GURUKULAM

VOLUME XI • 1995 THIRD-FOURTH QUARTER

GURUKULAM

VOLUME XI • 1995 THIRD-FOURTH QUARTER

3 LIKE A LEAF IN THE WIND by Nancy Yeilding

5 EXPERIENTIAL AESTHETICS AND IMPERIENTIAL TRANSCENDENCE: Commentary on Narayana Guru's Svanubhavaglti Satakam by Guru Nitya Chaitanya Yati

11 THE KAJHA UPANISAD Translation and Commentary by Muni Narayana Prasad

15 THAT HOLY MOUNTAIN OF NILGIRIS by Peter Moras

17 THE SCIENCE OF HARMONIOUS UNION Commentary on Patanjali'sYoga Sastra by Guru Nitya Chaitanya Yati

22 PAPERCUTS by Karen Balos

24 BIOGRAPHY OF NARAYANA GURU by Nancy Yeilding

28 WHAT MAKES A BELIEF VALID? by Guru Nitya Chaitanya Yati

36 MUSIC RESEARCH REPORT by Ananda Nada Yogi

38 GURU'S WALKS by Deborah Buchanan

40 ESPECIALLY FOR CHILDREN Thank am Suresh

42 EAST-WEST UNIVERSITY REPORT AND NARAYANA GURUKULA NEWS

44 PHOTO AND ILLUSTRATION CREDITS GURUKULAM ENGLISH LANGUAGE EDITION

GURUKULAM is published by Narayana Guru- kula and the East-West University of Unitive Sciences. Its policy is that enunciated by Naray­ ana Guru when he convened the Conference of World Religions at Alwaye, South India, in 1924: "Our purpose is not to argue and win, but to know and let know."

NARAYANA GURUKULA is a non-profit or­ ganization and all contributions are tax- deductible.

FOUNDER: Nataraja Guru GURU and HEAD: Guru Nitya Chaitanya Yati REGULATING SECRETARY: Muni Narayana Prasad

PUBLICATIONS BOARD: Deborah Buchanan, Sraddha Durand, Scott Teitsworth, Robert Tyson, Nancy Yeilding.

EDITOR: Nancy Yeilding PRODUCTION STAFF: Deborah Buchanan, Sraddha Durand, Tom Fowler, Desiree Hunter, Bill Hughes, Calder Hughes, Patrick Hughes, Andy Larkin, Suellen Larkin, Susan Plum, Nan­ cy Richmond, Emily Teitsworth, Harmony Teit­ sworth, Scott Teitsworth, Robert Tyson, Indra Vas, Nancy Yeilding.

SUBSCRIPTION INFORMATION: Yearly: $20.00 for four issues. For outside USA add $4.50 for surface mail, $14.50 for air mail. Write to: GURUKULAM, 8311 Quail Hill Road, Bainbridge Island, WA, 98110, USA. In India write to: Narayana Gurukula, Srinivasapuram P.O., Varkala, Kerala, 695145, India.

PRINTED at Island Gurukula Aranya, Bain­ bridge Island, Washington, USA.

COVER: Drawing by Sebastian Varghese

Printed on Recycled Paper With Soy Based Ink Like a Leaf in the Wind

Love for Certain Work dried up, no longer a useful p tree, soon to become compost a Traveling is as refreshing for some The leaf becomes a symbol of ag as staying at home is for others. arating from vital connectednes: ing. At the same time, we envy Solitude in a mountain place and lightness with which the leal fills with companionship fate. for this one, If we watch with great atte and dead-weariness may be able to predict one or two of the for that one. next movements a falling leaf might make, This person loves but we can't map out with any accuracy the being in charge of the workings whole course of its progress from branch to of a community. ground, and it is utterly impossible to This one loves predict the movement of all the leaves of the ways that heated iron can be shaped even one tree. The frail leaves which the with a hammer. wind can whip up, set madly whirling, Each has been given and slap against rocks or buildings, can a strong desire for certain work. also be gently turned in graceful pirouettes and tenderly laid to rest upon the earth. At A love for those motions, times we feel no more in control than a leaf and all motion is love. in the wind; the world, like the wind, hav­ ing the power to randomly support us, give The way sticks and pieces of dead grass us a good ride, or crash us against the hard and leaves facts of life. shift about in the wind To insulate ourselves from such feel­ and with the directions of rain ings, we build up castles of possessions to and puddle-water on the ground, make life cozy, bulwarks of preferences those motions which we dedicate ourselves to satisfying, are all a following and bastions of attitudes to contend with of the love they 've been given. life's quirks. We act, and through our ac­ tions try to convince ourselves of our worth Rumi and power. From early childhood, chil­ dren are taught, sometimes by encourage­ ment and sometimes by adversity, to de­ In the Fall, brilliantly colored leaves of velop a sense of self and to impress the deciduous trees are loosened by the wind mark of that self upon the world through and sent floating to the ground in a seem­their actions. Parents and teachers often ingly aimless way, now drifting to one side,attempt to convey to their children the then the other, sometimes being carried myth that life can be planned out and lived aloft again, only to plummet to earth. Now in an orderly step-by-step manner, even and then, we find ourselves standing forthough a their personal experience of it is moment in reverie, watching a single leafmore like that of a falling leaf. Modern fall slowly, and poets of many ages and educational systems are in the forefront of cultures have mused upon the fallinghuman attempts to control both human leaves of autumn. We watch wistfully,nature and the natural world. Time is di­ knowing that the leaf which was once pul­vided into rigid segments marked off by sating with green energy has now becomebells and calendars. Children sit in rows

3 inside square buildings, following pre­as physics, astronomy, mathematics, earth scribed curricula, day after day and year sciences, meteorology and social sciences after year. The omni-directional interestshave become fascinated by the study of and energy of growing children arechaos. They are making some surprising blocked off and channeled into society'sdiscoveries and developing ways to see accepted molds. From an early age, young order and the operation of the laws of na­ people are asked what they are going to be ture even in random events such as the when they grow up. They soon learn thatmovements of a falling leaf. Chaos theory the appropriate answer to the question is is stretching the limits of scientific endeav­ one career or another. Though the scopeor to incorporate uncertainty. And what of human possibilities is vast, the range ofthey are finding is that beneath the surface acceptable answers is usually very small,of randomness there is order. In order to fenced in by the fear of a leaf-like existence.understand it, a whole field of new theory From the three year old who is interested in is being developed. The scientists at the everything, a person travels the narrowingforefront are so convinced that they have road to the thirty year old who is limited to actually redefined chaos from meaning the a given career, particular lifestyle and set absence of order to meaning that which of companions and possessions. only appears to proceed according to Both science and religion have sprungchance but is actually governed by precise from the principal human response to thislaws. fear: an attempt to control reality by un­ This is what the mystic Rumi saw cen­ derstanding it, figuring out the deepest se­turies ago. The way of the mystic is differ­ crets of how the cosmos operates and how ent than that of either science or religion. it impacts us. Science has followed the Instead of trying to control reality and course of developing and following a sys­bend things, persons or events to his or her tematic course of discovery and study to will, the mystic tries to come into intimate reveal the laws and resources of naturerelation with what is. That intimacy brings and how we can use them to our benefit,deepest insight and enables the mystic to while religion has attempted to control re­ guide us to see in a way that we can use to ality through faith in and supplication ofimprove the quality of life. Like the scien­ super-human beings and forces. tist, he asks us to look beneath the surface Science has been tremendously suc­of events and different ways of being and cessful in its pursuit, having uncovereddoing. When the scientist speaks of law, many of the secrets of the cosmos and how the mystic speaks of love. It is the same to change its impact on human life. Butreality, seen differently. The mystic is tak­ human beings are as subject as ever to an­ing us by the hand, whispering gently in guish, guilt, suspicion, insecurity, hatredour ear, singing exuberantly in joy and and fear of themselves, each other and theasking us to surrender ourselves to the twists and turns of an uncertain fate. Thedance of life, so that we too may find the solace offered by religion has been paid for key to going beyond fear. in the blood of those who differ. Although the scientific method is known for its emphasis on logic and or­ Nancy Yeilding derly progression, science has traveled its long road of exploration and classification only to come face to face with uncertainty. Correspondingly, human beings have in­ creasingly come to despair, seeing life as having no meaning. But science has con­ tinued to push at the boundaries to look fearlessly at the chaotic nature of existence. Thinkers at the forefront of fields as varied

4 Svanubhavagiti Satakam: Experiential Aesthetics and Imperiential Transcendence by Narayana Guru Translation and Commentary by Guru Nitya Chaitanya Yati

Verse 90

As the waves of high tide rise in the sea, when knowledge blasts ignorance with raging storms, it breaks away many an attachment made in the past. Many negligible fights arise from controversies concerning cause and effect of pot and cloth, etc. But, Oh my Lord, before this pot breaks, please accept me and fill me with Your blessedness. When a rich man is in the final crisis and life is ebbing out of him, his mind is full of all the treasures he has amassed and all the investments he has made and all the profitable relationships he has established with people. To break away from each such item is of utmost pain to him. His mind is criss-crossed with many cords of bondage. If by chance such a person suddenly realizes that he cannot take anything with him, even his own body which he was loving and pam­ pering, it is like a storm surfacing from beneath and blasting away all the love-hate relationships he has established with imaginary items of bond­ age. Disillusions come one after another, each breaking away some idol of his fantasy. When all illusions are gone, it is as if the storm too is gone, leaving only the serene waters of the sea. Pundits and philosophers sit for days on end engaged in hair­ splitting arguments to prove what they imagine as matters of conse­ quence. In spite of all that they establish, the world will continue with its own relativistic laws. When one says "The pot does not exist, and it is pure illusion to speak of the existence of the pot," the other says, "Pure clay can never be a pot because there must be a potter, a consumer and the exper­ tise of a potter to fashion the clay into a pot." There are hundreds of such arguments in which people are engaged. Such metaphysical discussions never change the course of one's life. Sri Ramakrishna gives a wonderful example to illustrate this. A conscientious botanist goes to a mango grove, scrutinizes the leaves and the mangos grown on each tree. Another man attracted by the fragrance of sweet mangos enters the garden, plucks a few ripe mangos, sits in the shade, peels the mangos and relishes the sweetness of each. Then the gardener comes and chases them both out. One leaves the garden with his stomach full and mind contented. The other leaves with several sheets of paper filled with ambiguous information. Here the supplicant prays that he does not waste any time on the relationship between the cause and effect of a pot. He himself is a pot which may break any moment. This reminds us of two verses from the Rubaiyat of Omar Khayyam:

And strange to tell, among that Earthen Lot Some could articulate, while others not: And suddenly one more, impatient cried — Who is the Potter, pray, and who is the Pot?

Then said another with a long drawn sigh, "My Clay with long oblivion is gone dry: But fill me with the old familiar Juice, Methinks I might recover by-and-by!"

(Verses 60 & 65)

The "old familiar juice" referred to here isatman, the Self. Verse 91

Fragrance and all such sensations that we relish in our physical life - even when the sources of such feasts of mind are brought to naught by the decaying world, the steady light that animates the mind with its gentle glow will not extinguish. This receptacle which brings within it the most adorable values has no matching treasure anywhere. May You, Oh Incomparable Wealth of Auspiciousness, bring us always our welfare.

