n u e O, he gives to us his joy
like this I shall go to hell". And Sri Bhaga- That our grief he may destroy;
Till our grief is fled and gone
van replied, "If you d o , B h a g a v a n will go H e doth sit by us and moan.
after you a n d b r i n g y o u back".
64 T H E MOU \ I N PATH June
E v e n t h e c i r c u m s t a n c e s of t h e portrait and the other on the temple
devotee's life a r e s h a p e d by the guru so lingam. V e n k a t a r a m a n h a d a feeling of
as to p r o m o t e his sadhana ( s p i r i t u a l lightness a n d ease. H e was at h o m e , his
progress). O n e devotee was told, " T h e p u r p o s e achieved. H e told the story of
Master is b o t h within a n d without, so h e his c o m i n g . Sri B h a g a v a n asked h i m ,
creates conditions to drive you inwards "You know a b o u t D a k s h i n a m u r t i " ?
a n d at the same time p r e p a r e s the
"I know that h e gave silent upadesa,"
interior to d r a g you to the C e n t r e " .
h e replied.
If o n e w h o w a s n o t t u r n e d to Sri
A n d Sri B h a g a v a n said, " T h a t is the
B h a g a v a n in his h e a r t asked w h e t h e r h e
upadesa you will get h e r e " .
g a v e upadesa h e m i g h t m a k e s o m e
enigmatic r e p l y or n o n e at all, a n d in This silentupadesa was in fact very var-
either case a negative answer would be ied. Sri B h a g a v a n spoke a n d wrote m o s t
p r e s u m e d . I n fact, his upadesa, like his a b o u t the vichara or Self-enquiry, a n d
initiation, was t h r o u g h silence. T h e m i n d therefore the o p i n i o n arose t h a t h e p r e -
was silently t u r n e d in t h e direction in scribed only jnana-marga, (the Path of
which it s h o u l d strive. A d e v o t e e was Knowledge), which m o s t p e o p l e find too
e x p e c t e d to u n d e r s t a n d this. Very few sheer in this age. But, in fact h e was u n i -
n e e d e d verbal a s s u r a n c e . versal a n d p r o v i d e d g u i d a n c e for every
t e m p e r a m e n t , by the p a t h of Devotion n o
T h e story of V. Venkataraman, w h o has less t h a n of Knowledge. Love a n d devo-
already b e e n r e f e r r e d to, is illustrative. tion to h i m a r e a b r i d g e across the abyss
I n his y o u t h h e was a g r e a t devotee of Sri to salvation. H e h a d m a n y devotees for
R a m a k r i s h n a , b u t h e felt the n e e d for a w h o m h e prescribed n o o t h e r p a t h .
living guru in flesh a n d b l o o d , so h e
p r a y e d to h i m with the fervour of intense T h e same V e n k a t a r a m a n grew uneasy
longing, "Master, g r a n t m e a living guru after some time at b e i n g given n o sadhana
n o less perfect t h a n yourself". Very soon — that is n o practice to p e r f o r m — a n d
afterwards h e h e a r d of Sri R a m a n a , t h e n complained.
b u t a few years in the A s h r a m at the foot
"And w h a t b r o u g h t y o u h e r e ? " Sri
of the hill. H e w e n t t h e r e with a n offer-
B h a g a v a n asked.
ing of flowers. It so h a p p e n e d (as w o u l d
always h a p p e n w h e n desirable) that there " T h i n k i n g of you, Swami".
was n o o n e else in t h e h a l l w h e n h e
arrived. Sri B h a g a v a n was reclining on " T h e n that is also y o u r sadhana. T h a t
the couch, b e h i n d h i m o n the wall the is sufficient".
p o r t r a i t of Sri R a m a k r i s h n a to w h i c h A n d i n d e e d , the t h o u g h t or r e m e m -
Venkataraman h a d p r a y e d . Sri Bhagavan b r a n c e of Bhagavan b e g a n to accompany
b r o k e the g a r l a n d in half; o n e half h e h i m everywhere, to b e c o m e inseparable
bade the a t t e n d a n t place u p o n the from h i m .
The Concept of Matter and Spirit
in Sankhya
Dr. H.L. Chandrashekara
OÂNKHYA is an interesting as well as T h e existence of prakriti is ascertained

O i m p o r t a n t school of I n d i a n Philoso- by reason. I n fact Sankhya bases most of
phy. Its impact o n t h e history of I n d i a n its conclusions o n r e a s o n i n g , a n d rarely
Philosophy as a whole is u n q u e s t i o n a b l e . invokes t h e aid of revelation for t h e p u r -
B u t this is n o t to i g n o r e t h e fact that it p o s e . T h i s r e a s o n i n g w h i c h is f u r t h e r
has its roots in t h e Upanishads. T h e m a i n based u p o n t h e observation of c o m m o n
t h e m e of t h e Upanishads is n o t Sankhya. things, takes two forms.
However, they contain seeds of Sankhyan
T h e first o n e is that we see in t h e world
t h o u g h t s which were later developed into
1
things emerging from and being
an i n d e p e n d e n t system.
reabsorbed into their respective causes.
Sankhya m a r k s a significant d e v e l o p - For e x a m p l e , a p o t comes from clay a n d
m e n t from Vaisheshika in t h a t it is dualis- is b l e n d e d back into t h e same clay. Simi-
tic in character. T h a t m e a n s it believes in larly t h e visible world m u s t have a physi-
t h e existence of two u l t i m a t e realities, cal o r i g i n i n t o w h i c h it m u s t dissolve
3
namely, mulaprakriti (primal matter) a n d ultimately, a n d this origin is prakriti. T h i s
purusha (spirit), w h e r e a s Vaisheshika traces m e a n s t h e c o n c e p t of prakriti is u n d e r -
t h e world to seven categories. Sankhya is stood t h r o u g h r e a s o n i n g from visible to
u n c o m p r o m i s i n g in its dualism in that it invisible — b e y o n d which we c a n n o t fur-
provides e q u a l ontological status to b o t h t h e r carry o u t o u r investigation.
these principles, w h a t e v e r b e its logical
consequence. Both of t h e m are uncaused,
eternal, o m n i p r e s e n t , i n d e p e n d e n t a n d
1
A . B . K e i t h , The Sankhya System, C h a p t e r I.
non-composite. While prakriti is u n c o n - 2
Sankhya Karika, 11.
scious a n d ever d y n a m i c (nityaparinami), 3
T h e o t h e r w o r d u s e d f o r prakriti, v i z . , pradhana, lit-
giving rise to evolutes (prasavadharmi), e r a l l y m e a n s " w h a t is p u t b e f o r e " , " p r e s u p p o s e d " o r
2
purusha is conscious, static a n d changeless. "what was there in the b e g i n n i n g . "
Secondly, t h e world is finite, n o t in t h e 5
satisfactorily. T h e gunas a r e i n t e r d e -
sense of b e i n g limited by space a n d time. p e n d e n t . Sankhya illustrates this with t h e
Because t h e latter a r e n o t separate enti- a n a l o g y of oil, wick a n d fire, w h i c h ,
ties to limit t h e world. T h e world is finite t h o u g h different in their n a t u r e s , act in
in t h e sense t h a t it is n o t 'self-sustaining' coordination a n d p r o d u c e a flame.
o r 'pervasive'. So t h e finite world m u s t
T h e gunas a r e t h e s u b s t r a t u m o f
imply t h e existence of a n infinite source
c h a n g e which, as in B u d d h i s m , is p e r -
from which it derives its sustenance, a n d
petual. B u t c h a n g e , h e r e , unlike in B u d -
that is prakriti.*
d h i s m is n o t total. T h e gunas persist while
Prakriti is t h u s t h e FIRST CAUSE of t h e their modes appear and disappear. 6
physical world a n d it accounts for b o t h C h a n g e is b o t h p o t e n t i a l a n d a c t u a l ,

m a t t e r a n d force. It isparamavyakta, ' T h e which respectively r e p r e s e n t dissolution
Ultimate Unmanifest'. It is infinite in t h e (pralaya) a n d creation (sarga). I n t h e first
sense t h a t it d o e s n o t d e p e n d u p o n any t h e m o d e s of prakriti a r e latent whereas
o t h e r entity for its sustenance. As p o i n t e d in t h e second they a r e manifest.
o u t above, e v e n space a n d time a r e as-
C r e a t i o n is b r o u g h t forth by t h e u n -
pects oiprakriti a n d they d o n o t exist a p a r t
ion of prakriti a n d purusha, j u s t as a child
from it as i n d e p e n d e n t entities. It is n o t
is created by t h e u n i o n of w o m a n a n d
m a t t e r t h a t exists in space a n d time b u t 7
m a n . N e i t h e r prakriti n o r purusha by it-
vice versa. Sankhya m a k e s a f u r t h e r ad-
self can carry o u t this task independently.
v a n c e f r o m Nyaya Vaisheshika w h e n it
T h o u g h purusha is consciousness, it is
traces t h e whole physical world to o n e
passive a n d i m m u t a b l e . A passive a n d
single prakriti. Nyaya Vaisheshika traces it
u n c h a n g e a b l e purusha c a n n o t actively in-
to five physical elements.
volve itself in t h e act of creation t h o u g h
T h e c o n c e p t of guna occupies a very
i m p o r t a n t place in Sankhya, a n d prakriti
is said to be a c o m p l e x of t h r e e gunas. Karikas 10,14 and 15.
L a t e r Sankhyakaras see further manifoldness in these

Gunas a r e so called because they inter-
gunas, making the doctrine more like Vaisheshika,
twine the Self into b o n d a g e . T h e y are also which believes in pluralistic a t o m s with qualitative
gunas because of their s u b o r d i n a t e na- d i s t i n c t i o n s vide M . H i r i y a n n a , Outlines of Indian Phi-
bsophy, p.272.
t u r e , serving t h e p u r p o s e of purusha. T h e
The idea can be compared and contrasted with
t h r e e gunas oiprakriti a r e sattwa, rajas a n d
Descartes' t h e o r y o f substance. W h i l e in Sankhya,
tamas. Sattwa r e p r e s e n t s w h a t is light gunas themselves are substantive, they are attribu-
(sattwam laghuprakashakam), tamas w h a t is tive in D e s c a r t e s . F o r e x a m p l e , t h o u g h t h o u g h t a n d
extension are relatively substances according to
coarse o r heavy, a n d rajas w h a t is active Descartes, they are ultimately attributive with refer-
{chalam). We c a n n o t find these gunas in e n c e t o G o d , w h o is t h e o n l y s u b s t a n c e . B u t Sankhya
admits of no theistic principle c o n n e c t i n g prakriti
isolation in t h e world a n d h e n c e they a r e
and purusha. While according to i t purusha is
the 'building blocks' of the physical world. a t t r i b u t e l e s s , its a p p r o x i m a t e p a r a l l e l v i z . , thought
T h e triple character of prakriti accounts i n D e s c a r t e s , i t s e l f is a n a t t r i b u t e o f G o d .
for t h e discord a n d diversity of t h e world Gaudapada on Sankhyakarika.

1999 CONCEPT OF MATTER AND SPIRIT IN SANKHYA 67
it has t h e p o w e r of c o n t e m p l a t i o n . Simi- which e m e r g e from t h e tamas (bhutadi)
larly t h o u g h prakriti is active, it is u n c o n - aspect of ahamkara. T h e rajas aspect of
scious. An unconscious principle c a n n o t ahamkara helps in t h e e m e r g e n c e of b o t h
w o r k o u t a n o r d e r l y creation w i t h o u t t h e these sets. 13
supervision of a conscious principle. So

Finally, t h e subde elements combine in
prakriti a n d purusha m u t u a l l y interact in
various p r o p o r t i o n s to give rise to t h e five
such a way as to p e r f o r m t h e various acts
gross e l e m e n t s (mahabhuta). F r o m shabda
of creation. It is by t h e c o o r d i n a t i o n of
tanmatra e m e r g e s akasha ( e t h e r ) , with
active b u t unconscious prakriti a n d pas-
s o u n d as its major quality. F r o m shabda
sive b u t conscious purusha t h a t creation is
8
a n d sparsha tanmatras e m e r g e s vayu (air),
r e n d e r e d possible (pangvandhanyaya).
h a v i n g s o u n d a n d t o u c h as its qualities.
It m u s t however be n o t e d thatpurusha, F r o m these two a n d rupa tanmatra springs
b e i n g inactive a n d i m m u t a b l e , its co- agni (fire), which has s o u n d , t o u c h a n d
o p e r a t i o n is only in t h e form of its m e r e colour as its p r o m i n e n t qualities. F r o m
9
presence. This means that mere pres- these t h r e e a n d rasa tanmatra is p r o d u c e d
ence is e n o u g h to initiate t h e disturbance apas (water), with t h e qualities of s o u n d ,
in prakriti which results in creation. T h i s touch, colour a n d taste. F r o m these four
is illustrated by the analogy of a static mag- a n d gandha, prithvi (earth) comes into be-
net which, by its vicinity, generates move- i n g , h a v i n g all t h e five q u a l i t i e s , viz.,
10
m e n t in the iron filings attracted to it. s o u n d , touch, colour, taste a n d smell. It
By t h e p r e s e n c e of purusha, a d e e p is to be n o t e d in this c o n t e x t t h a t starting
c o m m o t i o n is set u p in t h e vast w o m b of from akasha, t h e e l e m e n t s f o r m e d a r e
14
prakriti a n d gunas start d o m i n a t i n g over more and more gross.

11
o n e a n o t h e r . T h i s characterises t h e in-
c e p t i o n of e v o l u t i o n (sarga) of w h i c h
8
Karika 21.
Sankhya gives a g r a p h i c description. T h e
9
very first p r o d u c t of prakriti s evolution is 9
Sannidhimatram - Sankhya Pravachana Bhashya, 1-96.
mahat t h e subjective c o u n t e r p a r t of which 1 0

Tatsannidhanat Adhistatrtvam Manivat.
is called buddhi (intellect). Being t h e p r i n - 1 1

A c c o r d i n g t o yoga, t h e initial s t i m u l u s for this dis-
ciple of ideation, this has a d o m i n a n c e turbance comes from God.

1 2
Critics q u e s t i o n the necessity o f p o s t u l a t i n g so m a n y
of sattwa guna. F r o m mahat e m e r g e s
intermediary principles l i k e mahat, ahamkara and
ahamkara, t h e principle of individuation, tanmatras to a c c o u n t for the world o f c o m m o n ex-
which creates in t h e individual a sense of perience. However Sankhya postulates these
principles on the basis of verbal testimony
T a n d ' m i n e ' . F r o m ahamkara arise two (aptagama), or the authority of ancient sankhyan
sets of principles. O n e set fosters con- teachers, a n d n o t o n r e a s o n — vide, M. Hiriyanna,
Outlines of Indian Philosophy, p.278.
scious life. U n d e r it c o m e m i n d , t h e five
sense organs, a n d t h e five m o t o r organs,
1 3
Karika 25.
all of which have their source in the sattwa 1 4

A c c o r d i n g t o V y a s a ' s Yoga Sutra Bhashya, each ele-
ment further consists of small particles called
(vaikrta) aspect of ahamkara. T h e second
paramanus, which should not be mistaken for the
set forms t h e basis of t h e objective world, atoms o f Nyaya Vaisheshika, vide M. Hiriyanna,
12
viz., t h e five tanmatras (subtle e l e m e n t s ) Outlines of Indian Philosophy, p.276.
Sankhya classifies t h e above 24 evolutes Tattwa Kaumudi says — t h e transforma-
into t h r e e g r o u p s , viz.,prakriti, vikriti a n d tion of o n e principle into another. How-
15
prakriti-vikriti. Prakriti is only the cause ever t h e r e is also s e c o n d a r y evolution
a n d n o t t h e effect of any o t h e r cause a n d which does n o t involve e m e r g e n c e of any
is t h e r e f o r e k n o w n as mulaprakriti or new evolute. H e r e t h e gross e l e m e n t s
p r i m e matter. A vikriti is only t h e effect combine t o g e t h e r in various p r o p o r t i o n s
a n d n o t t h e cause of any o t h e r evolute. to give rise n o t to any s u b d e principle,
U n d e r this g r o u p c o m e m i n d , t h e five b u t to a composite object like a tree o r a
sense organs, five m o t o r organs a n d five stone. "As in t h e g a m e of dice, they a r e
gross elements. Aprakriti-vikriti is both the ever t h e same b u t as they fall in various
effect of a cause a n d t h e cause of some ways, they m e a n to us different things".
o t h e r effect. Mahat, ahamkara a n d t h e T h u s , difference b e t w e e n p r i m a r y a n d
tanmatras b e l o n g to this g r o u p . Mahat, secondary evolution a m o u n t s only to that
b e i n g t h e cause of ahamkara, is t h e effect
of g r a d e o r d e g r e e in c h a n g e . W h i l e
of mulaprakriti. Similarly ahamkara, b e i n g
c h a n g e is m o r e radical in t h e first, it is
t h e i m m e d i a t e cause of m i n d , t h e five
n o t so in secondary evolution. T h e d e -
senses, five m o t o r o r g a n s a n d five subtle
struction of an object m e a n s its disinte-
e l e m e n t s , is t h e effect of mahat. T h e
gration into t h e five gross elements b u t
tanmatras, being the cause of the five gross
does n o t e x t e n d f u r t h e r into subtle ele-
elements a r e effects of ahamkara.
ments a n d so on. Such a regressive break-
T h e evolution of prakriti u p to this stage u p occurs only at t h e time of dissolution
m a y be called p r i m a r y evolution. It w h e r e i n prakriti recovers its original state
involves Tattwantara Parinama as Sankhya of equilibrium.
1. Prakriti
2. Mahat
3. Ahamkara
4 . Manas 5-9. Sensory Organs 10-14. 15-19.

Motor Organs Tanmatras
20-24. Bhutas
1999 CONCEPT OF MATTER AND SPIRIT IN SANKHYA 69
T h e r e is a question as to how the same the sculptor does is to r e m o v e t h e u n n e c -
prakriti which is insentient gives rise to essary elements from the stone which ob-
evolutes which a r e b o t h objective a n d scure the manifestation of the statue. T h e
subjective or psychic in character. But the role of efficient cause (nimittakarana) is
evolutes which seem to be psychic in char- negative in that it removes the obstacles
acter, are not really so, because they owe h i n d e r i n g the manifestation of a n effect
their psychic n a t u r e to the influence of from the cause. Similarly the whole world
purusha. T h o u g h both a m i r r o r a n d the prior to its evolution exists in prakriti in
wall o n which it is h u n g a r e material, yet
a potential form a n d is t r a n s f o r m e d into
o n e can reflect o u r features clearly while
a gross form d u r i n g the time of evolu-
the o t h e r cannot. Similarly, the two sets
tion. "Prakriti is characterised by univer-
of evolutes, t h o u g h originating from the
sal potency a n d holds in itself t h e possi-
same prakriti, b e h a v e differently. While
bility of all forms. T h e efficient cause only
o n e r e s p o n d s to t h e influence of purusha
readily, the o t h e r does n o t d o so. T h e d e t e r m i n e s the direction in which prakriti
difference is not in essence b u t in their should exhibit its m o v e m e n t by r e m o v -
d e g r e e s of fineness or coarseness. ing the i m p e d i m e n t in that direction. It
is like water in a reservoir which tries to
Sankhya is k n o w n for its scientific find an outlet at every p o i n t a n d gushes
d o c t r i n e called satkaryavada, which is forth only w h e r e resistance to its effort is
q u i t e o p p o s i t e to Nyayavaisheshika's
removed."
asatkaryavada. According to satkaryavada,
m a t t e r a n d force b e i n g indestructible, A c c o r d i n g to classical Sankhya, c r e -
creation m e a n s only the manifestation of ation does n o t p o i n t to any theistic
1 6
w h a t was already latent, while destruc- principle. T h i s is in c o n t r a s t w i t h
tion is only a c h a n g e of form a n d n o t Nyaya-vaisheshika, a c c o r d i n g to w h i c h
a n n i h i l a t i o n . A c c o r d i n g to Nyaya- creation implies n o t only m a t e r i a l c a u s e
vaisheshika, effect b e i n g not e x i s t e n t i a l (atoms) b u t also efficient c a u s e ( G o d ) .
in t h e c a u s e h a s a f r e s h b e g i n n i n g I n Sankhya, however, t h o u g h purusha's
(arambha) at t h e t i m e of creation. p r e s e n c e is necessary for prakriti" s evo-
Sankhya, however, rejects this view. \ution,purusha d o e s n o t actively involve
According to Sankhya, the effect is p r e - itself in t h e act of e v o l u t i o n , b e c a u s e it
existent in a subtle or implicit form p r i o r is passive. I n fact, purusha is n e i t h e r
to its creation. Creation does not imply cause n o r effect (anubhaya).
c o m i n g o u t of a n y t h i n g new, b u t r a t h e r
t h e manifestation of what was subtle con-
tained in the cause into a gross or ex-
plicit form. Existence implies subsistence.
An explicit effect may exist for a while It is b e c a u s e o f t h i s a t h e i s t i c o r i e n t a t i o n , t h a t t h e sys-
b u t it always subsists in an implicit o r t e m is c a l l e d Nirishwara Sankhya. Its a l l i e d system,
causal form. C r e a t i o n of a statue from namely, Yoga, h o w e v e r , is c a l l e d Seshwara Sankhya

because o f its t h e i s t i c character. But God here
stone is possible because of the presence s h a r e s o n l y a n h o n o r a r y s t a t u s . In Yoga, G o d is n o t
of t h e statue latently in the stone. W h a t the creator of the world, but a perfect soul.
Purusha: Like prakriti, purusha which need not necessarily imply God. It r a t h e r
is aguni is also established on the basis of implies o n e who is profited by t h e design
inference. T h e following are the grounds existing in n a t u r e , o r for w h o m t h e d e -
on whichpurusha's existence is established: sign is s u p p o s e d to exist. A b e d , for
T h e physical world, b e i n g insentient, instance, would b e meaningless if t h e r e
requires a sentient principle to experience were n o n e to use it. H e n c e t h e r e is tel-
it. Object implies the existence of subject. e o l o g y in prakriti's evolution. This
teleology is not for itself b u t for something
T h e complexity of prakriti implies the which falls outside its unconscious realm,
existence of s o m e t h i n g which is simple a n d that something is purusha.
viz., purusha.
T h e p u r p o s e of prakriti's evolution is
T h e r e is a spiritual instinct in m a n to twofold, namely, enjoyment (bhoga) a n d
be free from b o n d a g e , a n d so the efforts liberation (apavarga). T h e two a r e n o t
to escape m u s t be different from what w i t h o u t c o n n e c t i o n , a n d t h e first ulti-
it wants to escape from, viz., prakriti. mately a n d necessarily culminates in t h e
T h e r e is a design in n a t u r e , particu- second. T h e dual experience of the pleas-
larly in t h e living body, which can be u r e a n d pain of samsara makes t h e self
u n d e r s t o o d o n l y in t h e c o n t e x t of philosophically wise, so that it t u r n s its
c o n s c i o u s n e s s . B u t this consciousness m i n d towards moksha.
FITNESS FOR LIBERATION
Only a person who is free from the terrible chord of attachment

to sense-objects, which is difficult to get rid of, is fit for liberation,
and n o n e else even though he may be well-versed i n all the s i x
sastras.
T h e shark of attachment catches h o l d of those seekers after

liberation who, with an apparent dispassion, wish to cross the ocean
of samsara, and forcibly drawing them back, drowns them half-way.
O n e w h o has killed the shark known as sense-object with the

sword of proper dispassion, crosses the ocean of samsara, free from
all obstacles.
— Shankara, Viveka Chudamani.
roup photo (1936).
(Sitting) Left to right: 1. Thathachari,

2. Niranjanananda Swami, 3. Sri Bhagavan,
4. Yogi Ramiah, 5. Ganapati Sastri.
(Standing, First row) left to right: 1. Nondi

Srinivasa Iyer, 2. Annamaiai Swamy, 3. Not
identified, 4. Pinnaiur Ramaiingam Pillai
(Turiyanandan), 5. Madhava Swami, 6. Kakinada
Seshu Iyer, 7. Sama Thatha, 8. Thanu Piilai
(Rishivandyam).
(Standing, second row) left to right: 1. Varanasi

Subbaiakshmi Ammal, 2. Thenamma Patti,
3. Santhamma Patti, 4. Subramania Swami,
5. Not identified, 6. Ramakrishna Swami,
, Not identified.
13 June 1938: Opposite Mother's Shrine
(Ladies' bathroom was located here in 1938)
Sitting, first row (left to right): 1. Oruganti
Venkatakrishniah, 2. P.R. Subramanyam (Photo
P R S ) , 3. Chadwick, 4. Yogi Ramiah,
5. Niranjanananda Swamigal, 6. Sri Bhagavan,
7. S. Doraiswamy Iyer, 8. Dr. V. Srinivasa Rao, 9.
T.P. Ramaehandra Iyer, 10. Raja Iyer
(Postmaster), 11. A. R. Doraiswamy Iyer.
Sitting, second row (left to right: 1 to 6. Relatives

of Dr. Srinivasa Rao, 7. T.K. Rajagopalan (junior
to S . Doraiswami Iyer), 8 and 9. Not identified,
10. Manamadurai Ramaswami Iyer (Husband
Meenakshi who was fed milk by Alagammai,
Sri Bhagavan's mother).
Standing: (left to right): 1. A. Raghavendra Rao

(who constructed the old dining hail),
2. Krishnaswami (Sri Bhagavan's attendant),
3. Not identified, 4. Annamalaiswamy (carrying
V. Ganesan), 5. (Store) Kandaswamy (cousin to
Kumaraswamy), 6. T.N. Venkataraman (now
Swami Ramanananda), 7. Yogi Ramiah's
attendant, 8. N.N. Rajan, 9. T.K. Sundaresa* Iyer,
10. Dr. M.R. Krishnamurthy, 11. Subramanya
Swami, 12. Ramakrishna Swami, 13. Driver to
S. Doraiswamy Iyer, 14. to 15. Not identified,
16. Madhava Swamy, 17. Kumara Swamy.
SIVA PURANAM
(From Manickavachakar's Tiruvachakam)
Translated by Prof K. Swaminathan
This is the first hymn in T i r u v a c h a k a m , which constitutes Part Eight

of the T a m i l M u r a i . The T a m i l Murai, a compendium of devotional and
mystic poetry by Shaivite saints consisting of twelve parts, is constantly
studied and recited by devotees of Shiva.
T i r u v a c h a k a m was often quoted by Sri Bhagavan in his conversations
with devotees.
Namah Sivaya :
Blessed be t h e N a m e , t h e Feet
T h e y m a y n o t for o n e m o m e n t leave
My i n m o s t h e a r t !
M e , t h e best of teachers took
A n d m a d e his o w n at Kogazhi;
A n d n o w as m e a n i n g in t h e H o l y Books
H e lives within m e tasting sweet;
Blessed b e His Feet.
T h e O n e , t h e Many, t h e R u l e r i m m a n e n t ,
W h o stilled t h e t u m u l t of m y m i n d
And has b e c o m e m y Master,
May His Feet prevail;
The G o d of gold w h o b r e a k s
The chain of births.
T h o s e flower-like Feet, u n s e e n , afar,

T o eyes a v e r t e d , fill with bliss
H e a r t s o p e n a n d h a n d s clasped;
Yea, raise to lofty e m i n e n c e
H e a d s in a d o r a t i o n b o w e d ;
Praise His Feet
Praise t h e L o r d , my F a t h e r , praise
Siva, t h e b r i g h t , t h e p u r e ,
1
W h o s e dwelling place is love.
K i n g w h o e n d s illusive birth;
O u r G o d of p r o s p e r o u s P e r u n d u r a i ;
Hill of grace w h e n c e r u n s a hill
P e r e n n i a l of joy.
Since H e , this Siva, stands within my h e a r t ,

