"Arunachala! Thou dost root out the ego of those who meditate on Thee in the heart, Oh Arunachala! " — The Marital Garland of Letters, verse 1

June 2001 Aradhana Issue

The World as the Self — Editorial 1

The Silent Teacher — His Holiness Swami Swaroopanand (Shankaracharya of Dwaraka Pitha and Jyotirmath) 5 Editor: Ramamani Selections from the Veda (Rig Veda x.117) — Translated by Prof. A. C. Bose 8 Publisher: Shankaracharya's Hymn to Dakshinamurti 10 V.S.Ramanan

Leading a Sattvic Life — Dr. Stuart Rose 13 Letters and remittances should be sent to: The Pontiff and Sri Bhagavan — T.K. Sundaresa Iyer 18 The Publisher, "THE MOUNTAIN PATH Some Thoughts on the Practice of Meditation Sri Ramansramam P.O., — Dr. Susunaga Weeraperuma 20 Tiruvannamalai 606 603, S.India. Bhagavan's Father — R. Subramaniam 25

Steadfast Service — Prof. K.Swaminathan 28

Please note the change in — Raman 35 telephone numbers Sri Chandrasekhara Bharati, Shankaracharya of Sarada Pitam — M. Ravindra Narayanan 41 Phone: 37292; 37200

Fax: 0091-4175-37491 Dakshinamurti, Sankara and Ramana — J. Jayaraman 53

e mail: Selfishness (Poem)-IS. Madugula 58 [email protected] Arunachala - Arthur Osborne 59 Website: http://www.ramana-maharshi.org Sri Arunachala Mahatmyam (The Glory of Arunachala) — Tr. by M. C. Subramanian 73

Manuscripts of Sri Bhagavan 81 Sketches Linga Pramanya Vakyani 85 Maniam Selven

[Please turn over] Contents (Contd.)

Giripradakshinam — B.V. NarasimhaSwami 88

Chanting of the Divine Name: The message of Bodhendra — N.R.S. Martian 95

The Benefits of Studying the Lives of Saints — Dr. Susunaga Weeraperuma 100

Sri Ramana Pada Malai — M. Sivaprakasam Pillai 104

The Portals of Self-enquiry — V. Dwaraknath Reddy 109

The Mystic Poetry of William Blake — Alan Jacobs 111

Book Reviews — Compiled and Edited by J. Jayaraman 117

Ashram Bulletin 125

The Mountain Path • The aim of this journal is to set forth the traditional wisdom of all religions and all ages, especially as testified to by their saints and mystics, and to clarify the paths available to seekers in the conditions of our modern world. • Contributions for publication should be addressed to The Editor, The Mountain Path, Sri Ramanasramam, Tiruvannamalai, Tamil Nadu. They should be in English and typed with double spacing.Contributions not published will be returned on request.

• No payment is made for contributions published.

• The editor is not responsible for statements and opinions contained in signed articles.

• Contributions are accepted only on condition that they do not appear elsewhere before being published in The Mountain Path. They can be published later elsewhere but only with acknowledgement to The Mountain Path.

The Mountain Path is dedicated to Bhagavan Sri Ramana Maharshi

ARADHANA ISSUE JUNE 2001

EDITORIAL

The World as the Self

Y sheer force of habit our outlook is the objects of the world, whether they are B exteriorized. We look for events or an• natural, or man-made! ticipate developments — outside. We look Such a huge world or universe, with without, perhaps all the while. Rarely do we incessant, multifarious and multitudinous look within (ourselves). There are of course activities going on within it, is a concrete strong reasons why the external world means entity. The reality of it seems obvious. so much and our attention is drawn with• Even from a cursory study of religious out, rather than within. texts we are aware that some of the main If even ordinary objects or sights of the qualities of the Divine are: omnipresence, world fill us with wonder, one need not speak omnipotence and omniscience. Of all these, of the influence (on us) of great sceneries or perhaps the most readily understood charac• wonders of nature, like the rolling dark-blue teristic is that of omnipresence. From the oceans, long sea beaches, steep waterfalls or Sruti and other scriptural texts we know that small ones cascading down the mountainside, the cosmos is pervaded by the Divine. broad rivers, mountain ranges and their snow- However, there are constant changes in clad peaks, woods, giant trees, flowering the world. Apart from this, the fact remains plants of extraordinary variety and the like. that the world which appears during our We are charmed by all this. waking state, disappears during deep sleep. There are also man-made wonders like the The main test for reality of an entity is that it pyramids, the Eiffel Tower, skyscrapers, mas• should be changeless as well as constant or sive bridges, ultra-high dams and other feats permanent. Applying this criterion, the world of engineering. We are certainly charmed by cannot be considered real. 2 THE MOUNTAIN PATH Aradhana

The teaching of the — at least as Another dialogue on the question is re• understood at the popular level — is that the produced below: world is unreal. Shankaracharya calls it mithya Devotee: When the say that (imaginary, imagined). all this is Brahman, how can we agree with Therefore apparently inconsistent views Shankara that the world is illusory? seem to prevail about the status of the world. Maharshi: Shankara also said that the The basic question then comes up: Is the world is Brahman or the Self. What he world real or unreal? objected to is one s imagining that the Self This question has often been raised with is limited by the names and forms that Maharshi. Sri Maharshi has given detailed constitute the world. He only said that the explanations on the subject. His clarification world has no reality apart from Brahman. dispels the erroneous impression that Brahman or the Self is like a Shankaracharya preached the total or abso• cinema screen and the world like the pic• lute unreality of the world. tures on it. You can see the picture only Some come to wrong conclusions due to so long there is a screen. But when the a superficial study of the teaching of . observer himself becomes the screen only 2 Actually, Shankaracharyas teaching is that the the Self remains. world is a mere appearance posited by maya, Sri Bhagavan advises us to pay attention the mysterious power of Brahman. It appears to the seer (who sees creation) rather than to as if it is different from the Self to the ordi• creation itself. This is the gist of the dialogue nary man. However, on enlightenment, one that follows: sees that one alone exists. The Self alone Devotee: There is one process of creation exists. It would then be clear that the world mentioned in the Upanishads and another is not different from the Self, even when it is in the . Which of them is true? seen. Thus the world has a measure or order of reality which can be called superimposi- Maharshi: They are many, and meant to tion. It is not totally imaginary like the 'son indicate that the creation has a cause and a of a barren woman'. creator should be posited so that one might seek the cause. The emphasis is on the pur• The following is the report of a typical pose of the theory and not on the process of dialogue with Sri Bhagavan on the subject: creation. Moreover, the creation is perceived A question arose if the world is real or unreal, since it is claimed to be both by the advaitins themselves. 1 Talks with Sri Ramana Maharshi, Talk No. 516, p.499 (1968 Edn.).

Sri Bhagavan said that it is unreal if viewed 2 The Teachings of Bhagavan Sri Ramana Maharshi in as apart from the Self and real if viewed as His Own Words: Sri Ramanasramam, p. 11 (1960 the Selfx Edn.). 2001 THE WORLD AS THE SELF 3 by someone. There are no objects without In his instruction to K.L. Sarma, Sri the subject, that is, the objects do not come Bhagavan has explained the significance of and tell you that they are, but it is you who Dakshinamurty Stotra. says that there are the objects. The objects Maharshi says: are therefore what the seer makes of them. They have no existence independent of the .... Sri Sankara, being the avatara of subject. Find out what you are and then Siva, was full of compassion for fallen be• you understand what the world is. That is ings. He wanted all of them to realise their the object of the theory.3 blissful Self. He could not reach them all with His Silence. So he composed the In the introduction to his Tamil Dakshinamurti Stotra in the form of a rendering of Dakshinamurty Stotra of hymn so that people might read it and Shankaracharya, Sri Bhagavan explains how understand the Truth. Sanaka, Sanandana, Sanatsujata and Sanatkumara, the four sons of Brahma (born What is the nature of illusion? All are in of his mind) attained Self-realisation. the grip of enjoyment, that is, bhokta, bhogyamy bhoga. This is due to the wrong They saw Dakshinamurty (Siva) sitting notion that bhogya vastu (the objects) are under the sacred banyan tree in a state of real. The ego, the world and the Creator Silence and Self-absorption. Seeing the Per• are the fundamentals underlying the illu• fect Repose of the Lord, the king of yogis, sion. If they are known to be not apart they felt attracted to Him like iron filings from the Self, there will be no more towards a, magnet. illusion.

The silent upadesa of the Lord had an The first four stanzas deal with the world. immediate effect on them. Their doubts were It is shown to be the same as the Master at an end. They fell into samadhi and real• whose Self is that of the seeker also, or the ised the Self. Master to whom the seeker surrenders Explaining further, Sri Bhagavan says that himself. The second four stanzas deal with even the highest class of seekers are not able the individual whose Self is shown to be to absorb in this manner the truth behind the Self of the Master. The ninth stanza silent absorption in the Self, which is ones deals with Isvara and the tenth with siddhi own Reality. Shankaracharya, in order to help or Realisation. such people, composed the hymn and taught that the world which seems an obstruction (to the seeker), the seer, the light which ena• 3 Talks with Sri Ramana Maharshi, Talk No. 387, bles one to see (the world) and the power which pp.353-54 (1968 Edn.).

withdraws it (back into the Self) — are not 4 The full text of Dakshinamurty Stotra appears between apart from oneself. Everything is the Self.4 pages 10 and 11. 4 THE MOUNTAIN PATH Aradhana

Such is the scheme of the stotra.5 have the proper attitude towards the world The fact that Sri Bhagavan chose — to view it as the Self. Dakshinamurty Stotra as one of the works of It should be remembered that maya is sub• Shankaracharya for translation by him is ordinate to the Self. The Self can never be enough to bring out its importance. subordinate to maya.

It provides the answer to many questions The world is not apart from the Self, for regarding the world with which the common the simple reason that it cannothz apart from man is obsessed. It is a boon to serious the Self. seekers.

The teachings of Shankaracharya and Sri 5 Talks with Sri Ramana Maharshi, Talk No. 569, p.529 Bhagavan are identical. They enable us to (1968 Edn.).

