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The Mountain Path Vol. 11 No. 4, Oct 1974

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The Mountain Path Vol. 11 No. 4, Oct 1974 " ' Look within, ever seeking the Self with the inner.eye, then will (It) be found.' Thus didst Thou direct me, beloved Aruna- chala ! " — The Marital Garland of Letters, verse 44 Vol. 11 OCTOBER 1974 No. IV Publisher : T. N. Venkataraman, CONTENTS President, Board of Trustees, Page Sri Ramanasramam, EDITORIAL : Tiruvannamalai. Divine Grace and Spiritual Experience — Viswanatha Swamy 199 m Dreams — Sadhu Arunachala 203 Editorial Board: A Sloka for Invoking the Presence Sri Viswanatha Swami — S. Sankaranarayanan 204 Sri Ronald Rose Dear Wei Wu Wei — Paul rePS 206 Prof. K. Swaminathan The Only Way — Wei Wu Wei 207 Sri M. C. Subramanian Sri Krishna on Self-Knowledge Sri Ramamani 208 — M. C. Subramanian Sri T. P. Ramachandra Aiyer 209 No Special Treatment — Kunju Swami Sri Philip Pegler Schilling's Philosophy of Unity and Diversity 211 — Moti Lai Pandit Arjuna's Dilemma (To Kill or Not to Kill) 215 Managing Editor : — A. T. Millar 216 ' Who ' — Wei Wu Wei V. Ganesan, 217 Sri Ramanasramam, Living in God — Cornelia Bagarotti Tiruvannamalai. Speaking from Experience 218 — Ralph Waldo Emerson 219 On Becoming Aware •— Dr. J. M. Hondius Annual Subscription : Far Horizons (Poem) 221 INDIA RS. 6 — Lama Anagarika Govinda 222 Mysticism — Sunya FOREIGN £ 0.75 $ 2.00 Stories from Yoga Vasishtha-III : Life Subscription : Story of King Bali 223 — Tr. M. C. Subramanian Rs. 125 £ 12.50 $ 30 How I Came to the Maharshi 226 Single Copy : — Grant Duff Rs. 1.75 £ 0.20 $ 0.45 Humility and All Those Other Virtues — Ronald Rose 228 Garland of Guru's Sayings — Sri Muruganar 229 Sri Ramanasramam, V. GANESAN Tiruvannamalai-606603. Managing Editor October 1, 1974. THE MOUNTAIN PATH 200 THE MOUNTAIN PATH October tional fervour, utter self-effacement, self- St. Macarius was asked to explain a surrender and ecstasy born of it in the lives phrase of a Psalm : " The meditation of and devotional hymns of Acharya Shankara, the Vaishnavite Alwars, the Saivite Saints, my heart is in your sight". He proceeded Chaitanya, Tukaram, Madhvacharya and to give one of the earliest descriptions of countless devotees of all times and climes. that " prayer of the heart " which consisted in invoking the name of Christ, with In this context, I would like to draw the profound attention, in the very ground of attention of readers, especially those who one's being, that is to say in ' the heart' know Samskrit, to an extraordinary collection considered as the root and source of all of Twelve Hymns {Dwadasa Stotra) sung in one's inner truth. To invoke the name the white heat of ecstasy by Madhvacharya. of Christ " in one's heart" was equivalent In one of these hymns filled with devotional to calling upon him with the deepest and fervour, absolute faith, self-surrender and superb ecstasy, Madhva has given God the most earnest intensity of faith, manifested name Ananda and says : " I bow at the Feet by the concentration of one's entire being of Ananda adored by all the Gods ". He again upon a prayer stripped of all non-essentials calls on God : " Ananda, giver of all happi• and reduced to nothing but the invocation ness, Lotus-eyed bestower of supreme Ananda of his name with a simple petition for to Ananda-tirtha ! " [Ananda-tirtha is the help name of Madhvacharya. He is known as FATHER THOMAS MERTON Purna-prajna also]. Again he says : " Singing this Hymn on Hari who is Pure Ananda com• posed by Ananda-tirtha, one becomes Ananda Itself." One is reminded here of the these together are known as Sadhana Cbatu- Taittiriya Upanishad text : " He ultimately sbtaya (four pre-requisites) in Vedanta. It is understood that Ananda is Brahman." interesting here to note Shankara saying in his Vivekachudamani, " Of all that is needed Coming to the Gita again we find it affirmed for Liberation bhakti stands supreme ". The that there is no better Way than Bhakti. Higher Power is immanent in all and earnest " Neither by the study of Scriptures, nor by longing to contact it within is essential for tapas nor by gifts and sacrifices am I to be recognizing Its presence at the core of one's seen as you have now seen Me." " It is own heart. possible to comprehend and perceive Me A follower of Karma Yoga has to go on directly and get merged, within Me only by doing his duties in various situations of life, urideviating and undivided devotion." " He lead a life of service to all with the spirit of who functions as My devotee, having Me alone complete self-surrender where there is no as his goal, unattached to anything else and yet full of sympathy and love towards all, he room for trivial selfishness and self-interest. surely reaches