N o w by His grace His gracious Feet
I shall w o r s h i p , a n d with j o y o u s m i n d ,
So as to find
Final F r e e d o m at last
F r o m m y o w n grievous past,
R e c o u n t t h e tale of His antiquity.
Yes. I w o u l d fain a d o r e
T h e b l i n d i n g b r i g h t n e s s of those Feet
T o which t h e L o r d ' s compassionate glance
B e c k o n e d m e a n d I have come.
B u t I, a sinner, k n o w n o t how to praise
Y o u r m i g h t a n d majesty
T h a t fill a n d overflow all h e a v e n a n d e a r t h ,
As light, revealing light,
B o u n d l e s s a n d b e y o n d c o n c e p t i o n bright.
As b o u l d e r , grass, h e r b , t r e e ,
W o r m , reptile, diverse beasts a n d birds,
As m a n , as ghost a n d d e m o n - h o s t ,
As m o n s t e r s , sages, gods,
As every transient object fixt o r m o v i n g ,
M a n y have b e e n t h e births I took
A n d tired of, till today, my L o r d ,
T r u l y y o u r g o l d e n Feet b e h o l d i n g ,
I h a v e c o m e h o m e to F r e e d o m .
1
M a y a l s o m e a n : ' W h o in a w a r e n e s s d e i g n s to dwell.'
SIVA PURANAM
G o d of T r u t h , i m m a c u l a t e ,
R e d e e m e r dwelling in m y h e a r t as O M ,
Bull-rider w h o m t h e V e d a s y e a r n for,
So h i g h , d e e p , vast, minutely small
B u r n i n g a n d freezing; goal divine
Of every sacrifice;
Radiance bright
Driving o u t all e r r o r ;
Gracious m a s t e r of this widess servant
T r u e k n o w l e d g e p u t t i n g i g n o r a n c e to flight;
U n c r e a t e d , measureless, u n e n d i n g ,
You create, sustain, destroy,
Conceal t h e worlds a n d rain d o w n grace
Me you h a v e seized a n d hold
I n servitude to you.
Like fragrance subtle, far yet n e a r ,

T h e V e d a s ' i m p o r t b e y o n d speech a n d t h o u g h t s ,
Like fresh milk, h o n e y a n d c a n d y mixt,
Like sweetness welling u p in lovers' h e a r t s ,
Y o u r bliss, m y Master, m a k e s i m m o r t a l
Y o u r devotees b o r n m o r t a l .
Y o u r five-fold form you hid

F r o m t h e a d o r i n g gods of h e a v e n ;
B u t to m e revealed y o u r Feet e t e r n a l
Condescending and descending
T o the earth.
With r o p e s of r i g h t a n d w r o n g you b o u n d
T h e d a r k n e s s false s u r r o u n d i n g m e ,
A h a r d e n e d sinner,
W r a p p e d in skin t h e festering filth
H o u s e d in a hovel with n i n e d o o r s
E x p o s e d to all t h e wiles of sense
T h i s w r e t c h with wayward m i n d a n d arid h e a r t ,
Y o u comforted with m o r e
T H E M O U N T A I N PATH
T h a n a m o t h e r ' s love a n d care.
O Spodess light, e x p a n d i n g flame,
S p l e n d o u r vast, i m m o r t a l bliss;
Siva, K i n g of H e a v e n ;
F r e e d o m s n a p p i n g every b o n d !
B e f r i e n d i n g m e with grace a n d e n d i n g
F a l s e h o o d , h i d d e n in t h e h e a r t
B r o a d , b r i m m i n g river of compassion,
Uncloying bliss; u n b o u n d e d greatness;
Light t h a t lurks in m i n d s u n t h i n k i n g
Life of m y life
T h a t melts a n d m a k e s m e flow in love.
C o m p a c t of p a i n a n d p l e a s u r e ,
A n d also free of b o t h .
Lover of those w h o love you
B r i g h t O n e p r e s e n t in all things
A n d b e y o n d t h e m all;
L o r d of light a n d d a r k n e s s d e n s e ,
T o o vast for o u r b e h o l d i n g !
You t h a t a r e a n d yet a r e n o t
T h e origin, t h e m i d d l e a n d t h e e n d !
F a t h e r w h o d r e w m e magnet-like
A n d n o w as Master g o v e r n m e !
Ultimate vision rarely seen

By k e e n e s t seekers truly wise!
I n s i g h t too subtle for o u r sensing
Holy O n e t h a t n e i t h e r comes n o r goes,
A n d always t h e r e is n e v e r g a i n e d
G u a r d i a n a n d g u i d i n g light
T o o b r i g h t for sight;
River of bliss in flood
F a t h e r , m o r e t h a n father;
G o o d n e s s all-transcending
All-illumining light; awareness b e y o n d w o r d s
A p p e a r i n g in this m u t a b l e u n i v e r s e
As m u l t i t u d i n o u s perceiving;
1999 SIVA PURANAM
You a r e k n o w l e d g e p u r e ,
T h e clarity of k n o w l e d g e ,
T h e s p r i n g a n d f o u n t of bliss
W i t h i n m y h e a r t , O Master of this slave!
If o n c e we p r a y a n d say,
" N o l o n g e r will I c r o u c h c o n t e n t
I n this r o t t i n g h o u s e of flesh.
O Master, H a r a , come!"
Y o u will straight d i s m e m b e r
T h i s hovel by t h e wily senses built,
A n d giving us t h e t r u e B e i n g bodiless
F r e e us for ever from f u r t h e r b i r t h o n e a r t h .
Master d a n c i n g in d a r k m i d n i g h t
T h e d a n c e of dissolution;
2
D a n c e r too in T h i l l a i town
L o r d of t h e P a n d y a n S o u t h ,
B r e a k e r of t h e cycle
O f births affliction-filled.
O f H i m b e y o n d all speech
Let us speak. T o H i m let us p r a y
A n d at His hallowed Feet
Sing this song, following well
T h e m e a n i n g of t h e w o r d s we u t t e r .
Singing t h u s , we t h e f o r t u n a t e shall dwell
I n Siva's city, o u r t r u e h o m e ,
S u r r o u n d e d by a d o r i n g m u l t i t u d e s
B o w i n g low at Siva's Feet,
A d o r i n g , b o w i n g low!
2
C h i d a m b a r a m , w h e r e Siva a p p e a r s as Nataraja a n d p u r e a w a r e n e s s in t h e heart.
Ramana Still Lives
By Arthur Osborne
I T looks as if Sri R a m a n a M a h a r s h i has

passed away. B u t has he?
that h e is in any less complete sense the
Sat-Guru; they attach too m u c h i m p o r -
tance to t h e body.
We still r e m e m b e r h i m with all the love
we are capable of, we still celebrate his T h e grace at A r u n a c h a l a is so p o t e n t ,
Jayanti as a miracle of grace b e s t o w e d so vibrant today, so searching a n d inti-
u p o n us. I n s h o r t we still feel his vibrant m a t e in its effect, t h a t o n e w o n d e r s
p r e s e n c e . For t h e benefit a n d the reas- w h e t h e r those w h o find a c h a n g e in it
surance of any w h o m a y feel d o u b t s o n have b e e n t h e r e to see. S o m e t h e r e were
t h e subject, I wish to r e c o r d h e r e t h a t w h o e v e n formerly w e r e insensitive to
B h a g a v a n himself gave a n answer to t h e Bhagavan's grace, b u t it is n o t a question
question. of such p e o p l e h e r e , since h e w h o com-
W h e n t h e sickness t h a t h a d g r i p p e d plains of having lost a t r e a s u r e m u s t once
his b o d y t h r e a t e n e d already to be fatal, have possessed it or at least p a r t of it.
s o m e d e v o t e e s b e s o u g h t h i m to p u t it T h o s e w h o found n o t h i n g formerly can
away from h i m a n d to will his recovery complain of having lost n o t h i n g now. And
a n d c o n t i n u e d life for their sake. T h e i r yet, those w h o really possessed the treas-
plea was that they were utterly d e p e n d e n t u r e k n o w that they have lost n o t h i n g .
o n h i m , t h a t they n e e d e d his c o n t i n u e d W h a t , t h e n , is t h e difference today?
grace a n d g u i d a n c e a n d could n o t carry T h e r e is a difference, a n d its reality n o n e
o n their sadhana w i t h o u t him. can d e n y . I n d e e d , w h o m o s t feel t h e
p r e s e n t guidance are, o n the whole, those
Bhagavan's answer was c u r t a n d to the
w h o m o s t enjoyed t h e graciousness of
point. All t h a t h e said to t h e m was: "You
Bhagavan's physical manifestation. T h e
attach too m u c h i m p o r t a n c e to the body."
very receptivity to his grace which m a d e
T h i s t h e n is t h e final a n d c o n c l u s i v e
t h e m so susceptible to t h e beauty of his
answer, Bhagavan's o w n answer to those
w h o think t h a t h e lives in any less real
way since the body's death, that his guid-
ance is in any way b r o k e n or w e a k e n e d , F r o m The Call Divine, Jayanti N u m b e r , 1953.
1999 RAMANA S T I L L LIVES 77
physical form, so a p p r e h e n s i v e of losing m u c h i m p o r t a n c e to t h e bpdy. Now, as
it, in some cases e v e n so d e s p o n d e n t to formerly, it is felt in t h e h e a r t of t h e
think what would ensue, makes t h e m now devotee i n d e p e n d e n t of all o u t e r aids; b u t
aware of his c o n t i n u e d Presence. T h e r e it is also t r u e t h a t now, a$ formerly, t h e r e
is difference: t h e b e l o v e d voice is n o t is g r e a t b e a u t y a n d p o t e n c y in a visit to
h e a r d n o r t h e divine form seen; b u t this T i r u v a n n a m a l a i . M a n y have c o m p a r e d it
has b e c o m e s t r a n g e l y u n i m p o r t a n t to t o t h e r e c h a r g i n g of t h e i r s p i r i t u a l
those w h o h a d t h o u g h t they would feel it battery a n d t h e c o m p a r i s o n is n o less a p t
most. For they have found a lightness a n d now t h a n it u s e d to be. A l t h o u g h Bha-
a h a p p i n e s s in t h e v e r y a i r of T i r u - gavan goes o u t to all w h o invoke h i m ,
vannamalai, an immaculate peace beyond h e is n o less gracious now t h a n formerly
the r o u g h h a n d l i n g of destiny, an i m m o r - to those w h o m a k e t h e effort to c o m e
tal wealth despite their loss. to h i m at Tiruvannamalai. O n e feels there
t h a t h e is p o u r i n g o u t a n a b u n d a n c e
B u t is this t h e same as actual g u i d a n c e
of grace of which t h e r e a r e all too few
by Bhagavan? It is, a n d in t h e most di-
recipients.
r e c t a n d p e r s o n a l way. I n d e e d t h e
guidance seems m o r e active now t h a n for- At t h e time of Jayanti we celebrate t h e
m e r l y in t h o s e p e o p l e w h o m e d i t a t e d birth of h i m w h o is deathless. M a n y a r e
little before b u t w e r e c o n t e n t e d r a t h e r to able to p a y t h e i r h o m a g e at T i r u -
feast their eyes u p o n h i m a n d listen to v a n n a m a l a i as of old. O t h e r s g a t h e r to-
t h e s o u n d of his voice. T h e y a r e n o w be- g e t h e r in g r o u p s in w h a t e v e r t o w n o r
ing d r a w n m o r e a n d m o r e to sit in silent c o u n t r y t h e y m a y b e ; a n d s o m e give
m e d i t a t i o n b e f o r e t h e Samadhi a n d to praise alone with B h a g a v a n in t h e secrecy
g a t h e r t o g e t h e r in t h e old hall r e d o l e n t of their heart. T h o s e w h o a r e sensitive
with his p r e s e n c e . As o n e sits t h e r e , it is a n d watch t h e signs feel t h a t t h e force we
n o t h i n g v a g u e o r diffused t h a t o n e feels, n o w celebrate is waxing, n o t w a n i n g . It is
b u t t h e same intense i n n e r stirring, t h e t r u e that a certain kind of n u m b n e s s over-
same lifting u p , t h e same blissful certainty took m a n y after the Master's a p p a r e n t de-
that was felt u n d e r his watchful eye, t h e r e p a r t u r e . B u t it was a p u r e l y t e m p o r a r y
is t h e same variation from day to day in p h e n o m e n o n . A gladness of r e s p o n s e has
m o d e a n d potency of g u i d a n c e , t h e same replaced it. T h e g u i d a n c e to which d e v o -
r e s p o n s e to devotion a n d to any e a r n e s t tees r e s p o n d is g r o w i n g so p o t e n t , so in-
plea for h e l p . timate, t h a t for any to d e n y its-existence
causes t h e m t h e same surprise as if a blind
B u t it may be asked, c a n n o t this be felt
m a n were to d e n y that the sun is shining.
elsewhere? Is B h a g a v a n now confined to
Tiruvannamalai? H e never was. His grace "I a m n o t g o i n g " , B h a g a v a n said.
flowed o u t u p o n all w h o t u r n e d to h i m . " W h e r e could I go? I a m h e r e . " H e is h e r e
To imply that t h e g u i d a n c e was confined at T i r u v a n n a m a l a i , h e r e in t h e h e a r t s of
to T i r u v a n n a m a l a i e i t h e r n o w o r for- his devotees. H e is B h a g a v a n , t h e I n n e r
merly would i n d e e d be attaching too G u r u , t h e Self t h a t guides to t h e Self.
Pericles, Prince Of Tyre
By Rosalind Christian
A medieval r o m a n c e was the source of

Shakespeare's play of this n a m e , b u t
t h e story m a y b e far older. It was told
T h e Prince is now a fugitive. H e casts
a n c h o r at T h a r s u s w h e r e famine reigns
a n d h e does n o t hesitate to provision the
again a n d again. J o h n Gower, t h e En- stricken city, b u t h e himself is now the
glish poet, retold it at t h e e n d of the four- victim of t h e sea's u t m o s t cruelty. His ship
t e e n t h century, a n d h e was followed by a n d all in h e r are destroyed, except h i m
others. Shakespeare seems to have picked alone, a n d barely alive h e crawls o n t o an
u p a n o t h e r m a n ' s play o r w o r k e d with a u n k n o w n shore. H e has n o t h i n g b u t his
collaborator. Almost all t h e first two acts sea-rusted a r m o u r , once t h e a r m o u r of a
a r e a g r e e d n o t to be his, b u t with Act I I I royal father. It is e n o u g h . H a p p i l y in this
1
o n w a r d s h e has clearly taken over. new land, Pentapolis, h e wins esteem by
\
his p r o w e s s in a r m s a n d m a s t e r y of
T h e p l a y b e g i n s in A n t i o c h When
music. T h e King's daughter, Thaisa, loves
Pericles, m o n a r c h of wealthy Tyre, has
him and they are wed with great
c o m e to win t h e world's fairest w o m a n ,
rejoicing.
d a u g h t e r of t h e t y r a n t Antiochus. Suc-
cess is only to be w o n by t h e r e a d i n g of a News comes of t h e Tyrant's d e a t h a n d
mysterious r i d d l e . M a n y have failed a n d Pericles sets sail with his p r e g n a n t wife
suffered execution. B u t Pericles can r e a d for Tyre. It is a land they a r e n o t des-
t h e r i d d l e which, to his h o r r o r , reveals t i n e d to r e a c h t o g e t h e r . S t r u c k by a
t h e incestuous relationship of Antiochus mighty storm Thaisa dies in childbirth,
ajid his d a u g h t e r . H o l d i n g this d a r k
secret, Pericles knows his life will be in
constant d a n g e r . H e flees in secret b u t
All q u o t a t i o n s o f b o t h t e x t a n d c o m m e n t a r e t a k e n
n o w h e r e is s a f e , n o t e v e n h i s o w n
f r o m The Arden Shakespeare e d i t i o n o f Pericles, edited
kingdom. by F.D. Hoeniger.
1999 PERICLES, PRINCE OF TYRE 79
a n d , at t h e insistence of t h e crew, she is emotions of despair a n d joy, Pericles falls

placed in a w o o d e n coffer a n d cast into asleep. I n his d r e a m t h e G o d d e s s Diana
t h e waves. T h e ship is able to limp to a p p e a r s before h i m b i d d i n g h i m sail to
T h a r s u s w h e r e P e r i c l e s c o n s i g n s his E p h e s u s a n d t h e r e , in h e r g r e a t t e m p l e ,
n e w - b o r n infant, M a r i n a , to t h o s e h e tell his story. I n E p h e s u s , before t h e h i g h
saved f r o m d e a t h . T h e y p r o m i s e h e r altar, the play reaches its a m a z i n g climax.
every care.
We may discuss t h e symbolism of t h e
S o m e fifteen y e a r s n o w p a s s a n d play.
M a r i n a is a m a i d e n of e x t r e m e b e a u t y
T h e b i z a r r e scene at A n t i o c h , with
a n d t a l e n t , b u t j e a l o u s y for h e r o w n
w h i c h t h e play o p e n s , w h e r e o r i e n t a l
d a u g h t e r induces t h e G o v e r n o r ' s wife to s p l e n d o u r a n d depravity mingle before
o r d e r h e r m u r d e r o n a lonely s h o r e . Pericles' eyes, is o v e r s h a d o w e d by a row
Marina is saved by a m a r a u d i n g b a n d of of grisly h e a d s , all t h a t r e m a i n s of those
pirates, only to be sold into slavery. I n w h o have died to win t h e world's richest
Mytilene she is b o u g h t by t h e k e e p e r of a n d fairest. 'Severed h e a d s ' a r e a recur-
a brothel. r i n g image in folktale. Are we to con-
Pericles' f o r t u n e s n o w r e a c h their clude that m a n is all too easily d e l u d e d
nadir. A n c h o r i n g at T h a r s u s , e x p e c t i n g by these two attributes, a n d dies m a n y
to claim his d a u g h t e r , h e finds only a d e a t h s before h e learns to value sensual-
s u m p t u o u s t o m b . M e l a n c h o l y engulfs ity a n d power at their t r u e worth? Pericles
h i m utterly. His clothes b e c o m e filthy a n d recoils instantly. B e h i n d b e a u t y h e sees
ragged. H e scarcely eats a n d never speaks sensuality a n d b e h i n d sensuality, d e a t h .
— b u t his ship, crew a n d friends sail o n E a r l i e r in h i s c a r e e r S h a k e s p e a r e
till o n e day they a n c h o r at t h e p o r t of h a d w r i t t e n a play, The Comedy of Errors,
M y t i l e n e . T h e city's g o v e r n o r c o m e s w h i c h c o m e s to its climax in E p h e s u s .
a b o a r d with friendly greetings. H e a n d T h e r e father, m o t h e r a n d t w i n s o n s ,
his nobles are appalled at w h a t they see l o n g p a r t e d , find each o t h e r again.
of the once g r e a t Pericles Using this play I have a r g u e d that
S h a k e s p e a r e b e l i e v e d in r e i n c a r n a t i o n ,
'Sir', says o n e ,
4
a n d knew, intuitively, t h a t t h e 'Twins'
We have a m a i d in Mytilene, I d u r s t
(linked i n c a r n a t i o n s ) of a n c i e n t story
wager 2
a n d m y t h s y m b o l i z e d this belief. Does
Would win some w o r d s of him'.
t h e v e r y d i f f e r e n t play Pericles c a r r y t h e
T h e beauty of Marina's voice forces the same message?
Prince to look at her. H e r p e r s o n arouses
far m e m o r i e s of a n o t h e r loved face. T h e H o e n i g e r p u t s forward t h e suggestion
r e u n i o n of Pericles a n d M a r i n a is o n e of that t h e Pericles story h a d a faraway an-
t h e m o s t m o v i n g scenes in S h a k e s p e a r e ,
as m o v i n g as t h e g r e a t L e a r - C o r d e l i a 2
S e e William Shakespeare and the Twins i n The Mountain
passages. O v e r w h e l m e d by t h e surging Path, December 1997.
80 T H E MOU VIN PATH June
c e s t o r , The Odyssey — t h e r e t u r n of thing of Shakespeare in it. T h e quaint h u -
Odysseus to his t r u e wife t h r o u g h every m o u r of the fishermen has a Shakespear-
vicissitude of storm, wreck a n d strange ean ring.
landings. Usually, of course, r e a d as o n e
A n o t h e r striking clue a p p e a r s in the
man's story, b u t bearing in m i n d the 'Sea'-
n e x t scene of Act I I . Pericles j o i n s t h e
link with d e a t h a n d t h e ' L a n d ' with life,
procession of knights w h o p r e s e n t their
could it also be r e a d as t h e soul's j o u r n e y
devices to Thaisa before t h e royal tour-
t h r o u g h m a n y lifetimes back to the T r u e
n a m e n t . All these devices w e r e t h e n cur-
Wife or Self? Such a t h o u g h t may have
r e n t except that of Pericles. Too p o o r to
o c c u r r e d to S h a k e s p e a r e a n d e n d e a r e d have a p a i n t e d shield h e carries his d e -
the Pericles story to him. vice, a w i t h e r e d b r a n c h t o p p e d with
A q u a i n t facet points t h e same way. It g r e e n a n d his m o t t o In hac spe vivo, ' I n
is the device, u s e d in t h e first two acts, of this h o p e I live'. T h i s device is again o n e
b r i n g i n g back old Gower, the long-dead of the ancient symbols of r e b i r t h — the
poet, to c o m p e r e this episodic story. ' T h e d e a d b r a n c h which is yet quick with life
play', writes Hoeniger, 'is Gower's n a r r a - defying every a p p e a r a n c e . Was Pericles'
tive in visual form' a n d 'Gower reincar- device Shakespeare's own choice?
nates t h e medieval p o e t ' o n stage. T h e
B u t this h a p p i n e s s w o n in Pentapolis
device obviously appealed to Shakespeare
is short-lived. All too soon his wife's b o d y
a n d was sustained t h r o u g h o u t t h e play.
is cast into t h e waves a n d h e is left only
L o o k i n g m o r e closely we find some with h e r m e m o r y . However, t h e coffer
strange a n d suggestive bits of symbolism. which carries h e r is cast o n t o t h e shore
Pericles crawls ashore at Pentapolis, spent a n d taken to a h o u s e close by, t h e h o m e
a n d n a k e d . H e is clothed by some kindly of a physician of great r e n o w n , C e r e m o n .
fishermen. Before they set off to get food H e sees that Thaisa is n o t d e a d b u t deeply
they h a u l in their net. Its weight gives unconscious.
h o p e of a g o o d catch — b u t it contains
H e r e we have o n e of the great scenes of
n o t h i n g b u t Pericles' a r m o u r ! I n all this
the play, and, in its way, o n e of the strang-
are we n o t close to t h e ancient symbol of
est in S h a k e s p e a r e . W i t h w a r m t h , fra-
r e b i r t h — t h e soul t h r o w n n a k e d o n an
g r a n c e , a n d a b o v e all g e n t l e m u s i c ,
alien shore? A n d closer still to t h e fish-
C e r e m o n draws Thaisa back to the shores
n e t symbolism of ancient religion based
of life. Thaisa r e t u r n s from anguish, dark-
o n t h e net-like m e m b r a n e (the caul) that
ness and storm to a new life, as it were. She
s u r r o u n d s t h e n e w - b o r n ? F r o m a great
becomes a votaress in the Goddess Diana's
ship it is s t r a n g e t h a t n o t h i n g is saved
temple at Ephesus. It is there that Pericles'
e x c e p t o n e p r e c i o u s h e i r l o o m ! We d o
litde family is reunited.
know, however, that a g o o d m a n has a n
inheritance t h a t is n e v e r lost — his g o o d As we watch Pericles we see that h e acts
karma. Interestingly there are those who well — flees evil, does g o o d , accepts total
think that this sea-shore passage has some- loss with resignation, a n d , even stripped
of all his wealth, disguising even his n a m e , O you Gods!

wins t h r o u g h to r e n o w n a n d t r u e love. W h y d o you m a k e us love y o u r
B u t still Pericles is t h e victim of t h e a n g r y goodly gifts
gods — o r so it seems. H o e n i g e r dismisses A n d snatch t h e m straight away? We
u t t e r l y t h e view t h a t guilt m u s t t a i n t h e r e below
Pericles. Pericles is noble yet h e suffers; Recall n o t w h a t we give, a n d t h e r e i n
s u c h is S h a k e s p e a r e ' s t h e m e . Sri Ma- may
harshi would e n d o r s e Shakespeare's view. Use h o n o u r with y o u ' 3
H e himself said t h a t it is t h e noblest w h o

T h a t is, we m a y u s e o u r h o n o u r to
suffer most, a n d t h e w o r d s of J e s u s en-
r e m o n s t r a t e with t h e gods in this.
d o r s e this, t h o u g h h e t u r n s t h e p r o p o s i -
tion u p s i d e d o w n . ' T h e wicked', h e said, As I see it t h e gods a r e g o i n g to an-
'flourish like t h e bay-tree'. swer Pericles' heartfelt r e p r o a c h . It is only
t h e time-scale t h e y u s e which conceals
Pericles bears every cross with fortitude their h o n o u r . We m a y r e a d this play as
a n d almost n o w o r d of complaint, b u t t h e H o e n i g e r d o e s as o n e of love, loss a n d
s u m p t u o u s t o m b h e finds at T h a r s u s in- recovery, b u t this hardly allays the h u m a n
stead of t h e living girl h e set o u t to m e e t grief we feel at t h e d e a t h of loved ones.
breaks h i m utterly. H e passes into a liv- Suppose Thaisa's and Marina's deaths
ing d e a t h . H e r e we e n t e r a situation t h a t w e r e n o t counterfeit — w h a t t h e n ? H a s
S h a k e s p e a r e w o u l d love to use. We, t h e Shakespeare a message for t h e bereaved?
a u d i e n c e , k n o w t h a t m i n d has p l a y e d I suggest that with t h e constant interven-
Pericles a trick. All t h e tomb's florid t r a p - tion of t h e sea — t h e d e a t h e l e m e n t —
pings of d e a t h a r e a lie. It was t h e same h e tries to tell us t h a t t h e r e a r e m a n y
in Errors w h e n each a n d every participant 'deaths' — b u t t h e r e a r e rebirths too. 'It
in t h e Comedy firmly g r a s p e d t h e w r o n g is s i g n i f i c a n t ' , w r i t e s H o e n i g e r t h a t
e n d of t h e stick, a n d with it b e l a b o u r e d Pericles a n d M a r i n a a r e r e u n i t e d o n the
everybody else involved. Mind creates the day of N e p t u n e ' s festival, 'even if it is n o t
e r r o r s a n d we l a u g h . I n Pericles m i n d possible to define this significance m o r e
creates the tragedy, a n d we weep. It seems precisely t h a n to p o i n t o u t that t h e r e is
to m e that o n e of t h e key messages of the o n e day in t h e year w h e n N e p t u n e ' s an-
play is t h a t the t o m b is always empty. All ger is allayed'. At this key p o i n t in the play
these m o n u m e n t s of g l o o m a n d grief are we can say that the 'sea's' engulfing threat
essentially a sham. However, Shakespeare is rescinded. For a m o m e n t in time d e a t h
has to lift t h e play o n t o a h i g h e r p l a n e is seen to be cancelled.
before h e can tell us this.
Only once does Pericles r e p r o a c h the

gods, as h e c o n t e m p l a t e s t h e b o d y of his 3
A c t I I I , S c e n e I. T h a t i s , w e m a y u s e o u r h o n o u r t o
dead Queen. remonstrate w i t h t h e g o d s in this.