CONVERSATIONS WITH SRI BHAGAVAN By A. Devaraja Mudaliar

When I entered the hall in the evening Bhagavan was saying, "Everything we see is changing, always changing. There must be something unchanging as the basis and source of all this." G. V. S.: What justification have we for imagining that the source of all this must be unchanging? Bhagavan: It is not mere thinking or imagining that the T is unchanging. It is a fact of which everyone is aware. The T exists in sleep when all the changing things do not exist. It exists in dream and in waking. The T remains changeless in all these states while other things come and go. Dr. S. Mani, (Assistant Director of Public Health at Madras): But why should these things, that is the world, appear? Bhagavan: To whom does it appear? You see and so the world exists. Does it exist independently of the seer? Does it come and tell you, "I exist"? What proof is there of its existence except that you say you see or perceive it? Another visitor: I want to have darsan of God. What should I do? Bhagavan: First we must know what you mean by T and 'God' and by 'darsan of God' (The visitor dropped the matter and said no more.) — (Authors) Day by Day with Bhagavan, entry for 15-6-46. The Silent Teacher

By His Holiness Swami Swaroopanand Saraswati (Shankaracharya of Dwaraka Pitha and Jyotirmath)

We present here a synopsis of the speech made by His Holiness at Ahmedabad on September 24, 1988, on the occasion of release of two books in Gujarati on Bhagavan Sri Ramana. The function was organized by Sri Ramana Maharshi Kendra, Ahmedabad.

HAD the good fortune to have the darshan in their lives. A peace beyond words perme• I of Sri Ramana Maharshi. He was a divine ated their inner being and they found all their being, the most majestic of persons in his questions answered without having been uttermost simplicity, radiating a peace and asked and without the Maharshi uttering a benevolence beyond words. His mere pres• word to them. ence answered questions and dispelled the No wonder that Sri Ramana has been doubts of those who went to him. hailed as the re-embodiment of Bhagavan You know the famous legend about Dakshinamurti who is revered as the Adiguru, Bhagavan Dakshinamurti, who was Siva the First Preceptor. Himself in the form of a youthful sit• Bhagavan Ramana expounded the Vedanta ting under a banyan tree and teaching spir• to seekers in a most beautiful, profound and itual wisdom in silence to the Sanatkumaras, simple way, through his silence, sparse speech the four Sanaka brothers. This incident is and, above all, by his wonderful life. He says, summarised in a beautiful sloka: "Find thyself by Self-enquiry. If you want to A miracle was wrought under the banyan realise Brahman, the Absolute, realise thy Self. tree The Self is Brahman. Brahman resides in the The disciples were old and the guru young. cave of your spiritual heart. Enter the heart." The exposition was in silence Bhagavan Ramanas style of teaching re• But the doubts of the disciples were dispelled. calls to one s mind the story of a seeker who It was Bhagavan Siva as Dakshinamurti approached a Mahatma and asked him, "Sir, who found reincarnation in Bhagavan have you seen God?" The Mahatma shot back Ramana Maharshi. The Maharshi was silent a query, "Why do you ask this question?" The and still like Arunachala. Not for him chat• seeker said, "If you have had the darshan of ting, arguments, disputations, and dis• the Lord, I would like to know how I can courses. Devotees and doubters alike who went to him had the strangest of experiences Reproduced from The Mountain Path, December 1989. 6 THE MOUNTAIN PATH Aradhana also see Him". The Mahatma said, "All right, imparted upadesa to the seekers of Truth. The I shall arrange a darshan for you with God, Maharshi exhorted people to avoid futile dis• but you should first tell me who you are so cussions. He advised them to find within that I may introduce you properly to the themselves, by dint of Self-enquiry, that Lord". The seeker said, "My name is which is ever natural to everybody, the Self Devadatta Sharma". The Mahatma said, which, he said, was not different from the "That is only your name, But who are you?" Guru and God. The seeker replied, "I have told you, sir, I The Self is beyond the five koshas or am Sharma, a brahmin" With apparent im• sheaths of anna, prana, mana, vijnana and patience, the Mahatma said, "Come on Sir, ananda (gross body, sense, mind, intellect, that is just your caste, which least interests bliss). The ego or T-thought originates in me. Who in fact are you?" The seeker said, these five sheaths. When we use the word T, "I am a professor in a college". The Mahatma it refers either to the body, or to our senses said, "That again is not you. It is only your or to this life, or the mind and the intellect profession. Tell me who are you?" The poor behind it. We realise that each one of these man, getting nervous, blurted out "I, I am, I by itself is not the real T. What remains af• am a man." The Mahatma laughed and said, ter we negate each one of these is the real T "As if I don't know! I don't want your gender. or the Self which cannot be negated. Achiev• Who are you? Speak up." The seeker said "I ing Self-realisation is not an activity to be am a member of the human race." The Ma• engaged in, outside oneself. The Self inheres hatma said, "That represents your genus. It in everything. Darkness needs light to dispel applies to all human beings. I simply want to it, but Light needs no other light to reveal know the true identity of the person who itself. The Self is Light itself. The Self is en• wants to meet the Supreme Lord." crusted with several layers of the ego, which is Thus the Mahatma countered everyone anatma, non-Self. If the ego is dropped, then of the answers given by the seeker. In the end, the Self is unveiled and shines on its own. the man realised that he knew so little about Sri Ramana Maharshi stands as the ever- himself. The Mahatma finally gave him the shining symbol of Self-realisation. He is a upadesa, "How can a person who knows so beacon of light to seekers of Truth. His eyes little about himself know the Supreme Lord? reflected his inner purity and shone with the Therefore, first know thyself. When you lustre of the Self. The description of a Ma• know thyself, you do not need anybody's help hatma in Purana fits Sri Ramana to arrange a darshan with God!" Maharshi perfectly: People who were in Sri Ramana's extraor• The one who is immersed in the experi• dinary Presence were able to sense that there ence of Truth confers on those who come is no God higher than a truly egoless Being. within the range of his vision deliverance Sri Ramana's Presence, his look, his smile from all sins by a single look of his. 2001 THE SILENT TEACHER 7 Let us all remember Sri Ramana with great Bhagavan Ramana and imbibe his teachings reverence, meditate on his teachings and en• and let us hope that we will reach the goal of shrine him in our hearts. Let us go to human life which is Self-realisation.

SRI BHAGAVAN'S EXPLANATIONS ON 'WHO AM f? ENQUIRY By A. Devaraja Mudaliar

One Mr. Joshi, introduced by Chagganlal Vanmali Yogi raised some questions regarding the practice of 'Who am F? enquiry. His dialogue with Sri Bhagavan is reproduced below. Joshi: When I think 'Who am I?5, the answer comes 'I am not this mortal body but I am chaitanya, atma, or paramatma? And suddenly another question arises — 'Why has atma come into mayaV or in other words 'Why has God created this world?' Bhagavan: To enquire 'Who am I?' really means trying to find out the source of the ego or the T thought. You are not to think of other thoughts, such as 'I am not this body, etc.' Seeking the source of T serves as a means of getting rid of all other thoughts. We should not give scope to other thoughts, such as you mention, but must keep the attention fixed on finding out the source of the T thought, by asking (as each thought arises) to whom the thought arises and if the answer is 'I get the thought' by asking further who is this T and whence its source? Joshi: Is atma a subject of sakshatkara? Bhagavan: The atma is as it is. It is sakshat always. There are not two atmas, one to know and one to be known. To know it is to be it. It is not a state where one is conscious of anything else. It is consciousness itself. Joshi: I do not understand the meaning of "brahma satyamjagat mithya (Brah- man is real, the world is unreal)". Does this world have real existence or not? Does the jnani not see the world or does he see it in a different form? Bhagavan: Let the world bother about its reality or falsehood. Find out first about your own reality. Then all things will become clear. What do you care how the jnani sees the world? You realise yourself and then you will understand. The jnani sees that the world of names and forms does not limit the Self, and that the Self is beyond them. Joshi: I do not know how to worship. So kindly show me the way to worship. Bhagavan: Is there a worshipper' and a 'worshipped'? Find out the T, the wor• shipper; that is the best way. Always the seer must be traced. — (Authors) Day by Day with Bhagavan, entry for 28-12-45. Selections from the Veda {Rig Veda X.117) Support the Needy

Translated by Prof. A.C. Bose

The devas have not given hunger to be our death,1 Even to the well-fed man death comes in many shapes.2 The wealth of the liberal never wastes away, He who gives no protection finds no consoler.

He who, possessed of food, hardens his heart against The weak man, craving nourishment, and suffering, Who comes to him for help, though of old he helped him — Surely such a one finds no consoler.

He is liberal who gives to one who asks for alms, To the distressed man who seeks food, wandering; Success comes to him in the challenge of battle. And for future conflicts he makes a friend for him.

He is no friend who does not give to a friend, To a comrade who comes imploring for food; Let him leave such a man — his is not a home — And rather seek a stranger who brings him comfort.3

1 Hunger should not, like disease, be accepted as a natural cause of death.

2 Men who do not have to face starvation cannot be said to be immune from death.

3 a home — belonging to an inhabitant of the land, bound by ties of kinship. A home is not meant only for its members but also for others in need of food and shelter. stranger — one not belonging to the clan or the state. 2001 SELECTIONS FROM THE VEDA 9

Let the rich man satisfy one who seeks help, And let him look upon a longer pathway; Wealth revolves like the wheels of a chariot, Coming now to one, now to another.4

In vain does the foolish man acquire food; It is — I speak the truth — verily his death;5 He does not cherish a comrade or a friend. He is all sin who eats all alone.

The ploughshare ploughing produces the food, While a man rambles along the road on foot; The Veda-knower who speaks is better than one who does not; So the liberal kinsman surpasses the illiberal.6

He who has one foot outstrips the biped, The biped leaves the three-footed behind, The quadruped comes at the biped s call, And stands looking where five meet together.7

Two hands are alike but their work is not alike. Two sister cows do not give milk alike. Of two twins the powers are not similar, And two kinsmen are not equally pleasing.8

4 The rich man should take a long view of life and realise he may also one day become poor and need another's help.

5 death — moral death; pursuit of the path of sin.

6 As people doing their duties in pursuit of their vocations are superior to those who remain idle, so the liberal man is superior to one who shows no consideration to the nearby members of the society.