If the audio-visual mechanism of the brain were not animated in a certain manner as is done now, the earth and sky and all the luminaries and the orchestration of sounds that are appreciated as the choir of the spheres would not have been existing although the earth, sun and moon would still have been spinning on their axes. At a vegetarian feast in a European country a guest remarked that, when he was touring in India, he saw some fat cows crossing the road, blocking traffic. Upon seeing those cows, his mouth watered as he thought of how enjoyable the steaks made out of those cows would be. A large percentage of the properties of the external world are projected onto it by one's sensory experiences and one's mode of appreciation. The two extreme poles enumerated are still maintained as the pivotal aspect of this study - spirit(cit) and inertial matter(jada) - polar­ ized from opposite sides. Matter stands for the changeful which operates within time. Spirit is timeless and unchanging. However, in all life-forms the container determines the longevity of the contained. When the pot breaks, its content is also forgotten. The analogy of the pot and its breaking given in the previous verse is to be understood in a special way. If a pot is immersed in an ocean, the water in the pot looks so limited in relation to the water of the sea. The water of the pot and the water of the ocean are the same. Even when the pot breaks, only the clay of the pot is lost and not what it con­ tains. Instead the meagerness of the water imprisoned in the pot is re­ leased into the abundance of the sea. Similarly the spirit in the body and the universal Self are not two. An embodied life can look meager and meaningless only because of its condition restricted by the container. Water depends on the con­ tainer only if the container is held separate from the water in which the pot remains. For the common person, because of her identification with her physical body, death may seem terrible. If she has the knowledge that it is the body that restricts her, she will gladly accept its demolition. The spirit of self (cit) spoken of here as Siva is compared to a cos­ mic receptacle which is ever brimming with incomparable values. Sri Ramanuja describes Visnu as the source of all auspicious values. The poet is imploringly looking at Siva, the matchless source of all adorable values, as the only reliable refuge in a world where everything is fast decaying. In this collection of one hundred verses, we began with a verse describing the Lord as the bestower of auspiciousness. In the last ten verses with which this series closes, Narayana Guru returns to the same idea of propitiating the Lord who can provide the finality of life with ever-lasting auspiciousness. In this verse he does not separate the con­ tainer from the contained. Japanese confectioneries make a sweet pastry which can be eaten along with its container, which is similar to an ice­ cream cone where finally the cone too is eaten. Guru refers to the con­ tainer here as the pot of beauty. God is often described in India as a triad of existence, subsistence and bliss(sat cit ananda). In the triad of gods also, Brahma brings the world into existence; Visnu sustains it; and Siva, who representsananda (bliss), withdraws everything into himself. Thus the closing section of this centenary of verses upholds an attitude of total surrender which is the essential teaching of all religions. InGita the Krsna asks Arjuna to discard all dharmas and take refuge in the Absolute. Every day a Buddhist chants three times, declaring his refuge in the Buddha,dharma the and thesangha. Jesus gives the assurance that he is the goal, the path and the light, and in him alone one should take refuge to enter into the kingdom of God. The Qur'an teaches its votaries to live in total trust of Allah. In both the Siva and Visnu religions the perfection of devotion is achieved through taking refuge in the Lord. Such an attitude in life is calledekantika dharma, ad­ hering to the ground of all virtues to the last. Verse 92

Although his throat looks dark like a rain-cloud for having partaken of the world poison. He is compassionate to shower His benign blessings. Carrying a pot of Beauty, ever flowing with the water of life. He resembles an elephant with a large fount of water on His head and is decorated with the wisp of a silver crescent.

SadMiva is the unimaginable primeval reality which, like an archetype, can never be related to. The only access to it is through the symbols of variation provided by myth. One myth alluded to in this verse is Siva's partaking of poison. There is a story of the churning of the milk ocean, which is the abode of Visnu, the sustainer of the universe. The milk ocean represents the nourishing reservoir from which each cyclic age is issuing forth with the latent potentials(dharmas) which can evolve into actual worlds. In this ocean there is a symbolic serpent called Vasuki. Vasuki coils up and makes a bed for Visnu to sleep on. Visnu is a deity who is placed between the wakeful and sleep. He sustains everything by dreaming. Dream is a fantasy created out of memory bits. Like an artist who makes compositions with his imagina- tion, Visnu is ever-retaining all archetypal images of the world by com­ bining replicas of them. The snake periodically molts its skin and comes out of its old skin like a new creature. Similarly after each cycle of creation, the world molts its skin and casts it away. Then it emerges as a new world. The symbol of the molting snake and the symbol of a dreamer endlessly fantasizing are to be put together to get an idea of the milk ocean that was chosen for churning by the shining ones and the dark forces. A tall mountain was used as a churning rod and Vasuki, the snake-couch of Visnu, was used as a rope to turn the rod. Several treas­ ures came out of the sea. Before the appearance of the elixir of immor­ tality, Vasuki vomited a cosmic poison which threatened the immediate annihilation of all the worlds. Neither the shining ones nor the dark forces knew what to do. In that crucial hour of great panic, Siva promptly filled his conch shell with the world poison and drank it. This poison counter-balances the nectar of immortality. It is like life being balanced with death. If Visnu's domain is the promise of life, Siva's world is of death. The poison drunk by Siva turned his throat into a deep blue color so he is called Nllakantha, "blue throated." Another mythical story is of Siva receiving the heavenly Ganges into the folds of his matted hair. So whenever Siva is described, the Ganges held on his head is also referred to. The picture presented in this verse is of an elephant holding a large reservoir of water on its head which is contrasted with the tiny semblance of the crescent moon associated with Siva. Thus the whole picture is vague and almost unimaginable which is as good as saying that SadaSiva can never be described properly. It is somewhat like the disgust of an artist at his failure in presenting what he cannot adequately depict. Once Picasso said, "The artist presents you with untruth so that you can arrive at truth by looking at the untruth." Combining a number of myth­ ical figures into a collage such as in this verse is a favorite style of Narayana Guru.

(Continued in next issue.) Katha Upanisad

Translation and Commentary by

Muni Narayana Prasad

V i: 9 five). The mind, however, is a functional Vis form does not come under the aspect of consciousness. So too are the senses. The mind and senses do not have domain o f five sense perceptions. any existence unless there is a functional 9{p one Beholds Vim with the eye. basis. As the controller of the mind, this Vo the interiorly perceived vividity, functional basis is calledmanlt. That the Person is to be intuitively seen as this con­ Ve is the controlling heart region troller is indicated by the wordmanisa (as of mentations. the controller of mind). Vhey also Know Vhat and Become This controller being the central regu­ immortal. lating principle of all the faculties, it can be imagined as the central or heart region of one's own existence as is indicated here. VI: 10 This kind of perception is only an inwardly When and ivhere the five (sense) experienced vividity. It is said to bema- perceptions hold Bacf nasa abhiklpta (interiorly perceived vividi- ty). together zvith the mind/ When we are engrossed in the world of and where the inteCCect stirs not, That, sense perceptions and mentations, our they say, is the highest goaC attained. identity is with the perceivables and con- ceivables which are changeful in character. It is normal in the world of the knowa- In that state, death and the state after death bles to have a distinguishing mark, but inare matters of concern. But if we are at­ the last mantra the Person was shown totentive only to the basic principle or Person have no distinguishing mark. The presentwho enables the senses and mind to en­ two mantras present the same Person as gage in their normal functions, our identity not to be grasped by the faculties with is only with That. This letting go of one's which we grasp the whole range of per- self identity with the mortal makes one ceivables, and show at the same time how immortal. In that experiential immortality to attain an inner experiential perceptionneither the senses nor the mind have their of the Person. specific functions. But the one who expe­ The principle that enables the senses toriences this immortality sees the immortal perceive is naturally not perceivable by thetruth in all the specific functions of senses. The functions of the senses areknowledge. This mantra can be meditated controlled by the mind. Though the con­upon side by side with the following vers­ troller of the senses, the mind is sometimes es, the first from the Kena Upanisad (1:6) looked upon as a sixth sense (to the otherand the second from Narayana Guru.

11 That which one thinks not with mind.tion is irrelevant at the closing part of an That with which they say Upanisad. It can only be taken to mean a the mind is thought of. permanent feature of life resulting from the That indeed is the Absolute, wisdom expounded so far. Not this that people worship as this. From where do the sense perceptions, doubts and imaginations of the mind and Not known when subjugated the ratiocinations of the intellect inces­ to the otherness. santly and changefully emerge? Only in This supreme secret of the pandit knowledge. Where does one remerge Who doth see that? when another emerges? That also is in knowledge. This knowledge, the basis for all conscious functions, never emerges nor remerges. What do we perceive with our V i: 11 senses, mind and intellect? The world. ‘That persistent steadying o f the senses Where did it come from? It did not come is considered as yoga. from anywhere. What always exists is the (Ihus one becomes vigilant, ultimate Truth. What appears as existing in the form of the world has no real existence fo g a truly is emergence and of its own. Its apparent emergence and re- remergence. mergence is only in the ultimate Truth or the Self. Thus, being aware that the emer­ The concept of yoga is redefined here gence and remergence of the entire objec­ in the light of what has so far been said. It tive and subjective world is only in the is defined from two different standpoints. Absolute Self, which is Existence, Subsis­ The first is that the persistent steadying of tence and Value at once, is the yoga in­ the senses and mind as intended in thetended. Those who are always in this state previous mantras is yoga. The second of yoga are never distracted from Truth. definition brings the emergence and re-They are called hereappramatta (the vigi­ mergence of phenomenal entities under thelant and undistracted one). concept of yoga. The benefit of this un­ This redefinition of yoga can also be derstanding of yoga is of always being considered a revaluation of the eight-fold vigilant and undistracted. Steadying of thepath of yoga recommended in yoga phi­ senses does not mean stopping the func­losophy. The incomparability of this state tioning of all the senses. The previousof yoga is shown in the next mantra. mantra has shown a state when the senses, mind and intellect have no specific func­ tion. That state is not attained just byVI: 12 stopping the functions of these faculties. It is only through an intuitive vision thatE it ither is hy speech nor 6y mind nor 6y the central controlling principle or the Per­sight can Me he attained. son that acts in and through the senses,Other than By someone's instruction mind and intellect that these faculties are that "Me is ‘Existence," then seen as functionless. A mechanical stopping of the senses will result only inhozv can Me he comprehended? mental disorders. A healthier, more spon­ taneous directing of the senses founded From words we grasp a meaning. Our firmly on the vision mentioned above knowledge is is so structured that every idea what is recommended. Here the word can be communicated to another in the used is dharana. It means support for pro­ form of words. When an idea is trans­ tection. The yoga mentioned cannot formed be into words and when an idea is taken as a discipline to undergo in order to comprehended from words, there is some­ attain the final result, as such an instruc­thing behind it which gives room for it and

12 makes it possible. That is the Self or pure That with which one sees sights Awareness, which is under discussion That indeed is thebrahman, here. It is this Awareness that exists as a Not this that people worship as this. homogeneous matrix that for the uttered word is external and that for the compre­ Narayana Guru inAdvaita his Deepika hended idea is internal. We can say wordsC The Lamp of Non-dual Wisdom) states it in and their meaning have their existence andanother way. function only in and as an aspect of that Awareness. This Awareness can never be The eye sees if opened; understood as the meaning of a word. It is if closed, knowledge. that which makes the word a word and the One is blind, as the knowledge meaning a meaning. This can also be that resides inside does not come out. meditated upon along with the following Knowledge does not come out statement in theKena Upanisad (1.4): of its own. The eye should be there That which is unexpressed for it to come out. with speech. Just as the eye should have brightness. That with which speech is expressed That indeed know asbrahman, Then how could this be known and Not this that people worship as this. communicated? There are rare wise ones who have the conviction that what really The function of mindmanas) ( is to im­ exists is only one Truth and that Truth is agine and to doubt. The mind is so the speech of the speech, mind of the mind, changeful that imaginations come and goand the eye of the eye. It is only with the every moment. If we ask whether the mindhelp of the instruction of such masters that can make an image of the Absolute, the Truth is attained. Their instruction will not answer will be, "No." Why? Because the be of the nature that the Self is such and mind and its functions exist and move onlysuch, but that only the Self existsasti) (or in and as the Self. So this Self can never bethat Existence(asti) itself is the Self. an object of imagination for the mind. Again, a conundrum remains here. A Again theKena Upanisad states the same guru's instruction will also be in the form more clearly (1.5). of words. But what has to be grasped is not words but meaning. This puzzle is re­ That which one thinks not solved in the next mantra. with the mind. That with which they say the mind is thought of, VI: 13 That indeed know asbrahman, Not this that people worship as this. E(e could Be perceived as ‘Existence and also as a comprehensible principle. We see objects outside with our eyes. O f the two, to those zoho have It is not possible to see just because the eyes perceived it as Existence, are open or just because the light rays re­ flected from the object fall in the eyes. the comprehensible principle aspect There should be something inside whichBecomes self-evident. makes the eyes powerful to see and which makes the object of vision visible. But this It was stated in the last mantra that empowering some thing can never becomeTruth is attained only through the instruc­ an object of vision. The same is expoundedtion of a guru who has perceived the Truth in theKena Upanisad (1.7). as Existence. What we gain from the word of a guru is its meaning in the form of a That which one sees not with sight, comprehensible principle. That is only the