T o w a r d s t h e e n d of Act V Pericles m i n u t e s this s o u n d is centralised in t h e
moves into a n e w d i m e n s i o n — a spiri- ajna chakra a n d t u r n s into a dazzling light.
tual d i m e n s i o n . N e p t u n e has played his T h i s is a v e r y b l i s s f u l e x p e r i e n c e ' .
p a r t , b u t far m o r e positive is t h e God- I n t e r e s t i n g l y S h a k e s p e a r e gives t h e
dess Diana's role. S h a k e s p e a r e brings his ' s o u n d ' a n d t h e n t h e 'light'. T h e sight
own spiritual experience to bear h e r e . H e (darshan) of the Goddess allays all Pericles'
can d o so with safety as t h e gods h a d n o a n g u i s h a n d fear. G u i d e d by D i a n a ' s
spiritual status in Renaissance eyes. T h e y w o r d s h e sets sail for E p h e s u s .
were p a r t of t h e vocabulary of t h e arts,
So t h e gods b r i n g Pericles' little family
very ancient but, of course, p a g a n .
t o g e t h e r at last b u t can we claim a wider
Shakespeare p u t s experiences of l i g h t ' m e a n i n g t h a n this? Given t h e very
into Pericles' e n c o u n t e r with the Goddess p o i n t e d s y m b o l i s m , I believe S h a k e s -
— G o d d e s s A r g e n t i n e h e calls her. Most p e a r e is telling us t h a t we e x p e r i e n c e a
interestingly h e uses manifestations of l o n g b i r t h - d e a t h cycle. M a h a r s h i in a
s o u n d also — a ' s o u n d ' t h a t n o n e b u t t h e h u m o r o u s passage a g r e e d . "As p e o p l e
Prince can h e a r — a soundless ' s o u n d ' would be scared away if I said t h a t spir-
t h r o u g h which h e is carried to sleep a n d itual practices h a d to be d o n e for several
vision. S h a k e s p e a r e gives Pericles some
births, I tell t h e m , 'You have liberation
very i n t e r e s t i n g w o r d s to describe this
already within you: you have merely to
sound.
rid yourselves of exterior things that have
Most heavenly music! come u p o n you' . . . even so t h e ancients
6
It nips m e into list'ning, a n d thick have n o t said all this for n o t h i n g . " Shake-
slumber speare with n o circle of devotees could
H a n g s u p o n m i n e eyes; let m e rest. 4
write in a sense solely for himself — a n d
T h e nadis o r i n w a r d s o u n d s a r e , I for t h e future. H e is also telling us that,
s u p p o s e , t h e m o s t difficult of subjective given t r u e love, we will e n c o u n t e r o u r
e x p e r i e n c e s to e x p r e s s . I a m r e m i n d e d d e a r ones along t h e way. M a h a r s h i also
of a passage in C h a n d r a Swami's Methods p r o m i s e d t h e same b o o n to two grief-
and Experiences. 5
T h e Swami writes of stricken parents. We can only assume that
some of t h e manifestations of light a n d S h a k e s p e a r e h a d a n i n n e r conviction of
s o u n d that may c o m e to t h e a d v a n c e d t h e t r u t h of this belief. N o t h i n g is lost,
sadhaka. Visions of a chosen god may also
a p p e a r a n d have a sweet a n d soothing
influence. Also, h e c o n t i n u e s , o n e may
h e a r 'a peculiar thrilling s o u n d issuing
Act V, Scene 1. ' N i p s ' , w r i t e s H o e n i g e r is a very
from t h e real H e a r t c e n t r e in t h e m i d d l e
u n u s u a l w o r d a n d t o e x p r e s s it s u g g e s t s ' c o m p e l s ' ,
of t h e chest a n d this quickly p e r m e a t e s b u t ' n i p s ' is a v e r y a p t w o r d f o r a n i n w a r d l y heard
the e n t i r e b o d y like a n electric c u r r e n t . sound.
It makes t h e sadhaka completely oblivious 6

The Mountain Path, July 1969.
of t h e e x t e r n a l world. After a b o u t fifteen 6

Letters from Sri Ramanasramam, pp.274-275.
the wise ones tell us — a n d S h a k e s p e a r e Yet t h o u dost look
would, I believe, a g r e e ; b u t h e also k n e w Like Patience gazing o n Kings'
that g r e a t sacrifice a n d suffering h a d to graves, a n d smiling
be e n d u r e d before t h e 'lost' w e r e found. Extremity o u t of act. 7
P e r h a p s we s h o u l d look at t h e two A famous S h a k e s p e a r e scholar writes

w o m e n for a m o m e n t . T h e child Marina, of these w o r d s , 'We r e m e m b e r Viola's
s n a t c h e d f r o m d e a t h b y s t o r m , is " P a t i e n c e o n a m o n u m e n t s m i l i n g at
recognizedly a symbol of renewal; j u s t as grief" (Twelfth Night, V,l); b u t these lines
she is also t h e symbol of t h e t r i u m p h of hold deeper penetration. T h e whole
purity a n d steadfastness against the bas- w o r l d of t r a g e d y ("Kings' g r a v e s " ) is
est cruelty a n d g r e e d . B u t Thaisa's p a r t s u b d u e d by a n over-watching figure, like
seems very small, d w i n d l i n g in t h e sec- Cordelia's love by t h e bedside of Lear's
o n d half of t h e play into almost n o t h i n g . sleep. "Extremity", t h a t is disaster in all
B u t we should p e r h a p s p a u s e h e r e a n d its finality (with p e r h a p s a f u r t h e r sug-
w o n d e r w h e t h e r it was n o t h e r life of g e s t i o n of e n d l e s s t i m e ) , is t h e r e f o r e
dedication in a holy place which w o r k e d n e g a t e d , p u t o u t by action, by a s e r e n e
m u c h of this magic! assurance c o r r e s p o n d i n g to St. Paul's " O
d e a t h w h e r e is thy sting?" Patience is h e r e
T h e t h r e a t e n i n g s o u n d of the sea, a n d a n a l l - e n d u r i n g calm, s e e i n g t h r o u g h
m a n ' s living a s p i r a t i o n s e x p r e s s e d in t r a g e d y to t h e e n d ; s m i l i n g t h r o u g h
music, alternate t h r o u g h o u t the play. T h e endless d e a t h to everlasting e t e r n i t y ' . 8
result is a dream-like quality d r a w i n g o u r

gaze d o w n l o n g vistas of t i m e .
C o n t e m p l a t i n g t h e face of his new-found 7
Act V, Scene I.
d a u g h t e r , Pericles says, 8
G. W i l s o n K n i g h t q u o t e d i n t h e Arden Pericles.
ATTACHMENT
Those fools, who are bound to the sense-objects by the strong chord of
attachment which is difficult to snap, come, depart, go u p and down, carried
quickly by the powerful emissary of their own actions.
T h e deer, the elephant, the moth, the fish and the black bee — these five
meet with death, each through its own attachment to sound, etc., by one or
the other of the five senses. What more should be said of man who is attached
to all the five.
A sense-object is more virulent in its evil effect than the poison of even a
king cobra. Poison kills one who swallows it; but the other one kills one who
even looks at it.
^^^^^^^ — Shankara, Viveka Chudamani.
Sri Niranjanananda Swami
By Viswanatha Swami
naturally into service to t h e A s h r a m . Af-

S R I N i r a n j a n a n a n d a Swami, fami-
liarly k n o w n as C h i n n a Swami, t h e
y o u n g e r b r o t h e r of Sri Bhagavan, was for
ter t h e Mahasamadhi of t h e m o t h e r in
1922 t h e A s h r a m g r e w u p s t e a d i l y .
Bhagavan's Hall, t h e d i n i n g hall a n d t h e
o v e r t h i r t y y e a r s t h e sole m a n a g e r
gosala w e r e all c o n s t r u c t e d o n e by o n e
(Sarvadhikari) of t h e A s h r a m a n d has thus
u n d e r his s u p e r v i s i o n . T h e kumbha-
e a r n e d for himself a u n i q u e place a m o n g
bhishekam of t h e M o t h e r ' s s h r i n e in 1949
his devotees. If all devotees h a d , follow-
was t h e c r o w n i n g e v e n t of all his efforts.
ing Mary r a t h e r t h a n M a r t h a , chosen t h e
Such tasks n e e d e d money, material a n d
way of meditation a n d neglected practi-
skilled m a n p o w e r in a big way. T h e suc-
cal affairs a n d t h e call of w o r k a n d serv-
cess in securing these resources a n d uti-
ice, t h e r e w o u l d h a v e b e e n a y a w n i n g
lising t h e m wisely was d u e almost entirely
chasm in Sri B h a g a v a n ' s story, n o t t h e
to t h e zeal, t h e sense of responsibility a n d
a b u n d a n c e a n d the fullness which we now
u n t i r i n g diligence of Swamiji. With these
take for g r a n t e d . If t h e chasm is n o t t h e r e
qualities, h e set a g o o d e x a m p l e himself
a n d if t h e A s h r a m came into b e i n g a n d
a n d p r o v i d e d inspiration to willing a n d
functioned a n d continues to function fit-
enthusiastic devotees w h o h e l p e d h i m in
tingly as a hospitable h o m e for devotees
building u p a n d r u n n i n g a big institution.
a n d , a n active c e n t r e for s p r e a d i n g his
Above all, his absolute dedication to Sri
teachings, t h e credit for it all belongs to
B h a g a v a n a n d his u n w a v e r i n g faith were
Sri N i r a n j a n a n a n d a Swami. H e carried
his mainstay a n d s u p p o r t . H e told devo-
o n with u n w e a r i e d zeal t h e noble task of
tees w h o w e r e in close contact with h i m
a t t e n d i n g to Sri Bhagavan's devotees a n d
that h e did n o t i m a g i n e t h a t h e was the
publishing his works a n d also o t h e r books
d o e r of all t h i s . I t w a s e n t i r e l y S r i
o n his life a n d t e a c h i n g s . T h e s e tasks
Bhagavan's w o r k in which h e was only
called for a stalwart a n d single-minded
an i n s t r u m e n t . His s t r e n g t h s p r a n g from
karma yogi. A n d C h i n n a Swami with t h e
his humility!
majestic stature a n d steadfast firmness of
a De Gaulle o r a " R o m a n E m p e r o r " as O t h e r achievements of his are the ac-
some Western devotees loved to n a m e quisition of t h e h o u s e at T i r u c h u z h i in
him, m e t t h e n e e d almost u n a i d e d a n d which Sri B h a g a v a n was b o r n , a n d the
t h u s p r o v e d to be t h e best karma yogi h o u s e at M a d u r a i w h e r e h e lived as a
a m o n g Sri Bhagavan's devotees.
H e was greatly d e v o t e d to his m o t h e r

a n d his notable service to h e r e x p a n d e d F r o m Venkatoo 60 (Souvenir).
86 THE MOU UN PATH June
schoolboy a n d realized t h e Self. Regular r e g a r d i n g w h a t should a n d should n o t
puja to Sri B h a g a v a n is b e i n g p e r f o r m e d be d o n e by t h e m in t h e A s h r a m . H e im-
at these holy spots since their acquisition pressed u p o n t h e m t h a t t h e d u t y they
by t h e A s h r a m . T h e y have now b e c o m e owed to t h e A s h r a m was all t h e g r e a t e r
p l a c e s of p i l g r i m a g e for d e v o t e e s of because of their relationship with Bhaga-
Sri B h a g a v a n . van and that they should not on that
account claim any special privileges!
W h i l e h e t h u s l a b o u r e d h a r d in
B h a g a v a n ' s service, it was all d o n e as Sri Swamiji h a d a clear u n d e r s t a n d i n g
worship. H e held B h a g a v a n in highest of t h e tenets of Bhagavan's teaching a n d
r e v e r e n c e a n d his p e r s o n a l relationship was p a r t i c u l a r l y f o n d of B h a g a v a n ' s
with h i m was n e v e r a s s u m e d o r b r o u g h t Arunachala Ashtakam ( E i g h t Verses o n
in. H e e a r n e d t h e r e p u t a t i o n of being a Arunachala), full of devotional fervour
stern task-master. I n his situation n o o n e a n d p r o f o u n d philosophic t h o u g h t . His
could have b e e n otherwise. H e d e e m e d last days w e r e s p e n t in p e r f e c t p e a c e ,
it a g r e a t p r i v i l e g e , for o t h e r s as for u n d i s t u r b e d by a n y t h i n g m u n d a n e . His
himself, to serve B h a g a v a n a n d fellow- last m o m e n t s were so s e r e n e that they
devotees. Because of this firm belief h e s e e m e d to justify his faith t h a t B h a g a v a n
often called u p o n devotees to assist h i m would take complete charge of those w h o
in administrative tasks. For h i m serving serve h i m with u t t e r s e l f - s u r r e n d e r in
B h a g a v a n a n d his devotees was a m e a n s whatever way they could.
for attaining t h e highest spiritual good. Feeling that his e n d was near, o n t h e
To t h e last h e kept u p this attitude of abso- 28th J a n u a r y , 1953, h e called Sri T. N .
lute s u r r e n d e r a n d that was the secret of V e n k a t a r a m a n , his family a n d A s h r a m
his success! devotees, a n d with thick speech, said: "I
Since taking u p sannyasa in t h e pres- a m d e p a r t i n g with a clear conscience a n d
ence of B h a g a v a n , h e c o n d u c t e d himself clean h a n d s . I have n o t used even a pie
as asannyasin should. H e w e n t for bhiksha of the A s h r a m funds for my own benefit.
(begging for food) to t h e town, as advised E v e r y t h i n g h e r e belongs to B h a g a v a n ,
by B h a g a v a n . Often h e did the cooking a n d should be g u a r d e d with care a n d vigi-
for t h e ashramites w h e n t h e kitchen at- lance. Devote yourselves h e a r t a n d soul
t e n d a n t s did n o t t u r n u p . T h e r e was n o to t h e service of t h e L o r d , a n d in r e t u r n
hesitation o n his p a r t to d o any work in H e will shower His grace o n you. Be sin-
t h e A s h r a m . Later, with his son a n d close c e r e a n d t r u t h f u l to t h e c o r e of y o u r
relatives a r o u n d , it was n o easy j o b to being. U p h o l d o u r r e v e r e d ancient tra-
m a i n t a i n t h e i d e a l a n d a t t i t u d e of a dition in the w o r k i n g of this A s h r a m , as I
sannyasin, b u t h e succeeded even h e r e . have u p h e l d t h e m all my life".
T h e son a n d o t h e r relatives could n o t T h u s h e lived a dedicated life, combi-
claim any greater privilege t h a n the o t h e r n i n g in h i m s e l f t h e v i r t u e s of a t r u e
d e v o t e e s . O n m a n y occasions h e h a d d e v o t e e , a m o d e l administrator a n d an
c o m e o u t with specific i n s t r u c t i o n s ideal sannyasin.
Worship of Sri Bhagavan's Sandals
B y Suri N a g a m m a
The following episode recorded by the author in her L e t t e r s f r o m Sri

R a m a n a s r a m a m (as entry for 26 March 1949) shows the uniqueness of
ChinnaswamigaVs devotion to Sri Bhagavan.
T H E R E was a n o t h e r e v e n t o n t h e
m o r n i n g of t h e 2 0 t h i n s t a n t . Sri
G i d d a l u r i Sambasiva R a o d e c i d e d to d o
looking at the students of thepatasala, "So
it m e a n s , you will n o t leave m e alone;
Bhagavan's sandals a r e n e a r t h a t Linga;
pada puja ( c e r e m o n i a l w o r s h i p to holy b r i n g t h e m ; d o puja to t h e m " .
persons) to Sri N i r a n j a n a n a n d a Swami in A d e v o t e e h a d b r o u g h t those sandals
t h e n e w hall facing M a t r u b h u t e s w a r a with silver plating before t h e kumbhabhi-
temple. H e b r o u g h t new o c h r e robes a n d shekam a n d h a d g i v e n t h e m t o t h e
all t h e materials r e q u i r e d for pada puja. A s h r a m . T h e y w e r e t o u c h e d by Bhaga-
H e requested Sri B h a g a v a n to be p r e s e n t van's feet a n d placed n e a r t h e Linga to be
a n d told h i m of his intentions. H e t h e n w o r s h i p p e d . I n a c c o r d a n c e with t h e or-
prevailed u p o n N i r a n j a n a n a n d a Swami d e r s of t h e Sarvadhikari, after Sambasiva
to c o m e ; h e b r o u g h t h i m t h e r e with a R a o h a d d o n e abhishekam, Swami cleaned
n u m b e r of brahmins a n d m a d e h i m sit o n t h e m with a cloth a n d r e p l a c e d t h e m o n
a dais in t h e c e n t r e of t h e hall. O v e r - t h e plate with g r e a t r e v e r e n c e . After t h e
w h e l m e d with feelings of humility, Niran- u s u a l puja was p e r f o r m e d , t h e o c h r e
j a n a n a n d a Swami said, "So you all w a n t clothes w e r e placed o n t h e sandals a n d
to catch m e n a p p i n g . E n o u g h of y o u r t h e plate c o n t a i n i n g t h e m was h a n d e d
devotion. I will n o t a g r e e to this worship. over to N i r a n j a n a n a n d a Swami.
Pada puja is only for those w h o d o n o t
have t h e sense of ego. I a m n o t w o r t h y of H e received it, t o u c h e d t h e sandals
it". So saying, h e got d o w n a n d squatted with his eyes a n d accepted t h e clothes as
o n t h e floor. S a m b a s i v a R a o h o w e v e r prasadam. While d o i n g so h e said, "Look,
would n o t allow h i m to go, a n d b e g a n I have accepted t h e puja of t h e sandals
pressing him. Swami was in a d i l e m m a . this time because of y o u r pressing request.
I n those e m b a r r a s s i n g circumstances, his This should never be d o n e by anybody else.
face s u d d e n l y lit u p . S o m e t h i n g o c c u r r e d Things of this n a t u r e should never be d o n e
to him. With a t r e m u l o u s voice, h e said, in the presence of Bhagavan".
Therese of Lisieux,
the Great Carmelite Saint
By Dr Susunaga Weeraperuma
S t. T h e r e s e , t h e g r e a t Carmelite saint
(1873-1897) is universally k n o w n as
St T h e r e s e of t h e Child Jesus. So strongly
e v e n i n g of h e r life w h e n she was very
weak a n d ill a n d dying; it was originally
i n t e n d e d to be a family a l b u m b u t today
did she identify herself with J e s u s Christ. it is a t r e a s u r e d theological t e s t a m e n t .
I n 1895 Sister T h e r e s e was o r d e r e d by H e r pencil d r o p p e d from h e r frail h a n d
Sister Agnes of J e s u s to write d o w n t h e after writing l o v e ' which, significantly, is
m e m o i r s of h e r childhood. Sister Agnes, t h e last w o r d of h e r autobiography. T h i s
previously k n o w n as Pauline, h a p p e n e d b o o k is widely r e a d a n d translations of it
to be a n e l d e r sister of T h e r e s e . Showing c o n t i n u e to be well received. T h e r e s e ' s
p r o p e r o b e d i e n c e , as every n u n should, fame has spread everywhere a n d she has
T h e r e s e w r o t e intermittently d u r i n g h e r b e c o m e an object of religious veneration.
s h o r t p e r i o d s of leisure, which w e r e usu-
B o r n at Alencon o n J a n u a r y 2 n d 1873,
ally in t h e evenings, sitting o n a b e n c h
M a r i e F r a n c o i s e T h e r e s e was t h e
with a discarded old writing-case o n h e r
youngest d a u g h t e r of Zelie-Marie G u e r i n
knees. T h e light was i n a d e q u a t e a n d h e r
a n d a w a t c h m a k e r a n d jeweller called
small paraffin l a m p n o l o n g e r w o r k e d
Louis M a r t i n , w h o s e p o o r h e a l t h h a d
properly. It was u n d e r such awful condi-
b e e n a serious h i n d r a n c e to his desire to,
tions t h a t she h a d to d o h e r writing. To
b e c o m e a m o n k . Five of their d a u g h t e r s
these m e m o i r s she a d d e d t h e story of h e r
later years. T h e s e writings w e r e post-
h u m o u s l y p u b l i s h e d as The Story of a Soul
The b u l k o f the q u o t a t i o n s in this article are from
(Histoire d' une ame). Therese of Lisieux, Autobiography of a Saint; translated
by R o n a l d E n o x , L o n d o n : T h e Harvill Press, 1958.
It m u s t be r e q i e m b e r e d t h a t this W h e r e the quotes are from other books, the source
self-revealing account was r e c o r d e d in the is s p e c i f i c a l l y mentioned.
1999 T H E R E S E O F LISIEUX, T H E GREAT CARMELITE SAINT 89
became n u n s . W h e n , at the age of fifteen, oversensitive. Such was h e r self-effacing
T h e r e s e e n t e r e d t h e Carmelite c o n v e n t n a t u r e that "merely to be looked at m a d e
of Lisieux ( N o r m a n d y ) , two of h e r o w n m e b u r s t into tears; I was h a p p y only
sisters w e r e already t h e r e . T h e r e s e lived w h e n n o b o d y was p a y i n g any attention
at Alencon until t h e age of four w h e n h e r to me". H o w different from most children
m o t h e r d i e d of b r e a s t cancer in 1877. w h o l o n g to be t h e c e n t r e of attention!
Later in the same year the family moved
It is interesting t h a t t h e first w o r d she
to a house called Les Buissonnets at Lisieux.
l e a r n e d to r e a d was " H e a v e n " . Even as a
She wrote that perfection consists in child of seven o r eight she was strangely
d o i n g t h e will of G o d . T h r o u g h o u t his- aware of t h e existence of a H i g h e r Power.
tory various tyrants a n d dictators a n d u n - W h e n h e r father took h e r to Trouville,
scrupulous politicians have also claimed T h e r e s e h a d h e r first sight of t h e sea
that they w e r e simply giving expression which m a d e such a p r o f o u n d impression
to t h e will of t h e S u p r e m e . By this m e a n s op h e r t h a t she said, "I c o u l d n ' t take m y
they were able to justify their various vain- eyes off it, its vastness, t h e ceaseless roar-
glorious w r o n g d o i n g s , cruelties a n d in- ing of the waves, spoke to m e of t h e great-
justices. A n y o n e can claim to r e p r e s e n t
ness a n d t h e p o w e r of G o d . " O n c e the
t h e will of G o d , b u t only saints, o n ac-
sky b e c a m e overcast a n d t h e r e was a flash
c o u n t of t h e p u r i t y of their lives a n d t h e
of l i g h t n i n g with t h u n d e r . I n s t e a d of
clarity of their visions, can be absolutely
b e c o m i n g f r i g h t e n e d , T h e r e s e was d e -
sure that their wills a r e identical with t h e
lighted a n d G o d s e e m e d so n e a r to her.
will of t h e Divine.
She was h a v i n g a t r e m e n d o u s feeling for
O n c e , t h e little child affectionately that which lies h i d d e n b e h i n d t h e world
flung h e r a r m s r o u n d h e r m o t h e r a n d of forms. I n o t h e r w o r d s , she was having
openly wished t h a t she w e r e d e a d ! " O h , experiences of the divine essence t h r o u g h
p o o r little m o t h e r , I d o wish y o u ' d die," t h e instrumentality of n a t u r e .
said T h e r e s e . T h e r e u p o n t h e lady
E a g e r t o e n t e r C a r m e l as s o o n as
scolded h e r d a u g h t e r . " O h , " r e m a r k e d
possible, the littie T h e r e s e w e n t to see the
T h e r e s e , showing a g e n u i n e c o n c e r n for
Mother Prioress. Mother Marie de
h e r mother, "but it's only because I w a n t
you to go to h e a v e n : you told m e your- G o n z a g u e told h e r that she could not take
self o n e c a n ' t g o t o h e a v e n w i t h o u t postulants of n i n e years. She was advised
dying". T h i s a m u s i n g incident illustrates to wait until she was sixteen. T h e r e u p o n
n o t only t h e childlike n a t u r e of t h e girl T h e r e s e told G o d m a n y times t h a t it was
b u t also h e r interest in h e r m o t h e r ' s spir- solely for His sake that she w a n t e d to be
itual welfare. a Carmelite. She cherished t h e h o p e of
b e c o m i n g a Carmelite some day.
After h e r m o t h e r ' s d e m i s e , T h e r e s e ' s
character u n d e r w e n t a total c h a n g e . T h e history of t h e Carmelites can be
T h e little child b e c a m e shy, q u i e t a n d traced back to t h e 12th c e n t u r y w h e n a
crusader a n d ten c o m p a n i o n s established s t r e n g t h e n i n g t h e r e s o l v e of t h e
themselves as h e r m i t s o n M o u n t C a r m e l God-fearing. It is a m u s i n g b u t it is t r u e
n e a r t h e c a v e of t h e g r e a t H e b r e w that t h e Devil has u n k n o w i n g l y served as
P r o p h e t Elijah. T h i s p r o p h e t is generally a catalyst for spiritual transformation. All
r e g a r d e d as the father a n d f o u n d e r of the t h e mischievous m a n o e u v r e s of t h e Evil
Carmelite Order. It was St. Teresa of Avila O n e tend to misfire w h e n e v e r a p u r e soul
(1515-82), t h e Spanish C a r m e l i t e n u n , t u r n s towards t h e Perfect O n e .
w h o considerably r e s t o r e d t h e order. Its
W h e n T h e r e s e fell ill she believed t h a t
m o t t o is "I a m all zeal for t h e h o n o u r of
it w a s t h e D e v i l ' s w o r k . H e r s i s t e r
t h e L o r d G o d of hosts" (Zelo Zelatus Sum
Pauline's e n t r y into C a r m e l h a d a n g e r e d
Pro Domino Deo Exercituum). S a t a n w h o was e a g e r for r e v e n g e .
St. Teresa of Avila insisted that the fol- T h e r e s e suffered from continual h e a d -
lowers of h e r r e f o r m e d o r d e r s h o u l d aches b u t she c o n t i n u e d to d o h e r school
wear sandals a n d coarse linen habits; they work. T h e p o o r girl h a d a strange fit of
m u s t sleep o n mattresses of straw, eat n o t r e m b l i n g a n d she shivered t h r o u g h o u t
meat, a n d o n certain fast days take nei- the night. H e r relations looked after h e r
t h e r milk n o r eggs. T h e y have to live o n with loving care. T h e r e s e maintained that
alms with n o regular income. Praying a n d she was subjected to this t o r m e n t until
she e n t e r e d C a r m e l because "Almighty
d o i n g p e n a n c e for their sins a r e two im-
G o d m e a n t to purify a n d above all to
p o r t a n t p r a c t i c e s of t h e s e a u s t e r e
h u m b l e m e " . It s e e m e d to T h e r e s e that
c o n t e m p l a t i v e s . T h e y set t h e g r e a t e s t
a l t h o u g h Satan h a d b e e n g r a n t e d p o w e r
store o n m e n t a l prayer. W o r k i n g is p a r t
over the outward p a r t of herself, h e could
of t h e Carmelite life. T h e y eat t o g e t h e r
n o t a p p r o a c h either h e r soul o r m i n d .
to p r o m o t e b r o t h e r l y love b u t d o n o t
w o r k t o g e t h e r since s u c h g a t h e r i n g s T h e r e s e was very sick a n d suffered
m i g h t result in their silence b e i n g b r o - from a n e r v o u s illness. H e r sisters Leonie
ken. Each Carmelite is r e q u i r e d to work and Celine knelt beside her bed and
separately a n d live alone in a cell, medi- prayed before a statue of the Virgin. Sud-
tating day a n d n i g h t o n G o d . T h e Virgin denly Therese had an extraordinary
Mary figures p r o m i n e n t l y in their devo- e x p e r i e n c e . She noticed that the statue
tions. T h e s e pious p e r s o n s of p r a y e r a n d took o n an a p p e a r a n c e of s u p e r n a t u r a l
solitude distance themselves from m u n - beauty a n d t h e r e was also an expression
d a n e matters. of kindness a n d pity o n h e r face. T h e Ma-
d o n n a ' s e n t r a n c i n g smile p i e r c e d h e r
I n t h e c o u r s e of t h e i r s p i r i t u a l h e a r t a n d tears rolled d o w n T h e r e s e ' s
evolution m a n y a saint has b e e n harassed cheeks a n d she instantly recovered from
by all t h e p r e s s u r e s of t h e Devil. B u t h e r illness. T h e r e s e was so h a p p y that the
satanic obstacles to spiritual progress have statue of O u r Lady h a d actually smiled
often p r o v e d c o u n t e r p r o d u c t i v e . Such at h e r in this way. W h a t h a p p e n e d was
h i n d r a n c e s h a v e h a d t h e effect of miraculous.
T h e r e s e ' s love for pictures a w a k e n e d H e a v e n . T h e following day she felt sad
within h e r t h e love of holiness; h e r love because, a l t h o u g h T h e r e s e h a d received
of books was so g r e a t t h a t she could have lots of m e r e material gifts, i n c l u d i n g a
s p e n t h e r e n t i r e life r e a d i n g . A l t h o u g h lovely dress, n o t h i n g b u t t h e L o r d ' s pres-
r o m a n t i c stories m a d e h e r forget reality, ence was g o i n g to m a k e h e r happy.
she soon u n d e r s t o o d t h a t t h e only glory
T h e r e s e , despite t r e a t i n g h e r tide of
is t h e o n e t h a t is eternal. She desired to
h a p p i n e s s as o n e of t h e greatest graces
d o g o o d in a way t h a t did n o t d r a w at-
that she ever received, was n o w increas-
tention to herself. I m p r e s s e d by the h e r o -
ingly d r a w n to suffering. She h a d suf-
ism a n d t h e sense of divine inspiration of
fered in t h e past b u t t h e r e h a d b e e n n o
F r e n c h w o m e n such as J o a n of Arc, she
love of suffering. E n d u r i n g suffering is
liked to e m u l a t e t h e m . She felt that she
o n e t h i n g b u t gladly inviting it is another.
was b o r n for greatness b u t it would be
So often at c o m m u n i o n she f o u n d h e r -
incorrect to t h i n k t h a t T h e r e s e was vain.
self effortlessly r e p e a t i n g , " O m y G o d ,
"I m u s t devote myself to becoming a great
T h o u sweetness ineffable, m a k e bitter for
saint," she wrote, "that s o u n d s conceited, 1
m e all carnal comfort".
of course, w h e n you consider how imper-
fect a c r e a t u r e I was, a n d still a m ... B u t T h e r e s e was a g o o d s t u d e n t at school
this d a r i n g ambition of aspiring to g r e a t a n d almost always came o u t t o p . N o t be-
sanctity has n e v e r left m e " . ing particularly fond of games, she would
lean against a t r e e , d e e p in t h o u g h t . She
W h e n a mistress at the Abbey asked h e r
loved the catechism; history and
what she did with herself w h e n on
essay-writing w e r e h e r best subjects. Be-
holiday, T h e r e s e a n s w e r e d t h a t she got
cause of h e r affectionate n a t u r e she could
behind h e r bed w h e r e t h e r e was an e m p t y
n o t h e l p f o r m i n g friendships b u t f o u n d ,
space a n d t h e n s h u t herself away with
alas, that the love bestowed o n us by o t h e r
curtains. T h e r e she t h o u g h t a b o u t G o d ,
h u m a n beings was so limited a n d fickle.
life a n d e t e r n i t y . T h e r e s e was in fact
After leaving school at t h e age of thirteen,
practising m e n t a l p r a y e r w i t h o u t realis-
T h e r e s e ' s e d u c a t i o n c o n t i n u e d ; she took
ing w h a t she was d o i n g .
private lessons with M a d a m e P a p i n a u .
D u r i n g h e r first c o m m u n i o n a n d con- H e r k n o w l e d g e of t h e world i m p r o v e d .
firmation, T h e r e s e was so full ofj o y that,
T h e r e s e d e v e l o p e d a n increasing dis-
like a d r o p of water t h a t gets m e r g e d in
the sea, she felt that she h a d d i s a p p e a r e d , e n c h a n t m e n t with h u m a n b e i n g s t h a t
a n d only J e s u s , h e r Master a n d King, was b r o u g h t with it a c o r r e s p o n d i n g closer
left. I n this state of u n i o n tears of h a p p i - relationship with t h e Divine. " O u r L o r d , "
ness p o u r e d d o w n h e r cheeks. L a t e r t h a t she stated, "was m y only real Friend, t h e
day she experienced an u n d i s t u r b e d
peace in h e r soul. T h a t was t h e begin-
n i n g of h e r everlasting c o m m u n i o n in The Imitation of Christ, III. X X V I , 3.
1999 T H E R E S E OF LISIEUX, T H E GREAT CARMELITE SAINT 93
only Person I could really talk to; I found 2
n o r e p e n t a n c e " . P r a n z i n i was for
h u m a n conversation cloying, even w h e n T h e r e s e "the first child of m y prayers".
it was a b o u t holy things. Talking to God, Thereafter h e r longing to save souls grew
I felt, is a l w a y s b e t t e r t h a n t a l k i n g and became s t r o n g e r with each day
a b o u t God". that passed.
According to T h e r e s e it was o n Decem- Great was h e r thirst for knowledge a n d
b e r 25th 1886, after m i d n i g h t mass, that she liked to r e a d especially in t h e fields
s h e was g i v e n t h e g r a c e of c o m p l e t e of history a n d science but, influenced by
conversion. It m a r k e d t h e b e g i n n i n g of the c h a p t e r of The Imitation of Christ that
the third a n d best p e r i o d of h e r life that refers to u n n e c e s s a r y curiosity, T h e r e s e
was rich in heavenly graces. I n a single carefully controlled h e r s t r o n g desire for
i n s t a n t t h e L o r d c h a n g e d h e r for gathering information. She knew by h e a r t
T h e r e s e felt a g r e a t desire to work for nearly all t h e c h a p t e r s of this little b o o k
the conversion of sinners. O n e S u n d a y that she always carried with her. It says
T h e r e s e was very m o v e d w h e n she saw a that G o d manifests Himself as a blaze of
p i c t u r e of t h e crucifixion w i t h b l o o d light or a veil of symbols a n d figures. T h e
flowing from o n e of J e s u s ' h a n d s . T h e n veil t h a t h i d H i m f r o m t h e s i g h t of
she b u r n e d with t h e l o n g i n g to save t h e T h e r e s e a n d h e r sister Celine s e e m e d
souls of obstinate sinners. For instance, light a n d t r a n s p a r e n t . It was by m e a n s of
w h e n she h e a r d that a m a n called love that they f o u n d H i m w h o is their
P r a n z i n i h a d j u s t b e e n c o n d e m n e d to Bridegroom.
d e a t h because of his a p p a l l i n g crimes,
T h e r e s e was given t h e cold s h o u l d e r
T h e r e s e was r a t h e r a p p r e h e n s i v e t h a t h e
w h e n e v e r she r e f e r r e d to h e r Carmelite
m i g h t die i m p e n i t e n t . She therefore
a m b i t i o n s . M e m b e r s of h e r family,
desired to save t h e p o o r m a n from t h e
except Celine, tried to d a m p e n h e r en-
fires of hell. She p r a y e d a n d asked G o d
thusiasm. She r e g a r d e d t h e life of a Reli-
to p a r d o n this u n f o r t u n a t e soul. J u s t for gious as h e r only t r u e vocation. H o w was
h e r o w n satisfaction, T h e r e s e was also T h e r e s e , t h e favourite d a u g h t e r of h e r
keen for t h e m a n to show some sign of p a p a , going to b r e a k t h e news to him?
his o w n r e p e n t a n c e . H e r p r a y e r was H a d h e n o t already given away his t h r e e
answered. For j u s t before the c o n d e m n e d eldest d a u g h t e r s to this monastic o r d e r ?
p r i s o n e r m o u n t e d t h e scaffold a n d p u t S h e c h o s e P e n t e c o s t as t h e s p e c i a l
his h e a d b e t w e e n t h e bars of t h e guillo- occasion for i n f o r m i n g h e r father a b o u t
tine, h e m a d e good use of the crucifix that it. T h r o u g h o u t t h a t day she r e q u e s t e d
t h e priest was h o l d i n g o u t to him. T h e t h e Apostles to p r a y for her. T h e r e s e
s i n n e r penitentially kissed t h e crucifix was successful in obtaining h e r p a p a ' s
thrice. S h e r e m e m b e r e d t h e w o r d s of
Jesus that "joy shall be in heaven over o n e
sinner t h a t r e p e n t e t h , m o r e t h a n over
ninety a n d n i n e j u s t p e r s o n s , which n e e d 2
Luke 15:7.
permission to e n t e r Carmel at fifteen. H e T h e i r h o p e s were high w h e n T h e r e s e
cried out, " W h a t an h o n o u r God is d o i n g a n d p a p a went to m e e t t h e bishop. G o d ,
m e , in asking m e like this, for the gift of she believed, gave h e r special grace to
o n e d a u g h t e r after another!" H e r uncle overcome h e r shyness. It was only t h e
refused to g r a n t h e r permission at first. love of the L o r d that was enabling h e r
Eventually to h e r surprise h e stated that to cope with the difficulties of the p r e s e n t
h e w o u l d n o t c o m e in t h e way of a n d the future. T h e r e s e told the bishop
h e r p l a n s for h e h a d a s k e d G o d a n d that ever since t h e age of reason she h a d
consequently t h e r e was now an answer wanted to be a n u n a n d C a r m e l was t h e
to his prayer. She realised that the mira- o n e place w h e r e h e r soul l o n g e d to be.
cle h a d a l r e a d y h a p p e n e d w h e n h e r Considering the m a t t e r from h e r father's
uncle declared that T h e r e s e "was a flower p o i n t of view, t h e b i s h o p r a i s e d t h e
G o d h a d decided to pick while it was still question w h e t h e r t h e girl o u g h t n o t to
in t h e b u d " . stay at h o m e a n d c a r e for h e r p a p a
i n s t e a d . But t h e b i s h o p was very
T h e h a p p i n e s s of the adolescent was
impressed w h e n t h e father himself took
short-lived. T h e r e s e was surprised a n d
h e r side a n d p l e a d e d h e r case. T h e n t h e
d i s a p p o i n t e d w h e n she l e a r n t that t h e
bishop said that h e m u s t discuss it with
ecclesiastical s u p e r i o r of t h e c o n v e n t
the Father Superior. T h e bishop
w o u l d a d m i t h e r o n l y after s h e was
suggested h e r going to R o m e in o r d e r to
twenty-one! T h i s new obstacle in the way
s t r e n g t h e n h e r resolution.
of T h e r e s e was p u t by a p r i e s t ( t h e
bishop's delegate). H e was quite deter- T h e j o u r n e y to R o m e entailed seeing
m i n e d in his p u r p o s e . But she did not sights of great beauty a n d piety, besides
lose c o u r a g e . W h e n T h e r e s e , accompa- t r e a d i n g t h e sacred g r o u n d of the Apos-
nied by p a p a a n d Celine, went to m e e t tles a n d the martyrs. It w i d e n e d h e r out-
h i m , they were all given a cold reception. look. T h e i r pilgrimage to R o m e started
H e said that if the bishop a p p r o v e d of with a t o u r of Paris. T h e highlight of t h e
her entering Carmel he would have Parisian t o u r was a visit to N o t r e D a m e
n o t h i n g m o r e to say. It t h e n o c c u r r e d to des Victoires. T h e r e s e knelt a n d wept in
h e r that she could lead a Carmelite life front of the statue of t h e Blessed Virgin.
while staying at h o m e . B u t w h e n leaving T h e r e s e felt t h e n that O u r Lady was as-
the presbytery, T h e r e s e tearfully suring h e r that previously she h a d really
r e m a r k e d t h a t if t h e b i s h o p w e r e to s m i l e d at h e r a n d effected h e r c u r e .
p r e v e n t h e r from e n t e r i n g C a r m e l at T h e r e s e knew that the Virgin was watch-
fifteen s h e w o u l d b e g o i n g to t h e ing over her. She also realised that she
Pope himself! was the child of O u r Lady.
M e a n w h i l e , she c o n t i n u e d s t u d y i n g In R o m e T h e r e s e was thrilled to see