7 The quantity of wealth is no indication of a man's worth. The less wealthy are often better than the more wealthy. one foot— the sun (a technical description in the Veda). biped — man. three-footed — an old man with two feet and a staff. five — a knot of five men (a line of five).

8 This is a criticism of the kinsman who does not show the proper interest in a distressed member of the clan. Shankaracharyas Hymn to Dakshinamurti (Translated from Sri Bhagavaris Tamil rendering)

INVOCATION this universe which at the beginning is un• differentiated like the sprout in the seed, but That Shankara who appeared as which is made differentiated under the var• Dakshinamurti to grant peace to the great ied conditions of space, time, and karma and ascetics (Sanaka, Sanandana, Sanatkumara posited by maya: to him, the Guru and Sanatsujata), who revealed his real state Dakshinamurti, may this obeisance be! of Silence, and who has expressed the nature of the Self in this hymn, abides in me. 3. To him whose luminosity alone, which is of the nature of existence, shines forth, en• THE HYMN tering the objective world which is like the He who teaches through silence the na• non-existent; to him who instructs those who ture of the supreme Brahman, who is a youth, resort to him through the text 'That thou who is the most eminent Guru surrounded art'; to him by realizing whom there will be by the most competent disciples that remain no more fall into the ocean of birth; to him steadfast in Brahman, who has the hand pose who is the refuge of the ascetics, the Guru indicating illumination,1 who is of the na• Dakshinamurti, may this obeisance be! ture of bliss, who revels in himself, who has a 4. To him who is luminous like the light benign countenance — that Father who has of a lamp set in a pot with many holes; to a south-facing form,2 we adore. him whose knowledge moves outward through the eye and other sense organs; to 1. To him who by maya, as by dream, him who is effulgent as 'I know', and the sees within himself the universe which is entire universe shines after him; to him, the inside him, like a city that appears in a mir• ror, (but) which is manifested as if exter• nally to him who apprehends, at the time of awakening, his own single Self, to him, the primal Guru, Dakshinamurti, may this obei• 1 There are many traditional mudras or postures of the hands which are used in Indian dancing and iconog• sance be! raphy, each of which has its own meaning.

2. To him who like a magician or even 2 The supreme Guru is the spiritual north pole and there• like a great yogi displays, by his own power, fore traditionally faces southwards. 2001 SHANKARACHARYA'S HYMN TO DAKSHINAMURTI 11 unmoving Guru Dakshinamurti, may this knowledge, the Guru Dakshinamurti, may obeisance be! this obeisance be!

5. They who know the T as body, breath, 8. To the self who, deluded by maya, sees, senses, intellect, or the void, are deluded like in dreaming and waking, the universe in its women and children, and the blind and the distinctions such as cause and effect, master stupid, and talk much. To him who destroys and servant, disciple and teacher, and father the great delusion produced by ignorance; and son, to him, the Guru of the world, to him who removes the obstacles to knowl• Dakshinamurti, may this obeisance be! edge, the Guru Dakshinamurti, may this 9. To him whose eightfold form is all this obeisance be! moving and unmoving universe, appearing 6. To him, who sleeps when the manifested as earth, water, fire, air, ether, the sun, the mind gets resolved, on account of the veiling moon, and soul; beyond whom, supreme and by maya, like the sun or the moon in eclipse, all-pervading, there exists naught else for and on waking recognizes self-existence in the those who enquire — to him the gracious form £I have slept till now'; to him the Guru Guru Dakshinamurti, may this obeisance be! of all that moves and moves not, 10. Since, in this hymn, the all-self-hood Dakshinamurti, may this obeisance be! has thus been explained, by listening to it, 7. To him who, by means of the hand-pose by reflecting on its meaning, by meditating indicating illumination, manifests to his devo• on it, and by reciting it, there will come about tees his own Self that for ever shines within lordship together with the supreme splendour as T, constantly, in all the inconstant states consisting in all-self-hood; thence will be such as infancy, etc., and waking, etc. — to achieved, again, the unimpeded supernormal him whose eye is of the form of the fire of power presenting itself in eight forms.

FAITH IN GOD By H.H. Chandrasekhara Bharati, Shankaracharya of Sringeri Have faith in God, His words and His servants. You will feel before long an immense relief. The thought of His ever-living presence with you will be a great solace to you. Once you begin to feel such a presence, a joy unknown to you before, will begin to be felt. You will not feel that time is something to be merely spent in some pursuit or other, but is something which has to be intensively lived in the pursuit and enjoyment of the bliss of peace. There will no more be any room for pessimistic thoughts nor will life seem a blank with no purpose to serve. — Dialogues with the Guru.

Leading a Sattvic Life

By Dr. Stuart Rose

RI RAMANA MAHARSHI advises that constituents, the other two being rajas and S Self-realization will naturally arise by tamos-, it will be shown that the qualities of making the mind quiescent through constant rajas and tamos are in opposition to one an• Self-enquiry {atma-vichard). He teaches that other, whereas the qualities of sattva rise above there is no practice other than Self-enquiry the other two. Collectively, the three are which can completely quieten the mind. He known as the gunas; and these are said, in adds that leading a sattvic life is the best dis• Vedic scriptures, to appear throughout Na• cipline which can be undertaken to help the ture (Prakriti), the primordial substance out practice achieve its ends. He says this in an• of which all things are created. Thus, the swer to questions (numbers 10-12) in his gunas underlie, in various proportions, every written work, Who am I? aspect of manifest nature — from animals to plants, and in every atom. In fact, according The Maharshi does not actually advise his to this law, there is nowhere and nothing disciples to lead anything specifically called a within the three worlds (causal, subtle, and sattvic life; what he does advise is that by the gross) which do not have these qualities. And, taking of sattvic food in moderate quantities of course, people are no exception. Lord . . . the sattvic quality of mind will increase, , explaining creation to in the and that will be helpful to Self-enquiry.1 , says that All actions take place However, leading a sattvic life and eating in time by the interweaving of the forces of sattvic food, by implication, can be seen to Nature'.2 This, according to Shankaracharya's be one and the same. This is because, it seems commentary on this verse, indicates that it is logical to assume, the more that the quality only by means of the gunas that any action of sattva is increased in daily life, the greater can occur — the individual is deluded if he the benefit to Self-enquiry. By implication, eating sattvic food and leading an \m-sattvic life, are incompatible trends.

Sattva and the Gunas 1 The Collected Works of Ramana Maharshi: 1996: 44. Sri Ramanasramam, Tiruvannamalai, India.

Sattva is one of three qualities, sometimes 2 The Bhagavad Gita (111.27): 1962:19. Translated by called characteristics, tendencies, or primary Juan Mascaro: Penguin, London. 14 THE MOUNTAIN PATH Aradhana believes that he himself is the doer.3 The ego adds the terms 'unawakened and dull'.5 Tamas is subject to the influence of the gunas and has been identified as 'the gloom and dark• would be imbued with the three qualities. ness of hell'6 and is the cause of heaviness, Ignorance (nescience) is cleared by rising ignorance, illusion, lust, anger, pride, sorrow, above each one of its qualities, by rising even dullness and stolidity.7 Shankara describes the above the final sattva quality, and thereby ris• effect of tamas plainly; he says: 'One who is ing above Nature itself. Sri Ramana has said afflicted by these deficiencies knows noth• many times: Pursue the I-thoughtand all ques• ing. He just stands still like a post, or like tions will disappear. one dazed by sleep'.8 As we can see, tamas is not an attractive quality, yet each individual Sri Ramana further expands what occurs has it to a greater or lesser degree in various with the three gunas in Self-Enquiry: aspects of his personality. What was (originally) the pure sattva The second lowest of the gunas is called mind, of the nature of pure knowledge, rajas, and its meaning is: "to be coloured, af• forgets its knowledge-nature on account fected, excited, or charmed." The attributed of nescience and gets transformed into the colour is red. In the Bhagavad Gita, Lord world under the influence of tamos. Un• Krishna uses words such as thirst and attach• der the influence of rajas it imagines £I ment, and clinging to describe it. From the am the body, the world is real', and ac• Upanishads, words such as passion, greed, vio• quires the consequent merit and demerit lence, jealousy, desire, instability, fickleness, through attachment, aversion, etc.4 and possessiveness are used. And Shankara, All three gunas are intermixed to varying again, says: 'From rajas there constantly flow degrees which, in turn, leads to the seem• attachment and suffering and other such ingly infinite diversity to be found within modifications of the mind. ... Its dire Nature; yet each has a distinctive set of char• acteristics which individuals can trace in their own personality and lifestyle — so it is use• 3 The Bhagavad Gita: Commentary of Shankaracharya: ful to describe each one in detail. 1998:108. Translated by Alladi Mahadeva Sastry: Samata Books, Madras, India.