13 theoretical aspect of wisdom. But the last mantra. It is also stated that such a guru's knowledge is an intuitive percep­person attains immortality and the su­ tion of Existence, and his intention is premethat felicity of the Absolute. the seeker who is being taught should also It is natural that we have a desire for attain to that perception. The perceptual anything that seems to make us happy. A experience of Existence is not a mere theo­thing is desired not because of the love of retical understanding. To those who haveit, but because of the love of the happiness this intuitive perception, the theoreticalthat seems to be bestowed by the thing. understanding will be naturally self-That means every desire is for self­ evident. happiness, in one way or another. But the The experiential and theoretical as­ happiness bestowed by desirable objects pects of attaining the Truth are discrimi­ endures only for a short while and in the nated here in a very subtle way. Experi-next moment we will be seeking another entially. Truth is perceived as Existenceobject. We are to be convinced that every (asti or sat), Subsistence or subsisting desirable object is desirable only because of awareness cit) ( and Ultimate Happiness or our love for the Self, that ultimate and Value ananda( ) all united in the unity ofeternal a Happiness is never bestowed by vertical parameter. Of these three, the desirable objects. And one should under­ awareness aspect has a horizontalized ver­ stand that Happiness in not to be attained sion where there is relevancy for the duali­but to be realized as the essence of the Self, ty of the word and its meaning. The totaland that this Self is the only Existence, as vision that comprisessat, cit andananda is mentioned in the last mantra. For one who the horizontal version of thecit as well. has this intuitive experience of Existence, Thus the theoretical understanding be­that is the only Truth and nothing else ex­ comes by itself a part of the total vision of ists. When there is nothing else, there are Existence. These two aspects of under­ no more desirable objects. When there is standing are implied in the two ways of no desirable object, all desires leave. Here instruction on the Truth referred to in thethe instruction is not to have any desire. It Kena Upanisad, namely,adhidaivatam (refer­ is only a statement that all desires leave by ring to the lustrous experience) andthemselves. adhyatman (referring to mentations). The Man is calledmartya in Sanskrit, which same differentiation is intended in Henrimeans the mortal. We think we are mortal Bergson's classification of knowledge in only because there is a beginning and end his Introduction to Metaphysics. The divi­ of life. Nobody lives with the impression sions according to him are going aroundthat life is unreal. But Reality is the One, an object and knowing it and, two, goingwhich has no beginning and end and into and becoming one with the object andwhich is to be intuitively perceived as mere knowing from that inner identification. Existence. Nothing is apart from this Exis­ tence, including I or me. One who experi­ ences this truth at every moment has al­ V i: 14 ready transcended death and has attained immortality of the Absolute. This is re­ Where all the desires lodged in ones ferred to with different names suchatma as heart are set free, brahmaikyam (oneness of the self and the man the mortal Becomes immortal Absolute), brahma prapti (attainment of the and, thereby, Absolute), vastulabdhi (attainment of the existing Reality),atmasaksakara (realization experiences the Bliss o f the Absolute. of the Self), aparoksanubhuti (immediate in­ tuitive perception), mukti (liberation), In this verse we are shown the worldlymoksa (liberation), etc. life of one who has an intuitive perception of Truth as Existence, as mentioned in the (Continued in next issue.)

14 That Holy Mountain of Nilgiris

Going down the mountain by train for the first time, that holy mountain of Nilgiris,

Passed Runnymeade, and that broad river that passes over boulders the size of classrooms, that drops through chutes turning white with energy, disappearing out of sight down around a bend.

Sometimes I only caught a glimpse of it far below, but it made me pray with exaltation and reverie until the next vista came and unfolded itself.

The steam train chugging itself downhill in a calculated descent in the most pleasant company of a dark-skinned, Tamil-speaking, easy-to-smile government clerk who makes 3000 rupees a month.

Greenery like you wouldn't believe, radiantly pink, orange and yellow flowers against every shade of verdure on God's infinite palette of color.

Rock massifs and feathering waterfalls, cloud forests on whose sight brought forth spontaneous recognition and praise of "Namah Sivaya," Hail to the presence of the Lord, Most Glorious and Pure, Sublime and Auspiciousness, into whose silence words merge and emerge.

Natural beauty rivaling the best of Thailand and Vietnam, Switzerland and Canada, South India lives in my heart supreme.

Ancient trees, canopied forests. Oh God, you are visible in this vaulted watershed of Consciousness, from a thirty-two rupee, second class seat on a wooden bench, soft with the light of constant effulgent Awareness. What would pass for jungle in most people's psyche of 23,000 years ago in their intimate remembrance of ancestral homeland, is just forest here, with elephant-eared leaves, two feet long, big enough to be an umbrella, where vines are so thickly growing up and over trees that the host tree is nowhere in sight. You only guess it's there. Otherwise, they appear as foliage magically suspended in space.

What space! Sometimes, crossing a bridge, to the right looking down, there is no bottom under the train, only an edge. It's your train window, then three to four hundred feet of air-filled chasmeous space. Looking down is an understatement. Oh I trust these rails and this trip to arrive in One peace and not lose anything, but gain in knowledge, wonder and joy.

Jungle becomes dry, evergreen forest and grasses growing out of, and holding down, rock and two inches of topsoil. Palm species start to crop up, indigenous in their homeland which this God of biologic profusion has created for them, out of them, not them.

You stop in a few villages. Change trains in Metapalyam . Sweet coffee, unasked for, never tasted so good served on the platform after five hours of breathing or trying not to breathe train smoke, sun-filled air, and fleeting visions, and being bone-jarred, muscle-tugged tired.

Happy, peaceful good-byes, a refreshing trip to the latrine, and then the nice, saintly-looking, aged, red-shirted coolies that work for the train station want to overcharge me by three hundred percent for hauling my luggage and grass mats.

Aum Tat Sat.

Peter Moras The Science of Harmonious Union

Commentary on Patanjali'sYoga / Sastra

Guru Nitya Chaitanya Yati

Sutra11:50 As the physical and mental states of day and night are different, the discipline one bahyabhyantara stambha vrttir desakala pursues in the daytime and night cannot be samkhydbhih paridrsto dlrghasukstmh the same. For this reason the time factor is reckoned with in thissutra. Just as the time bdhya: external of day is significant, the place where one abhyantara: internal does sddhana is important. A person sitting stambhamttih: suppressed or stopped in a dingy room with doors and windows modification shut is different from a person sitting out­ desa: place side who is aware of the vast expanse sur­ kdla: time rounding him. Time and space both have samkhydbhih: number an impact on a person'ssddhana (practice). paridrstah: regulated, measured In ordinary breathing one is not very dirgha: prolonged conscious how much air one is taking in or suksmah: serenity of a subtle nature breathing out. But when one starts watch­ ing one'sprana andapdna, it is only natural It is in external, internal or suppressedto count the duration of the breathing in, modification, regulated by place, time and keeping the breath inside, breathing out number, (one gets into) a state of pro­ and keeping the breath outside. The longed serenity of a subtle nature. counting of the time familiarizes one with the pattern of one's respiration. Just as one Just as a certain physical posture is not withdraws from the five senses of percep­ dsarn, the gross form of breathing exercises tion and the five organs of action and is notprandyama. The aspiring yogi(sad- withholds from external aids, one should haka) belongs at once to the cosmos and to naturally not be dependent on external air. the spirit center of the universe. WhateverSo one who is aspiring for nothing but a person does, it is done to achieve a cer­ aloneness gradually reduces his or her de­ tain result. An aspiring yogi undergoespendence on external air. Like in hiberna­ self-discipline to ultimately come to a state tion a suspended animation is gained by of aloneness(kaivalyam). Aloneness has no not breathing in. social significance. The action that is im­ Consequently, the multitudinous im­ plied in dissolving one'self in alonenesspressions is of the mind become quiet and an action that cancels out all other actions.the time that the yogi can sit in the deep Hence it is callednirvrtti. serenity of inner aloneness is slowly pro­ Humans are active in the daytime andlonged. In the prolongation of the restraint replenish their energy at night with sleep.of the breath outside, serenity increases

17 until one finds that the sublimitysamadhi of The breath connected with the evoking brings aloneness. of energy and its channelization is like a mechanical device. Before it is turned on, Sutra11:51 there has to be the registry of an interest in the unconscious or preconscious. Without bahyabhyantara visayaksept caturthah the rousing of an interest, there is no de­ mand for the expending of energy. When bdhya: external a person is internalized, first withasana abhyantara: internal and then withprdnayama, he is cut off from visaya: • objects of interest all external interests. That naturally devel­ akseph: going beyond ops into the abandoning of catering to in­ caturthah: is the fourth (variety of ner urges. Thus the demand on the body/ prandyama) mind to rush energy to any part of the body is negligible. That means the inner That (variety ofprdnayama) which goes be­ movement of energy comes to a standstill. yond the sphere of external and internal Before we come to the sutra ondhdrana objects of interest is the fourth. (concentration) Patanjali wants to distin­ guish it from the inner preparedness for For both stimulus and response there total composure which comes at the end of has to be the channeling of energy. Anythe discipline of prandyama as the most energy that is evoked, channeled and ex­gentle acceptance. This Patanjali recogniz­ pended is of the prana. Savitarka andsav- es as the fourth kind ofprandyama. The icdra are the two occasions of stimulus af­ triple modalities of sattva, rajas andtamas, fecting the mind. When provocation comesand the three states of consciousness from the external world such as savitar­in (wakeful, dream and deep sleep), are tran­ ka, the stimulus originates from an object of scended by the fourth state,tuny a. Simi­ interest which is outside one'self. The re­larly, the fourth aspect ofprdnayama has no call of a memory or the maturation of a la­ reference to any stimulation whatsoever, tent instinct which comes in the form of aneither from perceptual objects or subjec­ ideation is savicara in which the stimulustive transformations of the mind-stuff. comes from within. In either case, a reac­ tion is imminent. So there can be twoSutra 11:52 sources of demand upon the energy of the mind-stuff which can also be identical withtat ah ksTyate prakasavaranam the libidinal energy.

18 tatah: then the nature of the Self whichananda. is This ksiyate: dissolves is conducive to the mind going into prakdsa: light dharana. As the three aids fordharana sug­ avaranam: covering gested earlier, maitri (friendliness),karuna (compassion), andmudita (gladness), are From that is dissolved the covering of based on the imperiential unity of seeing light. all in one'self, there is no verbalizing of any mantra nor any creative auto­ Sutra11:53 suggestion of the purport ofmaitri, karuna andmudita. Dharana strongly manifests as dharanasu ca yogyata manasah pure ananda when all specific modulations are automatically negated. Hence these dharanasu: for concentration two sutras are complementary and are to ca: and be taken together as a consequence of the yogyata: fitness highest achievementpranayama. of manasah: of mind

And then the fitness of mind for concen­Sutra11:54 tration(dharana) comes. sva visayasamprayoge citta svarupanukara The five sense organs are five howlers,ivendriyanam pratyaharah always bringing provocation by spotlight­ ing objects of interest. An interest can besva: their own conditioned with pain or pleasure. Whenvisaya: objects the pranayama is in the fourth state where asamprayoge: not coming into contact with the only interest is unbrokenananda, the citta: of the mind sense organs are all withdrawn fromanna- svarupa: the nature maya kosa, vijhanamaya andkosamanomaya- anukarah: follow kosa and prana is in perfect unition withiva: as it were anandamaya. indiryanam: by the senses This is the opposite of someone in pratyaharah: abstraction susupti, deep sleep. In susupti, tamas enve­ lopes rajas andsattva and therefore sattva Pratyahara (abstraction) is that by which has no chance to mirror individual things.the senses do not come into contact with Whenpranayama restrains all channels oftheir objects and, as it were, follow the na­ the manifestation prana of except its reso­ ture of the mind. nance withcit, instead oftamas shrouding the individuated self, the supreme light of The first thing to notice in sutrathis is the Self obliviates the impact of physical that pratyahara is interposed between the light, that is, the physical energy that is di­first mention ofdharana and the more seri­ rectly responsible for creating perceptual ous mention ofdharana with which the discrimination. third book commences. We have to un­ The mind is usually very busy creatingderstand the entire mechanism of attrac- images or inferring them out of partial il­ tion/repulsion in the organism which has lumination and a big commotion is createdat the extreme plus point of verticality the based on each such provocation. In thepure Self (pratyag dtma), and at the extreme transactional wakeful experience and theplus pole of the horizontal, the object of dream state, a lot of energy is expended in interest. Unless we know how the whole the act of perception and the act of imagi­ matrix of the psychophysical system is ar­ nation. In the fourth aspectpranayama, of ranged, it is very difficult to make heads or these two out-going flows of energy are tails of this sutra. neglected and the concentration is only onAfter the detailed discussion of the