a n d took lessons in embroidery. But all the Colosseum, the famous a r e n a wherein
t h e t i m e h e r l o v e of G o d k e p t o n m a n y m a r t y r s h a d b e e n p u t to d e a t h .
increasing. T h e r e s e ' s h e a r t was beating fast as she
kissed t h e d u s t t h a t h a d b e e n sanctified
by t h e blood of t h e early Christians. D u r -
ing t h e course of their visit to the Cata-
combs, T h e r e s e a n d Celine c r e p t d o w n
to t h e b o t t o m of St. Cecilia's t o m b to take
away some of the hallowed e a r t h as a sou-
venir. St. Cecilia was t h e p a t r o n e s s of
music. Even o n h e r w e d d i n g day, amidst
the celebrations, t h e girl Cecilia h a d sat
a p a r t a n d s u n g to G o d in h e r h e a r t , G o d
being the heavenly B r i d e g r o o m w h o lives
within. T h e r e s e felt a special devotion for
St. Cecilia.
T h e r e s e went to the Pope's own chapel
in the Vatican. T h e holy father said mass
with devotion. H e r h e a r t was beating fast,
b u t some splendid w o r d s in t h e gospel
m a d e h e r feel confident: "Fear not, little
flock; for it is y o u r Father's g o o d pleas- well; if G o d wants you to enter, you will."
3
u r e to give you t h e k i n g d o m " . T h e r e s e T h e r e s e wished to c o n t i n u e t h e conver-
t h o u g h t : W o u l d n o t t h e k i n g d o m of sation b u t two m e m b e r s of t h e p a p a l
C a r m e l soon be mine? g u a r d forcibly lifted h e r u p a n d h a d to
c a r r y h e r away. M e a n w h i l e , t h e P o p e
She saw the P o p e as h e was seated o n
blessed h e r by p u t t i n g his h a n d to h e r
a large armchair s u r r o u n d e d by cardinals,
lips a n d raising it; h e followed h e r with
archbishops a n d bishops. O n e by o n e t h e
his eyes. D i s a p p o i n t e d , T h e r e s e wept.
pilgrims knelt, kissed his foot a n d h a n d
H e r distressed father tried to console h e r
a n d thereafter received his benediction.
b u t without m u c h success. As h e r mission
N e x t it was h e r t u r n . W h e n the Pope held
to R o m e h a d left h e r with a feeling of
o u t his h a n d , T h e r e s e clasped it a n d said
failure she was n o l o n g e r interested in
tearfully, "Most Holy Father, I've a great
h e r j o u r n e y . Yet she resigned herself to
favour to ask of you ... in h o n o u r of y o u r
the fact that it was the a c c o m p l i s h m e n t
jubilee I w a n t you to let m e e n t e r t h e
of God's will.
Carmelite o r d e r at fifteen." With a kindly
expression h e said: "Very well, m y child, I n t h e past T h e r e s e h a d i n d u l g e d in
d o w h a t y o u r s u p e r i o r s tell you". While t h e fancy of offering h e r s e l f as a toy
p u t t i n g h e r h a n d s o n his k n e e s , s h e o r p l a y t h i n g to t h e C h i l d J e s u s . S h e
decided to try h e r luck by saying, "Yes,
b u t if y o u ' d say t h e w o r d , Most Holy Fa-
ther, e v e r y b o d y w o u l d a g r e e " . T h e r e -
u p o n t h e P o p e declared, "All's well, all's 3
Luke 12:32.
i m a g i n e d t h a t she was j u s t a ball of n o cell. I n a strict sense t h e cell was n o t h e r s
v a l u e w i t h w h i c h H e was free to d o b u t b e l o n g e d to t h e Carmelite c o m m u -
a n y t h i n g t h a t H e liked. Now, alas, t h e nity w h o all observed t h e vow of religious
p o o r girl felt t h a t t h e ball h a d b e e n poverty. Suffering came h e r way; she did
b r u s h e d aside. not s h u n suffering b u t was attracted to it.
T h e r e s e m i g h t n o t have k n o w n that T h e r e s e m a d e h e r g e n e r a l confession
t h e t h e m e of t h e Ma o r t h e play of the to h e r director Father Pichon. H e told h e r
D i v i n e is a p o p u l a r o n e i n H i n d u that she h a d n e v e r c o m m i t t e d a single
t h o u g h t . T h e ways of t h e L o r d are be- m o r t a l sin, t h a n k s to t h e m e r c y of t h e
y o n d o u r p o w e r s of c o m p r e h e n s i o n . Almighty; h e a d d e d that h a d she b e e n left
Swami R a m d a s (1884-1963) e x p r e s s e d to herself she would n o t be a little angel
t h e view that " G o d is t h e o n e , formless, any l o n g e r b u t a little d e m o n . Conscious
changeless, everlasting Reality. H e is t h e of h e r own imperfections, T h e r e s e did
only T r u t h . T h e worlds we see a r e n o t h - n o t find it difficult to accept his statement.
ing b u t t h e fleeting forms a s s u m e d by
O n e day d u r i n g their r e c r e a t i o n a n
H i m for His lila o r cosmic play".
older n u n r e m a r k e d smilingly that
T h e r e s e cried w h e n she l e a r n e d that T h e r e s e m i g h t n o t have a g r e a t deal to
she was at last g o i n g to be a d m i t t e d to confide to h e r superiors as h e r soul was
the order, b u t only after Lent. It was pain- characterised by such simplicity. "Near-
fully c l e a r t h a t it m e a n t w a i t i n g for ness to God," said t h e Mother, "always
a n o t h e r t h r e e m o n t h s . W h a t a n ordeal! makes us simple". Yet for T h e r e s e t h e
She d e s i r e d to d e v o t e this p e r i o d to a difficulty in o p e n i n g o u t was a g r e a t trial
"recollected a n d mortified way of life". as s h e was n o t u s e d to t a l k i n g a b o u t
She was n o t referring to penitential prac- h e r soul.
tices — n e v e r in h e r life h a d she d o n e
t h e m . I n s t e a d s h e t r i e d to c r u s h h e r T h e priest w h o took T h e r e s e u n d e r his
self-will t h a t craved to d o w h a t it liked; to charge w e n t abroad; she received only a n
k e e p d o w n h e r retorts, to d o kind d e e d s a n n u a l letter from h i m in reply to h e r
without r e g a r d i n g t h e m as b e i n g i m p o r - m o n t h l y missives. H e n c e at C a r m e l h e r
tant a n d to sit bolt u p r i g h t instead of r e - Director was n o n e o t h e r t h a n t h e L o r d
clining o n h e r chair. T h e night before she Himself. T h e r e s e , t h e little wild flower
e n t e r e d C a r m e l t h e e n t i r e family gath- o n the hillside of C a r m e l , thrived u n d e r
e r e d r o u n d t h e table a n d said their fond t h e shadow of t h e Cross; it was w a t e r e d
farewells. It b r o u g h t o u t t h e sacrifice that by Jesus' tears a n d blood a n d His face was
is involved in separation from loved ones. t h e s u n . H e r o n l y y e a r n i n g was " t o
suffer a n d to r e m a i n u n n o t i c e d " . Such
After e n t e r i n g C a r m e l T h e r e s e e x p e - w a s T h e r e s e ' s s e l f - d e n i a l a n d self-
rienced a refreshing sense of peace that annihilation.
n e v e r left h e r e v e n w h e n she h a d severe
trials. T h e c h a r m i n g c o n v e n t was cut off After having b e e n a Religious for seven
from t h e world a n d she loved h e r little years, T h e r e s e complained that t h e r e was
n o t h i n g of the saint a b o u t her. Filled with for graces a n d p r a y e d for t h e m e m b e r s

r e m o r s e o v e r h e r d r y n e s s in p r a y e r , of h e r family. "I felt," declared T h e r e s e ,
T h e r e s e self-critically stated that h e r prac- "that I h a d t h e privileges of a q u e e n , w h o
tice of g o i n g t h r o u g h h e r p r a y e r s a n d can use h e r influence to set prisoners free,
t h a n k s g i v i n g s mechanically, c a n n o t b e a n d reconcile t h e king to his rebellious
excused. Yet she did n o t r e g r e t it, con- subjects; I w a n t e d to e m p t y Purgatory,
s i d e r i n g h o w little c h i l d r e n fall asleep a n d convert sinners e v e r y w h e r e " .
u n d e r t h e i r p a r e n t s ' loving eyes. G o d
T h i s t e n d e r a n d compassionate wish
knows t h a t we a r e only dust. She felt that
of hers to intercede for h u m a n i t y with the
t h e L o r d , w i t h o u t h e r k n o w i n g it, was
Divine is n o t w i t h o u t significance. H e r
showing h e r t h e r i g h t way of acting in
w a n t i n g to c h a n g e t h e course of sinners'
accordance with His will. For t h e " L o r d
lives by directing t h e m towards t h e L o r d
dwells u n s e e n in t h e d e p t h s of my miser-
was a sign of h e r own spirituality a n d al-
able soul".
t r u i s m . I t is m o s t r e m a r k a b l e t h a t
O n e day t h e devil called into question T h e r e s e was already h a v i n g all t h e mak-
T h e r e s e ' s suitability for life at C a r m e l . ings of a g r e a t saint.
She f o u n d herself in a n agonising q u a n -
Even t o w a r d s t h e latter p a r t of h e r
dary. She w a n t e d to c o n f o r m to G o d ' s
beautifully written autobiography,
will, even if that m e a n t r e t u r n i n g to t h e
T h e r e s e r e t u r n e d to t h e question of suf-
world that she h a d already r e n o u n c e d ;
fering which is one of its favourite themes.
such a course of action s e e m e d prefer-
T u r n i n g o u r backs o n suffering is o u r
able to acting in accordance with h e r own
conditioned r e s p o n s e to any painful situ-
will a n d consequently staying at Carmel.
ation. B u t T h e r e s e m a i n t a i n e d t h a t spir-
C o n f u s e d , s h e s p o k e to t h e N o v i c e -
itual m o t h e r h o o d can be g a i n e d only by
mistress a b o u t it. H e r d o u b t s relating to
accepting suffering. She invoked scrip-
h e r vocation d i s a p p e a r e d t h e p a o m e n t
t u r e to illustrate t h e teaching t h a t " T h e y
she e x p r e s s e d t h e m . P e r h a p s Satan h a d 4
that sow in tears shall r e a p in j o y " . It is
h o p e d t h a t she would n o t b r i n g herself
a b u n d a n t l y clear t h a t J e s u s was advocat-
to e x p r e s s i n g t h o s e d o u b t s , b u t h e r
ing t h e r e n u n c i a t i o n of t h e world w h e n
humility — T h e r e s e ' s willingness to make
H e declared: "Except a c o r n of w h e a t fall
such humiliatingly self-revealing disclo-
into the g r o u n d a n d die, it abideth alone:
sures — caused t h e defeat of t h e spirit
b u t if it die, it b r i n g e t h forth m u c h fruit.
of evil.
H e that loveth his life shall lose it; a n d h e
M e m o r a b l e i n d e e d was t h e w e d d i n g that h a t e t h his life in this world shall keep
5
of h e r soul to the L o r d . It was a red-letter it u n t o life e t e r n a l " . W h e n T h e r e s e re-
day for T h e r e s e . I n a sense all h e r life ferred to "the d a r k a n d silent days of o u r
h a d b e e n a p r e p a r a t i o n for t h e m o r n i n g
of S e p t e m b e r 8th 1890 w h e n she took h e r
vows. A sense of i n n e r peace accompa- 4
Psalm 126:5.
nied the taking of h e r vows. She asked 5

John 12:24-25.
98 THE MOU UN PATH June
earthly exile" she was h i n t i n g at t h e u n a - work a n d p r a y a n d observe t h e monastic
voidable u n h a p p i n e s s t h a t is p a r t a n d vows of poverty, chastity a n d obedience.
parcel of living o n e a r t h . O u r lives are Besides, t h e y o u n g w o m a n h a d to cope
m a r k e d by a series of miseries. T h e r e will with all t h e strains of h e r failing health.
be unalloyed h a p p i n e s s only in H e a v e n ,
I n T h e r e s e ' s a u t o b i o g r a p h y t h e r e is
p r o v i d e d we succeed in gaining admis-
u n f o r t u n a t e l y a lack of g r e a t detail a b o u t
sion to t h a t celestial realm.
h e r i n n e r life after she e n t e r e d Carmel.
W h e n T h e r e s e was seventeen or eigh- For t h e account of h e r short lifespan of a
teen all the illumination a n d spiritual food m e r e twenty-four years is mosdy confined
she n e e d e d was f o u n d in t h e writings of to t h e p e r i o d p r i o r to h e r b e c o m i n g a
St J o h n of t h e Cross (1542-91), t h e Span- Carmelite. T h e r e s e m u s t have sent a b o u t
ish mystic w h o with St Teresa of Avila 50 letters to h e r director Father Pichon
f o u n d e d t h e o r d e r of Carmelites. After after h e w e n t to C a n a d a . It is a pity that
that, she saw t h a t all spiritual books were Father Pichon failed to k e e p any of these
d r y — they did n o t hold any interest for r e p o r t s o n h e r spiritual d e v e l o p m e n t .
h e r . H o w e v e r s h e e s c a p e d f r o m this T h a t is a great loss. Nevertheless it is pos-
sible to g e t s o m e i d e a of h e r s o u l ' s
attitude by r e a d i n g t h e gospels a n d The
p r o g r e s s by surveying some significant
Imitation of Christ w h e r e i n she discovered
incidents d u r i n g h e r monastic life.
"solid w h o l e m e a l n o u r i s h m e n t " . It is the
gospels that occupied h e r m i n d d u r i n g T h e r e was a l o n g p e r i o d of i n n e r suf-
prayer. I n t h e m she was always finding fering in t h e life of T h e r e s e w h e n h e r
new a n d h i d d e n insights. T h a t e x p e r i - d e a r father was taken mentally ill. I n his
ence e n a b l e d h e r to u n d e r s t a n d the imagination h e saw slaughter a n d batdes.
m e a n i n g of t h e saying t h a t " T h e King- N e x t h e g r a b b e d his revolver to d e f e n d
6
d o m of G o d is w i t h i n y o u " . W i t h o u t his relatives. Fortunately several p e r s o n s
r e s o r t i n g to books o r teachers the L o r d disarmed him. T h e sick m a n was confined
instructs souls. Does n o t t h e Teacher of to t h e B o n S a u v e u r a s y l u m at C a e n .
teachers teach w i t h o u t u t t e r i n g a word? W h e n T h e r e s e was o n the verge of a nerv-
"I n e v e r h e a r d t h e s o u n d of His voice", ous b r e a k d o w n she b e c a m e the recipient
observed T h e r e s e , "but I know that H e of a r e m a r k a b l e grace. Inside a grotto in
dwells w i t h i n m e all t h e t i m e " . T h u s , t h e g a r d e n T h e r e s e h a d a spiritual ex-
w i t h o u t using e i t h e r h e r five senses or p e r i e n c e . S h e felt as if she w e r e com-
h e r intellect, T h e r e s e mystically k n e w pletely h i d d e n u n d e r the veil of the Be-
a b o u t t h e e x i s t e n c e of t h e E t e r n a l loved Virgin. At that time T h e r e s e was in
within herself. charge of the refectory. She r e m e m b e r e d
d o i n g various things as t h o u g h she were
T h e r e s e ' s n i n e years as a C a r m e l i t e
n o t actually d o i n g t h e m . S h e felt as if
n u n were n o t particularly eventful. M u c h
of h e r time was d e v o t e d to daily r o u t i n e
matters that a r e incidental to living in a
religious community. She was r e q u i r e d to 6
Luke 17:21.
novices. H e r self-effacing n a t u r e was such B u t w h a t would t h e L o r d d o to the
that T h e r e s e did n o t desire to advance simple w h o came to H i m ?
in t h e h i e r a r c h y of t h e Carmel. She was
T h e answer to this question is as fol-
c o n t e n t to stay always at the b o t t o m of
lows: "As a m o t h e r comforts h e r child, so
t h e l a d d e r as a w o m a n of n o i m p o r t a n c e . 8
will I comfort you".
It shows h e r d e t e r m i n a t i o n to eliminate
h e r ego. For never does the ego stop crav- I n t h e light of this k n o w l e d g e it oc-
ing for p r o m o t i o n , recognition, p o w e r c u r r e d to T h e r e s e that t h e Divine can be
a n d glory. seen only by b e i n g simple.
W h e n m a k i n g a study of t h e life a n d I n 1895 T h e r e s e offered herself as a
heroic actions of J o a n of Arc (1412-31), sacrificial victim to merciful love. It was
T h e r e s e felt within herself the same b u r n - t h e a p e x of h e r spiritual quest. I n t h e
ing zeal t h a t h a d o n c e a n i m a t e d J o a n . m a n n e r of J e s u s , s h e d e s i r e d to save
T h i s e x p e r i e n c e , which is so suggestive souls o n e a r t h a n d also to liberate those
of a state of grace, m a d e T h e r e s e think who suffer in purgatory. H e r religious fer-
that she h a d b e e n b o r n for glory. It was v o u r was rising a n d she was r e a d y to play
n o t t h e m u n d a n e glory of the vainglori- the role of r e d e e m e r . She w a n t e d to be-
ous. G o d m a d e T h e r e s e u n d e r s t a n d that come a m a r t y r of God's love, causing h e r
h e r glory, which would r e m a i n invisible to die so that h e r soul flew a n d e n t e r e d
to m o r t a l eyes, would consist in h e r be- t h e fold of God's merciful love. O n c e she
c o m i n g a g r e a t saint herself. felt an extraordinarily intense love for the
I n 1894, j u s t t h r e e years before h e r L o r d . T h e r e s e was ablaze with t h e fire of
demise, T h e r e s e was e n g a g e d in m u c h love. She felt that she would n o t be able
self-examination. As h e r u n d e r s t a n d i n g to b e a r this b u r n i n g sensation for o n e
of t h e g r e a t saints increased, she b e c a m e second longer without passing away. This
sadly conscious of t h e wide g a p that ex- r a r e mystical e x p e r i e n c e was t h e culmi-
isted b e t w e e n their saintly lives a n d hers. nation of a lifetime of c o m m i t m e n t to the
She b e c a m e distressingly aware of h e r bhakti marga ( d e v o t i o n a l p a t h ) t h a t
several i m p e r f e c t i o n s such as h e r ten- T h e r e s e diligently a n d unceasingly fol-
dency to fall asleep w h e n praying. Was lowed. It is t h e way w h e r e b y t h e divinely
she n o t j u s t a n o b s c u r e g r a i n of sand? d e d i c a t e d devotee's spark of love is at
S o m e t i m e s s h e was disillusioned with long last r e u n i t e d with the eternal flame
herself. T h e n she w o u l d recall h e r reso- of the Beloved.
lution t h a t h a d b e e n m a d e at the time of T h e r e s e ' s writings a b o u n d in a p h o -
h e r first c o m m u n i o n — Never be discour- risms a b o u t t h e spiritual life. H e r e are
aged! T h e r e s e m e d i t a t e d o n h e r predica- some samples from h e r soul-searching
m e n t a n d she p r a y e d . She used to d o a autobiography: " O u r L o r d Himself con-
lot of r e a d i n g . S h e c a m e u p o n several
biblical lines t h a t m a d e a d e e p impact o n
h e r m i n d : "Let all w h o are simple c o m e ' P r o v e r b s . 9: 4 NIV.
7
in h e r e ! " 8
Isiah. 66:13 NIV.
descends to dwell in t h e d e p t h s of my A doctor m a d e t h e diagnosis o n Au-