The first, or what might be described as 4 Collected Works: 1996:12. the lowest of the three qualities, is that of 5 The Concise Vasishta: Swamy Venkatesananda: tamos', which means "darkness". The colour 1985:94, 161. SUNY, Albany, New York. given to describe it in the scriptures, 6 The Roots of European Thought: Comparative Studies in unsurprisingly, is black. Words used to de• Vedic and Greek ideas: 1992-12. Stephen R. Hill: Duckworth, London. pict the attributes of tamas used in the 7 Ibid Upanishads include: fear, confusion, despond• 8 Crest Jewel of Wisdom (Vivekachudamani): ency, and grief; and in the Bhagavad Gita, Shankaracharya, Tr. A.J. Alston: 1997:74. Shanti inertia, negligence, and delusion; Vasishta Sadan, London. 2001 LEADING A SATTVIC LIFE 15 characteristics are lust, anger, greed, hypoc• tic that Sri Ramana recommends to develop, risy, intolerance, egoism, jealousy, envy and and this, at the expense of both the qualities the like,. . . rajas is the source of bondage.9 of rajas and tamas. Additionally, as mentioned There is much of the rajasic qualities which above, there is something to aim for, which are undesirable and which can be held firmly surpasses or transcends the three gunas-, this in check through discipline. is the state that can be described as being with• out qualities or characteristics, that is, some• The highest of the gunas is called sattva thing which can be worked towards, once a — it takes its meaning from the word Sat, sattvic life has been achieved. Lord Krishna one of the three characteristics of Brahman, teaches such in the Bhagavad Gita, 'Arise be• of Supreme Reality, or God. Its colour is yond the three gunas, Arjuna! Be in truth eter• white. Lord Krishna, in the Bhagavad Gita, nal, beyond earthly opposites. Beyond gains characterizes sattva as: immaculate, illuminat• and possessions, possess thine own soul'.12 ing, and without ill; whilst Shankara makes a Paramahansa expands on this, two-part distinction. He describes the at• 'Of these [gunas], sattva alone points the way tributes of "pure sattva as 'radiance, direct to God. But even sattva cannot take a man to experience of the Self, supreme peace, satis• God. . . . Sattva is like the last step of the faction, joy, [and] sustained devotion to the stairs. Next to it is the roof. The Supreme supreme Self.10 Shankara also describes what Brahman is man's own abode. One cannot he calls "mixed sattva , that is, sattva which attain the knowledge of Brahman unless one has traces of one or other or both of the re• transcends the three gunas P maining two gunas. Drawing from the Bhagavad Gita and the Yoga , mixed Summarizing their characteristics, Lord sattva he describes as 'absence of pride, the Krishna teaches Arjuna about the difference general and particular laws of conduct, faith, between each quality: devotion, deep desire for liberation, the six• Sattva binds to happiness; rajas to action; fold spiritual wealth beginning with inner tamas, over-clouding wisdom, binds to control, and desisting from pursuit of the lack of vigilance. From sattva arises unreal'.11 A word which can be used to addi• tionally describe sattva in a broad, practical sense is the word "clean" — as the Methodist 9 Crest Jewel of Wisdom (Vivekachudamani): founder, John Wesley, said: "cleanliness is next Shankaracharya, Tr. A.J. Alston: 1997:74. Shanti to godliness." Sadan, London.

10 Ibid., 76. Out of three gunas, it is not difficult to 11 Ibid see that the qualities implied by sattva are by 12 Bhagavad Gita 1962:13. (111,45). far the best to bring into and to govern the 13 The Gospel of Sri Ramakrishna: spiritual life — in all thoughts, words, and (M). 1997:218f. Translator Swami Nikhilananda, Sri actions. Needless to say, it is this characteris- , Madras. 16 THE MOUNTAIN PATH Aradhana

wisdom, from rajas greed, from tamas neg• dedication if you like, to following the higher ligence, delusion and ignorance. Those spiritual path towards resolving the purpose who are in sattva climb the path that leads of life. on high, those who are in rajas follow the Examples of Sattva level path, those who are in tamas sink downwards on the lower path.14 Sri Ramana teaches that, if possible, as• pirants become vegetarian.15 Zoological ex• Here, Lord Krishna implies that each per• perts have proved conclusively that the son can choose the direction of his spiritual human being was originally vegetarian. So path: downwards, staying on the level path becoming a vegetarian now is becoming without progression, or climbing to the something that the body is already prepared higher path, and there is no question about for. And changes to eating habits automati• which way Sri Ramana wants those who em• cally bring with them changes throughout life bark on Self-enquiry to lead their lives. — and, on this spiritual path, these changes What is more, the choice of direction is not will lead towards purity. one that is made once and then forgotten. It is a choice that aspirants need to make In the Bhagavad Gita, Lord Krishna for every thought, every word, and every describes the different types of food: action. Men who are pure like food which is pure: Sri Ramana teaches that effort and vigi• which gives health, mental power, strength lance are very important, particularly in the and long life; which has taste, is soothing early stages of this endeavour, in order to and nourishing, which makes glad the enable Self-realization where, at the peak of heart of man. Men of Rajas like food of the spiritual path, no such effort is required Rajas: acid and sharp, and salty and dry, at all — and one of the mainstays of this path and which brings heaviness and sickness is to follow a sattvic diet. What is meant by and pain. Men of darkness eat food which diet? Food and drink, of course, but it entails is stale and tasteless, which is rotten and much more than this. Diet is to do with all left overnight, impure, unfit for holy of• the senses. Whatever is put in, and whatever ferings.16 is put out, needs to be sattvic: the words that Perhaps this last point which Lord Krishna are spoken, the words or sounds that are makes is a vital one: were it possible, would heard, what is touched, the characteristics that the food that aspirants eat be fit and suitable are expressed, and more. Bringing a sattvic discipline to play in the spiritual path, in turn, 14 Bhagavad Gita 1963:67 (XIV, 9, 17, 18). governs much of aspirants day-to-day life. 15 For example, see Be As You Are: The Teachings of Sri As can be imagined, leading a sattvic life in• Ramana Maharshi, David Godman (Ed.). 1985:133, corporates more than simply changing regu• London: Arkana.

lar habits. It is a complete transformation, a 16 Bhagavad Gita:\%2. 76f (XVII. 8-10). 2001 LEADING A SATTVIC LIFE 17 to offer to Sri Ramana for him to eat? If not, harm to any living being and, by so doing, why not? This is a question well worth no being is killed or mistreated to eat or to pondering over. wear. This is non-harmfulness (ahimsa). Proper living gives the confidence to know Eating sattvic food requires a reappraisal that what is done is right, that the aspirant's of daily life as every meal may need to be conduct is dharmic. Knowing this, peace may different, although this needs to be put into be increased, whilst the daily struggle of mak• context. Balance is important. ing many choices and decisions can be re• Sattvic living is something to work to• duced. What is more, life can become more wards, not necessarily to go all the way all at silent. Finally, all this effort can be carried once. Leading a proper life requires a new out with love as the ever present, ever ex• balance, one which every person needs to panding reason. Living by sattvic principles work out for himself. can feel as if God, not the person, governs With regard to eggs, these are used by life, bringing God closer. More and more, some vegetarians, but eggs in India are con• "I" am not the doer. sidered to be meat. When Sri Ramana talks Tamasic living is living in darkness and ig• about eating vegetarian food, he does not norance. Rajasic living is living in passion and include eggs.17 attachment. Sattvic living is living in purity What are some of the general benefits that and peacefulness. can be found in trying to lead a sattvic life, Is it difficult to lead a sattvic life? The an• particularly in relation to Sri Ramana's teach• swer is: not at all. It can be full of joy. Impor• ings? Spiritual practice (sadhana) is not some• tant decisions seem to be made without thing separate from day-to-day living, it is involvement of the self, so allowing more time day-to-day living. Questions which can be to work on deepening the spiritual practice. asked include: Am I in full control? Am I Some might say, and have said, that the dis• responsible for all that I do? Am I mastering my cipline of living in this way takes all the fun senses, my impulses, and my desires? Leading a out of life. But this need not be the case, it sattvic life helps the truth about life to be can open the way to greater joy — a deeper, remembered — it is easy to forget God. For inner joy. instance, every time a drink or meal is taken, Ramana teaches not only the enquiry it can be done so in being more conscious of about life's fundamental question Who am I? the fact that both what is being consumed but also the best environment through which and the body are God. They both can be this can be done. treated with great respect and care. Sattvic living helps the truth about Who am I? to be

remembered. Through proper living, the as• 1996:21, Talks with Sri Ramana Maharshi: pirant aims not to cause or be responsible for Sri Ramanasramam, Tiruvannamalai, India. The Pontiff and Sri Bhagavan

By T. K. Sundaresa Iyer

BOUT the year 1948 the Ashram re• near Bhagavan s sofa a small dais was arranged A ceived a letter from His Holiness Sri with a deer skin for the Pontiff to sit on. He Shankaracharya of Puri (Govardhan Math), was escorted to the presence of Bhagavan. On expressing his desire to pay a visit to Bhagavan coming before Maharshi, the Acharya greeted and to get certain doubts cleared. Inciden• him with his staff, as is the custom of tally the letter categorically mentioned the sannyasins, and was shown the seat arranged doubts and asked that they might be resolved for him. He was surprised that so prominent in a written reply. The chief of these referred a seat had been arranged. He asked the dais to a certain Agamic text: Hara gauri to be removed, spread the deer skin on the samyogat. avacchayayogah and asked what floor and sat on it. this "avacchayayogah" is. After a little preliminary talk, the Acharya I placed this letter at the feet of Bhagavan repeated the main question of his letter and and asked what answer should be sent to him. requested Bhagavan to enlighten him on the Bhagavan simply laughed and said that the meaning of this phrase. Bhagavan gave him questioner knew it all himself and needed no his look of Grace and was silent, no words fresh light, but that he would know it better were exchanged and the silence lasted over when he came in person. A reply was accord• half an hour. ingly sent on these lines. Then Bhagavan smiled and remarked, After some days the Acharya visited the "What is there? You know it already; this text Ashram. Bhagavan gave instructions for him represents the very essence of Divine knowl• to be received and attended to with all care edge. When nature unites with the Person, and respect for his exalted position; the then the visible becomes all shadows. It is as Ashram spared no pains in arranging for his meaningful as pictures on the cinema screen, reception and accommodation. and then will be experienced the state of

Sri Bhagavan was seated in the Golden Ju• bilee Hall on the granite sofa, and eager spec•

tators had gathered in their hundreds. Quite From the author's At the Feet of Bhagavan. 2001 THE PONTIFF AND SRI BHAGAVAN 19

All-Self as seen. The one Being-Conscious• had tried to be enlightened upon this mys• ness which projects all this out of itself, sus• tery, but it was only here that he got the se• tains and then withdraws it again into Itself. cret and the truth of light as explained in the Having swallowed all the shadows of this texts of the Vedanta. world, Itself dances as the ocean of bliss, the So pleased was he with the answer that he Reality or substratum of all that is, was and repeated his visit to Bhagavan when the shall be. And then it is 'I-I.' " Matrubhuteswara shrine was consecrated, The Acharya seemed to have received new and he personally supervised all the rituals in light and life; he was all joy. He said that in the yagasalas and ensured that everything was all his wanderings through the country he done properly. Z o