19 disciplines of yama and niyatrn, we were of are not identical with Jung's archetypes given the unusual way inasana which and of Mother, Father, Trickster and Magician. prandyama are used by Patanjali. With There is a much richer literature of arche­ asana alone, one comes almost to the brink types to be found in theMdhdbharata and of samadhi. Then we were told howprana- similar books. In any case, when an arche­ ydma takes a person to the farthest point in type dominates, it uses causal energy to discipline by which one can at least vague­become a manipulator of dreams and the ly sensepratyag dtma, the reflected image dream percolates into the wakeful by giv­ of which (incidabhasa ) is to be transcended ing the wakeful both the status of a day to arrive at the blissful state of the Self. dream and of an action program. Thus bothasana andprandyama are placed Thus, when an interest is evoked there on a very high pedestal before the mentionis a two-pronged activity going on. One is of dharana which comes first as a premo­ the conscious mind choosing to apply ex­ nition of how one is going to be stabilizedternal senses, with deliberation, and the in asana and be purified by the three other is a value-discernment operating in screening disciplines by which one arrivesthe unconscious, regulating the out­ at the fourth stage ofprandyama. flowing energy of the desire to actualize. Now let us have a schematic look at the Hence it is necessary to rectify value- arrangement of the several layers rangingnorms so that the external world will not from the numenon to the phenomenon.have an undue impact on the mind. At the We begin with the pure bright spirit center, same time, the deliberating mind is to be pratyag dtma. The unaffected, unpolluted trained to withdraw the external senses light of thepratyag dtma is borrowed by the from objects of interest. So it is said that individuated self for its own phenomenaljust as the mind, when enlightened about basis. Once the phenomena is structured,right and wrong values, decides not to feed it becomes magical. It has what theAita- a stimulus with associated memories, the reya Upanisad calls marici for its psychic external senses also, as if they were imitat­ stuff. It is in this realm that the individualing the mind, withdraw themselves from carries with it the essence of its psycho- objects of distraction. We will get a more biologic life up to that point. Thekarana detailed picture as we examine the presen­ iarira (causal body) contains the essence oftation of dharana in the openingsutra of all previous lives and the conditioningVibhuti Pdda. achieved in the present life. Karana sarira is constituted of four Sutra11:55 main factors. First, it has the light of the Self as its ground. Then it has the dynamictat ah parama vasyatendriyanam of the blissful Self to push consciousness to a new level where its inherent value es­tatah: then follows sence and an existential factor can parama: be the greatest, the highest brought in conjunction with an experience.va&yata: mastery The third factor is an archetypal impact indriyanam: over the senses that can propel unconsciouc energy into the preconscious field of the subtle. Final­Then follows the greatest mastery over the ly, it has the magical power to make the senses. archetypal thrust change into the estab­ lishment of an interest with a certain iden­ In the evolution of life, the first sign tity. A man who is infatuated with lovenoticed in a sentient being is its ability to identifies his archetype with that of a lover. react on the basis of a sensation. A primal A person who is soaked with fear identifies form of life such as a protozoa has no eyes himself to be a fugitive. An angry manor ears; it has no brain. It has the nucleus shaking with hatred identifies himself as of a sensory organ which cannot be dis­ an enemy. Thus the archetypes we speakcerned from its body. It is almost a limb-

20 less being and yet it can differentiate be­and again to the center of neutrality. The tween light and darkness and has a ten­first establishment of stable tranquillity is dency to jerk and deflect away from light. designated as asana and the retention of What is primary will live with a being eventhat tranquillity all through one's life is through many phases of evolution andvouchsafed bypranayarna. cannot be dismissed as of no consequence. At this point the aspiring yogi has a Further, all the elaborations of physical choice. One can prefer to remain in this evolution stem from the primary phase, world as a comrade and friend of one's i.e., sensation. Mastery over sensation is,fellow beings and dedicate one'self, or one therefore, mastery over all parts of the can bring an ultimate termination to one's body/mind complex.Asana, which is giv­ individuation by returning to the plenum en immediately afteryama and niyarrn, is of the spirit and becoming one with it. If not the beginningYoga. of It marks, so to the second is one's choice, one has to go say, the ascent from a base camp to the beyondasana and pranayarna by develop­ peak in a pilgrim's progress. All the prep­ ing the ideology of transcendence, that is, arations for the start are givenyama in and a newdharand. Dharand is an understand­ niyarrn. ing that retains a certain state of being. An analysis of sensation noticeable in In the maturation dharandof both the the primary forms of life will show the ex­ prospective and retrospective sprouting of ternal world of the cosmos confronting theimagination and memories are abandoned. manifestation of a conscient being. No liv­That is a very drastic step to take for those ing being is immune to the challenge of whoits retain their love for this world. Hence external environment. If a pebble the is triple steps of dharand, dhyana, and thrown on the surface of a lake, it is imme­samadhi are given only in the third book, diately followed by a formation of a wave­ Vibhuti Pada. Although the second book let at the place where the stone is dropped. terminates with thissutra, to give a finish Then the ripples recede to farther and far­ to the theme, we need to incorporate a few ther reaches. Each living being is like asutras of the third book. For people prefer­ highly sensitive pond or lake of a chemicalring to live the normal life-style of an indi­ reservoir. Like the hitting of one billiard viduated person, the instruction in the dis­ ball by another, any chemical moleculecipline of Yoga is now complete. It is colliding with another creates chain reac­optional whether one goes beyond this. tions. The original Sanskrit word for sen­ sation isvedana which means "being hurt." (Continued in next issue.) This world is an arena where everyone hurts everyone else. At the zero point, sensation begins as a hurting of the equi­ librium of the constituents which are put together to make individuation. As an or­ ganism grows, new devices are developed to meet inevitable offenses that come from all around. Ultimately, when the organism grows to the magnitude of a mature hu­ man being, one is like a martyr thrown into the jaws of hungry lions in a Roman arena. To restore the spark of conscious­ ness which originated in the spirit back to the spirit is the theme ofYoga. With yama andniyama the individual has already un­ dergone a rigorous discipline. In the com­ bat of life the ego, aided by intelligence and memory, equips itself to return again

21 The papercuts reproduced here are done free-hand, with a razor-type knife attached to a handle. They are not drawn and then cut. They are sketched from life with the blade. This is an extreme medium. Everything is in contrast. There are no greys. There are no mistakes. One has to approach the paper with decisiveness and certainty, a comforting and balancing endeavor in a world in of uncertainty and change. M y hope is to engage the viewer in seeing common subjects with an uncommon eye. Karen Balos

23 Biography of Narayana Guru

Nancy Yeilding

Vaikom Satyagraha Concludes your penance for the sin for which Hinduism is responsible....I regard you as soldiers in this As it was, the stagnant form of the campaign. It is not possible for you to reason demonstrations wore down the spirits of out things for yourselves....If we are to become the demonstrators and the support of the a powerful nation you must obey all direc­ people instead of encouraging them. De­ tions that may be given you from time to time. spite Gandhi's propaganda, thesatyagraha That is the only way in which either political was felt by the orthodox as a coercive tac­ or religious life can be built l<® up. tic, not an educating force. They became even more polarized and rigid in their po­ He encouraged thesatyagrahis in their sition, lashing out with increasing intoler­sacrifice with the expectation that "our ef­ ance and viciousness. 100 The struggleforts may result in amelioration of the dragged on for a year and Gandhi finallygeneral condition of the untouchables and came to Vaikom to see if he could nego­ unapproachables."104 tiate a settlement. He asserted his contin­ Gandhi sent Vinoba Bhave to Naraya­ ued faith in the value of caste and differ­na Guru to plead with him to support the entiated between such practices as inter­Vaikom Satyagraha issue only for the use marriages and inter-dining and the aspira­of public roads, not for the freedom of tions of thesatyagraha for common rela­ temple entry, on the grounds that temples tions between human beings and openwere private property. (The temples actu­ public places. 101 He tried to reason and ally were supported by obligatory taxa­ plead with the orthodox but was sur­ tion of all members of society.) The Guru prised by their close-minded and unyield­replied as follows: ing stance against any education of un- touchability and unapproachability. 102Guru: Are you not sanatini a (one who be­ All his proposals to them (arbitration, ex­ lieves in all the caste rules of Hinduism)? amination of the scriptures, a referendum)Vinoba Bhave: Yes. were met with adamant refusals as they Guru: Do not Vaisnavites believe samip- in: chose to cling to their privileged position ya (coming near the deity), salokya (looking at the expense of their inhumanity. at the deity), sarupya (worshipping in the Yet when he met with thesatyagrahis, shrine) and sayujya(merging)? Why should Gandhi asserted: some people be asked to stop at the first step? Vinoba Bhave was silenced by the Guru's We must not be impatient and we mustquestion. 105 have an undying faith in the means we are adopting. I know that it is a difficult and Gandhi' eventually settled for an slow process. But if you believe in the efficacy agreement with the police that they would of satyagrahayou will rejoice in this slow withdraw the order prohibiting public torture and suffering, and you will not feeltravel the on the road and remove the barri­ discomfort of your position as you go andcades sit on condition that theatya-grahis s in the boiling sun from day to day....You mustwould not cross the boundary but only not be tired and say "how long", and neverstand or spin in the same place. 106 He get irritated. That is only a small portionthen of let the movement peter out to the in-

24 conclusive withdrawal of allsatyagrahis in the benefit of adding one more believer to it. November of 1925 on the occasion alter­of Moreover, the man will be benefited with the nate roads being constructed farther from love and sympathy which he will get from his the temple which were open to all. 107 fellow-believers. There is nothing wrong in Freedom of temple access and entry for all such conversions. did not come until1936 when the Hindu Gandhi: Does the Swamiji think that the Hin­ government recognized the political effi­du religion is sufficient for gaining spiritual cacy of such a move in the face of theliberation (moksa)? threat of massive conversion to Christian­Guru: Other religions also have ways to liber­ ity and wide-spread agitation for political ation. Religion is one. and economic advancement.108 Gandhi: Let the matter of other religions be. When Gandhi visited Kerala he also Do you think the Hindu religion is sufficient met with Narayana Guru. He was invitedfor gaining liberation? to the Guru's Sivagiri ashram at Varkala Guru: Plenty sufficient for spiritual libera­ on March 13,1925. The subtle difference tion, but it is worldly freedom that people are in their understanding and approach wereseeking. brought to light by their conversation: Gandhi: The convert is embracing Christiani­ ty not for the spiritual worth of that religion Gandhi: Besides the removal of untouchabili- but for the social and economic benefits he ty, what does the Swamiji think is necessary gets from that religion. We are working for to solve the problems of the low castes? worldly liberation. Will we have success? Guru: They need education and wealth. LikeGuru: Should a man remain unfaithful to his everyone else they should have opportunities religion and also lose socio-economic benefit? to become better. Or should he become a Christian and at least Gandhi: Some people say that non-violent be benefited socially and economically? Caste satyagrahais useless and violence is neces­ is the scourge of India. If you want to liberate sary for getting rights. What is the Swamiji's the people politically you should first liberate opinion? them from their prejudices. If we think of the Guru: We do not think that using violence deep-rootedness is of that, Mahatmaji will have good. to incarnate again for gaining the full fruit. Gandhi: Do the Hindu dharma sastras en­ Gandhi: My belief is that it will become fruit­ join the use of force? ful in my lifetime. Even among the lower Guru: In the puranasit is seen as being nec­ castes, there is the observance of untouchabili- essary for kings, etc. and they have made usety. Is everyone allowed in Swamiji's temples? of it. For the common people, use of forceGuru: Everyone is allowed entry. Pulaya would not be right. and Paraya (groups considered untouchable) Gandhi: The high-caste Hindus and the low-children are staying and eating with all others caste Hindus are both the sons of Hinduism. here at Sivagiri. They study and take part in The high-caste Hindu is the elder brother whothe worship too. I09 shoulders responsibility, and he therefore exer­ cises certain privileges. The low-caste Hindu When Gandhi chose to lightly brush is his younger brother who is to be cared for.aside his admonition that the removal of If the elder brother turns out to be somewhat caste was necessary before political libera­ rough and aggressive that should not maketion the could be a true reality, the Guru only younger brother a runaway from his mother gently - offered the example of life in his Hinduism. ashrams. After he left the Guru, Gandhi Guru: If a Hindu has no belief in his religion told someone nearby that the different and has belief in another religion, it is goodcastes were like different types of leaves that he embraces the religion in which heon be­ one tree, some small, some big, some lieves. Such a conversion will help Hinduism fresh and green, some dry and faded. This in getting rid of a non-believer, and the relig­was related to Narayana Guru some days ion to which the man gets converted will havelater. His response was that if Gandhi