heart." "God repays us a h u n d r e d f o l d , gust 17th 1897 that h e r tuberculosis h a d
in small things as in great, if we give u p r e a c h e d its final stage; t h e illness h a d
everything for H i m . " " N o t h i n g matters s p r e a d to t h e e n t i r e body, including t h e
e x c e p t t r y i n g t o d o G o d ' s will w i t h intestines. H e r suffering was acute. O n
u t t e r resignation." A u g u s t 27th only half h e r left l u n g was
usable for b r e a t h i n g . T h e congestion re-
As T h e r e s e was lying ill at the infirmary
m a i n e d a n d t h e p a t i e n t h a d fever. O n
d u r i n g the last m o n t h s of h e r life, the very
S e p t e m b e r 30th 1897 a r o u n d 7.20 in the
statue of t h e "Virgin with t h e smile" was
e v e n i n g T h e r e s e p a s s e d away. W h i l e
k e p t by h e r side. She was suffering from
looking at h e r crucifix, she said " O h ! I
tuberculosis; it was a n agonisingly pain-
love H i m ... My G o d ... I love T h e e ! ..."
ful e x p e r i e n c e . T h e s e w e r e t h e sad cir-
T h e s e were h e r last w o r d s .
cumstances u n d e r which t h e following
last p o e m of h e r s was c o m p o s e d . T h e I n t h e graveyard at C a r m e l h e r m o r -
lines reveal that the h e a r t of this p u r e soul tal r e m a i n s w e r e b u r i e d with a w o o d e n
was overflowing with devotion. T h e p o e m cross over h e r grave:
is entitled Why I love Thee, O Mary.
S o o n I shall h e a r t h a t sweet Sister T h e r e s e of t h e C h i l d J e s u s

harmony,
Soon in those lovely H e a v e n s I shall 1873-1897
see T h e e .
T h o u W h o , in t h e m o r n i n g of
L a t e r T h e r e s e was e p i t a p h e d in h e r
m y life, earnest to smile at m e ,
own unforgettable w o r d s :
Do c o m e a n d smile at m e
again...Mother...now t h e n i g h is
nigh!. . .
I shall s p e n d m y H e a v e n
I f e a r n o m o r e t h e s p l e n d o u r of
T h y glory m o s t h i g h , doing good u p o n earth
With T h e e I have suffered m a n y
trials before
W h e n h e r h e a l t h was d e t e r i o r a t i n g
A n d now I w a n t to sing o n T h y
lap, O M a r y sweet a n d mild, T h e r e s e p r o p h e s i e d that she would serve
t h e world after h e r demise.
To sing why I love T h e e a n d to
tell T h e e f o r e v e r m o r e :
I a m T h y child! ... Summing-up
T h e n u n ' s religious fervour is particu- T h e r e s e ' s a u t o b i o g r a p h y , which first
larly evident in h e r poetry. T h o s e sweet a p p e a r e d o n e year after h e r d e a t h ,
a n d simple lyrical lines from T h e r e s e ' s b e c a m e n o t only a g r e a t religious classic
p e n a r e p a r t of h e r spiritual legacy to of inspirational value b u t also a best-seller.
future generations. Some readers were converted from
atheism to Christianity a n d a good m a n y to C a r m e l in the expectation of feasting
Christians f o u n d t h a t t h e book h e l p e d to their eyes u p o n the carriage carrying t h e
bolster their flagging faith. precious casket with T h e r e s e ' s relics. T h e
carriage t h a t was d r a p e d in white sol-
People in different parts of the world,
emnly w e n t by amidst t h e pious. T h e n
w h o were p r o f o u n d l y influenced by this
t h e r e were several miraculous h a p p e n -
book, started a p p e a l i n g to T h e r e s e a n d
ings. A y o u n g blind w o m a n found that
seeking h e r assistance for t h e p u r p o s e of
she could s u d d e n l y see. A soldier w h o
solving their p e r s o n a l p r o b l e m s . Often
h a d b e e n paralysed for fifteen m o n t h s
the sick a n d the distressed s o u g h t h e r
discovered that h e could walk j u s t as the
h e l p . Incredibly, t h e r e w e r e countless carriage was passing him.
miraculous healings. Wonderful h a p p e n -
ings were r e p o r t e d . She relieved the suf- L o n g after h e r d e a t h T h e r e s e contin-
ferings of a g r e a t m a n y p e o p l e . It is a ues to be o u r invisible intercessor, thus
blessing that h e r intercessional work con- fulfilling h e r prophecy, "I shall s p e n d my
tinues u n a b a t e d . H e a v e n d o i n g good u p o n earth".
I n n u m e r a b l e a r e t h e favours that h u - I n 1925 T h e r e s e was canonized. T h i s

m a n beings in every c o n t i n e n t have b e e n once u n k n o w n Religious is generally re-
o b t a i n i n g t h r o u g h t h e i n t e r v e n t i o n of g a r d e d as the most p o p u l a r a n d influen-
T h e r e s e . T h o u s a n d s h a d first-hand ex- tial Christian saint of r e c e n t times. It is
p e r i e n c e of miracles that took place o n i n d e e d a m a r v e l t h a t this simple sister
a c c o u n t of h e r loving intercessions in succeeded in climbing u p t h e heights of
H e a v e n . T h e s e p r i v i l e g e d souls w e r e , spirituality d u r i n g h e r very short lifespan
needless to say, grateful that their prayers of twenty-four years.
had been answered. After 1925 as a n a t u r a l c o n s e q u e n c e
T h e r e is a set of seven volumes p u b - of h e r p o s t h u m o u s fame, m o r e t h a n two
lished between 1907-1925 entitled Shower t h o u s a n d churches in h o n o u r of this saint
of Roses (Pluie de Roses). T h e s e interesting were built in different parts of t h e world
books are a record of some of the extraor- including Egypt.
dinary favours obtained t h r o u g h I n 1997 Pope J o h n Paul II proclaimed
Therese's intercession. A noteworthy T h e r e s e a "Doctor of the C h u r c h " . She is
miracle occurred o n May 26th 1908 w h e n t h u s p a r t of a very special circle of a b o u t
a four-year-old girl was instantaneously thirty saints. T h e r e s e is t h e y o u n g e s t
c u r e d of h e r b l i n d n e s s w h e n she was w o m a n with this title. T h e r e s e , along with
b r o u g h t to T h e r e s e ' s t o m b in the Lisieux J o a n of Arc, is the second p a t r o n saint
cemetery. T h e inhabitants of Lisieux were of France.
filled with w o n d e r at t h e restoration of
T h e life of T h e r e s e d e m o n s t r a t e s that
h e r sight.
God-realisation is within the reach of even
O n M a r c h 2 3 r d 1923 a n e s t i m a t e d the most o r d i n a r y h u m a n being, so long
50,000 pilgrims reverently lined the r o u t e as all one's actions a r e inspired solely by
love for God. I n h e r life o n e can h e a r an unfair or u n r e a s o n a b l e . People fail to see
echo of the Bhagavad Gita : "Always be t h a t all their so-called misfortunes a r e
aware of Me, be devoted to Me, let every p a r t of the divine o r d e r i n g of their lives
action of yours be an offering to Me, thus a n d m u s t therefore directly o r indirectly
you will unfailingly discover Me; this I contribute to their own spiritual progress.
p r o m i s e since you a r e d e a r to M e " It is i m p o r t a n t to u n d e r s t a n d t h a t n o
(18:65). W h a t was the p a t h that T h e r e s e action of the L o r d is devoid of love. N o t h -
faithfully followed? It was n o o t h e r t h a n ing can equal t h e L o r d ' s love for m a n .
unconditional trust in, a n d absolute love
O u r sadhana is to love G o d with all o u r
for God.
hearts. While the Almighty is Love Itself,
9
"Love is r e p a i d by love a l o n e " was we can never adequately reciprocate His
t h e m o t t o of T h e r e s e . This saying is as- love for us.
cribed to St J o h n of the Cross. God's love
for m a n is i n c o m p a r a b l y g r e a t e r t h a n
m a n ' s love for G o d . C a n we e v e r d o
e n o u g h to r e p a y G o d ' s love? O u r d e b t
to t h e Divine is i r r e d e e m a b l y i m m e n s e .
9
A Little White Flower: The Story of Soeur Theresse of
C e r t a i n d e e d s of t h e Divine m i g h t Lisieux; translated by T h o m a s N. Taylor, London.
seem to s o m e to b e i r r a t i o n a l , unjust, Burns, Oates & Washbourne, circa 1923. P.261.
Iswara said:
Like bubbles arising on the waters of the ocean, gods and men and beasts
of the phenomenal world arose, and will arise again and again, on the waters
of the mass of solid Bliss {ghana ananda) in the Consort of Uma (Siva). There
is no worldly misery for those who, through their experience, perceive all
this arising out of the waves of delusion clearly as myself.
Because of delusion, people do not realise Hara to be known as the cause
of every little thing and as die cause of every being and also as the cause of
even greater dissolution. When the presence of the Consort of Uma (Siva)
shines in the reflecting pool of the recesses of the space of the heart, like the
revered of birds (Garuda), then destruction of the serpent of mundane misery
results.
— Ribhu Gita, II, 56-57.
Narration of a Miracle
B y Devaraja Mudaliar
M RS. T a l e y a r k h a n i n t r o d u c e d a
g r o u p , Miss Sen a n d some o t h e r s
(a C a p t a i n o r Major R a o , w h o was going
gently towards her. She could even h e a r
t h e rustle a n d swish of t h e dress as t h e
visitor a p p r o a c h e d . T h e visitor came by
to m a r r y Miss Sen, a n d a n o t h e r lady from t h e b e d s i d e a n d r e m o v e d m y sister's
I n d o r e ) as friends of h e r sister Rita. T h e n b a n d a g e . My sister o p e n e d h e r eyes a n d
I told B h a g a v a n t h a t Rita has h a d a mira- saw h e r favourite Saint T h e r e s a s t a n d i n g
cle in h e r life a n d r e q u e s t e d M r s . by h e r with a scroll in h e r h a n d . T h e saint
T a l e y a r k h a n to tell t h e story. t h e r e u p o n u n r o l l e d t h e scroll a n d t h e r e
my sister saw all t h e questions t h a t were
She t h e r e u p o n told B h a g a v a n t h e fol-
set for h e r e x a m i n a t i o n t h e n e x t day. Af-
lowing: " B h a g a v a n , we got Rita a seat in
ter my sister h a d a m p l e t i m e to go
a medical college a n d hospital in L o n d o n
t h r o u g h the questions o n e by o n e a n d to
for t r a i n i n g as a n u r s e , t h r o u g h t h e kind
r e m e m b e r t h e m , t h e vision passed away,
offices of L a d y Willingdon w h o was t h e n
a n d my sister got u p , woke u p h e r friend
Vicerine h e r e . T h e m a t r o n of t h e hospi-
in the n e x t r o o m , asked h e r to find from
tal t h e r e , however, disliked m y sister from
t h e books all t h e answers n e e d e d a n d to
the b e g i n n i n g , because of h e r colour, a n d
r e a d t h e m o u t to her. T h e n e x t day m y
t r e a t e d h e r as dirt. My sister patiently
sister also a t t e n d e d t h e e x a m i n a t i o n ,
b o r e all this, a n d always p r a y e d to St.
found all t h e questions t h e same as re-
T h e r e s a in w h o m she h a d great faith. H e r
vealed to h e r t h e p r e v i o u s n i g h t , a n -
t r o u b l e s c a m e to a climax in this way.
swered t h e m a n d n o t only passed h e r
W h e n it was a b o u t a m o n t h o r so away
examination contrary to the expectations
from h e r e x a m i n a t i o n , she accidentally
of h e r m a t r o n , b u t even w o n t h e gold
h u r t h e r eye with t h e spray of an acid,
m e d a l for proficiency in that year."
w h e n she was o p e n i n g a bottle of the acid
in t h e laboratory. T h e eye h a d to be k e p t W h e n Mrs. Taleyarkhan concluded the
b a n d a g e d for several days a n d it was n o t above account, I said, "Miracles have n o t
yet all r i g h t even close to t h e e x a m i n a - ceased to h a p p e n . T h e y a r e h a p p e n i n g
tion. B u t o n t h e n i g h t before t h e exami- even n o w to those w h o p r a y a n d have
nation, after she h a d g o n e to sleep, my faith."
sister h a d a s t r a n g e e x p e r i e n c e : She felt
she h e a r d a slight footstep a n d that some-
o n e o p e n e d t h e d o o r a n d was c o m i n g F r o m Day by Day with Bhagavan, e n t r y for 2 5 - 2 - 4 6 .
The Mystic Poetry of
Percy Byshe Shelley (1792 - 1822)
By Alan Jacobs
P )ERCY B y s h e Shelley was t h e e l d e s t

son of a M e m b e r of P a r l i a m e n t a n d
a Baronet. E d u c a t e d at E t o n a n d Oxford
liberty a n d social justice led h i m to radical-
ism. H e sat at the feet of the philosopher
William Godwin, "the English Rousseaux".
h e enjoyed t h e privile-
H i s first m a r -
ged classical schooling riage to a child-
(Latin a n d G r e e k ) of hood sweetheart,
t h e m i n o r aristocracy. H a r r i e t , was a dis-
He was however aster b u t his sec-
d e e p l y rebellious a n d o n d m a r r i a g e to
at O x f o r d h e c a l l e d Godwin's daugh-
himself an 'atheist', ter Mary, was a
that is, h e rejected t h e great and happy
C h u r c h ' s theistic view literary partner-
of a p a t e r n a l deity sit- ship. Mary Shelley
ting in t h e clouds. B u t became famous
h e always r e t a i n e d his for t h e first e v e r
faith in a S u p r e m e science-fiction
Absolute who tran- novel Frankenstein.
scended the conven-
H e travelled to
t i o n a l r e l i g i o u s view.
I r e l a n d to e n g a g e
His atheism was a d o p -
in t h e political
ted m o r e to shock o t h -
s t r u g g l e b u t was
ers t h a n state his real
soon disillusioned
viewpoint. H e was ex-
by t h e chicaneries
pelled from O x f o r d as
of politicians. H e
a consequence.
d e c i d e d t h a t p o e t r y was t h e best way to
I n 1810 h e p u b l i s h e d his first collec- influence h u m a n i t y by t o u c h i n g t h e
tion of poetry, privately, u n d e r the pseud- hearts a n d sublimer feelings of m e n . His
o n y m Victor Cazire. T h i s juvenalia ex- youthful philosophy and radicalism
hibited a p r o d i g i o u s talent. T h e world c o m b i n e d in his first successful m a j o r
h a d b e e n given a n a t u r a l b o r n p o e t of p o e m Queen Mab. This epic, later became
fiery genius. His rebellion moved to poli- the Bible of the revolutionary Chartist
tics w h e r e an intense passion for personal movement.
W h e n h e settled d o w n with Mary a n d a n a n n u i t y from his father, his prolific poetic

o u t p u t c o m m e n c e d . Alastor a semi-autobiographical p o r t r a i t of a y o u n g poet, h a u n t -
ingly beautiful, was followed by The Hymn to Intellectual Beauty a description of his
ethical views a n d t h e mystical e x p e r i e n c e that h a d come to h i m as an act of Grace.
H e b e c a m e g r e a t friends with Keats, B y r o n , a n d for a time W o r d s w o r t h . T h e s e four
y o u n g songbirds forged a new Romantic M o v e m e n t in English Poetry, u n e q u a l l e d ever
since. H e b e c a m e d e e p l y interested in the mystical philosophy of Plato a n d translated
t h e Symposium into English. I n t h e s p r i n g of 1819 h e e m b a r k e d o n his masterpiece
Prometheus Unbound, a G r e e k t r a g e d y which p o i n t e d t h e way for m a n ' s f r e e d o m from
tyranny. L a t e r t h e r e was a f u r t h e r s u n b u r s t of creativity which included The Ode To the
West Wind a n d t h e Odes to Liberty. His first play The Cenci followed, a t r a g e d y set in
Renaissance Italy. As a dramatist h e ambitiously wished to e m u l a t e Shakespeare. As a n
essayist h e w r o t e his famous Defence of Poetry which clearly set o u t t h e principles of w h a t
h e t e r m e d ' T h e H i g h e r Poetry'. W h e n Keats died tragically his elegiac p o e m was a
most m o v i n g tribute revealing his attitude to t h e deathless h u m a n spirit o n lines simi-
lar to t h e Gita.
A d m i r a t i o n of t h e Italian beauty Emilia Viviani resulted in t h e g r e a t Platonic love

p o e m The Epipsychidion. I n Italy, a land h e loved, h e lived with B y r o n , Mary a n d his
y o u n g family. T h e r e h e c o m m e n c e d The Triumph of Life, his last magnum opus before the
tragic accident w h e n this y o u n g poetic genius d r o w n e d , sailing in a storm.
B y r o n a n d his friends c r e m a t e d his b o d y o n t h e beach. Alas, t h e y o u n g Apollo w h o
fired E n g l a n d with mystical, r o m a n t i c a n d revolutionary fervour was n o m o r e . A whole
nation m o u r n e d t h e s u d d e n passing of Shelley. It was so soon after t h e d e a t h of J o h n
Keats, also at a y o u n g age.
T h e y o u n g R o b e r t B r o w n i n g in a poetic tribute called h i m ' S u n - t r e a d e r ' . T h i s is a
h a n d s o m e eulogy. H e says:
S u n - t r e a d e r , life a n d light be t h i n e for ever!
T h o u a r t g o n e from us; years go by a n d s p r i n g
G l a d d e n s a n d t h e y o u n g e a r t h is beautiful,
Yet thy songs c o m e not, o t h e r b a r d s arise,
B u t n o n e like t h e e ; they stand, thy majesties,
Like m i g h t y works which tell some spirit t h e r e
H a t h sat regardless of neglect a n d scorn,
Till, its l o n g task c o m p l e t e d , it h a t h risen
A n d left us, n e v e r to r e t u r n , a n d all
...
B u t t h o u a r t still for m e w h o have a d o r e d
T h o u g h single, p a n t i n g b u t to h e a r thy n a m e
1999 T H E MYSTIC POETRY OF PERCY BYSHE SHELLEY 107
W h i c h I believed a spell to m e alone,

1
Scarce d e e m i n g t h o u wast as a star to m e n !
Sri A u r o b i n d o writes:
Shelley alone of t h e English poets was very nearly fitted to be a sovereign voice of
the new spiritual force t h a t was at t h e m o m e n t a t t e m p t i n g to b r e a k into p o e t r y a n d
possess t h e r e its k i n g d o m . H e has o n t h e o n e h a n d , o n e feels, b e e n a native of t h e
heights to which h e aspires a n d t h e m e m o r y of t h e m , n o t i n d e e d quite distinct, b u t
still e n v i r o n i n g his imagination with its l u m i n o u s ethereality, is yet with h i m . If t h e
idea of a b e i n g n o t of o u r soil fallen into t h e material life a n d still r e m e m b e r i n g his
skies can be a d m i t t e d as a n actual fact of h u m a n birth, t h e n Shelley was certainly a
living e x a m p l e of o n e of these l u m i n o u s spirits half o b s c u r e d by e a r t h ; t h e very
stumblings of his life came from t h e difficulty of such a n a t u r e m o v i n g in t h e alien
terrestrial e n v i r o n m e n t in which h e is n o t at h o m e n o r capable of accepting its m u d d y
vesture a n d i r o n chain, a t t e m p t i n g impatiently to realise t h e r e t h e law of his own
b e i n g in spite of t h e obstruction of t h e physical clay. T h i s m i n d a n d n a t u r e c a n n o t
live at ease in their d u s k day a n d time, b u t escape to dwell prophetically in a future
h e a v e n a n d e a r t h in which t h e lower life shall have accepted t h e law of his o w n
celestial worlds. As a p o e t his intellect is suffused with their light a n d his imagination
is b a t h e d in it; they a r e steeped in t h e brilliances of a c o m m u n i o n with a h i g h e r law,
a n o t h e r o r d e r of existence, a n o t h e r m e a n i n g b e h i n d N a t u r e a n d terrestrial things.
B u t in addition h e possesses t h e intellectual e q u i p m e n t possible in his age a n d can
speak with a subtle beauty a n d perfect m e l o d y t h e t o n g u e of t h e poetic intelligence.
H e is a seer of spiritual realities, m u c h m o r e radiantly n e a r to t h e m t h a n Wordsworth,
has, w h a t Coleridge h a d not, a poetic grasp of metaphysical t r u t h s , can see t h e forms
a n d h e a r t h e voices of h i g h e r elemental spirits a n d n a t u r a l g o d h e a d s t h a n those
seen a n d h e a r d by Blake, while h e has a k n o w l e d g e too of s o m e fields of t h e same
m i d d l e r e a l m , is t h e singer of a g r e a t e r a n d d e e p e r liberty a n d a p u r e r a n d nobler
revolt t h a n B y r o n , has t h e constant feeling of a h i g h spiritual a n d intellectual beauty,
n o t sensuous in t h e m a n n e r of Keats, b u t with a hold o n t h e subtler b e a u t y of sensi-
ble things which gives us n o t their glow of vital w a r m t h a n d close material t e x t u r e ,
b u t their light a n d life a n d t h e r a r e r a t m o s p h e r e that e n v i r o n s t h e m o n some meet-
2
ing line b e t w e e n spirit a n d body. H e is at once seer, p o e t , thinker, p r o p h e t , artist.
We a r e r e m i n d e d t h a t " B h a g a v a n loved to listen to r e a d i n g s from t h e Bible, Shake-
speare, Milton, Wordsworth, Keats a n d so on. H e enjoyed t h e m all a n d b r o u g h t o u t their
3
inner significance by a few words of c o m m e n t at once apt, p e n e t r a t i n g a n d revealing".
1
Pauline
2
The Future Poetry, Ch.3.
3
Ramana's Muruganar, p. 16.
O n 2 3 r d J a n u a r y 1937 Mrs. J e n n i n g s , an American lady r e a d some lines from Shelley

a n d asked B h a g a v a n if Shelley was n o t a realised soul.
C A N C E L L E D PASSAGE O F
T H E ODE T O LIBERTY
W i t h i n a cavern of m a n ' s trackless spirit
Is t h r o n e d an I m a g e , so intensely fair
T h a t t h e a d v e n t u r o u s t h o u g h t s t h a t w a n d e r n e a r it
W o r s h i p , a n d as they kneel, t r e m b l e a n d wear
T h e s p l e n d o u r of its p r e s e n c e , a n d t h e light
P e n e t r a t e s their d r e a m l i k e frame
Till they b e c o m e c h a r g e d with t h e s t r e n g t h of flame.
T h e M a h a r s h i replied, "Yes. T h e lines are excellent. H e m u s t have realised w h a t
4
h e wrote."
W h a t g r e a t e r affirmation can we have r e g a r d i n g Shelley's place as a mystical poet?
T h e following a r e selections from his prolific o u t p o u r i n g s which c o m m e n c e d at t h e
age of sixteen a n d c o n t i n u e d till his d e a t h .
His g r e a t d r a m a t i c masterpiece Prometheus Unbound contains t h e following beautiful
extract. H e was a m a s t e r of r h y t h m , m e t r e a n d cadence with a rich sensuous l a n g u a g e
h i t h e r t o u n p a r a l l e l e d by t h e English poets. H e wrote a b o u t t r u e love:
T h i s is t h e day, which d o w n t h e void abysm
At t h e E a r t h - b o r n ' s spell yawns for H e a v e n ' s despotism.
A n d C o n q u e s t is d r a g g e d captive t h r o u g h t h e d e e p :
Love, from its awful t h r o n e of p a t i e n t p o w e r
I n t h e wise h e a r t , from t h e last giddy h o u r
Of d r e a d e n d u r a n c e , from t h e slippery, steep,
A n d n a r r o w v e r g e of crag-like agony, springs
A n d folds over t h e world its h e a l i n g wings.
Gentleness, V i r t u e , W i s d o m , a n d E n d u r a n c e ,
T h e s e a r e t h e seals of t h a t most firm assurance
W h i c h bars t h e pit over Destruction's s t r e n g t h ;
A n d if, with infirm h a n d , Eternity,
M o t h e r of m a n y acts a n d h o u r s , should free
T h e s e r p e n t t h a t w o u l d clasp h e r with his l e n g t h ;
4
Talks with Sri Ramana Maharshi, Talk No.341, p.310 (1994 Edn.).
1999 THE MYSTIC POETRY OF PERCY BYSHE SHELLEY 109
T h e s e a r e t h e spells by which to r e a s s u m e
An e m p i r e o'er t h e d i s e n t a n g l e d d o o m .
T o suffer woes which H o p e thinks infinite;

T o forgive w r o n g s d a r k e r t h a n d e a t h o r night;
T o defy Power, which seems o m n i p o t e n t ;
T o love, a n d bear; to h o p e till H o p e creates
F r o m its o w n wreck t h e t h i n g it c o n t e m p l a t e s ;
N e i t h e r to c h a n g e , n o r falter, n o r r e p e n t ;
T h i s , like thy glory, T i t a n , is to be
G o o d , g r e a t a n d j o y o u s , beautiful a n d free;
T h i s is alone Life, J o y , E m p i r e , a n d Victory.
A n o t h e r e x a m p l e of his lyricism comes from Invitation. H e r e t h e soul is called to
awake a n d m e r g e in t h e universal sun.
. . . R a d i a n t Sister of t h e Day,
Awake! arise! a n d c o m e away!
T o t h e wild w o o d s a n d t h e plains,
A n d t h e pools w h e r e w i n t e r rains
I m a g e all their roof of leaves,
W h e r e t h e p i n e its g a r l a n d weaves
O f sapless g r e e n a n d ivy d u n
R o u n d stems t h a t n e v e r kiss t h e s u n ;
W h e r e t h e lawns a n d p a s t u r e s be
A n d t h e sandhills of t h e sea; —
W h e r e t h e m e l t i n g hoar-frost wets
T h e daisy-star t h a t n e v e r sets,
A n d wind-flowers, a n d violets,
W h i c h yet j o i n n o t scent to h u e ,
C r o w n t h e pale year weak a n d n e w
W h e n t h e n i g h t is left b e h i n d
I n t h e d e e p east, d u n a n d blind,
A n d t h e b l u e n o o n is over u s ,
And the multitudinous
Billows m u r m u r at o u r feet,
W h e r e t h e e a r t h a n d ocean m e e t ,
A n d all things seem only o n e
I n t h e universal sun. . .
But it was mAdonais, a poetic elegy o n the death of Keats, that Shelley demonstrated his
mystical n a t u r e . H e r e is a short quotation from this eloquent masterpiece:
T h e s p l e n d o u r s of t h e f i r m a m e n t of time
May be eclipsed, b u t a r e e x t i n g u i s h e d not;
Like stars to their a p p o i n t e d h e i g h t they climb
A n d d e a t h is a low mist which c a n n o t blot
T h e b r i g h t n e s s it may veil. W h e n lofty t h o u g h t
Lifts a y o u n g h e a r t above its m o r t a l lair,
A n d love a n d life c o n t e n d in it, for w h a t
Shall be its earthly d o o m , t h e d e a d live t h e r e
A n d m o v e like winds of light o n d a r k a n d stormy air.
T h e O n e r e m a i n s , t h e m a n y c h a n g e a n d pass;
H e a v e n ' s light forever shines, E a r t h ' s shadows fly;
Life, like a d o m e of m a n y - c o l o u r e d glass,
Stains t h e white r a d i a n c e of Eternity,
T h a t Light whose smile kindles t h e Universe,