Some Thoughts on the Practice of Meditation

By Dr Susunaga Weeraperuma

OTHING in life is more important who stubbornly refuse to meditate, they de• Nthan meditation. A life that is devoid serve to be pitied. They know not what they of meditation soon becomes dull and super• are missing! Moreover, meditation is surely ficial. Unless meditation is the be-all and end- one of the best ways of spending your time, all of life, there is the risk of degeneration particularly because birth as a human being into an animal-like existence that is centred is such a rare event in our sorrowful samsaric around eating, drinking and mating. Persons cycle of births and death. Needless to say, who do not meditate tend to overestimate those who for whatever reason fail to dedi• the things of this world and underestimate cate themselves to the supreme purpose of spirituality. But those who meditate realise life, which is right meditation, are only wast• that changes for the better keep on taking ing their precious lives. Now is the time to place in their inward nature. As they progress start meditating. spiritually they can also observe that their day- I was born in Sri Lanka where people set to-day problems are no longer as burdensome great store on meditation. Fortunately I stu• as they used to be in times past. Above all, by died in two of the finest Buddhist meditating correctly they begin to experience colleges where students are instructed in a stress-free state of physical and psychologi• meditation. The methods of meditation are cal well-being. too numerous to mention. Who am I to sit I meet many men and women who have in judgement over these techniques? Never• an aversion to meditation. They say that they theless, by a process of trial and error I have are too busy with mundane matters and can• discovered that I cannot subscribe to any sys• not afford the time and energy to meditate. tem of meditation. But I grant that others What an excuse! A committed materialist might find them quite helpful in obtaining once remarked that only simple-minded folk some degree of inner tranquillity. However, are given to meditating because "meditation does inner calm necessarily result in is just a pleasant escape from life's sorrows Liberation? and trials." But meditation, it must be un• During my schooldays I made friends with derstood, is not necessarily an escape, for it a Dutch Buddhist monk called Dhammapala has traditionally proved to be the quickest (Henri van Zeyst) who had previously been path to Enlightenment. Regarding persons a Catholic priest. A thin tall man with an 2001 SOME THOUGHTS ON THE PRACTICE OF MEDITATION 21 ascetic face, Dhammapala once related a re• there a sadhana (spiritual practice) wherein vealing incident in his life as a monk: "along the "I" is totally absent? As the "doer" is al• with twenty other monks, I was invited to an ways present in all one's thoughts, words and alms-giving in Kandy when we all took part deeds, it is very clear that doing nothing, in a feast. After the sumptuous lunch the which is the state of inaction, is certainly pref• donors requested me to preach a sermon. erable to the self-centred state of action. All Among other things, I said: 'There is no harm our thoughts, words and deeds are not only in making charitable donations. You will cer• strongly influenced by the selfish demands tainly acquire merit by giving food to monks of the ego, but also originate in the ego itself. but if you want to attain Nibbana you must Therefore any so-called spiritual practice that meditate.' After we had returned to the tem• is even slightly tainted with the ego must be ple that afternoon, some of the monks scolded regarded as highly suspect and unreliable. me. They said: 'You were right in what you said, but if we all start saying such things who Would not all the pious practices of the will give us food?'" "doer" of meditation inevitably result in dis• mal failure since the "doer" is incapable of In nearly every method of meditation, alas, impartial and undistorted perception? Has the there is a doer who does the meditating. The mind the ability to observe its own nature existence of this doer or "I" is what keeps us disinterestedly because, given its vasanas (sub• in samsaric servitude. The more the "I" is ac• tle desires and latent tendencies), the mind is tivated, the stronger it becomes. Will the "I" inevitably an interested party? Our condi• ever be a party to its own destruction? tioned psyche is doomed in the sense that When, for instance, one meditates on there is nothing that it can really do per se in Metta (loving-kindness), believing that one order to progress spiritually. Now, what hap• is thereby radiating thoughts and feelings of pens when this terrible predicament of ours goodwill in all directions to beings both visi• is clearly understood? Naturally there is help• ble and invisible, naively wishing every crea• lessness and one realises that the state of in• ture happiness, don't all these actions subtly action is the only possible sadhana. Then spring from the ego? Is the ego given to do• there is stillness. It is a natural stillness, not a ing anything that is not egocentric? Besides, discipline-induced artificial stillness that is are persons who have envy and hatred and temporary. In the past the hyperactive "doer" malice ever likely to treat others with genu• tried hard to become still, whereas now there ine loving-kindness? In other words, given is the supreme state of being still as the dan• my evil and beastly nature, am I ever likely gerous "doer" has died. This inner transfor• to behave compassionately? mation is an effortless happening.

Whatever I do, the "I" or the ego is al• It is necessary to elaborate on the state of ways there. It is like the inseparable shadow inaction. It can rightly be described as the from which one can never escape. Now, is state of non-exertion because there is no 22 THE MOUNTAIN PATH Aradhana longer any craving for either earthly posses• tine source — pure awareness — and set• sions or spiritual accomplishment. As the rest• tling down once and for all. less struggle to progress spiritually has The deceptive ways of the mind can be abruptly ended, one naturally treats with comprehended only from the vantage point complete indifference the question of of pure awareness — the unsullied substra• whether or not one has finally succeeded in tum on which the mind comes into exist• finding liberation. All seeking has stopped as ence and into which it must eventually merge. the 'seeker' (the fictitious entity called T) is Whereas the mind is just a temporary resi• no more. dent of this Kingdom and a proudly trouble• The ensuing state of inaction is by no some one at that, this holy realm remains means a state of passive idleness, but rather outside the sphere of the mind. The mind an extraordinary dimension that is charac• dwells in it but not vice verse. terised by strange and sudden upsurges of The bright light of pure awareness is Lib• sublime energy and also by outpourings of eration itself. Can this light be suddenly altruistic compassion. Then the purified heart switched on, so to speak, by making a deter• radiates real love that only gives but never mined effort on the ego's part? Would the asks. Gone for ever is the mischievous mind "I" be willing or cooperative in this matter? that hitherto overshadowed the Self. Once That hardly happens for the existence of the the Indescribable completely takes over one's "I" is the major obstacle to noticing the light. life, all action starts flowing from the Self Actually that light was always there in all its alone. The state of inaction is, so to speak, a splendour. It is simply that all these past years celestial sphere in which the Self holds sway we have been foolishly unaware of its per• in all its splendour. petual presence. This is the disciplineless discipline, the When the torch of pure awareness focuses methodless method, the pathless path, the on the operations of the mind, at once there systemless system, the wayless way of turn• is undistorted perception and the flowering ing within and discovering the Absolute and of intelligence. Then it will be seen that eternally resting therein. thoughts and feelings are like short-lived What happens in the supreme Kingdom waves that are breaking on the seashore, mak• of Pure Awareness? All the activities of the ing it very clear that "consciousness" or mind will be seen as a mere series of shifting "mind" is just a haphazard collection of scenes on the changeless screen of pure aware• thoughts, memories, feelings, sensations and ness. It will come as a complete surprise to the like. The contents of the mind keep on realise that all one's past problems and changing. One combination of thoughts, feel• sufferings had resulted from the terrible mis• ings and the like are soon followed by an• take of relying upon the mind for happiness, other one. The mind certainly seems to exist instead of discovering that peaceful and pris• but in reality there are only streams of im- 2001 SOME THOUGHTS ON THE PRACTICE OF MEDITATION 23

ages that quickly appear and soon disappear. The liberated sage, observing all phenom• Therefore one of the greatest discoveries that ena that arise from the senses, watching with• meditators make is the startling realisation out judging, saying neither "this is good" nor that there is no such thing as "mind", which "that is bad", simply seeing how thoughts and is just a concept or a figment of the imagina• feelings come into existence and then drift tion. Similarly, it dawns on the meditator that away like the passing clouds in the sky of pure there is no such thing as "I" either. The cher• awareness, remains forever in this state of ished belief in the existence of a "personal• deep meditation. This silent sphere is utterly ity" springs from the erroneous impression blissful as he is no longer troubled by the in the thought process that there is an ever• doings of the "doer". Having discovered that lasting entity called the "I" which exists sepa• abiding and exalted state of egolessness, the rately from all other things. But, as already sage has boundless compassion for one and described, there is nothing in the field of con• all. sciousness that is unchanging or constant. Moments of quietude prevail in the pe• Many are the theories relating to the emer• riod of time between two thoughts. These gence of the ego. Some say that the "I" are our sacred seconds. Whereas some hu• thought was the first thought; others main• man beings occasionally catch a glimpse of tain that on account of the mind s kaleido• pure awareness, thereby experiencing a few scopic unsteadiness, which results in a sense fleeting moments of blessed calm, spiritually of insecurity and uneasiness, the mind cun• emancipated sages are permanently in this ningly invents the "I" that helps to generate rare realm, hence peace and joy and freedom a sense of undisturbed security and comfort• from sorrow and depression is for them the able continuity. Be that as it may, it is more norm rather than the exception. important to dissolve the ego than to specu• Today it has become fashionable to say late about its origins. that one practises meditation. Consequently Why do we fail to see that thoughts dis• one can find a bewildering variety of meth• torts the perception of reality? Man s enslave• ods of meditation that are all attributed to ment to thought is the root cause of his the Buddha. I do not know if these techniques misery. Spending one s entire life with a clut• are authentic. Can anyone be very sure about tered mind is one thing; using thought only them? I have heard it said that the Buddha when the situation so demands it and then did not stick to any particular method, but disentangling oneself from thought, is quite recommended ones that were appropriate for another. The sages use thought only when it the special needs of individuals. The matter becomes necessary to do so, such as for pur• is unclear and confusing; be that as it may, poses of communication, but immediately what the Buddha actually did himself is far afterwards they revert to their natural and more significant than what he is supposed to primordial state of pure awareness. have instructed others to practise. Surely his 24 THE MOUNTAIN PATH Aradhana deeds express the truth more accurately and the ego for thinking and judging and observ• eloquently than any words. How did the Bud• ing, precisely because there is no "thinker" dha himself meditate? (ego) that thinks thoughts. Strictly speaking, there are no thoughts either for one is, as Towards the end of his life the Buddha already mentioned, in an objectless state. made a remarkable statement to his closest Therefore the highest meditation takes place disciple Ananda: "Only on those occasions only when, so to speak, the egoless state of when the Perfect One stops focussing his at• emptiness looks at the prevailing emptiness tention on all that is external, by bringing itself. his feelings to an end, by steadfastly remain• ing in the state that is detached and objectless, An American correspondent, a young lady, only then is the Perfect One's body comfort• asked me the following question. What spir• able" {Mahaparinibbana Sutta — Digha itual practices, if any, do you do? Nikaya ii 100). After a lifetime of doing various spiritual practices (sadhana), I have ceased doing any! One can surmise that in this pure state he One day I realised that the very desire to try remained absolutely unaffected by both body doing this practice or that practice was really and mind, neither sullied by emotions nor part of the mind's turbulent disposition. So I mental pictures. As he was totally withdrawn stopped doing them altogether. Now I know from all sense-experience, there was probably that not doing any spiritual practice is in fact no consciousness of his own body either. the highest spiritual practice! What I realised There was inner peace because, paradoxical was essentially the teaching of a remarkable though it may seem, the Buddha's supremely Sri Lankan saint. He said: "Summa Iru" awakened state of being was full of vitality, which means DO NOTHING. Needless to but calm and unattached to anything never• say, I am deeply indebted to Saint Yogaswami theless. He was active, yet inactive in this non- of Sri Lanka. dualistic state. I shall try to express myself in another way. If what the Buddha told Ananda is any• The thought-process is in a state of perpetual thing to go by, we can surmise that flux. Restlessness is the basic characteristic objectlessness is a thought-free state of noth• of the mind. Understanding the restless na• ingness in which there is no focusing of at• ture of the mind is not at all easy, but when tention on anything. Neither is one under there is an insight into this matter, it will be pressure to watch the seemingly ceaseless very clearly seen that the desire to do various movement of the river of thoughts and feel• spiritual practices springs from this restless• ings nor the breathing in and breathing out ness. The mind then withdrawn into itself process. It is also noteworthy that the de• and a state of serenity spontaneously comes tached state has no vantage points whatso• into being. The ending of restlessness is the ever; there is no special vantage point such as beginning of heavenly happiness. 2C1