25 conclusive withdrawal of allsatydgrahis in the benefit of adding one more believer to it. November of 1925 on the occasion alter­of Moreover, the man will be benefited with the nate roads being constructed farther from love and sympathy which he will get from his the temple which were open to all. 107 fellow-believers. There is nothing wrong in Freedom of temple access and entry for all such conversions. did not come until 1936 when the HinduGandhi: Does the Swamiji think that the Hin­ government recognized the political effi­du religion is sufficient for gaining spiritual cacy of such a move in the face of theliberation (moksa)? threat of massive conversion to Christian­Guru: Other religions also have ways to liber­ ity and wide-spread agitation for political ation. Religion is one. and economic advancement.108 Gandhi: Let the matter of other religions be. When Gandhi visited Kerala he also Do you think the Hindu religion is sufficient met with Narayana Guru. He was invitedfor gaining liberation? to the Guru's Sivagiri ashram at Varkala Guru: Plenty sufficient for spiritual libera­ on March 13,1925. The subtle difference tion, but it is worldly freedom that people are in their understanding and approach wereseeking. brought to light by their conversation: Gandhi: The convert is embracing Christiani­ ty not for the spiritual worth of that religion Gandhi: Besides the removal of untouchabili- but for the social and economic benefits he ty, what does the Swamiji think is necessary gets from that religion. We are working for to solve the problems of the low castes? worldly liberation. Will we have success? Guru: They need education and wealth. LikeGuru: Should a man remain unfaithful to his everyone else they should have opportunities religion and also lose socio-economic benefit? to become better. Or should he become a Christian and at least Gandhi: Some people say that non-violentbe benefited socially and economically? Caste satyagrahais useless and violence is neces­ is the scourge of India. If you want to liberate sary for getting rights. What is the Swamiji's the people politically you should first liberate opinion? them from their prejudices. If we think of the Guru: We do not think that using violence deep-rootedness is of that, Mahatmaji will have good. to incarnate again for gaining the full fruit. Gandhi: Do the Hindu dharma sastras en­ Gandhi: My belief is that it will become fruit­ join the use of force? ful in my lifetime. Even among the lower Guru: In the puranasit is seen as being nec­ castes, there is the observance of untouchabili- essary for kings, etc. and they have made usety. Is everyone allowed in Swamiji's temples? of it. For the common people, use of forceGuru: Everyone is allowed entry. Pulaya would not be right. and Paraya (groups considered untouchable) Gandhi: The high-caste Hindus and the low-children are staying and eating with all others caste Hindus are both the sons of Hinduism. here at Sivagiri. They study and take part in The high-caste Hindu is the elder brother whothe worship too. 109 shoulders responsibility, and he therefore exer­ cises certain privileges. The low-caste Hindu When Gandhi chose to lightly brush is his younger brother who is to be cared for.aside his admonition that the removal of If the elder brother turns out to be somewhat caste was necessary before political libera­ rough and aggressive that should not maketion the could be a true reality, the Guru only younger brother a runaway from his mother gently - offered the example of life in his Hinduism. ashrams. After he left the Guru, Gandhi Guru: If a Hindu has no belief in his religion told someone nearby that the different and has belief in another religion, it is goodcastes were like different types of leaves that he embraces the religion in which heon be­ one tree, some small, some big, some lieves. Such a conversion will help Hinduism fresh and green, some dry and faded. This in getting rid of a non-believer, and the relig­was related to Narayana Guru some days ion to which the man gets converted will havelater. His response was that if Gandhi

25 picked the different kinds of leaves and thought of the welfare of the masses haunted chewed them, he would find that they allhim day and night. He sought to serve their tasted the same. 110 cause with all the earnestness that was at the The Guru's words and example stayed command of his frail body. When his plans with Gandhi, shedding light on the expe­failed or produced a reaction, he took the blame riences he had as the many-layered dy­on himself and confessed before the public that namics of all-India politics revealed them­ he had committed a "Himalayan blunder", selves. Gandhi changed the name of hisand implored the mercy of God in the most journal fromNavajlvan to Harijan (Chil­ supplicant terms. dren of God), the name by which he re­ To the Guru, the elements of continuity of ferred to those considered untouchable. the Principle were more important than the Eventually Gandhi began to realize thatparticular extensive application of a doctrine the degradation of untouchability was notor method to a given situation that arose. a tumorous outgrowth of the caste sys­ Rules served their purpose for a time and had tem, but a clear example of the disease to yield place to others. Each situation called and deformity inherent in any systemfor its own special intelligence and there was based in the abrogation of privilege to a no one panacea. The mind was to be left free to few and the denial of full human dignitythread its own way through the maze of situa­ to the many. He wrote about that recog­ tions that presented themselves before it, and nition inYoung India under the heading, rules were straight lines compared to the zig­ "Caste Must Go", repudiating much of zags and curves of the course of right action. what he had previously said in support of He emphasized only two platforms of thought. the caste system.111 One was that of the every-day world of facts, So Gandhi evidenced in his own expe­and the other that which belonged to the Reali­ rience the effects of the Guru as a changety beyond. He carefully avoided preaching or agent. With gentle words and a powerful lending his assent to special philosophies or example, not through any overt pressure,standpoints to serve temporary or temporal the Guru enabled Gandhi to begin to ridpurposes, lest such creations should continue himself of prejudices that blinded him de­ to haunt the minds of the ignorant after the spite his sincere caring and great sacrifice creeds had ceased to serve an immediate cause, for the welfare of all. The Guru's life and thus add to the heavy load of supersti­ again and again demonstrated that thetions with which the poor people confused their most effective way of changing the worldhonest brains. Popular agreement in a course is to change one's self. One's very life be­of action was not to be the result of faith in a comes the medium of change rather thandoctrine or the appreciation of a special philos­ any tactics or maneuvers aimed at reform­ophy, but the natural outcome of tangible reali­ ing others. His example of a love without ties, of everyday life interpreted as simply as bounds paired with a rigorous non-possible for the sake of the people. acceptance of social forms of discrimina­ The Mahatma saw special use in declaring tion created an atmosphere in which op­himself a Hindu and Vaishnava, a besides pressed and oppressors alike could tune preaching the doctrines Satyagraha of and their lives to true freedom for all. soul-force. He also believed Vamashramain Let us close our discussion of these Dharma which he elaborated and interpreted two leaders with the profound insight of in his speeches and writings. The Guru was Nataraja Guru: content to call himself a man, and to call upon man to recognize God and the simple realities The Mahatma represented a wave of re­of life. One tried, as it were, to reach the heart form that, starting in a political ideal, tried ofto the masses from the circumference, with va­ make the people spiritual. He believed inriety as the starting-point; while, to the other, Satyagrahaas a special weapon of self purifi­the starting-point was the recognition of the cation for the masses. They were, therefore, One without a second. It was natural that the called upon to believe in this doctrine. Theleader of AU-India politics should differ from

26 the solitary Guru in the point of view thatrelated he to one another like the stem and accepted as the basis of activity. One repre­branches of a great tree. Withdrawn into the sented the peripheral and the other the centralcentral core of all practice, he remained silent. compromise of the same abstract Principle. His life was continuous commentary on the The Mahatma emphasized and voiced the mas­words of the Bhagavad Gita: ter sentiment of the nation, while the Guru stood for the neutral Principle. Mentally renouncing all actions, the sovereign The Mahatma represented the rare case indweller in the body resteth serenely in . the which the logic of the emotions coincided nine-gated in city neither acting nor causing to its essential aspects with the logic of pure rea­act. (V-13) H2 son. The test of both these kinds of logic was in action and this was the sure point of NOTES con­ tact between the Guru and the Mahatma. /4s 100. T.K. Ravindran,Vaikom Satyagraha and with the Guru at Varkala, Gandhi hadGandhi, Sri Narayana Institute of Social and "untouchable" children with him at Sabara- Cultural Development, Trichur, 1975, p. 114- 115. mati. The Mahatma still stood for Hindu- 101. M. K. Gandhi,The Collected Works, Gov­ Muslim Unity. Both of them were keenly in­ernment Publications, India, 1967, Vol. XXVI, terested in cottage industries; and the type ofp. 266. 102. Ibid., p. 266. saintliness both represented, had marks of103. a Ibid., p. 271-272. common lineage. Although, therefore, in104. the Ibid., p. 270. interview with the Guru the Mahatma seemed 105. Notes from Guru Nitya Chaitanya Yati. 106. Ibid., 210-211. to differ from him in what concerned Hindu 107. Robin Jeffrey,People, Princes and Para­ Dharma and Vamashrama and the dogmat­ mount Power, Oxford University Press, 1978, p. ic aspects of Satyagraha,theoretical differenc­ 153. 108. ' Ibid., p. 161-162. es converged until they met in practice. The109. Proceedings of the Meeting. Guru for example, subscribed to Khaddarthe 110. Notes from Guru Nitya Chaitanya Yati. Campaign(for popularizing homespun cloth).111. T.K. Ravindran,Vaikom Satyagraha, p. 198. 112. Nataraja Guru,Life and Teachings of Naray­ After exchanges of mutual veneration the anaMa­ Guru, East-West University, Fernhill, 1990, hatma took leave of the Guru. p. 39-42. The Satyagrahastruggle terminated in a (Continued in next issue.) partial victory for the cause of the masses. On the land which was the scene of the historic event, the Guru erected a school for the poor children of the locality. It stands there to com­ memorate the noble efforts of many youthful souls, who suffered. The Guru liked to see continuity in hu­ man endeavor, and, as continuity is the essen­ tial factor in a principle he discountenanced events which were mere expressions of season­ al enthusiasm. While the waves seemed to ad­ vance and recede at the circumference, the cen­ tre remained undisturbed. At Varkala the winds wafted their message as usual and the gurgling streams interpreted the continuity of the Guru's silent hours. Brahmachari The who read by the bed-side of the Guru, had his usual course of grammar and pronunciation. The inner brilliance kept the Guru self- absorbed, while his influence spread into ac­ tion all round. He showed in his life that principle and practice, ends and means, were

27 What Makes a Belief Valid?

Guru Nitya Chaitanya Yati

Dictionary Meaning and Operational God and immortality.” Here I cannot ac­ Meaning cept the verdict of Russell either, because Every now and then I am asked, "Dohe has not defined the term 'evidence'. If you believe in God?" This question em­he expects a material proof to be produced barrasses me. Usually I keep quiet and as evidence, Russell unwittingly classifies hurriedly leave the questioner. Hardly anyGod and immortality as belonging to the two people mean the same when they pro­ class of material things. In spoken, as well nounce the word "God." Most words have as written languages, poetic expressions a dictionary meaning which is likely to becan be used which do not require any ob­ different from an everyday, operationaljective demonstration. William James gives meaning. For instance, God is connoted usin an alternative to understand faith or be­ the Random House Dictionary as, "Thelief. In The Will to Believe he quotes a One Supreme Being, the creator and rulerschoolboy remark: "Faith is when you be­ of the universe." I know that many peoplelieve something you know ain't true." This hold the Random House Dictionary au­is not a good definition either. When rid­ thentic. However, I cannot accept such dlesa make us look for a more acceptable being which sounds to me like an anthro­reason, Pringle Pattison recommends the pomorphic concept, as if God is a person, postponement of judgment until we can or a thing among things. come to an appropriate argument to settle Let me explain what I mean by my op­our issue of acceptance. erational meaning. In the morning I look out of my window and see the most gor­ Tracing from First Cause geous sunrise I have ever seen, framed by The difficulty in defining belief or faith a crimson-tinged cloud. I admire the sun­is a special contribution to man's embar­ rise with the exclamation "My God!" By rassment by religions with conflicting first saying "my God" I do not mean God at all. premises and consequent questionable All that I am saying is how beautiful theconclusions. TheBrhaddranyaka Upanisad sunrise is. If I see a cobra furiously charg­postulates that in the beginning there was ing at me I may say "Oh God," meaningnothing whatsoever in the universe. This "how can I escape from that venomous universe was enveloped by Death or Hun­ snake?" That does not mean that I believeger alone. In other words. Necessity was in the immediate presence of God who will the first cause. Meeting necessity with an hurry to distract the cobra or kill it. Several adequate solution was the first cause of the cliches lie in our preconscious mind whichprojection of the world. This does not im­ suggest words which are not critically ex­ply any creator or creation. From cause is amined. projected its effect. The Sanskrit term for Here arises the problem of believing or projection, srij, is etymologically akin to not believing for the right reason. Bertrandthe English word 'surge'. It is everybody's Russell once defined faith as "a firm belief experience that each day, nay each mo­ in something for which there is no evi­ment, some new form emerges with sub­ dence." He further said, "If 'evidence' stantial content which comes under some means the kind of support provided by classification already made, or which ne­ reason and science, there is no evidence forcessitates being newly named and classi-