T h a t Beauty in which all things w o r k a n d m o v e ,
T h a t Benediction which t h e eclipsing C u r s e
Of b i r t h can q u e n c h not, that sustaining Love
W h i c h t h r o u g h t h e web of b e i n g blindly wove
By m a n a n d beast a n d e a r t h a n d air a n d sea,
B u r n s b r i g h t o r d i m , as each a r e m i r r o r s of
T h e fire for which all thirst; now b e a m s o n m e ,
C o n s u m i n g t h e last clouds of cold mortality.
A n o t h e r e x a m p l e is from his p o e m o n 'Death':
O m a n ! hold t h e e o n in c o u r a g e of soul
T h r o u g h t h e stormy shades of thy worldly way,
A n d t h e billows of cloud t h a t a r o u n d t h e e roll
Shall sleep in t h e light of a w o n d r o u s day,
W h e r e hell a n d h e a v e n shall leave t h e e free
T o t h e u n i v e r s e of destiny.
W h o telleth a tale of u n s p e a k i n g d e a t h ?
W h o lifteth t h e veil of w h a t is to come?
W h o p a i n t e t h t h e shadows t h a t a r e b e n e a t h
T h e wide-winding caves of t h e p e o p l e d tomb?
O r u n i t e t h t h e h o p e s of w h a t shall be
W i t h t h e fears a n d t h e love for t h a t which we see?
I n a r e c e n t article S.R. S w a m i n a t h a n in discussing Shelley's last unfinished p o e m
The Triumph of Life writes:
U n d o u b t e d l y Platonism is an i m p o r t a n t e l e m e n t in Shelley's p h i l o s o p h y especially

of love a n d beauty as his Western critics have often p o i n t e d out, a n d b e t w e e n Vedanta
a n d Platonism t h e r e is a good deal of c o m m o n g r o u n d . However, in his commit-
m e n t to absolute spiritual non-dualism, in his rejection of t h e idea of p e r s o n a l im-
mortality in favour of t h e final absorption of the atman in Brahmanirvana, his view of
t h e p h e n o m e n a l world as maya or illusion, his emphasis o n t h e n e e d to r e n o u n c e all
sensual craving, his belief in karma, r e i n c a r n a t i o n a n d t r a n s m i g r a t i o n t h r o u g h t h e
cycles of birth a n d d e a t h in the soul's quest of moksha, a n d in avatars, Shelley is m u c h
closer to Sankaracharya's advaita a n d H i n d u symbolism t h a n to Platonic d o c t r i n e .
Surely n o p o e t is m a d e by r e a d i n g , a n d t h o u g h h e was familiar with t h e large outline
of H i n d u cosmogony, these ideas are r o o t e d in his own intuition of Vedantic b e a u t y
a n d t r u t h , a n d r u n t h r o u g h his major work like t h e woof of a web giving it its u n i -
versal poetic c o h e r e n c e . T h e y attain their most c o n d e n s e d a n d suggestive s u m m i n g
5
u p in the f r a g m e n t a r y ' T r i u m p h ' written at the e n d of his life.
We may close with a complete p o e m , the Hymn to Intellectual Beauty — which d e -
scribes Shelley's b o y h o o d t r a n s c e n d e n t a l e x p e r i e n c e . This was c o m p o s e d in t h e sum-
m e r of 1816 d u r i n g his stay with Byron o n the shores of Lake Geneva. I n verse V h e
refers to his b o y h o o d a n d in verse VI he vows to dedicate his soul to Beauty w h o m h e
sees as the deathless divine spirit of love. This is close to J o h n Keats — ' T r u t h is Beauty'.
I n verse I h e tells of this awful shadow of some u n s e e n p o w e r which floats u n s e e n
a m o n g s t us if only we are o p e n to it.
H Y M N T O I N T E L L E C T U A L BEAUTY
I
T H E awful shadow of some u n s e e n Power
Floats t h o u g h u n s e e n a m o n g us, — visiting
T h i s various world with as inconstant wing
As s u m m e r winds that c r e e p from flower to flower, —
5
Keats-Shelley Review.
Like m o o n b e a m s t h a t b e h i n d some piny m o u n t a i n shower,
I t visits with inconstant glance
Each h u m a n h e a r t a n d c o u n t e n a n c e ;
Like h u e s a n d h a r m o n i e s of e v e n i n g , —
Like clouds in starlight widely s p r e a d , —
Like m e m o r y of music fled, —
Like a u g h t t h a t for its grace may be
D e a r , a n d yet d e a r e r for its mystery.
II
Spirit of B E A U T Y , t h a t dost consecrate
W i t h t h i n e own h u e s all t h o u dost shine u p o n
O f h u m a n t h o u g h t o r form, — w h e r e a r t t h o u gone?
W h y dost t h o u pass away a n d leave o u r state,
T h i s d i m vast vale of tears, vacant a n d desolate?
Ask why t h e sunlight n o t for ever
Weaves rainbows o'er yon m o u n t a i n - r i v e r ,
W h y a u g h t should fail a n d fade that o n c e is shown,
W h y fear a n d d r e a m a n d d e a t h a n d b i r t h
Cast o n t h e daylight of this e a r t h
S u c h gloom, — why m a n has such a scope
F o r love a n d h a t e , d e s p o n d e n c y a n d h o p e ?
Ill
N o voice from some sublimer world h a t h ever
T o sage o r p o e t these r e s p o n s e s given —
T h e r e f o r e t h e n a m e s of G o d a n d ghosts a n d H e a v e n ,
R e m a i n t h e r e c o r d s of their vain e n d e a v o u r ,
Frail spells — whose u t t e r e d c h a r m m i g h t n o t avail to sever,
F r o m all we h e a r a n d all we see,
D o u b t , c h a n c e , a n d mutability.
T h y light alone — like mist o'er m o u n t a i n s d r i v e n ,
O r music by t h e night-wind sent
T h r o u g h strings of some still i n s t r u m e n t ,
O r m o o n l i g h t o n a m i d n i g h t stream,
Gives grace a n d t r u t h to life's u n q u i e t d r e a m .
IV
Love, H o p e , a n d Self-esteem, like clouds d e p a r t
A n d c o m e , for s o m e u n c e r t a i n m o m e n t s lent.
Man were immortal, and omnipotent.
Didst t h o u , u n k n o w n a n d awful as t h o u art,
K e e p with thy glorious train firm state within his h e a r t .
T h o u m e s s e n g e r of sympathies,
T h a t wax a n d w a n e in lovers' eyes —
T h o u — t h a t to h u m a n t h o u g h t a r t n o u r i s h m e n t ,
Like d a r k n e s s to a d y i n g flame!
D e p a r t n o t as thy s h a d o w c a m e ,
D e p a r t n o t — lest t h e grave s h o u l d b e ,
Like life a n d fear, a d a r k reality.
V
While yet a boy I s o u g h t for ghosts, a n d s p e d
T h r o u g h m a n y a listening c h a m b e r , cave a n d r u i n ,
A n d starlight w o o d , with fearful steps p u r s u i n g
H o p e s of h i g h talk with t h e d e p a r t e d d e a d .
I called o n p o i s o n o u s n a m e s with which o u r y o u t h is fed:
I was n o t h e a r d — I saw t h e m n o t —
W h e n m u s i n g d e e p l y o n t h e lot
Of life, at that sweet time w h e n winds a r e w o o i n g
All vital things t h a t wake to b r i n g
News of birds a n d blossoming, —
S u d d e n , thy s h a d o w fell o n m e ;
I s h r i e k e d , a n d clasped m y h a n d s in ecstasy!
VI
I vowed t h a t I w o u l d d e d i c a t e m y p o w e r s
T o t h e e a n d t h i n e — h a v e I n o t k e p t t h e vow?
With b e a t i n g h e a r t a n d s t r e a m i n g eyes, e v e n n o w
I call t h e p h a n t o m s of a t h o u s a n d h o u r s
Each from his voiceless grave: they have in visioned b o w e r s
Of studious zeal o r love's d e l i g h t
O u t w a t c h e d with m e t h e envious n i g h t —
T h e y k n o w t h a t n e v e r j o y illumed my b r o w
Unlinked with h o p e that t h o u wouldst free
T h i s world from its d a r k slavery,
T h a t T h o u — O awful LOVELINESS,
Wouldst give what'er these words c a n n o t express.
VII
T h e day becomes m o r e solemn a n d s e r e n e
W h e n n o o n is past — t h e r e is a h a r m o n y
I n a u t u m n , a n d a lustre in its sky,
Which t h r o u g h the s u m m e r is not h e a r d or seen,
As if it could not b e , as if it h a d not been!
T h u s let thy power, which like the t r u t h
Of n a t u r e on my passive youth
Descended, to my o n w a r d life supply
Its calm — to o n e who worships thee,
A n d every form containing thee,
W h o m , S P I R I T fair, thy spells did bind
T o fear himself, a n d love all h u m a n kind.
Perhaps the last word of this tribute should be by Shelley himself. In his influential
essay On the Defence of Poetry h e writes:
A poet, as h e is the a u t h o r to others of the highest wisdom, pleasure, virtue a n d

glory, so h e o u g h t personally to be the happiest, the best, the wisest, a n d t h e most
illustrious of m e n . As to his glory let T i m e be challenged to declare w h e t h e r the
fame of any o t h e r institutor of h u m a n life be comparable to that of a poet. T h a t h e is
t h e wisest, the happiest, a n d the best, inasmuch as h e is a poet, is equally incontro-
vertible: the greatest poets have been m e n of the most spotless virtue, of t h e most
c o n s u m m a t e p r u d e n c e , a n d , if we could look into the interior of their lives, the most
fortunate of m e n .
T H E N A M E O F RAMA
Once a man was about to cross the sea. Vibhishana wrote Rama's name on
a leaf, tied it in a corner of the man's wearing-cloth, and said to him: 'Don't
be afraid. Have faith and walk on the water. But look here: the moment you
lose faith you will be drowned.' The man was walking easily on the water.
Suddenly he had an intense desire to see what was tied in his cloth. He
opened it and found only a leaf with Rama's name written on it. 'What is
this?' he said himself. 'Just the name of Rama!' As soon as a doubt entered
his mind he sank under the water.
— Sri Ramakrishna.
Missing the Water even
when the Lake is Still
By J . J a y a r a m a n
S o m e rightly say that Sat is that This

existence w h i c h is ever aware Logic, lame and flawed, I d o insist
But sadly add, that the w o r l d - b o d y pair there's s o m e t h i n g here that's w r o n g —
i s n o t j u s t hidden from awareness but— of this be sure
is actually non-existent For, if true— the Self was all, in s l e e p ;
in d e e p d r e a m l e s s s l e e p . n o w o r l d , n o body, nor e g o ' s trace i m p u r e .
"For", they say, "In dreamless sleep If T r e m a i n e d as Self, as j n a n a ' h e a p e d ' —
the world and b o d y are, then why don't I as Self, o n waking, keep?
u n s e e n , unheard, u n t o u c h e d , unfelt
and this THE TRUTH
is j u s t b e c a u s e the two d o not exist". T h e I'm-this-body error is the snake
that's s e e n in waking
T H E FALLACY and the dreams w e make.
From this it's but a step to say It continues in sleep. I h o p e it's clear
"where the world-body pair d o e s not e x i s t the rope I saw in light as "this snake h e r e "
the pristine Self s h i n e s fully bared p e r s i s t s as snake for m e a l t h o u g h u n s e e n —
u n h i n d e r e d by body, or w o r l d l y care, w h e n lights g o d i m
e s p e c i a l l y in d e e p d r e a m l e s s s l e e p " . I'd rather not step o u t —

I surely can't a s s u m e that snake
A n d so isn't anywhere about.
T h e y say, "the show goes o n and what are w e T h e snake t h o u g h false was seen by m e in light;
but momentary waves u p o n the sea the darkness thus is p o w e r l e s s
of t r a n s i e n c e a n d yet b e t w e e n t h e m all to e n d m y error's m i g h t
r e m a i n as w a t e r ' t w i x t t h e r i s e a n d fall T h e fact is that the tendency to s e e
of waking life and d r e a m d e l u s i o n " — the r o p e as snake r e m a i n s at n i g h t i n m e !

So also w e c h o o s e to gaze u p o n
H e w h o says in waking: "I'm this body-ness", the waveless v o i d
w i l l be t h i s f l a w w e l l f e d i n s l e e p y r e s t . 'between' the waves, and then—
T h i s 'causal b o d y ' rules in s l e e p for h i m It's water, water every spot
w h o s e b o d y - s e n s e in waking is no w h i m . It's water, wave or not.
T h e fool w h o c l a i m e d : "the b o d y u n c o g n i s e d
i n s l e e p i t ' s just not there. A total j e s t ! " So too
Must n o w c o n c e d e : T h e Self is intuited o n l y w h e n
"(like the snake that lay in the dark u n e s p i e d ) , w h i l e amidst this c o s m i c T h o u g h t —
i n s l e e p t h e b o d y q u i t e exists unmanifest". this waking world that the Self unfurled
w e c h o o s e to gaze u p o n —
I n world-of-form and s l e e p the sage d o t h hold T h e 'causal' void, the 'I-am-ness' between
t h e S e l f p e r s i s t s — with b o d y or without our thoughts, and t h e n —
A smith he sees no ornament but gold Like the r i p e n i n g of a fruit
For, work-of-art, or l u m p — w e d o by Grace intuit
it's g o l d n o doubt? T h e Self 'appears'; the 'I' unborn.
We intuit the water o n l y w h e n T h e Self — d u s k or dawn.
while amidst the waves
SRI BHAGAVAN'S REFERENCE T O KALIDASA
Sri N. Balarama Reddy narrated the following interesting anecdote:

" N a y a n a (Kavyakantha Ganapati Muni) was discussing with Bhagavan
Kalidasa's greatness. During the talk Bhagavan happened to mention that the
Ingudi tree referred to in Kalidasa's Sakuntalam was found in our forest, near
the Ashram.
" O n e afternoon, Bhagavan went with Nayana to the forest to show him the
Ingudi tree. Later on Muruganar, not finding Bhagavan in the Hall and thinking
that Bhagavan might have gone to Palakotthu, went t h e r e . L e a r n i n g that
Bhagavan and Nayana had gone into the forest, Muruganar went in search of
them. Afterwards, Viswanatha Swami got word that the three had proceeded to
the forest, and he too followed. H e located them in the forest. Then, Bhagavan
who had already pointed out the tree to Nayana and Muruganar, showed it to
Viswanatha Swami also. All the three scholars wondered how Bhagavan who had
never read kavyas and knew no botany could identify such a rare tree as Ingudi
(Terminalia Catappa). Then, they realised that nothing was unknown to a sarvajna
(all-knowing one)!"
— Moments Remembered.
H7
•
Bhagavan Ramana and His Ashram

By Ramamani
S R I R a m a n a s r a m a m t o d a y is n o t a
m e r e relic of t h e past b u t a d y n a m i c
centre r a d i a t i n g t h e vibrant p r e s e n c e of
naturally almost u n n o t i c e d . O n t h e o t h e r
h a n d , some visitors accustomed to m o r e
l u x u r i o u s fare find fault with the m e a g r e
Sri B h a g a v a n . T h e Brahma Nirvana in food a n d comforts h e r e p r o v i d e d . O u r s
1950 is a n e v e n t in time a n d a p p a r e n t l y is, as it has ever b e e n , a c o m m o n h o m e
a dividing line b e t w e e n Sri Bhagavan's with a c o m m o n kitchen for o r d i n a r y p e o -
days a n d after, b u t o t h e r w i s e this has ple, for plain w h o l e s o m e living, with n o
m a d e n o difference to t h e spiritual mini- ostentation of w a n t a n d certainly n o n e of
stry of Sri B h a g a v a n . Buildings a n d ma- wealth. T h o u g h the m a n a g e m e n t is n o
terial comforts have b e e n a d d e d since Sri d o u b t d e v o t e d , t h o u g h t f u l a n d diligent,
B h a g a v a n ' s days b u t all this has b e e n surely it is t h e H i g h e r Will t h a t has b e e n
d o n e w i t h o u t w e a k e n i n g , in any sense o r t h e p r i m e m o v e r b e h i n d t h e silent nece-
d e g r e e , t h e p o w e r of his p r e s e n c e , as ssary g r o w t h . T h e m a c h i n e r y goes o n
m a n y old d e v o t e e s a r e only too r e a d y smoothly because t h e h u b of it is s o u n d
to testify. a n d safe in t h e h a n d s of p e r s o n s vitally
because naturally, devoted a n d interested
W h a t d o we look for in any Ashram?
in t h e Person w h o e m b o d i e d the utterly
To be truthful most of us d o look forward
Impersonal.
to some basic comforts or amenities. F r o m
this a n g l e , t h e A s h r a m has d o n e well. ' V e n k a t a r a m a n ' (the original n a m e of
Some thirty years ago, t h e r e was only a Sri Bhagavan) was d e a d , in Sri B h a g a -
g r o u p of t h a t c h e d buildings a n d t h e bar- van's own w o r d s , even at M a d u r a i , w h e n
1
est necessities. Few realize how m u c h has h e was m e r g e d in the Self at t h e age of
c h a n g e d , since t h e c h a n g e has b e e n so 16. For h i m t h e spiritual j o u r n e y was
slow a n d smooth. A n d t h o u g h some may complete t h e n a n d t h e r e !
w o n d e r w h e t h e r w e n e e d all t h e s e Arunachala now calls h i m a n d h e obeys
"amenities" in t h e A s h r a m , the majority the call. T h e temple d o o r s a r e wide o p e n ,
of sadhakas find t h e m helpful a n d d o wel- with n o o n e b e t w e e n h i m a n d his Father.
come them.
T h e electricity a n d t h e water supply
are m e r e conveniences, an adjustment to F r o m Venkatoo '60 (Souvenir).
c h a n g i n g times a n d this has c o m e about 1

T h i s was written in 1974
H e moves o n to the Hill. Followers gather without t h e m i n d ) , t h e n n o t only t h e
a n d grow in strength. His m o t h e r comes g r e a t sages w h o c a r r i e d o n various
too a n d stays with h i m . T h e A s h r a m does kinds of work after attaining jnana b u t
its o w n c o o k i n g n o w , t h a n k s t o t h e t h e gods also a n d I s h w a r a H i m s e l f
mother. O n her, by right of n a t u r e , h e must be considered ajnanis, since H e
c o n c e n t r a t e s his grace in h e r last m o - continues looking after t h e world. T h e
m e n t s a n d confers final f r e e d o m . T h e fact is that any a m o u n t of action can
b o d y is i n t e r r e d at t h e foot of the Hill on be p e r f o r m e d , a n d p e r f o r m e d quite
t h e s o u t h e r n slopes. H e visits a n d revis- well by the jnani, without his identify-
its t h e spot a n d t h e n , o n e day stays a n d ing himself with it in any way, or ever
s e t t l e s t h e r e for g o o d . T h e p r e s e n t imagining that h e is t h e doer. Some
A s h r a m — Sri R a m a n a s r a m a m — comes power acts t h r o u g h his body a n d uses
into being to c o n t i n u e thereafter as his his body to get the work d o n e . 2
a b o d e , w h e r e , in his presence, prince a n d Only in the light of this e x p l a n a t i o n

p a u p e r , p e a s a n t andpandit, all are treated can we u n d e r s t a n d t h e m a i n t e n a n c e of
alike a n d all feel equally at h o m e . t h e A s h r a m as a spiritual c e n t r e o r its
W h a t is m e a n t by thejnani carrying on material growth. H u n d r e d s of instances
with t h e b o d y even after jnana? We have in his lifetime could be cited as evidence
this e x p l a i n e d to us by Sri B h a g a v a n of Sri Bhagavan's s u p r e m e compassion
himself: a n d concern for his devotees. His great-
ness was in n o way affected or questioned
T h e r e are various controversies or because h e came forth with guidance a n d
schools of t h o u g h t as to w h e t h e r ajnani h e l p , sometimes even in very o r d i n a r y
can c o n t i n u e to live in his physical matters. And so it cannot be imagined that
b o d y after realisation. Some hold that Sri Bhagavan, so full of compassion a n d
o n e w h o dies c a n n o t be a jnani because
concern, could have b e e n indifferent to
his b o d y m u s t vanish into air or some
the n e e d s of the future. It is to Sri Bhaga-
such thing. T h e y p u t forward all sorts
van that we owe t h e p r e s e n t set-up a n d
of funny notions. If a m a n must at once
o u t e r structure of the Ashram.
leave his b o d y w h e n h e realises t h e
Self, I w o n d e r how any knowledge of And so Sri Bhagavan's grace will en-
t h e Self o r t h e state of realisation can velop t h e whole world. But, historically
c o m e d o w n to o t h e r m e n . A n d that a n d geographically, the Presence in its
would m e a n that all those w h o have fullness, the centre of radiance, will al-
g i v e n u s t h e f r u i t s of t h e i r Self- ways be His chosen HOME, the A s h r a m ,
realisation in books c a n n o t be consid- s t a n d i n g a n d g r o w i n g h e r e beside t h e
e r e d jnanis b e c a u s e t h e y w e n t o n Mother's shrine a n d the Rock of T r a n -
living after realisation. A n d if it is held scendent Awareness!
that a man cannot be considered a
jnani so long as h e p e r f o r m s actions in
t h e w o r l d ( a n d action is impossible !
Day by Day with Bhagavan, pp.238-39.
BOOK REVIEWS
INTRODUCTION TO Z E N TRAINING: Sanzen the objectifications of our own minds, as a world