Bhagavans Father

By R. Subramaniam

The following is a collection of episodes from the life of Sri Sundaram Iyer, father of Sri Bhagavan, from the recollections of his (Sundaram lyers) sisters son, P.K. Ramaswamy Iyer. R. Subramaniam is the son of RK. Ramaswamy Iyer.

UNDARAM IYER was a private vakil at in the dense shade of the avenue trees. Soon S Tiruchuzhi in the eighteen eighties. He it overtook Sundaram Iyer's cart and went had not obtained any degrees or diplomas in ahead. The magistrate did not choose to keep law. By his intelligence and common sense, company with the vakil. The vakil was left by his clever advocacy and winning manners, far behind in his modest carriage and the by his character, personality and integrity, magistrate, amidst official pomp and the jin• Sundaram Iyer not only commanded a lu• gling of bells, soon disappeared around the crative practice in the Court of the Sub-Mag• bend of the road. istrate of Tiruchuzhi, but had won the love, What awaited him around the bend, the esteem and confidence of the people of the poor magistrate could not have foreseen; locality. To the oppressed and downtrodden, otherwise, he would have chosen to keep to the poor and distressed, he was verily the company with the modest vakil. Thieves sur• lord and master. The so-called criminal tribes rounded his cart. The liveried servant pro• acclaimed him as their protector and ben• tested in vain. The magistrate's personality efactor. and his threats were of no avail. The cart Once the magistrate of the area happened driver stood rooted to the spot in terror. The to camp in a village a few miles from thieves snatched the despatch box and were Tiruchuzhi and Sundaram Iyer had to ap• about to retreat in good order. But Lo! From pear in some cases posted for hearing at the behind the hedge came a shout; "Oh! The camp. The magistrate had to reach the vil• lage in his double bullock cart, and with great

pomp the bullock cart sped along the road, Reproduced from The Mountain Path, July 1980.

2001 BHAGAVAN'S FATHER 27 vakil sami is coming!". The box was left on the custody of Sundaram Iyer. In the dead of the road and the thieves took to their heels. night, they were placed on the doorstep of The magistrate didn't hurry on but waited the inspector's house and men secretly for the other cart. He got down from the cart mounted guard upon them from the oppo• and with folded hands apologised to site house until dawn. Early in the morning Sundaram Iyer for leaving him behind. the inspector's wife opened the door and, to "Hereafter I will understand whom the her amazement, she found her box with the people love and esteem. It is a lesson for me jewels intact inside it. and it has made me shed my official pride The Raja of Ramnad happened to camp and learn humility," he said, and for the rest at Tiruchuzhi to arrange for the work of rec• of the way they kept company. lamation and renovation of the sacred shrine Once there was a theft in the police in• of Bhuminatha at Tiruchuzhi. All the offi• spector's house at Tiruchuzhi. Jewels worth cials and local worthies called upon him and several thousand rupees were stolen. The in• paid their respects. The Raja had heard about spector moved heaven and earth to trace the Sudaram Iyer and he was anxious to make jewels and the thief, but it was of no avail. his acquaintance and invite his cooperation The inspector's wife was inconsolable. She in the task he had undertaken. The Raja was repeatedly requested her husband to seek the thoroughly disappointed when Sundaram help of Sundaram Iyer. The inspector was too Iyer did not call on him even though he had proud to heed her advice. Days passed and camped at Tiruchuzhi for three days and three the inspector became desperate. Unwillingly nights. Towards the end of the third day, the he approached Sundaram Iyer, told him the Raja sent for Sundaram Iyer. The Raja asked facts and appealed to him to help him in trac• him why he alone had not cared to call on ing the criminal. Sundaram Iyer protested, him when all the other important people had saying that where he had failed what could a done so and whether he had in any way of• poor non-official do? Sundaram Iyer knew fended him. Sundaram Iyer replied that he too well what it was to try to help the police. did not think of calling on the Raja because It was quite likely that the inspector would he was a man of humble status who consi• turn against him and all those who helped dered himself not worthy of the Raja's him and would charge them with complicity notice. The Raja was overjoyed to meet this in the crime. The inspector swore by all that great man who in his humility did not realise he held holy and sacred and ultimately pre• his own importance and that nothing could vailed upon Sundaram Iyer to agree to help be done at Tiruchuzhi without him. The Raja him. requested Sundaram Iyer to cooperate with Word went round that the vakil swami him in his efforts to renovate the temple. The would like the offender to return the jewels. work went on and he proved to be of great They were soon brought intact and left in help to the Raja. Steadfast Service

By Prof K. Swaminathan

INCE Wordsworth complained, "The world is too much with us", the pace of our Sgetting and spending has grown so fast that we seem to have lost the dimension of depth. The poets love Nature and mythology and are at home in the past as the present, in the imaginary as the actual work.

The sacred trees described in Hebrew, Hindu and Norse mythology offer for our contem• plation images of growth in time, organic unity in diversity and unselfish service. At the end of Chapter 22 in Book X of the Bhagavata the Lord extolled these blessed beings: "They live and grow for others' good. Fierce blows of sun and wind and rain They take themselves and ward off from us. Those that seek their shelter find No harsh unkindness, no refusal. With arms outstretched they welcome guests. With leaf and flower and fruit and shade, With root and bark and hard heart-wood, With fragrant gums and tender shoots, With many parts man's many needs It is their nature to fulfil. Their birth and growth and death are all A sacrifice unlimited. From these friends let us learn to spend Our life, our wealth, our thought and deed In silent joy for others' good." Thus towards the Jumna stream he walked Through the thick avenue of trees Laden with foliage, flower and fruit. The 15th Chapter of the Gita describes a topsy-turvy tree, rooted in the heavens and growing downwards into time and space. This human tree lives its life both by ascent of sap

Reproduced from The Mountain Path, April 1971. 2001 STEADFAST SERVICE 29

and descent of spirit. Rooted in svadharma, in its own physical and social soil, it is exposed eternally to the sun of reality and the moon-mind reflecting its light.

To seek and find this inner self, the pearl of great piece, we are told to imitate the diver who has no eyes for beauty of sky and landscape or the play of light and shade on the seas surface, but who, holding breath and speech, plunges straight down to the bottom. For a few pregnant moments he knows only one dimension, depth.

To discover one's svadharma too, it is wise to plunge into one's present duty, without too much looking before or after or afar. This obligation to accept and serve one's surroundings, the charming sweetness of svadharma, is well illustrated by Booker T. Washington in his speech at the Atlanta Exposition:

A ship lost at sea for many days suddenly sighted a friendly vessel. From the mast of the unfortunate vessel was seen a signal, 'Water, water; we die of thirst!' The answer from the friendly vessel at once came back, 'Cast down your bucket where you are.' A second time the signal, 'Water, water; send us water!' ran up from the distressed vessel, and was an• swered, 'Cast down your bucket where you are.' And a third and fourth signal for water was answered, 'Cast down your bucket where you are.' The captain of the distressed vessel, at last heeding the injunction, cast down his bucket, and it came up full of fresh, sparkling water from the mouth of the Amazon River. . .

I would say, "Cast down your bucket where you are!"

When God is recognized as immanent as well as transcendent, brightness of joy emerges from any task well done and from any happy human relationship. In verse 29 of Upadesa Saram Sri Bhagavan speaks of steadfast service as abiding in the state of bliss beyond bondage and release.

In the tenth of Meikandar's Sivajnana Bodham (a Saiva Siddhanta classic), the tradi• tion of steadfast service is summed up both as the fruit of a good life and the seed of a better one. When His light shines on us, work ceases to be work. The right hand of the eternal goodness feels no strain and claims no credit. Appar, the supreme poet of dasya bhava (atti• tude of service) declares, "His duty is to support His slave. My duty is to serve and be content." The sweetest singer among the sixtythree saints, he found his joy in work and the feet of his Master in those he loved and served. He says:

As fire in fuel or butter in milk, the jewel of light stands hidden. Plant the rod of kinship and, with the rope of feeling, churn and churn away. And there He shines in front!

The kinship is nothing tentative or temporary, nothing conditional on a quid pro quo. Complete surrender is imaged by the royal devotee, Kulasekhara, who says, "Though you 30 THE MOUNTAIN PATH Aradhana seem to slay me, yet will I trust in you." Suffering and sorrow are only passing shadows and cannot alter the loyal love of the king who sings:

Even if You do not stop giving me pain, I will cling to Your Feet as the child clings to its mother though she may push it away in a fit of anger; as the chaste wife clings to her husband though he may misbehave; as the patient clings to the surgeon who cuts and cauterises his flesh; as a bird clings to the ship s mast in mid-ocean; as wealth clings to one who spurns it but loves You!