28 fied. Also, we see a familiar form with an (b) tricks of habit, or ways of doing things. established name belonging to a well- Studying the latter may help to fill in some de­ categorized classification, waning and tails in the broad schemata of the former. vanishing without causing considerableNevertheless, when I predict that he will settle damage to the class to which it belongs. on my writing pad, there are many details On such occasions nobody asks for anywhich I cannot predict. For example, I may explanation to account for a new appear­easily be wrong by several inches. . . .But ance or for the disappearance of that with we simply do not know what kind of ini­ which one was in intimate familiarity. Intial conditions may be relevant to the pre­ such cases, to bring in God as a necessarydiction task of reducing these inches.It is contingent to explain such phenomenonnot is only that we have no theory of behavior quite unwarranted. which satisfies the principle of accountability: up to now we have not even an idea of where to The Study of Behavior for Accountability look for such a theory... .It will be objected that The smooth transformation presented a precise study of the nervous system, espe­ by nature in an understandable expressioncially the brain, would do much towards clos­ of cosmic law offers no challenge to an ing the gaps in our predictions. This may be honest ordinary man. As Bishop Berkeleyquite true, for all I know, and for argument's puts it, "only the philosopher kicks up the sake, I will take it for granted here. But it means dust of doubts, and asks for queer answers giving up the argument from the study of to his queer questions." What is similar to behavior.1 the arguments connected with natural law and harmony is what Karl Popper offers in The Validity of Common Sense The Open Universe in his essay on "The An average person of commonsense Study of Behavior and the Principle ofhas a good enough reasoning faculty to Accountability." Popper writes: make sound inferences to program his im­ mediate future to keep him consistent in This argument 'the - argument from the his person, only if his courage and power study of behavior',as it may be called - is to deliberate are not sapped by his sense good common sense, and in my opinion of very failure, guilt feeling and fear of unpre­ telling. But it does not achieve its aims; notdictable punishments. It is not a rare con­ even if we grant, as I am ready to do, that theretingency. Social affiliation with religious is no limit to the possible improvement of ourfaith makes it legitimate to leave his nor­ predictions of animal and human behaviormal power to deliberate with the norms through its closer and closer study. As an thatat­ help him or her to maintain social ac- tempt to support determinism, the argument from the study of behavior is simply invalid. . . .To show this, we need only refer to the prin­ ciple of accountability. 'Scientific' determinism does not merely assert that we may improve our predictions by increased knowledge, but it demands that we shall be able to calculate, from our specified prediction task, the de­ gree of precision of our initial information that is needed to carry out the prediction task. In predicting what my cat will do next: whether he will jump onto my writing pad, or whether he will jump on my window sill and from there into the garden. . . .The behavior I am learning about consists, in the main, either of (a) significant (or 'goal-directed') actions, or

29 countability. Then alone, as an alternative to commonsense reasoning, man resorts to the alternative of religion or psychiatric correction.

Religion as an Alternative Angle of Vi­ sion Religion is not opposed to our com­ mon sense inferences and prediction. We read in the Holy Qur'anDhuha, of or The Glorious Morning Light (93,1-9):

In the name of Allah, Most Gracious, Most Merciful, 1. By the Glorious Morning Light 2. And by the Night When it is still,— 3. The Guardian-Lord Hath not forsaken thee. Nor is He displeased. 4. And verily the hereafter understand the commonality in the relig­ Will be better for thee ious faithful and man in general, we have Than the present. to see where each person puts himself into 5. And soon will thy a frame of reference in which he is at ease. Guardian-Lord give thee Religions are like other universal items (That therewith) thou such as sports, each with its special frame Shalt be well-pleased. of reference and internal norms of right 6. Did he not find thee and wrong. Whereas in the Qur'an Allah is An orphan, and give thee held as an intimate personal guide and Shelter (and care)? guardian at all times, in the Bible, Christ is 7. And He found thee looked upon as a personalized aspect of Wandering, and He gave God (His son), with whom a Christian can Thee guidance. relate with reverence and love as one does 8. And He found thee to an elder brother or superior brother. A In need, and made person can confide in him the faithful's Thee independent. mistakes with the device of a confession in 9. Therefore, treat not repentance and can ask for succor and The orphan with harshness.2 guidance, even though the supposed Christ with whom one is intimate intimacy The difference we find in this contextis only a generated spiritual image of one's of a religious faithful from that of a man own more acceptable and optimistic self. of common sense is the affixing of God as Another alternative to God is the concept the better part of his self. The normal com­ of the Self stripped of its relativism. In the mon sense expectation of the benevolenceBhagavad Gita, it is not God that is resort­ of nature is looked upon as God's help and ed to, but to each person's higher self. We guidance. The praxis of religion is a liter­ read in chapter VI, verse 5: ary device used to give assurance to the faithful. Otherwise, the commonsense ex­ By the Self the self must be upheld; pectation of an ordinary person is main­ the self should not be let down; tained here without any modification. To The Self indeed is (its own) dear relative:

30 the self indeed is the enemy of the Self. 3 medical disciplines, literary critics who represent the mode, style, diction and Although the Bhagavad Gita is givencriticism developed by groups like Ro­ as a part of the epic Mahabharata, it is to be manticists, Existentialists, etc., are also to separated from the chronological narrative be studied with the same intention to know of the Kuru dynasty and treated as athe dimensions of their faith. scripture in itself, weaned off from the an­ thropologic personalisation of the Self. In Ninian Smart's Concepts of the Dimen­ the Vedantic context, its epistemology is sion of Religion not of monotheism but of monistic philos­ 1. The Ritual Dimension ophy, at least in Sankara's version. The Self 2. The Mythological Dimension is not a historic concept but a universal 3. The Doctrinal Dimension idea of the Being which can validate all in­ 4. The Ethical Dimension dividual items of becoming. If a person is 5. The Social Dimension interested in making a comparative study 6. The Experiential Dimension 4 of religion, that person should evolve a scheme of common epistemology. The In the "ritual dimension" Smart focuses epistemology of all separate religions his attention on the expression of religion should receive adequate attention, giventhrough such rituals as forms of worship, re-interpreting terms which nominally re­prayers, and offerings. Secondly, ritual is semble in sound, but are at variance in theto be understood either as an inner dyna­ conception, due to the difference in themism that can regulate everyday life, or as application of such term's operational ap­ an outer conformity which makes religion plication. Without formulating a scheme of closed and ineffective. overall epistemology, methodology and The "mythological dimension" is the axiology, one should never attempt topreservation of the deeper grassroots of compare religious faith. the culture in the form of anecdotes and stories, mainly recalled to mind to reassert Need to Have an Overall Frame of Refer­ the value for something dear to people, ence even when they cannot fully account for To attempt the schematization of over­ their doctrinal validity. all epistemology, methodology, and axiol­ The next is the "doctrinal dimension". ogy of religions, the student has to over­To unite a number of people to work out come some of his/her basic prejudices a way of life systematically and with clear about religion. Those who personally thinkmotivation, documents are to be formulat­ of themselves as having no faith in estab­ed. In scientific treatises, the doctrinal di­ lished religions are also as much drawn to mension is to get universal acceptance, certain convictions which are not onlywhereas in established religions, doctrines similar to religious beliefs, but which also come to become dogmas. So one cannot have similar psychological compulsions to expect the entire human race to accept a hold on to their fundamental criteria.doctrine, in the sense in which gravitation­ These are not dissimilar to religious max­ al law or the principle of thermodynamics ims or even dogmas. Ninian Smart,The in is accepted. Religious Experience of Mankind, suggests Then we come to Smart's "ethical di­ that we make ourselves familiar with the mension.” Both in religious practices and dimensions of religion. To this I want toin political calls for loyalty, ethical adher­ add that political activists, patriotic acti­ ence to behavior based on value systems is vists, loyalists to a particular language or suggested, or in most cases, made impera­ school of philosophy, all have very dy­tive to be lived. Ethical dimensions are be­ namic convictions which are not dissimilarhind their mores, conventions and tradi­ to religious beliefs. Marxists, Christians, tions. Socialists, Democrats, votaries of separate The most important aspect of estab-

31 lished religions is the "social dimension” each has his famous equations expressed not incorporated in them. According to Smart, only in algebraic symbols, but also incorporat­ "religions are not just systems of beliefs; ed into their structural counterparts which are they are also organizations or parts of or­ geometrical in status. Equations in analytical ganizations. They have a communal andgeometry answer to graphs and vice versa, and social significance. This social shape of a they may be said to prove each other giving a religion is, of course, to some extent, de­ fully scientific character to the certitude in­ termined by the religious and ethical ideals volved. Post-Hilbertian geometry is now an in­ and practices that it harbors." For instance, dependent self-sufficient discipline, whose the­ Japanese fishermen find it very natural forories and actual objects come together, yielding them to take the life of fish even thoughhigh scientific certitude in the field of mathe­ they are Buddhists. Similarly, Christiansmatics. will go for a crusade in case they have a Pratyaksha,a Vedantic term, which refers national crisis, during which time they canto the empirical evidence on which the positive excuse themselves from the teaching of thesciences normally rest, is given its due place in Gospel. the methodology of the Vedanta. Ontology, in Ultimately, a firm conviction of anyVedanta, refers to the very first item of the sort gives one's religion the "experientialtriple categories that finally compose the Abso­ dimension." Even a logically plausiblelute, which have been referred to collectively as doctrine can be forsaken if one's experi­sat-cit-ananda(existence-subsistence-value). ence goes contrary to it. It is for this reason Vedanta is therefore not an 'idealistic' philoso­ that Marxism does not include itself in re­phy as some authorities tend to think, but one ligion, though it possesses doctrines, sym­ that is a normalized version of truth arrived at bols, a moral code and even sometimes rit­ from both the ends of existence and value. 6 uals, because Marxism denies the possibi­ lity of an experience of an invisible world. Neither a relationship to a personal God, The Same System Can Have Variable nor the hope of an experience of salvationFundamentals or Nirvana can be significant for the Although Vedanta maintains a rational Marxist. outlook and keeps its reasoning as close as possible to empirical and ontological con­ Where Logic Insists on the Irrefutability siderations, it has a common ground with of its Validation other religions, especially prophetic relig­ Experiences can vary.An In Integrated ions which have as their mainstay the bona Science of the Absolute, Nataraja Guru fide of revelation. Nataraja Guru puts it as quotes Wittgenstein to uphold the belief follows in which he also quotes Henry that science seeks certitude. Wittgenstein,Bergson: in hisTractatus Logico-Philosophicus, says "Every proposition must already have a At the other pole of the knowledge- sense. It cannot be given a sense by affir­situation, Vedanta fully recognizes what it mation. Indeed its sense is just what is af­calls sabda-pramana, the validity of the Word. firmed. And the same applies to negation, This refers to the a priori or the axiomatic in etc.." And further on he states (in 6.125): "It the domain of pure names where each proposi­ is always possible to construe logic in such tion can fully prove itself without any consid­ a way that every proposition is its own eration of contradiction entering into it. At the proof." 5 Nataraja Guru takes examples very core is to be located the normalized neutral from modem science to explain the unity incertitude, which is no less scientific than the the scientific presentation of truth. other two and on both of which it depends. This verity is not unknown to some modern think­ Modem science consists of findings which ers. Bergson strikingly refers to these 'two ef­ are capable of being expressed in the form fortsof of opposite direction' as follows: 'Coin­ equations. Einstein, Planck or Schrodinger,ciding with this matter, adopting the same

32 rhythm and the same movement, might notconcepts of the particular religion to its consciousness, by two efforts of opposite direc­millions of followers. This is evident in the tion, raising itself and lowering itself by turns,historical monuments of ancient syna­ become able to grasp from within, and no longergogues, medieval cathedrals, and modern perceive only from without, the two forms mosques. of Even non-theistic religions like reality, body and mind? Would not this two­Buddhism and Jainism elaborately beauti­ fold effort make us, as far as that is possible, fy everything connected with their wor­ re-live the absolute?' 7 ship places. Even within the Christian re­ ligion William James points out distinct It is however, a mistake to generalize aesthetic tastes between the Catholics and logic as a universal system. In the historythe Protestants in hisVarieties of Religious of logic we come across the formal logic of Experience: Aristotle, Deontic and Modal Logic, Indian Logical Systems (Nyaya and Vaisesika), Although some persons aim most at intel­ Arabic Logic, Medieval Logic, Kantian lectual purity and simplification, for others Logic, John Stuart Mill's Logic of Induction,richness is the supreme imaginative require­ Bradley's Logic, Logical Positivism, God- ment. When one’s mind is strongly of this el's Logic, and the Symbolic Logic of Lewis type, an individual religion will hardy serve the Carroll. purpose. The inner need is rather of something institutional and complex, majestic in the Historical Criticism Helps to Know Re­ hierarchic interrelatedness of its parts, with ligion Better authority descending from stage to stage, and In the outer conformity of religion, theat every stage objects for adjectives of mystery ethical and aesthetic dimensions are more and splendor, derived in the last resort from the important. In the aesthetic dimension, theGodhead who is the fountain and culmination temple of worship and its architectural of the system. One feels then as if in (the) motifs are made very elaborate to impress presence of some vast encrusted work ofjewelry the public and also to impart the aesthetic or architecture; one hears the multitudinous