Me." (Ch. XI 53, 54, 55). He thus " purifies " his mind, transcends his separate individuality and gets merged in the One is reminded here of Dilip Kumar indivisible Universal Self. Roy's question about the relationship between The yogas are never mutually exclusive. Bhakti and Jnana and Sri Bhagavan's preg• They are only various aspects of the same nant reply to it : "Bhakti is Jnana Mat a (the spiritual quest, the same movement of inner Mother of Jnana) ". The course of Bhakti is growth, and they do intermingle during actual well illustrated in Sri Bhagavan's own life. sadhana (spiritual striving). And bhakti, Apart from his intuitive remembrance of above all, the intense longing for union with Arunachala from his very early years, the first the Higher Power, is common to all, irrespec• spiritual influence on his life was his study of tive of the school which one is born in or a narrative of the complete self-surrender and prefers to follow. We see the same devo• dedicated lives of the sixty-three Saivite 1974 DIVINE GRACE AND SPIRITUAL EXPERIENCE 201 Saints. This made his visits to the Sundares- tional poems and works on Vedanta, brought wara (Siva) temple of Madurai more frequent to him by devotees, he learned from them and meaningful and he prayed yearningly for only the technical terms of the scriptures. It is such devotion, with a melting heart and tears recorded that he even smiled when he first trickling from his eyes. One day as he was came across the word ' Brahman' saying, praying so before the image of Nataraja 1 and " Is this known as Brahman ? " the sixty-three Saints, he suddenly felt like His early work on spiritual life, ' Who Am swooning and sat down quietly in a corner. I ? '3 reveals the authenticity, steadfast After a while, he returned home, but the strength and loftiness of his normal spiritual experience repeated itself every day as he state even when he was just emerging out of went and stood there and understanding that boyhood. it was the operation of Divine Grace he sur• rendered himself to it allowing himself to be Though the Marital Garland, the first of carried away by it. This is what is tradional- his devotional poems, was composed in res• ly known as Sakti-nipata, the descent or touch ponse to a request of his devotees for their of Grace. use, it contains vivid glimpses of the mysterious operation of Grace upon him : It was during this period of emotional " When I took refuge in you, melting, exaltation that he was impelled by an irresisti• melting into you, you stood in your own ble urge to find out what happens when one naked being. died. The quest took him deep down within and led to his realization of the immortal Self. " Taking aim and striking at me with your Overwhelmed by this sudden exalted experi• Weapon of Grace, you ate me up alive. ence he was unable to go on with his usual " The day you bade me come and enter• daily routine. Elders at home had not the ed my heart and gave me your life, I lost least inkling of the tremendous transforma• mine." (v. 59, 92, 95). tion, sacred and yet secret, which he had One may remark : " This may be a mystic undergone. This is the idea conveyed by experience of a Saint, but of what import is the verse (89) of the Marital Garland of it for others ? " Here one has to understand Sri Bhagavan. " Who was it that confounded that what came to young Ramana by divine my wits and unknown to anybody stole my grace was- not a passing glimpse, but heart away ?" A few weeks later, young Ramana heard the call from Arunachala, permanent abidance in the Self Supreme. Such obeyed it and reached his Father as ordained a one completely loses the sense of indivi• duality and remains for ever as Pure Aware• by Him.2 He went direct to the sanctum of the temple of Arunachala Siva and reported ness, the Eternal Ground of Being on which himself saying : " Father, here I am ; do with and through whose own mysterious Power the me as you please." That was utter surrender entire subject-object universe is projected and once for all. withdrawn. His seeming individuality then shines forth and operates as a living centre of the all-pervading Divine Grace. And hence Coming out of the temple he had a clean the occurrence of such a rare phenomenon shave, cast off all his clothes except a loin• provides for all ripe souls a golden opportunity cloth, and sat in deep samadhi in the thousand-pillared hall of the temple. In and 1 Siva in His dancing pose — the dance denoting near the precincts of the temple, he stayed for creation, sustenance and dissolution of the universe more than two years in deep samadhi almost along with His Veiling and Revealing powers, or simply His dance of Ananda as Pure Awareness in unconscious of his body and surroundings.
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