The unchanging certitude of loyalty is figured in the leaven which "a woman took and hid in three measures of meal," the drop of curd in a pot full of milk. The slightest element, remaining itself and refusing to give up its virtue, converts the rest to the same quality. Where failure in human relations occurs, the explanation is to be sought in oneself. As St. Paul says: "All things work together for good to them that love God."

The ideal of the steadfast servant, so dear and familiar to Tamil students, has been de• scribed again by Sri Muruganar, the greatest of contemporary Tamil poets, who recreates for us all the beauty of our older poetry. Obeying its living idiom and prosody, he brings out with clarity and emphasis the prayerful mood of a man of action turning to a higher power away from the threats and temptations offered by superficial, though apparently dynamic programmes.

Here is a rough rendering of Muruganar's Irai Pani Nitral (Steadfastness in the Lord's service): Whichever way I went I heard your praise, O Happy One And to your feet surrendered My body, wealth and life. I cried: "Ocean of virtue, mountain-high, Show me the way to happiness." Ramana just, majestic, said: "Stand still. Stay where you are."

Digging or soaring, Vishnu and Brahma Could find you not at all. And I trudging, trudging towards divers goals, Was worn thin. STEADFAST SERVICE

I cried: "Tell me how to merge in the Feet Beyond the knowledge of life." Said Ramana pure, secure: "Be still. Rest as you are."

Passing, passing through various births, Driven on and on by the force of deeds, I cried: "Show me the way, my Friend, , Show me the way to reach you." Said Ramana, Lord of Wisdom and Welfare: "Be not angry; be not glad. Gather your mind to oneness, And be guided by the Grace of the Lord."

Like a picture sprawling on paper, Rootless I ramified And cried: "Tell me how to cut the surface." Ramana, Master of Wisdom, said: "Steady and bright, Like the flame in a pitcher, Burn in the grace of the Lord. Be still. Fulfil His Will."

I cried: "Lord and Master, tell me how To make good deeds prevail Against deluding evil deeds." My Father dear, my Ramana said: "Undesiring, unabhorring, Untroubled in the centre standing, Move only as you may be moved By the Grace of the Lord." 32 THE MOUNTAIN PATH Aradhana

I cried: "Mighty Master of Works, Creating, preserving, destroying, Tell me the means of salvation." Ramana, wise and virtuous, said: "Watching word and thought, Walk as you are guided By the Grace of the Lord who dwells In the lotus of your heart."

I cried: "Tell me how to end The strong, inveterate deeds That torment and force me back Into the torrid current of births." Said Ramana, best and brightest of teachers: "Walking the straight path fixed of old. Join and be enjoined by The Grace of the Lord of joyous awareness."

I cried: "O rain cloud with compassion big! Teach me truly the trick Of escaping alive from the flood of births." Said Ramana, Lord of Wisdom and Welfare: "Like not, loath not true nor false. Stand in the centre and be Impelled by the Grace of the Lord."

I cried: "All forms I see are forms of You. Yet none of the Gods know you aright. Tell me firmly what to do!" Said Ramana, Lord of Wisdom and Welfare: 2001 STEADFAST SERVICE 33

"A way there is to escape The hungry current of births, To reach the shore and be safe. Join and be one with. The Grace of the Lord."

I cried: "Best of Masters! You who shone In the kurunda trees cool shade. To teach your devotee of Vaadavur, Full and clear, lay bare to me The secret of Self-knowledge!" Said Ramana, my Father, my King: "Be as you are, your Self!"

THE STORY OF A RELIGIOUS BIGOT (As told by Sri Ramakrishna) There was a man who worshipped Siva, but hated all other deities. One day Siva appeared to him and said, "I shall never be pleased with you so long as you hate the other gods." But the man was inexorable. After a few days Siva again appeared to him. This time he appeared as Hari Hara, that is, one side of his body was Siva, and the other Vishnu. At this the man was half pleased and half displeased. He laid his offerings on the side representing Siva, but nothing on that of Vishnu. When he offered the burning incense to his beloved God (Siva), he was audacious enough to press the nostrils of Vishnu lest he should have the fragrance! Siva was displeased and at once vanished from his sight. But the man was undaunted as ever. However, the children of the village began to tease him by uttering the name of Vishnu in his hearing. Vexed with this, the man hung two bells on his ears, which he used to ring as soon as the boys cried out the name of Vishnu, in order to prevent the sound entering his ears. And thus he was known by the name of Ghanta-karna. He is still so much hated for his bigotry that every year at a certain time children in Bengal break his effigy with a cudgel. — Teachings of Sri Ramakrishna.

Madhvacharya

By Raman

ADHVA, or Madhvacharya, is the formulations, they have also provided guid• Mfounder and exponent of Dvaita (the ance in detail for performance of rituals, par• doctrine of dualism), one of the three most ticularly in temples and maths. This influential orthodox systems of Hindu phi• comprehensive guidance has kept alive the losophy, which are based on the Vedanta. flame of religion and spirituality in India.

Broadly speaking, Advaita, The followers of Madhvacharya are called and Dvaita, the three most prominent schools madhvas. The spiritual leadership of the of Vedantic thought, differ in their percep• madhva community is vested in, or rather tion of the relation of the universal Self to divided among eight (pontiffs). the individual self. According to Shankara, These pontiffs come in a direct, unbroken line Brahman is transcendent and non-dual. The of succession from a group of eight sannyasins universal Self is identical with the individual originally chosen by Madhvacharya himself. self. says that the individual self is By turns these pontiffs who have their own eternally one with the universal self but also maths take charge of the Sri Krishna temple at different from It. That is, the inseparability Udupi established by Madhva. The term of of Brahman and jiva does not mean their each acharya is limited to two years. The ritu• identity. According to Madhva the two are als at this temple are extremely elaborate. eternally different. The entire disparateness Born into a Tulu Brahmana family at of the individual and universal souls is the Pajaka Kshetra (Pajaka village) near Udupi cornerstone of Madhva's philosophy. in South Kanara District of Karnataka, South From a purely doctrinal angle, Madhva India, as the third child of Madhyageha and Shankara are poles apart. And, Madhva Bhatta, Madhva was originally named has his differences with Ramanuja also. Not• Vasudeva. But, after he renounced the world withstanding this, it should not be forgotten he assumed the sannyasin name of Purna Prajna that the three acharyas, without exception, ('the completely enlightened'). In his writings, accept only the Veda and the prasthanatraya however, he calls himself Ananda Tirtha. — Upanishads, Brahma Sutras and the The birth of Madhva is attributed to the Bhagavad Gita — as authoritative. This is the grace of Lord Ananteshvara (of Udupi) in re• common factor between the three systems. sponse to the fervent prayers of Madhyageha And not stopping with metaphysical Bhatta for being blessed with a child. 36 THE MOUNTAIN PATH Aradhana In those days the temples of and took upon himself the task of refuting Chandramoulisvara and Anantesvara were the the tenets of . Hence he was principal ones at Udupi. Although the Siva asked by Achyutapreksha as well as other Linga was installed in them, they were deemed scholars to reduce his views to writing and as temples dedicated to Vishnu. Accordingly, produce a commentary that could equal the thousand names of Siva as well as Vishnu Shankaras commentary on the Vedanta Sutras used to be chanted therein. Madhyageha of Badarayana. Bhatta was very learned in itihasas andpuranas. Accompanied by Achyutapreksha his It is also noteworthy that the pandits at Udupi teacher, Madhva went on a tour of South like Bhatta, although essentially Vaishnavites, India. After his return to Udupi he went on were profoundly influenced by the Advaita pilgrimage again. This time he went up philosophy of Shankaracharya. North and reached Badarikashrama. He is While yet a small boy, Madhva once ven• reported to have communed with Veda tured into the deep forest all alone and wor• Vyasa at Badarikashrama, where he has a shipped Lord Narayana in the temple at permanent invisible presence and obtained Kaduvoor. In like manner he also went to his blessings. the Siva temple at Bannange. He then went to Udupi for worshipping Anantesvara. The Madhva then wrote a commentary on the life of the acharya is full of such unusual epi• Vedanta Sutras of Badarayana. He returned sodes, reflecting his rare courage and faith in to the South after winning over several scho• Narayana. lars in debate. Returning to Udupi he explained his commentary on the Vedanta Madhva was extremely good at his stud• Sutras to all, including his guru ies and his Vedic recitation was also of high Achyutapreksha. It is stated that the latter was standard. He often corrected elders when they highly impressed by the arguments of committed errors. Madhva was initiated into Madhva and also became his disciple! by Achyutapreksha when he was about sixteen, in spite of the reluctance of The next important event and of course his parents to agree to (this change of life). the most outstanding of all of them in the Achyutapreksha appears to have been an life of the acharya was the founding of the Advaitin. His lessons to Madhva consequently temple of Sri Krishna at Udupi. He chanced were Advaitic in content. Differences began to come across an idol of Sri Krishna embed• to crop up between him and Madhva on doc• ded within a ball of gopi chandana paste. He trinal points. had it cleaned. It is stated that he carried it singlehanded to the math. This was a great In recognition of his vast learning he was physical feat! now given another name, Ananda Tirtha. He seems to have engaged himself for some years This idol in bala rupa (Sri Krishna as a in contentious debates with various scholars child) was originally worshipped by the 2001 MADHVACHARYA 37 gopikas at Dwaraka and also by Rukmini God or Narayana is the Supreme Reality Devi, consort of Sri Krishna. and the only independent category. The other categories are real, but entirely depend• He went on a pilgrimage to Badarikashrama ent upon Him. The Lord is svatantra again. After his return to Udupi from the trip (independent or self-dependent) whereas the he does not seem to have undertaken any souls and the world are asvatantra or lengthy tour. He devoted his time to writing paratantra (dependent). In short, God is the and debating on Vedantic themes. 'Real of reals'. A significant contribution of Madhva• charya was the founding of the eight maths The implication is that God is changeless, at Udupi headed by sannyasins of his he is not subject to transformation. He affects choice. These maths function actively to the world. But, He is unaffected by the world. this day. Madhvas standpoint is that of pure dual• After completion of this great task Madhva ism which means essentially that there is a did some more writing. His organisation of permanent distinction, an unbridgeable gap, his followers into a compact community was between Ishvara anAjiva. But his dualism is now accomplished. His earthly life came to more elaborate in scope and works out to a an end. There is no clear account about the fivefold set of distinctions. exact manner of his passing away. The five great distinctions are between: It is generally believed that Madhva lived (i) God and soul; (ii) soul and soul; (iii) God upto the ripe old age of seventynine. Whereas and inanimate nature (material substance); Narayana Pandita, author of Madhva Vijaya, (iv) material substance and material substance states that Madhva lived during period 1238- and (v) soul and material substance. 1317 AD., some Western scholars assign the According to Madhva the world experi• period 1199-1278 AD. ence is real. All objects perceived by us are The philosophy of Madhva is essentially real. The objects are apprehended just as they theistic and he identifies the personal God are. Dreams and recollections are also real. Narayana with the Brahman of the The world is external to us and has an inde• Upanishads. According to him, the have, pendent existence all its own. as their main purpose the adoration of Vishnu According to Shankara the world appears or Narayana, the glorification of His infinite external to us, due to ignorance. Such mani• auspicious qualities. festation may be likened to a dream. On the The essence of Madhvas system lies in its reality being known, one sees only oneself postulation of three eternal, ontological and there is no second. That is, the world orders, namely, Ishvara (God), jiva (individual has no reality, by itself. Thus, Advaita up• soul) and prakriti (inanimate nature). holds the absolutist standpoint of the 38 THE MOUNTAIN PATH Aradhana Upanishads by postualting a single reality, is unique. Even the realisation that the jivas explaining the universe as its appearance. achieve is not similar. It varies according to their spiritual capacity, or eligibility. Exam• Hence, the Dvaita view on the reality of ining in this manner, we see that dvaita has a the world runs counter to that of Advaita. unique standpoint as well as a stature all Souls are atomic in size according to its own. Madhva and no two souls are alike in char• According to Madhva, souls are of three acter. Also, their nature (swarupa) is un• types. The first category consists of those who changeable. Moksha, liberation is the result are initially bound like others, but achieve of the Lord's Grace. Bhakti, love for the lord, liberation in the future. But even such souls is the road to liberation and this should be get liberation in accordance with their svarupa cultivated by means of ceremonial purity and yogyata (intrinsic nature). This svarupa yogyata ethical perfection. persists even in the state of moksha. That is, God is the efficient cause of the universe the innate bliss that is enjoyed on release is but He is not the material cause. The acharya not the same for all souls. This is known as considers it blasphemous to impose the im• ananda taratamya (gradation in the nature perfections or impurities of the universe on and intensity of bliss). The second category the Lord who is purity itself, and hence arises (of souls) are destined to eternal transmigra• his refusal to accept the idea that God is the tion — from one life to another. There is a material cause (of the universe). third category of souls who are doomed to life in hell for ever. This doctrine of predesti• Some limited parallelism may be pointed nation to eternal punishment is an unusual out between Dvaita and the systems of feature — peculiar to the philosophy of Vishishtadvaita, and Madhva. This view is not shared by most Sankhya. However the dissimilarities between schools of Hindu thought. Summarising the them {Dvaita on the one hand, and the other whole concept of moksha, we can say that three systems on the other) outnumber the Madhva does not subscribe to the concept of similarities. universal redemption.