Nyumon: by Omori Sogen (tr. from Japanese independent of that mind which is really its
by Dogen Hosokawa & Roy Yoshimoto. 1996. source and substance."
Pub: Kegan Paul International, P O Box 256, — J . Jayaraman
London W C 1 B 3 S W , England, pp.290.
Omorl Sogen (1904-1994) was one of the S E L F T H E T R U T H A B S O L U T E : A review of
foremost Rinzai Zen teachers of this century. His Advaita Vedanta: by Dr. G. Subramanian.
Zen teaching is remarkable for the breadth de- 1996 Pub: Giri Trading Agency, Mylapore,
manded of his students. He wanted Zen to re- Chennai 600004. Pp. 385; Rs.250; US$15
tain both the martial vigour of the great Zen This book is a revised edition of the doctoral
teachers of the samurai era and the refinement thesis presented by the author (a retired Profes-
found in the best Zen calligraphers. The author sor and HOD of Medicine, Tamilnadu Medical
says that he came to write this book because he Educational Service) to the City University at Los
found that most of the available books on Zen Angeles and approved by them in 1994. The
practice of zazen were not written by competent thesis itself arose from a condensation of notes
practitioners, and also because the two books that the author had prepared over the years as
Zazen no Shokei (Rinzai) and Zazen no Hiketsu part of his spiritual sadhana. The author, obvi-
(Soto), which he considers to be masterpieces ously influenced deeply by the Maharshi, de-
of practical value belong to earlier eras and are votes a greater half of his book to Bhagavan's
rare to obtain. works, his teaching and most importantly, the
practise of Atma Vichara. The author has also
His life spanning the transition from the
benefitted from J K , Gurdjieff and Nisargadatta
1900s, when teachers schooled in the samurai
Maharaj, and there is a short section on the
tradition were still alive, to the 1990s when J a -
latter two.
pan began to take on a larger role in the world,
Omori was able to draw on the vigorous tradi- The author's coverage, in the first half of the
tions that flourished then and bring alive many book, of the various important Upanishads, Adi
of the traditional stories. Sankara's Bhashyas and other works and a cri-
The text provides a solid introduction to the tique of his non-advaitic contemporaries includ-
physical nature of training— discussing breath, ing some Buddhist schools, and his treatment of
pain, posture, drowsiness, state of mind and the post-Sankara Vivarana (jtva-is-like-a-re-
physiology— as well as the context in which Zen flected-image) and Avaccheda (jtva-is-like-the-
training takes on meaning. Although seemingly conditioned-pot-space) schools, are mercifully
so, zazen is not just 'quiet sitting'. And it is valu- brief but comprehensive. He touches effectively
able to see it so thoroughly approached as it is upon the seven J n a n a and seven Ajnana
here. The book ends with commentaries on two bhumikas, the six khyatis, the six (ie., twin inner-
Zen texts that help to place all of the instruction and-outer trio of) samadhis etc. His treatment of
in context. Omori Sogen takes Hakuin's Zazen how Prarabdha and Agami Karmas feedback to
Wasan and makes it meaningful to modern Sanchita is excellent. His definition of Aniccha
times. He finishes by using the traditional Ten (among the three types of) Prarabdha is lacking.
Ox-Herding Pictures to show the rigour and It is properly defined by the example of the hang-
physicality of Zen training. man having to do his unpleasant task owing
Those used to the No-self doctrine of Bud- to the king's just order. It is obvious that the
dhism, must learn to look beyond concept, at author has made a study of all important post-
the True Self referred to liberally in this well S a n k a r a works (including compendia like
known Zen training manual: Vicharasagaram and Kaivalya Navanftam) deal-
"The True Self is the ultimate subject. The ing with the above Vedantic terms often referred
basis of all our illusions is the act of regarding to in Talks by Bhagavan.
The author has a clarity that does not lose of diluted truths from the Sastras'. Again, the
sight of fundamentals while taking on varying author says (pp.300, 317, 325) that the body
philosophical approaches. The author leans does not exist in deep sleep, and that pure
comfortably on the most reliable of prakriyas: Consciousness shines then as the real I, and
the dream simile. The author pushes for ekaj?va that the thought T (-am the body') does not exist
vada forcefully, and cautions that it should not in deep sleep just as it does not exist in the
be confused with solipsism (the Vijnanavadin/ state of Jnana. If so, indeed Self is realized fore-
Berkelian view that the waking-subject creates most in deep sleep and one wonders why one
the waking-world). does not continue so from then on! The follow-
Among the three drshtis (attitudes; bhavas) ing simile (and a poem elsewhere in this M P .
recommended for gaining the ekajiva bhava the issue) should clarify the reviewer's point. Con-
author refers to badha drshti (attitude of rejec- sider a snake wrongly seen in place of the rope.
tion) wrongly as bheda drshti, mistranslating it An erroneous thought exists as "A snake is seen
as "elimination of difference" (p.149). here" while the snake is seen in twilight; and it
The section on Bhagavan is remarkable. The exists as "the snake is not seen here" when night
author seems to have made a full study of all falls. It is foolish to argue: 'since the snake is not
the Ashram publciations, even The Mountain seen, the snake does not exist during nightfall'.
Path issues. His resume of Bhagavan's impor- For, regardless of whether the snake 'exists' or
tant works: Aksharamanamalai] Ekatma Panch- not in the darkness, the original error exists
akam\ Forty Verses and Upadesasaram are submerged. This should explain why the Self, if
commendable. Muruganar's Guru Vachakak- veiled by error during waking must continue
kovai and Ganapati Muni's Ramana Gita are veiled in sleep. The deluded man who saw the
also covered. The author labels the Muni as a snake in twilight, is doubly deluded should he
sakta (on the basis of some of the questions he conclude that the snake, being unseen, does
put to Maharshi) instead of seeing in the eluci- not exist in the dark. A wiser colleague however,
dations thus obtained, an important source for standing by his side in the darkness (and who
the essentials of the KundalinT/Prana system was free from the 'snake-error' even in twilight),
(and its place in the traditional hierarchy of Atma- would alone have the right to say: "there is no
vidya), as expounded by Bhagavan Ramana. snake here in the darkness". For, he would hold
Though the section on Ramana seems to be the same view even in twilight! Atma Vichara
largely composed of passages taken off extant can never begin in sleep. He who has resolved
texts, the way the matter has been ordered, during waking, that the body, along with the
along with very pertinent clarifications embed- world seen through it, is a mere mirage, is alone
ded by the author un-obtrusively in the flow, is entitled to declare that the world does not exist
proof of a serious study usefully digested at all in sleep. The ego experiencing itself as an
through dhyana and vichara. An example — "In embodied unit and declaring upon 'waking' that
Self-enquiry, the sense of questioning (prajna), the world was non-existent during its 'sleep', is
and the cessation of thoughts (samadhi), are only aggravating its waking-delusions.
both required for mandnasa, because samadhi Given the wholistic vision in this book towards
without prajna is sleep or laya, and prajna with- Vedantic tradition vis a vis Atma Vichara, the
out samadhi leads to mistaken views and author's branding above of Ganapati Muni as a
blabbering" (p.236) a phenomenon increasingly sakta, the Forty Verses Supplement as a
seen in modern 'gurus' . The author's list oY six sastraic dilution, and sushupti as entirely bodi-
obstacles to spiritual progress cannot be less and more revealing of the Self than waking
bettered (p.275). or dream, was intriguing. But only till I discov-
The chapters 13 to 15 treat of the practise of ered that he has drawn the material for all that
Atma Vichara and contain very useful pointers— unquestioningly from Sr? Sadhu Om's Path of
and some blemishes. The author says (p.311) Sn Ramana and, Noonmalai. The two works un-
that Bhagavan's Forty Verses are his direct questionably provide scope for much insight
teachings whereas His Supplement is only 'one along the way, but are not free from prejudice
1999 BOOK REVIEWS 121
and its progeny— error! The Ajatavadin (the one appreciated; but to say that Lord Siva appears
of 'unborn speech'; the Jnani) is only bemused in the form of robbers may seem baffling. There-
at hyper-aoVa/f/ns, authors (and reviewers) 'de- fore, commentators like Vishnusuri, Bhatta
fending' ajatavada against (non-existent, but Bhaskara, Abhinava Sankara differed from
nevertheless) deluded saktans and dvaitinsl Sayana and attempted to give a spiritual mean-
It is the reviewer's earnest hope that the ing to the mantras.
author would sift and make amends in the next The author has taken great pains to explain
edition. The Glossary and Index could be ex- the meanings of the mantras not only according
panded to cover all the technical terms and to Sayana but also from the standpoint of these
themes used in this book. other commentators. The mantras are printed in
Worthy books like this presenting Advaitic Devanagari script with accentuation marks. A
tradition along with Bhagavan's teaching are free rendering of the meaning is given followed
rare— one recalls T.M.P. Mahadevan's Ra- by a discussion which is divided into two por-
mana Maharshi, and Lakshmana S a r m a ' s tions — one, based on the Karma and Upasana
Maha Yoga— classics in this genre. view-point and the other, based on the esoteric
— J . Jayaraman explanation of Vishnusuri.
Purusha Suktam is explained with the help of
S H R I R U D R A M AND P U R U S H A SUKTAM: A the commentaries of S a y a n a and Bhatta
Contemplative Study by Swami Bhaskara.
Amritananda.1997 Pub: Sri Ramkrishna Math, The printing and get-up are quite good.
Chennai 600 004. Pp.187, Rs.30 Devotees will find the publication quite useful.
Publisher's Note states that chanting of — V.R.K. Raman
Rudram etc. with full knowledge of their mean-
ing will give immense mental and spiritual joy to T H E E S S E N T I A L S O F H I N D U I S M by S w .
the aspirants. But here lies the big catch. Vedic Bhaskarananda:1998. Pub:Sri R.K. Math,
mantras are not easy to interpret. Sr? Aurobindo Chennai 600 004. pp.233, Rs.55/-
outlines in The Secret of Veda the difficulties in What exactly is the Sanatana Dharma, the
unravelling the meanings of the Vedic mantras. Eternal Religion, exalted by Hindus as being the
The following lines taken from his book will con- wisest norm? What is meant by the Hindu way
vey the formidable nature of the task: of life? Ask this of any of today's youngsters
"The ritual system recognised by Sayana who walk so casually in the creed of their birth
may, in its externalities stand; the naturalistic and they would probably confess only to a su-
sense discovered by European scholarship may perficial knowledge of the daily rituals and of the
in its general conceptions be accepted; but be- customary festive and social realities that im-
hind them there is always the true and whole pinge on their life. There is no time to go deeper
hidden secret of the Veda— the secret words, into philosphic and spiritual questions, or into
ninya vacamsi, which were spoken for the puri- the implications of the diverse ways of reaching
fied in Soul and the awakened in knowledge. To the goal of liberation, which Hinduism, not only
disengage this less obvious but more important assures is possible but maintains is the goal of
sense by fixing the import of Vedic terms, the human life. However such questions have been
sense of Vedic Symbols and the psychological found to be increasingly relevant not only to
functions of the Gods is thus a difficult but nec- Indian children but more so as S w a m i
essary task." Bhaskarananda found while living in America, to
The literal meaning of some of the mantras children of Hindu immigrants there. There also
may not appeal to the modern mind. For ex- seemed to be a nascent interest in academic
ample, in the third anuvaka of Sri Rudram, circles in America in the subject.
worship is offered to Lord Siva appearing in the Invited to speak on Hinduism in schools, col-
form of protector of different categories of rob- leges and universities in America, the Swami a
bers etc. T h e idea that God is an in- monk of the Ramakrishna Mission found himself
dwelling presence in all forms of life is easily called upon to explain to Christian and Jewish
audiences the basic tenets of one of the world's of universal appeal to young and old in India as
oldest religions. For, even today while the ratio- in the West. Trust the Ramakrishna Math to
nal Western mind claims to understand Islam bring out a book of quality, a sure winner.
and Buddhism, there appears to be a cultural — Prema Rao
block when it comes to aspects of Hinduism's
metaphysics and philosophies which appear
J E S U S C H R I S T AT T H E E N C O U N T E R O F
confusing and abstruse. To meet these wide
W O R L D R E L I G I O N S : by Jacques Dupuis.S.J.
ranging demands Swamiji was perforce inspired
Tr. from French by Robert R. Barr. 1996:Pub.:
to cull the essentials as well as to simplify
the most complex issues and to present the Intercultural Publications, 15 A/30, W.E.A.,
encapsulated wisdom of Hinduism in this admi- New Delhi 110 005. pp xi + 301. Price not
rable handbook. mentioned.
Though compact, being essentially a reader, Rev. Jacques Dupuis' book is divided into two
it covers a comprehensive range of topics start- parts, covering some 110 and 135 pages, re-
ing with the Indo Aryans, the structure of their spectively. The first part with four chapters deals
society, their way of life, details of their marriage mainly with doctrinal and theological issues while
and funeral and family customs. Even ticklish the second with seven chapters discusses the
questions such as whether the Vedic ancestors scope and significance of the advent of Jesus
ate meat and why the Hindus of today largely do Christ in Christianity, the gospel, related holy
not do so are explained in honest terms. Also scriptures and the evangelical mission of the
the more difficult aspects of philosophy and church in the overall scenario of world religions.
metaphysics of the doctrines of Karma, predes-
The term Hindu, frequently mentioned in the
tination and of reincarnation have been tackled
book, is actually a misnomer coined by western
very intelligently without using any cliches and in
scholars and writers for the adherents of what is
so lucid and direct a manner as to leave no
properly understood as Sanatana Dharma, a
room for ambiguities. Even complex theories
phrase that is difficult to translate into English
concerning the creation and dissolution of the
but may be taken broadly as an eternal code of
world according to the Sankhya and Vedantic
righteous conduct. Even atheists and agnostics
schools which appear contradictory have been
have their place among Hindus without detriment
unravelled in rational terms. One of the devices
to this nomenclature or description. Principles of
used by the Swami to make complex things
Sanatana Dharma were existent, well-known and
appear simple and lucid are expressive analo-
practised by large sections of the world's popu-
gies and the delightful stories he relates in rel-
lace even before any historical or mythological
evant contexts.
character or divine manifestation in human form
Amidst all this praise one must bemoan some appeared on earth to save mankind from perdi-
oversimplifications such as the amazing state- tion. In fact, it is assured in the Bhagavad Glta
ment that the highly revered Rishis or gotrapatis that whenever there is a decline in righteous-
from whom all Hindus trace their descent were ness God manifests on earth to restore Dharma.
supervisors appointed to settle disputes over the This may happen in different contexts, forms and
ownership of cattle kept in common shelters places. The author arrogates the virtues and
called gotras. Neither does it ring true that Rishis wisdom of Sanatana Dharma to his faith and
were celibate and hence had phenomenal regards their expression in others as a gift to
memory to preserve the Vedas. The Rishis, as humanity from what he naively calls 'anonymous
we learn of them, were mostly householders and Christianity'. Why any religion should remain
it was the very strong oral tradition of these times anonymous, as if lacking in moral force and
which preserved the Vedas and other religious spiritual strength to expose and spread itself in
scriptures. However these are minor points the wide open world, is anybody's guess. To the
which do not detract from the presentation of the author's blinkered vision even Lord SrT Krishna
whole complex picture. Swami Bhaskarananda's and the divine messages He pronounced in the
lucid and expressive style makes this book one universally acclaimed Bhagavad Glta appear to
be only copies and products of an imaginary, T H E W O R D IN T H E C A V E : The Experiential
antecedent and anonymous Christianity. Journey of Swami Abhishiktananda to the
Unfortunately for mankind many bigoted and Point of Hindu-Christian Meeting: by Anthony
misguided preachers of one religious persuasion Kalliath. 1997 Pub: Intercultural Publications,
or another are often overpowered by a tempting 15A/30 W E A , New Delhi 110 005. Pp 468.
and baseless notion that their approach is the Rs.400
only one chosen to grant salvation to man in a The author of this book has done an invalu-
grand, mysterious and undisclosed divine plan able service in opening up the implications of
and that their own God or guru the only media- the pioneering life of Abhishiktananda in India. It
tor! Such misconception is the root cause of is only possible to draw out one or two threads
inter-religious strife the world over. Religious of his extensive research. With detailed refer-
discord or plurality cannot be countered by pro- ences, bibliography, the reader has only to take
pagandist literature in which dialogue has only the plunge for him/herself. Some will be already
one meaning— 'we shall discuss and debate the familiar with Abhishiktananda's writings, in par-
matter at any length but you must finally accept ticular The Secret of Arunachala and Guru and
my unquestionable conclusion that my faith Disciple where one is literally catapulted into the
alone has divine sanction'. An example of powerful influence of two great gurus, Ramana
pseudo-openness in spiritual quest: Maharshi and Gnanananda, who drew him more
After acquainting the reader with quotations and more deeply along the advaitic way of the
from Sw. Abishiktananda (Fr. Henri Le Saux) sannyasi until he finally embraced the state itself.
about his spiritual evolution where Ramana It is true to say that for him Arunachala was
Arunachala played a keyrole, the author men- the birth place of his Hindu-Christian sannyasa,
tions that the advaitic proposition aham as the writer says. Ever since his first visit in
brahmasmi "finds its truest application in (the 1949, he was under the spell of this holy moun-
historical) J e s u s and in him acquires a new tain. He considers it as a place chosen by God,
sense. It enunciates Jesus' oneness with his where His grace is poured out with greater abun-
Father which has its foundation beyond the hu- dance. It was here he began to immerse himself
man condition (and) it expresses Jesus' personal in solitude and freedom and learnt the impor-
awareness of belonging, with his Father, to the
tance of a wandering life in his monasticism. He
sphere of divinity. . . This human consciousness
sees himself as a bridge builder and it is quite
in Jesus of his personal communion with the
remarkable how he straddles the divide, embrac-
Father in the advaita of divinity would then be
ing this calling while still remaining a Benedictine
the crown and fulfillment of the intuition of the
monk, in an age of rigid exclusivism where even
Upanishadic seers, and at the same time re-
the most enlightened enquirer was mentally as-
solve the antimony that the advaita experience
seems to leave unsurmounted between the val- sessing the Hindu through the bias of the Chris-
ues of absolute unity and personal communion". tian lurking beneath. He was indeed a precursor
The author goes on to assert: "the advaita expe- of the spiritual synthesis which world religions
rience would not have furnished Jesus (even if are challenged to create in our pluralistic society
he had lived and revealed his mystery in a land of today. He quickly realizes that the analytical
of Hindu culture) with an adequate expression of mind of the West is totally unable to fathom the
his own experience." (p.84) subtle inwardness of that of the East. To quote
This is a seemingly objective but sadly sub- the author: "The Occident departs in general
liminal and subtly parochial book that should be from a zero point of knowledge and advances
read with caution and discrimination by non- progressively to the truth, to a knowledge which
Christians. Alas the Hindu today is as ignorant is exterior. The Orient starts from the contem-
(worse, apologetic!) about the scientific rigour in plated intuitive truth. This truth is not regarded
the Upanishads and the universality of approach as something purely speculative and theoretical,
enshrined in Hinduism, as he is lacking in horse- but as That which is coincident with his being".
sense about being amidst Trojans. And Abhishiktananda's works are to be seen in
—Dr.T.Sankaran this perspective— as a spontaneous expression
124 T H E MOU U N PATH June
of his profound inner experience in a symbolic He wrote in his Journal (p. 100):
and autobiographical language. Arunachala
The writer captures the ineffable quality of this Jlva, the beneficent and the compassionate
almost maverick figure moving from one percep- Santa, the peaceful
tion to another, as things become less of a dia-
Advaita, the One without second
logue than of a witness of life lived out experien-
Puma, the fullness
tially. The Swami's pen seems dipped in his own
heart's blood, as he pours himself out in his Ananda, bliss.
journals, letters to friends and his theological This book is accessible to both layperson and
findings. His biographer says he was a compul- scholar, but beware! If you approach it in a
sive writer and I would add, a born communica- purely cerebral manner you will fail to reach the
tor of rare perception groping at the edge where deeply mysterious and even mystic secret that
words fail. lies at the heart of Indian spirituality; the freedom
Abhishiktananda hits hardest at the culture and childlike joy, ultimately attained, that indeed
Jesus declared was the hall mark of the Kingdom.
from which he was nurtured: the crisis of loss of
meaning and lack of direction and emptiness of —Bridget Mary C S M V
lives that have lost a sense of the Sacred. The
author rightly discerns there is a new generation A HINDU V I E W OF THE W O R L D : Essays in the
that is silently rejecting the role of religion and, Intellectual Kshatriya Tradition: by N.S.
the church's growing irrelevance in social life and Rajaram 1998 Pub: Voice of India, New Delhi
in the experience of God. No doubt this is exac- 110 007. Pp.250, Rs.250
erbated by the development of modern science This is a truly remarkable book. The author is
and the emergence of a new vision of a world described in the blurb as a mathematician, a
independent of any control from a Beyond. computer scientist and a linguist. He worked in
U S A for over 20 years and since 1984 has been
In walking away from a traditional stance,
an advisor to the NASA, USA. With this scien-
even from a radical Ashram he co-founded, he
tific background, the author brings a largely
almost loses his own foothold. He realizes that
emotional attitude of mind to the question of
all institutions, the church included are merely Hinduism, vis a vis the other major religions.
provisional; the historical J e s u s no longer
He deals with the major features of Hinduism
speaks to him. As he plunges further into the
in the first essay: Hinduism is not a revealed
silence Abhishiktananda rediscovers him as religion, it has no single authority or book; Hin-
Guru, the J e s u s of the beyond— "I come from duism recognises no prophet as having exclu-
the Father and return to the Father", the cycle sive claim over spiritual truth: the Hindu god is
of Being, birth and rebirth into the unmanifested, a personal god, internal to the seeker; Hinduism
from the outward to the inward, and returning of does not recognise claims of exclusivity or a
the Word to the Source. In the Upanishads he clergy; Hinduism does not force itself on others
finds the ontological surge of Being at the depth through proselytization. Hindus are not called
of the atman of man. He affirms that deep expe- upon to believe in one prophet and follow one
rience can only be in the heart, never at an in- book, as is the case with the Semitic religions.
tellectual level. W h e n the spirit makes contem- The author's account of the Dead Sea Scrolls
plative Hindus and Christians meet each other, is sensational and calls into question the most
their hearts penetrate into each other, they un- fundamental aspects of the Christian religion.
derstand each other and find that each one is The historicity of Jesus' birth and ministry is
already present in the heart of the other. Some- questioned— put simply, the scrolls deny that
thing more than personal exchange takes place there ever was a person called Jesus Christ.
at the innermost core of being, of ultimate truth— However even if Christ did not exist, many of the
for the Indians it is advaita, for the Christians it stories relating to Him as narrated in the New
is the mystery of the Trinity unveiled in the mys- Testament are beautiful and a study of them,
tery of the Incarnation. ennobling. Christ's parables must be regarded
as a part of the priceless heritage of all humanity. a definitely adverse factor that goes to reduce
In this well-documented book, the author re- the value of this otherwise well-written book.
fers to the work of Dr. Natwar J h a which proves — A.V. Subramanian
that the Harappan script has "deep connections"
with Vedic literature. He criticises the continued A D V A I T A : a conceptual a n a l y s i s : by A.
domination of the Aryan invasion theory in the Ramamurty. 1996. Pub: D.K. Printworld (P)
history books in this country. He maintains that Ltd. New Delhi 110 015. Pp.256. Rs.275
the Aryans are native to India and that there was Apart from the Introduction, this book con-
no invasion. Recent excavations, based on sat- tains five lengthy chapters dealing with the con-
ellite pictures, along the desertified bed of the cepts of Atman, Brahman, World, Advaita and,
legendary Saraswati river (so central to the Rg Advaita and Language. The book is not a text-
Vedic Aryan) appear to lend weight to the non- book on Advaita that discusses the thought of
invasion theory; they also help to push back the various acaryas, rather it is the author's own
age of the Vedas by at least a millennium or two. analysis of the meaning of Advaita. In making
The author provides a powerful, even aggres- this personal contribution, the author has not
sive rebuttal of the theories developed by referred to any of the very extensive secondary
Dravidian scholars of W e s t e r n origin like literature on the subject. This is surprising, con-
Caldwell and Kamil Zvelebil. While they might sidering the book has been written by a university
have accepted the prevailing theory of Aryan professor. The author draws exclusively on the
invasion, it cannot be denied that they served commentarial works of Sankara, but at least here
the cause of Tamil exceedingly well. Here they he shows a detailed reading of this literature.
are cast as the villains of the piece which seems In the first chapter, the author tries to ascer-
unfair to them. tain the meaning of the word Atman by tracing
In Chapter 13 of the work, the author deals its usage in the earlier portions of the Veda and
with caste and the Hindu social structure. As is in the latter portion of the Veda, i.e. the Upan-
his wont, he blames the Muslims for all the deg- ishads. The author argues that in the Veda the
radation suffered by the Hindus during the word Atman primarily means the "essence" or
middle ages. It is a sad fact that the Muslim the "inner-reality" of a thing, whether that thing is
conquerors destroyed everything before them animate or inanimate, eg. "the Atman of Indra",
(and not merely the military targets); "it is the "the Atman of herbs" etc. The word Atman does
bloodiest story in history" as Will Durant puts it. not primarily denote the 'self in a psychological
Still it is felt that it is wrong and unfair to put all sense as a personal self. This meaning contin-
of the blame for the degeneration in the Hindu ues in the Upanishads, though in the later texts
society after the 10th Century AD, on the Muslim we find that the word is explicitly used in the
conquerors. The Hindus had had their golden sense of the ultimate reality, or the essence of
age and were losing much of the creative power all that is. While discussing the meaning of the
and dedication and the spirit of solidarity that word Atman the author presents his central con-
had taken them to the top, when the Muslims, tention that once we admit that there is the fun-
urged by the burst of enthusiasm generated by damental distinction of subject and object, it fol-
their new religion came on the scene. The Huns lows that whatever is objectified cannot belong
could not conquer India in the 4th century A.D. to the subject which must necessarily be free
but the Muslim could in the 10th century A.D. from all objectivity. That to which everything is
The rigidity of the caste system and the stultify- an object is the absolute Self, which is pure con-
ing hold of endless rituals had weakened the sciousness, but about which nothing can be
inner core of Hindu society and the invaders predicated because all language relates only to
could trample over it with ease. objects. The author says:
The work is scholarly and well documented; "Ordinarily, the soul or self is identified with
it holds a number of valuable lessons for the the totality of the functions of mind and senses,
Hindus of today to imbibe. But the fanatical at- and is seen as manifesting itself through those
titude taken by the author strikes the reader as functions, or is conceived as a substance
manifesting itself in and through those functions. point to it, with the possibility that the hearer
This conception of self involves consciousness may directly grasp the implied meaning of the
but is not identified with consciousness. . . . words if he or she is sufficiently ready. Other-
Atman is not the self understood in this sense, wise there would be no way for the Veda to
but is the knower or witness of the self, or to communicate the nature of reality. But the au-
which the self is an object of knowledge". The thor has not dealt with these matters, pertaining
author rightly states that the psychological self, to spiritual illumination.
the ego, is also a type of object, and that to — Dr Michael Comans
which it is an object is the self-revealing Atman,
the pure consicousness.
The author goes on to discuss what is meant
in the Veda and the Upanisads by the word
Brahman and he shows that in the Upanishads BOOKS RECEIVED
the words Brahman and Atman are synonymous
terms. He then proceeds to discuss the nature MARAINDIRUKKUM MAHASAKTI: tr. into Tamil
of the world in Advaita and what Advaita itself from A.R.Natarajan's Hidden Power: by
means. In these chapters he raises many points T.N.Pranatharthiharan. Pub: RMCL, Banga-
of interest, such as his discussion of matter and lore 560003. Pp.87,Rs.45
consciousness, and the continuity of conscious- U P A D E S H S A R A : Punjabi comm. by G.S.Cha-
ness in deep sleep. This is a book which can be uhan. Pub:Sri Ramanasramam. Rs30
read with some profit, provided the reader takes G U R U D E V I S R I J A N A K Y MATHA: an enlight-
the time to follow the discussion. The style in ened disciple of Bh.Ramana: by Dr.G.Swami-
which the book is written gives the impression nathan.(revsd.edn.) Pub:Sri Janaky Matha
that the author has written it within a relatively Ashram, Thanjavur 613001
short span of time; if so it would be quite an
P U R N A : P u b / E d . by K . N . S u b r a m a n i a m ,
achievement, though occasionally one would
S h a n k a r n a g a r , T a p o v a n a m 605756. [A
have liked him to develop an argument more
sadhana-oriented journal bringing to seekers,
fully. The prose is vigorous, with minimal use
the original teachings of great Hindu sages
of commas. Sometimes the reader needs to
through authentic extracts from scriptures,
supply punctuation.
translated and explained]. Rs120 p.a.,
Ultimately, however, the book leaves one un- Rs.5000 Life
fulfilled. For the author concludes that since the
G L I M P S E S FROM OUR GLORIOUS PAST:
Self is not an object, and all language refers
Sw.Sakhyananda.pp84,Rs15. HISTORIC
only to objects, nothing can be said about the
D A T E S : V.G.Ramachandran. pp196.Rs.30
Self. The only recourse, therefore, is silence. But
R G V E D I C S T U D I E S : M.Sundarraj. pp602,
this is an unsatisfactory conclusion, because
Rs200. All three pub.by International Soc.
although silence may be eloquent to those suf-
For the Investigation of Ancient Civiliza-
ficiently developed persons who can grasp its
tion,101 Mount R o a d , Guindy, Chennai
implication, to others silence is dumb. If the only
600032
way to communicate the truth was through si-
V A N D E M A T A R A M : Sadhu V. Rangarajan.
lence there would have been no Upanishads, for
Pub:Nivedita Academy, Chennai 600005.
the Upanishads are just in the form of words,
nor would Sankara have written his commentar- pp80,Rs25
ies. The Upanishads use language to reveal the A Y U R V E D A : the secrets of healing: by Maya
R e a l , and e v e n though they t h e m s e l v e s Tiwari. pp540,Rs395. A Y U R V E D A AND T H E
recognise the inadequacy of language in the MIND: the healing of consciousness: by David
same way as the author has done, they none- Frawley. Pp282, Rs250. Both pub. by: Motilal
theless use language, refined by the context in Banarsidass, N.Delhi 110007
which it is used, to reveal the truth, to directly
Celebration of 119th Jayanti of Bhagavan Sri Ramana Maharshi
At A s h r a m
(3.1.99)
T h e 119th Jayanti of S r i B h a g a v a n w a s c e l e b r a t e d at S r i B h a g a v a n at s e v e n a s per normal daily routine. D e v o -
the A s h r a m in the usual e l a b o r a t e m a n n e r on J a n u a r y 3. tees w e r e then s e r v e d breakfast.
T h e R a m a n a Auditorium w a s d e c o r a t e d with f l o w e r s on
C h a n t i n g of Mahanarayana Upanishad commenced
a massive scale.
at eight. S p e c i a l abhishekam to S r i B h a g a v a n k n o w n a s
Actually the proceedings c o m m e n c e d e v e n on the Mahanyasa Purvaka Ekadasa Rudrabhishekam was
p r e v i o u s d a y with t h e after-dinner c o n c e r t of R a m a n a performed.
m u s i c by t h e 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
Smt. Sulochana Natarajan. A s p e c i a l p r o g r a m m e w a s g o n e t h r o u g h at 10-30.
T h e text of S w a g a t h a K u s u m a n j a l i c o m p o s e d by S r i
S r i B h a g a v a n ' s Jayanti c o m e s off during t h e T a m i l J a g a d i s w a r a Sastri on 3 J a n u a r y 1942 on the o c c a s i o n
month of Marghazhi and h e n c e the relevant special of the 6 2 n d Jayanti of S r i B h a g a v a n w a s r e a d out in full.
p r o g r a m m e s in t h e e a r l y h o u r s a r e i n t e g r a t e d with t h e Sri B h a g a v a n ' s Jayanti falls o n J a n u a r y 3 at r e g u l a r
Jayanti celebrations. intervals of 19 y e a r s . C o n s i d e r i n g that t h e Jayanti came
A f t e r Dhanurmasa puja at five a n d recital of Vishnu off o n J a n u a r y 3 this y e a r it w a s d e c i d e d to c o m m e m o -
Sahasranama there w a s group singing of h y m n s in Tamil rate this e v e n t by reprinting the devout hymn of
on S r i B h a g a v a n . T h i s w a s f o l l o w e d by t h e brief puja to Jagadiswara Sastry.
j||j||l|jp|
lltllllii
S r i J . J a y a r a m a n r e a d out t h e S a n s k r i t text. A t t h e
e n d of his recital of e a c h ( S a n s k r i t ) v e r s e , t h e c o r r e s -
p o n d i n g T a m i l a n d E n g l i s h t r a n s l a t i o n s w e r e r e a d out
r e s p e c t i v e l y by S r i A . S . K r i s h n a m u r t h y a n d S r i V . S .
R a m a n a n , Ashram President.
In t h e afternoon the Amritavarshini Group,

B a n g a l o r e , led by S m t . S a k k u b h a i S r i n i v a s a n gave
a n i m p r e s s i v e p e r f o r m a n c e of R a m a n a m u s i c .
T h e m a n d o l i n c o n c e r t g i v e n by S r i U . S r i n i v a s a n d
party after dinner w a s very much appreciated by
devotees.
During the p r o c e e d i n g s the nagaswaram party led by

S r i K a t t i m e d u P i c h i a p p a w a s constantly in a t t e n d a n c e
a n d g a v e a rendition of high quality C a r n a t i c m u s i c at
appropriate intervals.
At R a m a n a Maharshi Center, N e w York City
Arunachala Ashrama, Bhagavan Sri Ramana Upadesa Saram, Aksharamanamalai a n d other w o r k s

M a h a r s h i C e n t e r , N e w Y o r k C i t y , celebrated the Jayanti of S r i B h a g a v a n w e r e r e c i t e d . S r i V i r a t B h a t t g a v e a
o n J a n u a r y 3. brief talk a n d B a b u b a i P a r e k h s a n g s o m e c o m p o s i t i o n s
of his o w n . T h e r e w a s a slide s h o w of p h o t o g r a p h s from
In s p i t e of h e a v y r a i n s o n a n u n p r e c e d e n t e d s c a l e
A r u n a c h a l a taken by E u r i c o S a r a i v a of Portugal. Visitors
d e v o t e e s from the metropolitan a r e a of N e w Y o r k City a s
w e r e t r e a t e d to s p e c i a l l u n c h .
w e l l a s n e i g h b o u r i n g s t a t e s c o n g r e g a t e d at t h e C e n t e r
a n d attended the celebrations.
Aradhana of Sri Chinna Swamigal

T h e Aradhana of Sri C h i n n a S w a m i g a l w a s celebrated
at t h e A s h r a m o n J a n u a r y 3 1 .
It w a s a n e l a b o r a t e function w h i c h w a s a t t e n d e d by
a l a r g e g a t h e r i n g of d e v o t e e s .
T h e linga o v e r t h e samadhi w a s specially decorated

with a v a r i e t y of g a r l a n d s . E l a b o r a t e abhishekam and
puja w e r e p e r f o r m e d . D e v o t e e s w e r e t r e a t e d to l u n c h .
O p e n i n g of School at Tiruchuli
By Ashram P r e s i d e n t
(7.3.99)
S r i B h a g a v a n h a d his preliminary e d u c a t i o n in t h e
1880's at the primary s c h o o l at Tiruchuli, his birth-place.
The school is b e i n g run by t h e Ramanathapuram
Samasthanam.
T h e building w a s in n e e d of r e p a i r s a n d h e n c e t h e
A s h r a m lent its g o o d offices for t h e r e n o v a t i o n w o r k .
P u j a at Samadhi of C h i n n a S w a m i g a l
1999 ASHRAM BULLETIN 129
A t t h e i n a u g u r a l function o r g a n i s e d jointly by t h e
R a m a n a K e n d r a m , M a d u r a i a n d the R a m a n a t h a p u r a m
Samasthanam o n M a r c h 7 at Tiruchuli S m t . Sushila
R a m a n a n lighted t h e kuthuvilakku. Sri V . S . R a m a n a n ,
A s h r a m P r e s i d e n t formally o p e n e d the n e w s c h o o l build-
ing. T h e s c h o o l h a s n o w b e e n n a m e d B h a g a v a n Sri
Ramana Maharshi Primary School. The President
arrived at Tiruchuli in the early hours from M a d u r a i , along
with a party of fifty d e v o t e e s .
B e s i d e s the President, Sri M . J a y a p a n d y , Diwan,