33 liturgical appeal; one gets the honorific vibra­which sanctions a criterion, but a superior tion coming from every quarter. Compared intellect that can give the conviction of its with such a noble complexity, in which ascend­judgment. ing and descending movements seem in no way Religion cannot be established on to jar upon stability, in which no single termsitem, of definitions. What supports relig­ however humble, is insignificant, because ion so is the historic fact that religion is more many august institutions hold it in its place,enthusiastic than cold-blooded philoso­ how flat does evangelical Protestantism appear, phy. Religious enthusiasm stems from the how bare the atmosphere of those isolated livessolemnity of an emotion. As biological whose boast it is that 'man in the bush with needsGod also presuppose the worthwhileness may meet.' What a pulverization and leveling of a goal, the solemn and the divine are of what a gloriously piled-up structure! Toterms an that call for attention. imagination used to the perspectives of dignity and glory, the naked gospel scheme seems Living to Between the Seen and the Unseen offer an almshouse for a palace. The main theme of religion is the reali­ The strength of these aesthetic sentiments ty of the Unseen. The Cartesian separation makes it rigorously impossible, it seems to me,of the body from mind influences one to that Protestantism, however superior in spiri­give credence to being convinced by un­ tual profundity it may be to Catholicism, reasoned experience. Religious belief sup­ should at the present day succeed in making ports the idea of the Unseen as opposed to many converts from the more venerable eccle-the cold facts of life which are ontological siasticism. The latter offers a so much richer and empirical, but they give no promise of pasturage and shade to the fancy, has so manya hopeful tomorrow. cells with so many different kinds of honey, is Before going into the miseries of life so indulgent in its multiform appeals to humanone can feel one's healthy attraction to­ nature, that Protestantism will always show wards to the strong and the beautiful and the Catholic eyes the almshouse physiognomy. good, The who walk in the forefront of the bitter negativity of it is to the Catholic mindleaders of man. A known religious person incomprehensible. To intellectual Catholics like Walt Whitman presents in himself the many of the antiquated beliefs and practices nature to of a Napoleon/Greek feeling, and which the Church gives countenance are,the if systematic healthy-mindedness of taken literally, as childish as they are to Prot­sweet reasonableness. When the materi­ estants. But they are childish in the pleasing alistic view whole-heartedly supports sense of 'childlike’-innocent and amiable, andstress and action, religious contemplative­ worthy to be smiled on in consideration ofness the recommends salvation by relaxation. undeveloped condition of the dear people's in­On the whole we see the religious front tellects. 8 binding people with clouded minds, sug­ gesting that their souls are sick. Between Religion and Its Multidimensional hope and pessimism, pathological unhap­ Growth piness and morbid fears are developed. As People associate something sacred we walk on the road, studying our quar­ with religion because of the antiquity ofrelsome neighbor and interfering cousin or religion. People who care for facts are less uncle, we stumble on the possibility of concerned with the original cause or theheterogeneous personalities. It is not al­ origin of cause, than with the facts that areways a conversion to religion that safe­ tied up with certain values, which eitherguards one's sanity but counter-conversion fall on the side of happiness or are tied up in which the religious rebel or the non­ with miseries. The scientific study of manconformist stands out firm, holding before from a materialistic point of view suspects him a law unto himself. that all states of mind are neurally or neu­ There is certainly a lacunae or no­ rotically conditioned. Thus, the reasonableman's land in group life. Here, morally- man wishes to follow not a sentimentthreatened, physically weak, and rationally

34 infantile people generate the atmosphere In spite of the weirdness in which religion of an asylum, which like a malevolent bac­gets stuck as in a morass of irrationality, it teria, infests more and more people to be is saved by a systematic building up of involved in that dungeon of uncertainty.philosophy which comes as a dogmatic All the same, we cannot dismiss as irrele­ theology. Philosophy can succeed only vant that in the caravansary of sick peo­when pragmatism as a test of value of con­ ples' search, there occasionally arises one ceptions can make a breakthrough. with the voice of an Archimedes proclaim­ ing his or her discovery of the direct pres­ (Continued in next issue.) ence of the deity. We often hear of the lost and the found. NOTES 1. Popper, Karl R.. The Open Universe, An Ar­ Retrospective and Prospective Insight gument for Indeterminism, Rowman and Little­ In religion there is an easy passagefield: Totowa, New Jersey, 1982, p. 15-16. from the present to the remote past, and 2. Ali, Yusuf, A.. The Holy Qur-an, Sh. Mu­ hammad Ashraf: Lahore, Pakistan, 1986, p. 777. also into an unforseeable future in which3. Gum, Nataraja. The Bhagavad Gita, R & K we see historical figures and promising Publishing House, New Delhi, 1973. geniuses arrive to make their impact. The 4. Smart, Ninian,The Religious Experience of Mankind, Charles Scribner’s Sons: New York, former belong to the group that swear by 1969. sages, and the latter are optimistic of the 5. Guru, Nataraja, An Integrated Science of the astounding possibility of logic bringing inAbsolute, Narayana Gurukula, Varkala, 1977, p. 44. a new effect where several old experiments 6. Ibid., p. 46. have failed. Religion without its saintliness7. Ibid., p. 46-47. cannot justify the call made to the faithful.8. James, William. The Varieties of Religious Ex­ perience, Random House, Inc.: New York, 1929, Saints of the past and the future are ex­p. 449-451. pected to be the product of devotion, ab­ sorption into the Beyond, impeccable puri­ ty and the natural ability to surrender in sacrifice. Asceticism symbolically stands for the heroic life. In militarism such kind of heroism often culminates in the shatter­ ing of the hero, whereas in religion, the sanity of a saint cannot be lost, in spite of all the social anomalies that prevent a saint from attaining immediate success.

Mysticism The most difficult arena in religion is mysticism. On one side, mysticism looks negative when it is supported by alcoholic spirits and mind-blowing drugs. Then once in awhile we come across the God- intoxicated person in whom the Buddha nature or the Christ nature configure be­ nevolence as a direct outcome of mystical love. A dangerous field in mysticism is where the personal ego is promoted to give a mandate of authority to oneself as a sav­ ior or a prophet. Then one does not want to share that authority with anyone else. At the same time, mysticism breaks down the exclusive authority of rationalistic states.

35 Music Research Report - Music and Painting

AnandaNadayogi Recently I had an experience duringpictures, drawn with cute brushes, are an evening bus journey. When I couldvery see rich in the symbolic representation of an open field I was absorbed by the vast Ragas. sky, birds flying, cattle grazing in the field Raga is absolute music developed and a little pond in the middle of the from a scale and elaborated to expose all ground. It all seemed like a picture to me its beauty and emotions. Ragas are first. Then everything seemed to trans­broadly classified as masculine, feminine form into music. I could see only soundand neutral. Ragas have relation to time waves in the cows, birds, field, pool and also. There are Ragas such as Bhupala to the sky. This led me to the thought that if be sung during the early morning hours, music could create visual images in theBilahari to be sung after the sun ascends human mind, why could not scenery pro­to some height, A tana to be enunciated in duce music in our hearts. It is just thethe afternoon, Todi in the night, etc. It is same harmony existing in both. It is thealso supposed that Ragas can cause rain, melody and harmony in music that con­light a lamp, etc. It is logical to interpret tribute to aesthetic enjoyment. So this in­these effects in a psychological dimension. cident made me keen to study the relation­Listening to such Ragas can cause the ship between music and painting. mood of a rainy day or bring light in the I happened to come across some Raga- listener's mind. It is no wonder that there mala pictures and to hear more about this concepts helped the artists to depict the field. The visual expression of music had Ragas effectively. been done in India through the medium of Ragamala painters did not draw the miniature paintings. This is a field wherepictures just from their imaginations. not much research has been made. In theThey depended on their previous knowl­ not-too-distant future I intend to meetedge and concepts about this subject. some painters, philosophers and poets to Thus the portrayal of human beings be­ play some Ragas for them and ask them to came an essential element of these pic­ express through their own mediums whattures. The corner of a palace, a royal bal­ they feel. cony, steps, ponds, trees, plants, animals, An American Scholar, Mr. Close Ebel- etc., are some general features of these ing is one of the persons who did some re­ paintings. That is why the Ragamala pic­ search in this branch of art form. All art tures possessed some similarity through forms can be subjected to some sort of in­ they were drawn during different centu­ terpretation. Ragamala pictures are con­ ries and at distant places. sidered to be the pictorial expression of Some Ragas are given names having a musical Ragas. Indian classical music has bearing on the seasons. Thus Vasantha is two great traditions, Hindusthani musicnamed, so because it is to be sung during and Karnatic music. Miniature paintingsthe spring season. (Or is it because it will originated in North India. Therefore thecreate an atmosphere of spring season or Ragamala pictures are based on the Hin­ herald the coming in of spring season in dusthani tradition of classical music. Rag­ the listener's mind?). The Raga for the amala pictures are found to have vivid­rainy season is named Meghamalhar and ness even in their subtle drawings. Thesea morning Raga is called Lalith. Folk mu-

36 sic is the origin of what is now called his lover is still sleeping the husband goes Classical music. The Raga which came out of the room with a garland in his from the land of Gurjarath is Gujari. hands. Daughters of the farmers used to make Pahari artists used to paint Ragas sounds similar to Thodi to chase deer en­ based on the meaning of the names of the tering their farm. Snake charmers of the Ragas. That is why they drew a picture of Saveri mountain tribals used shades of As-girls swimming for Sindhuri Ragini, a averi Raga to draw in the snakes. woman with a hen for Kunkini Ragini, a A lonely lady deprived is a common worshipper of the moon for Chandra pu- subject of Ragamala paintings. When hertra, a farmer couple milking their cow in husband has gone out for quite a longthe morning for Bhaskara putra, a man time, she suffers from the pain of parting and woman sitting together chewing Betel and starts to spend time painting her leaves for Harsha putra, a man embracing sweet-heart's pictures. This image is rep­ two ladies for Vinoda putra. resented symbolically from the Raga Dha- Some Ragamala painters depended on nasri. Raga Malsri depicts her expecting Ragamala poems for their drawings. It is a message of love and plucking lotus pet­ from Mesakaran's poems that artists drew als with her beautiful hands. She wandersa cat accompanying the Padmanjari Ragi­ in the forest with peacocks and deer. The ni, Abhiri Ragini feeding snakes, deer lis­ corresponding Ragas here are Kakumbha tening to Gurjari Ragini, a pet dog play­ and Thodi. The Raga Bhairavi is pictured ing with Saveri Ragini and Saranga Ragini as she prays to the Lord Siva for her hus­ stirring curd. We should note that these band's safety till he comes back. Raga Raginis are personified in these pictures. Gambhvati is shown as she is doing a sac­ This art form needs further research rifice to Brahma. and it needs to be probed into. Perhaps When she becomes a Sannyasini likethat may lead to the unfold ment of new the Goddess Parvathi, it is the picturisa- horizons and visions in the fields of music tion of Devagandharam, Bangali, Kamod and painting. ❖ or Setmalar. When she hears the good news of her husband's arrival she arranges and decorates the house with flowers which is pictured from the Raga Gunkali. Her wearing of the nine traditional orna­ ments is drawn corresponding to the Raga Bilaval. Another subject usually handled by the Ragamala artists is that of the reunion of separated lovers. Raga Ramkali is pictured as a lady showing her anger with love towards her husband when she sees some marks on his body implying that had intimacy with some other woman while he was away from home. Afterwards she is placated by her husband and finally she becomes happy and she dances. This picture is shown for Hindolam. A picture of a music concert represents Ragas Sri and Malkons. Ragas Biragi, Malavi and Deepak are represented as the arrangements for the coming night of union. Vibhasa Raga is shown as the next day morning after the previous night of sexual play. Here while

37 Guru's Walks

Deborah Buchanan

'Introductory Note: This past summer ofpeace conference held during a pause in 1995 I spent a few weeks at the Fernhill Guru- the many acrimonious skirmishes along kula in Ooty with Guru Nitya. As always, hethe Northwest border. The walking stick was busy with letters and visitors and working had belonged to the head Pakistani gener­ on his Upanisadic commentaries. In the morn­al who, in a feeling of reconciliation, gave ings, however, we often found time for walksit to his Indian counterpart. It had then through the hills, either alone or with othercome to Guru's friend, and finally to him. friends who were there. During these walksNow the Pakistani stick rested in a comer Guru would tell stories or answer cjuestions. of Guru's sleeping room, next to a shelf of The following series, of which this is the firstphilosophy books, and came out for walks entry, will try to record those conversations.around the paths of Fernhill village. Guru and I were alone today. As we Guru had been awake early this morn­walked out the Gurukula path to the main ing. While the rest of the Gurukula sleptroadway the morning mist rose up around in the pale darkness of dawn. Guru was atthe trees, swirling around the branches of his desk writing letters and listening tothe cypress and eucalyptus and carrying a music. Only Karunan was up with him,faint trace of their pungent scents up into bringing hot chai and milk biscuits. Final­the clouds. A young brahmacari ran ahead ly at seven or eight o'clock everyone elseof us to open the gate. He seemed all scur­ was awake, drinking their own chai andrying long legs and solemn intent. As the waiting in line for the shower. It was be­gate swung open, I saw that already this fore morning class and time for Guru'smorning the path had been swept clean of walk. leaves. This July the monsoon weather was We walked past the cows just put out only half-hearted. A few clouds and show­to graze. "Laksmi, Laksmi," Guru called to ers would give way to sunny afternoonsthe older one, but she was too busy eating and a clear blue sky behind Ooty's folded to look or come over. Guru pointed out green hills. Or a light mist would hover the honeysuckle bushes planted along the over everything, holding a quietness andbarbed wire to cover the sharp twists and softness onto the villages and tea fields. to offer nectar to the birds. Yet it was still cool and we bundled up for Going down the path to the lower vil­ the mountain chill. As Guru put on hislage we came to the site where on all my hat, someone ran to get his walking stick. previous visits the sacred tree had grown. The paths could be wet and slippery. It had been an old, big-leafed tree, gnarled Guru's walking stick is a short and and spreading, and held holy by many of simply cut piece of dark wood, perhaps the local people. Always there were offer­ mahogany, with a small handle for grip­ings of flowers or sandlepaste or oil at its ping. It is covered with elegant patterns base. I have many memories of Guru hug­ of silver metal pieces and is both beauti­ ging this tree, his ample bulk stretching to ful and functional. A friend, a retired Indi­enclose the living force of an even larger an army officer who also lived in the Nil-benevolent spirit. Then last year the tree giris Mountains, had given it to Guru. had It fallen over from internal rot, and it had come to him when he was one of thewas now the stump that received offer­ officers attending an Indian/Pakistaniings—a small Siva trident, a painting of

38 some deity, and flowers. words resonating in the floating space The air was filled with a clacking call around us. as if wooden Japanese temple bells were being struck, again and again, forming a "This grass is as if in meditation. tapestry of sound. The sound would This cloud is as if in meditation. come, then die out, and come again from This dirt is as if in meditation. another location. I thought it was crickets This mist is as if in mediation. or some insect roused to voice by the These frogs are as if in meditation. coming rains, but Guru said, "No, those This valley is as if in meditation. are little forest toads. I have been listening This hill is as if in meditation. to them for nearly forty years and yet I These sounds are as if in meditation. have never seen one. They are very shy."This sky is as if in meditation. Their enigmatic call haunted the valley. It stretches out limitless, encompass­ At the curve of the road Guru ing all, filled with generosity and love. stopped. The mist swirled up again, mix­ Meditate on this sky and you will be ing with the light drizzle coming down.filled with the same compassion." Below us, before the turn to the village, lay a valley. Opposite was a steep hill We stood for awhile after Guru had covered with tea bushes and their shelter­finished, then turned back to the Guruku- ing companions the silver oak trees. Inla and walked up the path together with­ the valley and beyond the tea fields wereout saying anything. There was a sense of thick stands of native woods. quiet companionship between us, a ten­ "Nataraja Guru called this the valley derness and friendship that needed no of meditation, the valley of silence," said words. Guru as he held out his walking stick, Dark, shiny spots on the road marked touching the. ground in front of us withthe a large rain puddles. On their surface a certain resolution and electric connection.grey sky reflected a transparent world. We stood quietly together. Some villagers They were spreading out, their liquid edg­ walked quickly past us on their way to es stretching and changing. Soon that wet work. Then Guru began to speak-part glossiness was everywhere, covering all chant, part prayer, part conversation-histhe road before us.

39 Especially for Children

*2r u s

‘Trees are very Big They have some little tzvigs They have green heaves They siving with the hreeze They have little flowers They-protect the earth life a cover ‘But man destroys the trees ‘Which are life trembling feiees They grow as they live They carry Beehives They shed their leaves each season Andgrow new leaves the ne?(t season.

Mare and Mouse

There lived a hare Which was very fair It lived in a small house There also lived a mouse They were goodfriends They also lend to each other Mouse was very naughty There was food in plenty Once they fought with each other A nd they were separatedfrom one another.

40 Thankam Suresh

T h e S e a

There are small creatures in sea There are also creatures That zoe cannot see There are fishes and snathes There is no idea which we can make Sea is very deep It is not heap There are small plants in the sea Mg one can go there including 6ee It is really blue I can give you a clue.

M icein ‘Wonderland

Mice went to "Wonderland In the sound o f thunder Sand She hurried down the raSSit hole M id was frightened to see a mole After so much wonder She thought about the thunder "When she was in "Wonderland She had a cap "But when she wo he up from her sleep She was in her sister s lap.

41 East-West University Report and Narayana Gurukula News

The celebration of the centenary yearand Vyasa Prasad of Narayana Gurukula. of Nataraja Guru, founder Guru of the Na­ On August 27, residents and friends rayana Gurukula Foundation of India andof Island Gurukula Aranya, Bainbridge Is­ abroad, began with the forty-fifth Annualland and the Narayana Gurukula Founda­ Convention of the Narayana Gurukulation at of the United States gathered from its headquarters, Varkala, Kerala, with pa­ Oregon, California and Washington states pers based on the major books of Nataraja to celebrate the light of the Guru's wis­ Guru, presented by Guru Nitya, Muni Na­dom which continues to provide living rayana Prasad, Dr. S. Omana, Dr, P.V. Un- guidance for our lives. nikrishnan, Chidambara Teertha, Sadar Deviner Singh Sodhi, Prof. J. MahilamonyFrom Guru Nitya: and Vinaya Chaitanya. Over the year celebrations were held Dear Friends, in the various Gurukula centers in India, Greetings from Fernhill, which is Fiji, Singapore and the United States. Onemerging into a paradise of flowers, bees, January 14, at a program in Coimbatore, butterflies and songbirds. We hope you Guru Nitya presented Nataraja Guru's life will be pleased to make this newsletter a and teachings and released all the major welcome bridge between us to share our works of Nataraja Guru. joy, our thoughts, and programs of com­ In February, the Gurukula Manage­mon interest, as well as to use this as a me­ ment took a decision to establish the Nata­ dium for inviting you to participate in one raja Gurukula Search and Study Center ator another program in which you might Fernhill Gurukula which will house a re­be interested. search library, press and desktop publica­ Guru Nitya Chaitanya Yati and Guru- tion arrangement as well as facilities to ac­ saran Jyothi were invited by the family of commodate five research scholars. Con­ the late Sri Ulaga Nathan of Singapore to struction is now underway. solemnize the wedding of Sow. Sujata in On May 21, the members and friendsJune. We were sponsored by Sri. Jayadev of Geeta Ashram, Ba, Fiji, remembered Unnithan, president of Narayana Guruku­ Nataraja Guru with talks by Swami Dam- la of Singapore. Our visit to Singapore odarananji of the Ramakrishna Missionfrom the 4th to the 24th of June 1995,

42 turned out to be loveful reunion with sev­place the on going story of Man. We are eral friends in thirty homes, and also ofoptimistic enough to believe that this attending group talks and discussions ar­small rivulet of our fanciful reconstruc­ ranged by the Narayana Gurukula, Srition of dreams in several fields will gain Aurobindo Society, the Theosophical So­ sufficient momentum to flow through ciety and the Bahai Community in Singa­time with the elegance of Ganga, the his­ pore. Our good friend and well-wisher Sri torical rapids of the Nile, Euphrates, Mis­ N.C.Patel provided the Singapore Naraya­ sissippi and Volga, the mystical fairy tales na Gurukula with a Hewlett Packard La­ of Hwang Ho of China, the Parana and serJet 41, which was donated to the Fern- Amazon of South America, the central Af­ hill Gurukula. rican river of the Congo and the Niger of The new books we have recently pub­West Africa, and of course the dear Dar­ lished are in English and Malayalam. Theling of Australia. We also do not belittle English books are the commentary on thethe St. Lawrence of Canada. In short, we Muni Kanda of the Brhadaranyaka Upa-will insist on flowing through every coun­ nisad; Nataraja Guru'sWisdom's Frame of try of the world, examining what they Reference; The Saundarya Lahari of Sankara, have contributed to man's culture. with Nitya Chaitanya Yati's commentary on Ananda Lahari; and also Nitya's latest Architecture book. The Gita-A Managerial Science. Nit­ The first major item on our Agenda is ya'sLove and Devotion andNeither This Nor Architecture. We want to present the an­ That But AUM have now been reprinted cient architectural models of the Greeks by D.K. Printworld of New Delhi. Our and Romans, ancient Indian Hindu Tem­ new Malayalam books areIndiaye Nasattil ples, and the Buddhist stupas of India, Ti­ Ninnum Nasattilekku Kontu Pokunna- Matabet, Sri Lanka, Myanmar (Burma), Thai­ vum Rashtriyavum, followed by a sequen­ land, Cambodia, and Japan. We want to tial, Panca Darsana Manjusha, and Gitanja- give special attention to the 11th and 12 li, of Sri Rabindranath Tagore, abhava century Romanesque and Gothic styles of prakasa in Malayalam; and a Malayalam Europe, especially of England, France, rendering of Herman Hess'sWanderings, Germany and Italy. This will naturally entitledHesseyute Desatanam. These books take us to the Islamic architecture of Ara­ are to be followed by the Third Volume of bia and the Middle East. In Western ar­ the Brihadaranyka Upanishad, theKhila chitecture the most profound musical con­ Kanda, and five more books in Malayalam ception of architecture is depicted in the this year. Chartres Cathedral in France. A deep bond was established between Symphony of Values the music of masters like Bach, Handel, For the last ten years we have been inHaydn, Mozart and Beethoven and the ar­ pursuit of materials for an audio-visual chitects of Europe, especially those who presentation of the value vision we arewere building cathedrals. As we inter­ holding very dear to guide the destiny oftwine architecture and music, we assign to mankind. This is meant to be a silent revo­the same faculty music in general, con­ lution, not much of the head, but more ofceived geographically and chronological­ the good we can expect from hearts dedi­ ly. We intend to focus on the different cated to the jubilation of beauty, truthschools of music by country and also in­ and goodness. Our project is ambitious, terrelate music as a global phenomenon. because this work is to be spread out in As we go on organizing one faculty af­ many countries, putting together theter another we shall give the details. achievements of several civilizations through the millennia, so that the cosmos Yours in fraternity, of space and the history of time can give Nitya, us a valid frame of reference in which to For Narayana Gurukula Foundation

43 Photo and Illustration Credits

Inside cover: Japanese Good Luck Toy 35: The Apostle Peter, Hans Baldung Gri- 5-9: Graphics by Andy Larkin en, 1519. 10: Siva, Samath. 37: Madhu-madhavi Rdgini, Rajasthani, ear­ 17-21: Graphics by Andy Larkin ly 17th c. 27: Drawing by Sebastian Varghese 39: Fernhill Post Office, photo by Deborah 30: Christ with Angels, Germany, 15th c. Buchanan 33: Interior of Cupola, St. Peter's, Rome 44: Drawing by Sasi Memury

44 East-West University and Narayana Gurukula Publications

By Nataraja Guru An Integrated Science of the Absolute (Volumes I, II, III) Autobiography of an Absolutist The Bhagavad Gita The Life and Teachings of Narayana Guru Wisdom: The Absolute is Adorable Saundarya Lahan The Search for a Norm in Western Thought Vedanta Revalued and Restated The Philosophy of a Guru Towards a One World Economics World Education Manifesto Memorandum on World Government Anthology of the Poems of Narayana Guru Dialectical Methodology

By Guru Nitya Chaitanya Yati

The Saundaryalahan o f Sankaracarya The Brhadaranyaka Upanisad, Three Volumes The Psychology Darianaof Mala The Bhagavad Gita Neither This Nor That But...AUM Love and Devotion The Haunting Echoes of Spring A Bouquet of Verses in Praise of the Supreme Mother Experiencing theISavasya Upanisad Sree Narayana Guru Daiva Daiakam (Translation and Commentary) Psychology: An Eastern Perspective B h akti Vindyaka§takam (Translation and Commentary) God: Reality or Illusion? P ra n a ya m a A r iv u - Epistemology of Gnosis

Other

Dhydrn Marijusa East-West University Prospectus and Yearbooks Mirror by the Road - Peter Oppenheimer Edda's Diaries - Edda Walker Basic Lessons on India's Wisdom - Muni Narayana Prasad Taittinya Upanisad Muni - Narayana Prasad Narayana Guru's Relevancy for Today - N.C. Kumaran

Publications Available From: Narayana Gurukula Narayana Gurukula Island Gurukula Aranya Srinivasapuram P.O. FemhillP.O. 8311 Quail Hill Road Varkala, Kerala Nilgiris, Tamilnadu Bainbridge Island 695145 India 643004 India Washington 98110 USA