Sri S. Gurumurthy and the Sherestedar of
R a m a n a t h a p u r a m S a m a s t h a n a m s p o k e on the o c c a s i o n .
S r i S i v a N a g a r a j a n , E x e c u t i v e Officer, T i r u c h u l i C i r c l e
V . S . R a m a n a n o p e n i n g t h e n e w s c h o o l building w a s p r e s e n t at t h e f u n c t i o n .
Celebration of Sivaratri at t h e Ashram Seminar at Bangalore

S i v a r a t r i is o b s e r v e d in a v e r y s o l e m n m a n n e r at the R a m a n a Maharshi Centre for Learning, Bangalore
A s h r a m . In addition to the u s u a l pujas, four s p e c i a l pujas c o n d u c t e d a national s e m i n a r from M a r c h 13 to 14 o n
a r e p e r f o r m e d during t h e night (all of w h i c h a r e p r e - t h e life a n d t e a c h i n g s of S r i B h a g a v a n .
c e d e d by abhisheka). Ekadasa Rudra parayana is a l s o
d o n e b e f o r e t h e third puja. T h e p a r t i c i p a n t s in t h e K a n n a d a s e s s i o n o n 13th
March were: S w a m i B r a h m a n a n d a , Sri S h a d a k s h a r i ,
T h i s y e a r S i v a r a t r i c a m e off on F e b r u a r y 14. D e v o -
Swami Virajananda and Brahma Sri Subbaraya
t e e s kept vigil in the usual m a n n e r a n d m a n y w e n t round
S a r m a . T h e p a r t i c i p a n t s in t h e E n g l i s h s e s s i o n o n t h e
t h e Hill.
14th w e r e : A s h r a m P r e s i d e n t S r i V . S . R a m a n a n , S r i
T h e following v e r s e s e l e c t e d by S r i B h a g a v a n from A.R. Natarajan, Smt. Sulochana Natarajan, Swami
t h e Purana e x p l a i n s t h e s i g n i f i c a n c e of S i v a r a t r i . R a g h a v e s a n a n d a , Dr. S a r a d a and Dr. A . S . V e n u g o p a l
R a o . T h e r e w e r e cultural p r o g r a m m e s o n both d a y s .
T h e first d a y o n w h i c h L o r d S i v a H i m s e l f took
T h e s t r a n g e form of t h e mountain-linga c a l l e d
Lord Arunachala, w a s Arudra
in m o n t h of Margazhi. A n d that d a y w h e n Sri Vidya H a v a n
Lord Vishnu and the d e v a s worshipped Him,
T h i s is a n a n n u a l function c o n d u c t e d o n t h e first
F r o m out of t h e e f f u l g e n c e taking birth,
F r i d a y of t h e T a m i l m o n t h of Panguni. T h e rituals a r e
W a s S i v a r a t r i in t h e Masi month.
e l a b o r a t e a n d t a k e a b o u t t e n h o u r s to c o m p l e t e .
T h i s y e a r t h e havan c a m e off o n M a r c h 19.
T h e p r o g r a m m e e s s e n t i a l l y c o n s i s t s of: navavarana
puja, Lalita Sahasranama Homa, Lalita Trisati Homa,
kanya puja a n d suvasini puja.
T h e materials offered a s oblation to the sacrificial fire

a r e : lotus f l o w e r s , clarified butter, purasa twigs, sugar-
cane, charkarai pongal ( s w e e t rice pudding), dhurva
grass, puffed rice, bilva leaves, white mustard and
navadhanya.
W a t c h i n g t h e Purnahuti, t h e final oblation to t h e fire

is a l w a y s a thrilling e x p e r i e n c e . It c a m e off at four in t h e
afternoon.
Hay an in p r o g r e s s A s u s u a l a large g a t h e r i n g of d e v o t e e s w a s p r e s e n t .
Discourses on Periapuranam Celebration of Fortyninth Aradhana

B r a h m a Shri D a m o d a r a D i k s h i d a r , grand nephew
of Sri Bhagavan
of S e n g a l i p u r a m A n a n t a r a m a Dikshitar, t h e r e n o w n e d At Ashram (13.5.99)
kalakshepam exponent, gave discourses on
Periapuranam for a w e e k b e t w e e n J a n u a r y 4 a n d 10. A n T h e fortyninth a n n i v e r s a r y of the Brahma Nirvana of
a p p r e c i a t i v e a u d i e n c e g a t h e r e d at t h e N e w Hall of t h e S r i B h a g a v a n w a s c e l e b r a t e d at the A s h r a m in the usual
A s h r a m o n all t h e d a y s to h e a r t h e d i s c o u r s e s . e l a b o r a t e m a n n e r o n M a y 13.
T h e after-dinner c o n c e r t of R a m a n a M u s i c in C l a s -
Special Function at Ashram s i c a l C a r n a t i c s t y l e by S m t . A m b i k a K a m e s h w a r w a s
t h e n o t a b l e e v e n t of t h e p r e v i o u s d a y . H e r p e r f o r m a n c e
(14.4.99)
w a s very impressive.
T h e Brahma Nirvana of S r i B h a g a v a n o c c u r r e d o n T h e p r o c e e d i n g s o n Aradhana D a y c o m m e n c e d in
14th April 1950. t h e e a r l y h o u r s with t h e recitation of Arunachala Stuti
T h e a n n i v e r s a r y of S r i B h a g a v a n ' s Brahma Nirvana Panchakam a n d Ulladu Narpadu of S r i B h a g a v a n .
is u s u a l l y celebrated on Chaitra Krishna Paksha This was followed by chanting of Ramana
Trayodasi, reckoning the d a y according to the Souramana Chatvarimsat a n d the first puja (during w h i c h milk is
( s o l a r ) s y s t e m of t h e H i n d u c a l e n d a r . offered to Sri B h a g a v a n ) . D e v o t e e s w e r e treated to break-
fast.
T h i s y e a r , by a c o i n c i d e n c e , t h e a n n i v e r s a r y both
a c c o r d i n g to Chandramana (lunar) s y s t e m and the A f t e r Ekadasa Rudra Mahanyasa, abhishekam was
G r e g o r i a n c a l e n d a r fell o n 14th April '99. d o n e to S r i R a m a n e s w a r a M a h a l i n g a m . S i m u l t a n e o u s l y
Mahanarayana Upanishad w a s chanted. Special puja
A s p e c i a l function w a s o r g a n i s e d on that d a y during
w a s p e r f o r m e d , f o l l o w e d by harati, t h e f i n a l e at q u a r t e r
w h i c h S r i B h a g a v a n ' s Aksharamanamalai w a s chanted
p a s t e l e v e n . D e v o t e e s w e r e t r e a t e d to lunch thereafter.
b e f o r e t h e Nirvana Room. ;
T h e following b o o k s w e r e r e l e a s e d on Aradhana Day.
A l a r g e n u m b e r of d e v o t e e s w e r e p r e s e n t .
Ramana Smriti ( S r i R a m a n a M a h a r s h i Birth C e n t e -
n a r y Offering — R e v i s e d E d i t i o n ) .
Construction of Building of
Ramana Maharshi and His philosophy of Existence
Sri R a m a n a K e n d r a m , H y d e r a b a d
by Dr. T . M . P . M a h a d e v a n (third edition).
P e r f o r m a n c e of Bhumi puja El I am On re ( T a m i l ) .
Sri Ramana Kendram, Hyderabad has been Bhagavan Sri Ramana Maharshigala Ulladu Narpadu
c a r r y i n g o n its activities s o far without a regular building Anubandha Sahita ( K a n n a d a ) , with n o t e s a n d c o m m e n -
of its o w n . A s p a c i o u s site h a s s i n c e b e e n a c q u i r e d in tary ( b a s e d o n K.L. S h a r m a ' s c o m m e n t a r y ) .
t h e N e w N a l l a k u n t a a r e a of H y d e r a b a d with a v i e w to
c o n s t r u c t a g o o d building with n e c e s s a r y facilities. At St. P e t e r s b e r g , Russia
Bhumi puja for the building w a s p e r f o r m e d at the site A r u n a c h a l a Self-realisation Center, Sri Ramana
o n t h e m o r n i n g of April 2 3 . S w a m i R a m a n a n a n d a of Maharshi Stillness Society, St. Petersberg, Russia,
S r i R a m a n a s r a m a m w h o w a s s p e c i a l l y invited g r a c e d c e l e b r a t e d t h e Aradhana of S r i B h a g a v a n o n M a y 13.
t h e o c c a s i o n with his p r e s e n c e a n d a l s o laid t h e f o u n -
T h e p r o g r a m m e c o n s i s t e d of c h a n t i n g t h e s a c r e d
dation s t o n e .
n a m e Arunachala Siva, t h e s a c r e d mantra Om Namo
A l a r g e g a t h e r i n g of d e v o t e e s w a s p r e s e n t . Bhagavate Sri Ramanaya, a s w e l l a s r e a d i n g s from t h e
w o r k s of S r i B h a g a v a n a n d S a n k a r a .
O l e g Mogilever ( O M ) spoke on the occasion.
D e v o t e e s w e r e t r e a t e d to t e a .
Publication of j o u r n a l by
Sri R a m a n a Vidya Trust, M a d r a s
S r i R a m a n a V i d y a T r u s t , M a d r a s will b e bringing
out a quarterly j o u r n a l in T a m i l entitled Ramanodayam.
T h e journal is d e v o t e d to Sri B h a g a v a n a n d his teachings.
T h e first i s s u e is e x p e c t e d to b e r e l e a s e d in J u n e / J u l y .
Bhumi Puja being performed

1999 ASHRAM BULLETIN 131
Renovation work at R e c e n t Publications by Ashram
Sri Arunachaleswara T e m p l e T h e following a r e t h e r e c e n t p u b l i c a t i o n s of t h e
A s h r a m (in addition to t h o s e r e l e a s e d o n A r a d h a n a D a y
The kumbhabhishekam of S r i Arunachaleswara
— m e n t i o n e d s e p a r a t e l y in this bulletin)
T e m p l e , T i r u v a n n a m a l a i , w a s last p e r f o r m e d in 1976.
T h e t e m p l e is in n e e d of r e p a i r s a g a i n . Koham? — S a n s k r i t translation of S r i B h a g a v a n ' s Who
am I? by S r i J a g a d i s w a r a S a s t r y — in t h e h a n d w r i t -
T h e renovation w o r k is being t a k e n up in s t a g e s with
ing of S r i B h a g a v a n . A l s o contains transliteration into
t h e help of d o n o r s w h o h a v e c o m e f o r w a r d to b e a r t h e
E n g l i s h . P r i c e R s . 307-
e x p e n s e s for specific individual projects. T h e gopurams
( t o w e r s ) a n d vimanams (hemispherical structures over Sarva Jnanottaram — Atma Sakshatkara Prakaranam:
t h e sanctum) will b e r e n o v a t e d o n e by o n e . S a n s k r i t original in the handwriting of S r i B h a g a v a n .
A l o n g with T a m i l t r a n s l a t i o n by S r i B h a g a v a n . A l s o
T h i s is a preliminary to t h e e v e n t u a l p e r f o r m a n c e of
c o n t a i n s transliteration into E n g l i s h . P r i c e R s . 30/-
kumbhabhishekam ( c o n s e c r a t i o n ) for t h e t e m p l e a s a
whole. Sri Ramana Darsanam (Tamil): B y S a d h u Natana-
n a n d a r . P r i c e : R s . 25/-
T h e p r e s c r i b e d rituals w e r e p e r f o r m e d o n t w o d a y s
— April 4 a n d April 5, at t h e t e m p l e . Sri Ramanasrama Vazhvum Ninaivum (Tamil): B y
S u r i N a g a m m a . P r i c e R s . 40/-
Books in Punjabi
(Ashram Publications) Prices of Tamil Publications
S h r i G . S . C h a u h a n of P a t i a l a , P u n j a b , h a s p r e p a r e d T h e p r i c e s of t h e following T a m i l publication h a v e
a n d printed t h e following b o o k s c o n t a i n i n g t e a c h i n g s of s i n c e b e e n r e v i s e d . T h e p r i c e (after r e v i s i o n ) is indi-
S r i B h a g a v a n in P u n j a b i at his e x p e n s e a n d g i v e n all cated here.
rights to t h e A s h r a m . T h e s e b o o k s ( p u b l i s h e d by t h e
Ramanasramathilirundu Kadithangal
A s h r a m ) a r e available for s a l e at the A s h r a m B o o k Depot.
( L e t t e r s from S r i R a m a n a s r a m a m )
1. Who am I? R s . 15/- T r a n s l a t e d from t h e T e l u g u P a r t I: R s . 75/-
2. Tattva Bodha R s . 15/- original of S u r i N a g a m m a P a r t II: R s . 75/-
(Spiritual Instructions
Sri Ramana Nool Thirattu
of S r i M a h a r s h i )
( C o l l e c t e d W o r k s of S r i B h a g a v a n ) :
3. Upadesha Sara of Sri Maharshi R s . 307- W i t h e x p l a n a t o r y n o t e s by Part R s . 75/-
(with c o m m e n t a r y by G . S . C h a u h a n ) T.R. K a n a k a m m a (Reprint) Part I R s . 75/-
Obituary S h e h a d h e r first darsan of S r i B h a g a v a n in t h e late

30's. O n c e in 1946 S m t . K h a n n a entreated S r i B h a g a v a n
to g i v e h e r a s i m p l e m e t h o d of sadhana a s s h e h a d no
Premvati Khanna
scriptural k n o w l e d g e a n d also found Self-enquiry too hard
(1909-98) to d o in t h e midst of family w o r r i e s .
It is with d e e p regret that w e report t h e d e a t h of

Sri B h a g a v a n graciously replied, " N o learning or
S r i m a t i P r e m v a t i K h a n n a at J u b b a l p o r e . S h e a t t a i n e d
k n o w l e d g e is n e c e s s a r y to k n o w t h e S e l f , a s no m a n
t h e L o t u s F e e t of S r i B h a g a v a n o n M a r c h 10, 1998.
r e q u i r e d a mirror to s e e himself If y o u c a n d o n o t h -
All m e m b e r s of t h e K h a n n a family ing m o r e , at l e a s t c o n t i n u e s a y i n g T , T to y o u r s e l f
a r e s t a u n c h d e v o t e e s of S r i B h a g a v a n mentally all the time, a s a d v i s e d in Who am I? w h a t e v e r
a n d it is a p l e a s u r e to r e c e i v e t h e m w o r k y o u m a y b e d o i n g a n d w h e t h e r y o u a r e sitting,
during their p e r i o d i c a l visits h e r e . T h e s t a n d i n g or w a l k i n g . T is t h e n a m e of G o d . It is t h e
samadhi of S r i H a r i C h a n d Khanna first a n d g r e a t e s t of all mantras. E v e n O M is s e c o n d to
w h o p a s s e d a w a y at t h e A s h r a m in it."
1984 is situated within the A s h r a m . T h e
K h a n n a family h a v e a l s o c o n s t r u c t e d a The end was peaceful. Conscious till t h e last
guest h o u s e at the A s h r a m a n d donated m o m e n t s S m t . K h a n n a p a s s e d a w a y with t h e pranava
it for t h e u s e of d e v o t e e s . ( O m ) o n h e r lips.
Ranvir Khanna S w a m i S i d d e s h w a r a n a n d a of S r i R a m a k r i s h n a M i s s i o n ,
P a r i s . T h i s g a v e a spiritual c o n t e n t to h e r life.
(1931-99)
S h e w a s a qualified staff n u r s e w h o h a d u n d e r g o n e
It is with p r o f o u n d regret that w e report t h e d e a t h of a r e g u l a r c o u r s e of s t u d y a t t h e S c h o o l of M e d i c i n e ,
Shri Ranvir Khanna, t h e e l d e s t s o n of H a r i Chand Edinburgh, Scotland. T h e work s h e
K h a n n a , at B o m b a y . did a s a n u r s e a m o n g t h e E s k i m o s at
t h e North P o l e is c o m m e n d a b l e .
H e w a s a b s o r b e d at t h e L o t u s
F e e t of S r i B h a g a v a n o n April 8. A r u n a c a m e to t h e A s h r a m for t h e
first time in 1960. S h e c a m e a g a i n in
L i k e other m e m b e r s of his family
1969 a n d s t a y e d h e r e p e r m a n e n t l y ,
h e w a s a s t a u n c h d e v o t e e of S r i
living in t h e vicinity of t h e A s h r a m .
B h a g a v a n w h o c a m e o n regular v i s -
its to t h e A s h r a m . She had great respect for
Muruganar and rendered personal
H i s last trip to t h e A s h r a m w a s
s e r v i c e to him during h i s p r o l o n g e d
m a d e in s p e c i a l c i r c u m s t a n c e s . H e
illness. S h e w a s a l s o of a s s i s t a n c e to P r o f e s s o r K.
c a m e to a t t e n d t h e first d e a t h a n n i -
S w a m i n a t h a n in translating t h e w o r k s of M u r u g a n a r .
v e r s a r y of his m o t h e r w h i c h c a m e off o n 18 M a r c h . B u t
t h e m a i n p u r p o s e of his visit w a s rather different. B e i n g H e r p a i n s t a k i n g w o r k in r e g a r d to translation of S r i
a c a n c e r patient h i s illness h a d b e e n d e c l a r e d t e r m i n a l B h a g a v a n ' s w o r k s into F r e n c h will b e r e m e m b e r e d by
by t h e d o c t o r s a n d h e k n e w h e w o u l d not live for long. d e v o t e e s for long. S h e h a d a critical a p p r o a c h in literary
H e n c e h e desired to h a v e his last darsan of S r i B h a g a v a n . matters a n d this e n a b l e d h e r to d o this w o r k with ability.
A s e c o n d obituary notice of this kind a b o u t m e m b e r s

of t h e s a m e family in t h e s a m e i s s u e is a n u n u s u a l Sai Das
f e a t u r e a n d t h e r e is a s e n s e of p o i g n a n c y a b o u t it.
(1914-1999)
W e regret to report t h e d e a t h of S r i S a i D a s , a former
Palaniswamy Chettiar r e s i d e n t of t h e A s h r a m , o n J a n u a r y
W e regret to report t h e d e a t h of S r i P a l a n i s w a m y 6, at A n a i P i r a n d a n V i l l a g e , a s u b u r b
C h e t t i a r , k n o w n simply a s 'Chettiar' to old d e v o t e e s . H e of T i r u v a n n a m a l a i .
w a s a b s o r b e d at t h e L o t u s F e e t of With enthusiasm and characteris-
S r i B h a g a v a n o n t h e e v e n i n g of 16 tic e f f i c i e n c y S a i D a s contributed t o -
M a r c h at C o i m b a t o r e . w a r d s t h e s u c c e s s of m a n y projects
C h e t t i a r w a s in c h a r g e of t h e at t h e A s h r a m — in particular during
A s h r a m s t o r e for y e a r s . H i s w o r k for t h e 1967 Kumbhabhishekam and the
the A s h r a m in g e n e r a l , a s w e l l a s his construction of t h e samadhi of S r i
s t a u n c h s u p p o r t to t h e m a n a g e m e n t Chinna S w a m y .
during t h e ' 5 0 s a n d ' 6 0 s d e s e r v e to M a y h i s s o u l rest in p e a c e at t h e F e e t of t h e L o r d !

be mentioned.
H e w a s a p e r m a n e n t r e s i d e n t of Vegi Venkateswara Rao

t h e A s h r a m for m o r e t h a n fifty y e a r s a n d w a s t a k e n to
C o i m b a t o r e by m e m b e r s of h i s family a b o u t a fortnight We regret to report the death of Sri Vegi
before his p a s s i n g a w a y . A t t h e time of his d e a t h h e w a s V e n k a t e s w a r a R a o of V i s a k h a p a t n a m , a d e v o t e e of long
in h i s e a r l y e i g h t i e s . s t a n d i n g , o n D e c e m b e r 4, 1998.
M a y h i s s o u l rest in p e a c e at t h e L o t u s F e e t of S r i
Aruna
Bhagavan!
(1929 — 1999)
W e regret to report t h e d e a t h of A r u n a , a well-known Major Abdul Gaffar
d e v o t e e w h o hailed from F r a n c e . H e r original n a m e w a s
Major A b d u l Gaffar, a d e v o t e e of S r i B h a g a v a n ,
Arlette H a n s .
a l s o k n o w n a s O m S w a m i , p a s s e d a w a y at B a n g a l o r e
S h e w a s a b s o r b e d at t h e L o t u s F e e t of S r i B h a g a v a n o n 11 M a y . H e w a s 8 2 .
on 25 M a r c h .
M a y his s o u l rest in p e a c e at t h e L o t u s F e e t of S r i
A t a y o u n g a g e s h e c a m e u n d e r t h e i n f l u e n c e of Bhagavan!
1999 THERESE OF LISIEUX, THE GREAT CARMELITE SAINT 99
s o m e o n e h a d lent h e r a body. T h e r e s e wealthy tax collector Zacchaeus w h o , be-

r e m a i n e d in this state for a n entire week. ing a s h o r t m a n , climbed a t r e e in o r d e r
to see J e s u s as h e was e n t e r i n g J e r i c h o .
O n c e she declared t h a t perfection can
W h e n J e s u s looked u p a n d asked h i m to
be achieved only by m e a n s of love. T h e r e
come d o w n a n d even r e q u e s t e d to stay
is n o o t h e r way. O u r h e a r t s a r e m a d e for
at t h e h o m e of Zacchaeus, t h e p e o p l e
loving. Sometimes she tried to find an-
complained that Jesus was going to be the
other w o r d to express love b u t words can-
guest of a sinner. I n t h e same way that
n o t convey all t h e vibrations of t h e soul.
t h e King of Kings h a d h u m b l e d himself
H e n c e she h a d to be c o n t e n t with this o n e
by associating with such a m a n , T h e r e s e
w o r d — love. S o m e religious sisters w e r e
said she w a n t e d to h i d e h e r face. It can
full of t h e fear of t h e L o r d , b u t T h e r e s e
be r e g a r d e d as a n act of humility as m a n y
disliked fear. She found that with love she
take p r i d e in their a p p e a r a n c e . O n l y t h e
could n o t only go f o r w a r d , b u t c o u l d
Beloved should be able to see h e r face.
also fly.
She was trying to p u r g e herself of vanity.
Hitherto Therese had remained a
W h i l e i n s t r u c t i n g h e r sister C e l i n e
m e r e assistant in h e r duties because oth-
a b o u t t h e i m p o r t a n c e of a b a n d o n m e n t ,
ers h a d considered h e r to be too slow. B u t
T h e r e s e r e m a r k e d that, quite rightly, di-
w h e n t h e terrible e p i d e m i c of influenza
rectors h e l p us to a d v a n c e towards spir-
ravaged France in t h e winter of 1891-92
itual perfection by m a k i n g us d o various
resulting in t h e d e a t h s of several n u n s ,
virtuous deeds. B u t h e r director, w h o was
T h e r e s e n o t only cared for t h e sick b u t
n o n e o t h e r t h a n J e s u s , t a u g h t h e r to d o
also p r e p a r e d the deceased for burial. She
everything o u t of love — J e s u s , she stated,
was helpful in o t h e r ways also. N o w for
does everything: T h e r e s e , n o t h i n g . J e s u s
t h e first time t h e religious c o m m u n i t y
is t h e h u m a n personification of t h e Di-
s e e m e d to recognise h e r h i d d e n abilities
vine. T h e r e f o r e o n e m u s t totally a b a n d o n
a n d s t r e n g t h of character.
oneself to J e s u s .
I t was p a r t of T h e r e s e ' s sadhana to
After t h r e e years of profession it is nor-
practise chastity, p o v e r t y a n d obedience
mal for a Carmelite to cease b e i n g a nov-
at Carmel. She aspired to b e c o m e a p e r -
ice. B u t o n S e p t e m b e r 8th 1893 T h e r e s e
fect p e r s o n . S h e r e f u s e d to b e a tale-
e x p r e s s e d a wish to r e m a i n a novice for-
b e a r e r ; she was n o t interested in answer-
ever. N o t w a n t i n g to be p r o m o t e d to t h e
ing false accusations against h e r ; she was
h i g h e r status of a full-fledged n u n , she
pleasant even to sisters w h o t r e a t e d h e r
chose t h e lower status of a minor. T h e
disagreeably; she ate w h a t e v e r was given
principal virtues that novices should have
her. As T h e r e s e h a d a t e n d e n c y to be
are simplicity, docility, d e p e n d e n c e a n d
i m p e t u o u s , sometimes she h a d to control
subjection to o t h e r s . T h i s m e a n t t h a t for
h e r anger.
t h e d u r a t i o n of h e r life T h e r e s e m u s t ask
T h e r e s e derived inspiration from a n p e r m i s s i o n s , follow a specified t i m e -
event in the life of J e s u s relating to t h e table a n d be p r e s e n t at t h e meetings of

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r8T WW&RfrpqPi

" A r u n a c h a l a ! T h o u dost root out the ego of those w h o meditate o n

— The Marital Garland of Letters, verse 1

June 1999 Aradhana Issue V o l 36, Nos. 1 & 2

1 The Nature of Bliss — Editorial

9 Maharshi R a m a n a — Prof. K. Swaminathan

13 Sri mad Bhagavata

16 Sri Ramana's Universal Love — G.S. Sharma

EDITOR: 27 The Quest — K.L. Sharma

57 Bhagavan Ramana: His Silent Upadesa

The Publisher, 65 The Concept of Matter and Spirit in Sankhya

Phone: 23292 78 Pericles, Prince of Tyre — Rosalind Christian

105 The Mystic Poetry of Percy Byshe Shelley — Alan Jacobs

117 Bhagavan Ramana and His Ashram — Ramamani

119 Book Reviews — Compiled and Edited by J . Jayaraman

126 Ashram Bulletin

Cover: Photo by Dominica

— Editor. The aim of this journal is to set

1. T h e official year of the quarterly is from January to December.

2. S U B S C R I B E R S I N I N D I A should remit their annual subscription by

3. F O R E I G N SUBSCRIBERS c a n send their subscription by

N o payment is made for c o n -

Contributions are accepted only

The Nature of Bliss

A LL of us have a vision of t h e future,

We c o m m i t a n e r r o r in associating Sri M a h a r s h i while replying to certain

Stringent fasting, keeping vigil for days 1

o n e n d , foregoing basic comforts like bed (1978 E d n . ) .

lise his Self in o r d e r to o p e n t h e store

a n y t h i n g after realizing t h e Bliss of 12

k n o w l e d g e of B r a h m a n b a f f l e s all g u i d a n c e o f V a r u n a , his father.

H o w e v e r in this state thejiva is envel- Sri B h a g a v a n points o u t that Reality

T h e Sruti says: M a h a r s h i has c a u t i o n e d against t h e

D u r i n g t h e time of sleep w h e n every- 1 8

n a t u r a l sequel to fatigue a n d was n o t

Wright, Secretary to Swami Yogananda,

C.R. Wright: . . . H o w to get Bliss?

Bliss. T h i s desire is b o r n of t h e sense 2 4

The birth centenary of Ramana Maharshi was celebrated on December 30,

W E a r e celebrating today t h e birth

Mai trey a continued: trivial p l e a s u r e b u t involves h i m in all

which d o e s n o t leave its foothold o n a (Greatly i m p r e s s e d by N a r a d a ' s in-

n a r r a t e d which sets o u t n o t merely his 2

was equally available to birds, animals

devotees w e r e sitting in a line, waiting The Mountain Path, April 1988.

ter a while h e w e n t o u t to go for his 1 1

1. W h e n o n y o u r b a n k s Shiva a n d below o n e a r t h , p r o v i n g heavier. Svarga

the teacher of t h e m e a n i n g of t h e Veda is ( i m p l y i n g p l u r a l i t y ofjivas) is l o s t .

G O O D Friday a n d Easter have a p r o -

m e d u p in the state- h e continues: "I live

elation: "I a n d my Father are O n e . " attitude of mind we are n o m o r e of this

ego-self w h o can be attached. Following 1

Selections from Kalidasa

self w e a r s a n e l e p h a n t - h i d e ; w h o , al- w h i c h is t h e offerer; t h o s e two w h i c h

Spirit in t h e Vedanta, w h o is p r e s e n t in i n g s i n f i r e d u r i n g yagna a n d yaga, t o t h e r e s p e c t i v e

T h e following cautions a n d instruc-

in t h e w o r k of o t h e r p e o p l e ? Verse 176: T h e r e are three m a i n qualities or m o o d s

t h u s b o u n d to suffer t h e i r effects; h e sion. W h e n t h e real Self is s o u g h t a n d

"Question Contains the Answer"

(Translated from the Tamil original)

H^U ^TTcSJ l ^ ^ 3=m=^Tl rVof »

1133.11 arf^siSt ^ £>Q-fi ' h ^ *