Taking for example the subject of the su• Madhva has written extensively and given premacy of Ishvara, or the peronal God his interpretation of the Rig Veda, Narayana, this is asserted by Ramanuja as well Mahabharata, Bhagavata and the as Madhva. However, for Ramanuja Ishvara Prasthanatraya. The prominent works among is the material cause of the universe — in them are: (i) Gita Bhashya, a commentary on addition to his being the efficient cause. For the Gita which is supported by its elucidation Madhva He is only the efficient cause. known as Gita Tatparya; (ii) Commentary on Ramanuja teaches that all jivas are basically the Vedanta Sutras of Badarayana supple• alike. Madhva, however, holds that ezchjiva mented by Anu Vyakhyana, a further elucida- 2001 MADHVACHARYA 39 tion and (iii) Dasopanishad Bhashya. He has virtue, merit and demerit, else are then all left us thirtyseven works in all. merged in one."1

Madhvas style is characterised by brevity Bhagavan Sri Ramana always lays stress on and hence we are also indebted to his succes• the common factors between differing systems sors, especially Jaya Tirtha and Vyasa Tirtha, of thought. His observations are in the nature for their elaborate, standard treatises explain• of practical guidance to the sadhaka. ing the doctrine (of Madhva). A brief dialogue is reproduced below:

The differing standpoints of the three sys• Devotee: If Advaita is final, why did tems of Vedanta appear to be irreconcilable. Madhvacharya teach Dvaitdi However, they make little difference to a sadhaka. Maharshi: Is your Self Dvaita or Advaita?. All systems agree on Self-surrender. At• One intent on sadhana is sure to make tain it first, then there will be time to judge progress. This has been explained by Sri whose view is right or otherwise.2 Ramakrishna as follows: The teaching of Madhvacharya is sum• The master accepted all the doctrines of marised in the following verse of Vyasaraya: non-dualism {Advaita), qualified non-dual• In the religion of Sri Madhva Hari is the ism {Vishishtadvaita) and dualism {Dvaita). Supreme Being. The world of multipli• But he used to say, "these three doctrines are city is an ultimate reality. The jivas are dif• accepted by the human mind according to ferent from these and among themselves. the stage of its progress. In one stage of the They are the servants of Hari, and there mind dualism finds acceptance; the other two are distinctions of high and low among are then felt to be wrong. In a higher stage of them. Liberation consists in the enjoyment spiritual progress the doctrine of qualified of the bliss that is inherent in oneself. Pure non-dualism is regarded as true; one then feels devotion is the means of attaining it. There that the Reality which in Itself is eternally are three (criteria for determin• devoid of attributes exists in sport as always ing truth), namely, perception, inference possessed of attributes. One then cannot but and revealed scripture. The sole purport feel that not only is dualism wrong but there of the entire Vedic revelation is Hari. is no truth in non-dualism also. Finally, when man reaches the ultimate limit of spiritual progress with the help of sadhana, he experi• ences the nirguna nature of the Divine 1 Sri Ramakrishna, the Great Master, p.444, Madras Edn. Mother and remains in oneness with Her. (1983).

All the ideas, such on T and you subject 2 Talk No. 282, Talks with Sri Ramana Maharshi, and object, bondage and liberation, vice and p. 241 (1968 Edn.).

Sri Chandrasekhara Bharati, Shankaracharya of Sringeri Sarada Pitam

By M. Ravindra Narayanan

RI CHANDRASEKHARA BHARATI, Narasimha's progress in studies, the pontiff S Shankaracharya of the Sringeri Sarada asked Narasimha to join the Bangalore school Pitha, was an outstanding spiritual personal• and study Mimamsa as a preliminary to the ity of recent times. He was the thirtyfourth study of Vedanta. From the way he groomed pontiff of the Sringeri Math, one of the four the lad it was clear that the pontiff wanted established by . Narasimha to succeed him. When Narasimha came to take leave of him on the eve of his He was born on October 16, 1892, as the departure for Bangalore, the Mahaswami twelfth child of Gopala Sastri and Lakshmi composed three benedictory verses by way Amma, who lived in Sringeri. It was an of blessing, wherein, he exhorted the young Ekadasi day, according to the Hindu calen• lad to take to the ascetic way of life. dar. His original name was Narasimha. Gopala Sastri and Lakshmi Amma had the At Bangalore too, Narasimha excelled in singular misfortune of losing all the children his studies. born before Narasimha. They felt that if the In 1912, Sri Narasimha Bharati boy lived separately from them, he could es• Mahaswami fell ill and knew that his end was cape the cruel hand of death. They therefore near. He felt that he had to appoint his suc• entreated Srikanta Sastri, the Sarvadhikari of cessor and announce the decision officially. the Sringeri math to take him under his care. He instructed one of his intimate devotees Srikanta Sastri accepted Narasimha into his and an official of the math, Sastri, to household. The lad was admitted to a local hasten to Bangalore and bring Narasimha to Kannada school. He proved to be a good stu• Sringeri. Rama Sastri was also asked to inti• dent. He was next admitted to the mate the choice of successor to the Maharaja school, Sadvidya Sanjivani Pathasala at of Mysore, Krishnaraja Wodeyar. Sringeri. This was on the advice of Rama Sastri after securing the approval Sacchidananda Shivabhinava Narasimha of the Maharaja of Mysore, proceeded to the Bharati, the ruling pontiff of Sringeri. Shankara math, Bangalore, to intimate In 1911, Sri Narasimha Bharati had Narasimha and his parents and to bring the started a school in Bangalore for higher stud• lad to Sringeri. Narasimha was surprised and ies in Sanskrit. Highly impressed by the lad overwhelmed. However, he resolved to obey 42 THE MOUNTAIN PATH Aradhana the command of the Acharya, to take to a life a highly respected scholar in the Vedas and of sannyasa. Now, Rama Sastri had to con• sastras to Sringeri, in order to acquire thor• vince Narasimha's parents. But, however ough knowledge in Vedanta and other much he tried, Rama Sastri could not con• sastras. The scholar was the Swami's teacher. vince Gopala Sastri and Lakshmi Amma. This The Swami's position as the Jagadguru de• was because he was their only surviving son. manded that even his teacher should pros• Narasimha told his parents that he himself trate to him before beginning the lessons. did not want to live a worldly life and that When Virupaksha Sastri entered the Swa• his inclinations were otherwise. The mother mi's quarters to commence lessons, the begged of her son to reconsider his decision Swami would however get up on some since she and her husband had no other sup• pretext, so that the teacher would actually port in life. Narasimha had to use all his per• be prostrating to Sri Narasimha Bharati's suasive powers to convince her portrait which was behind. Such was the of the inevitability of the situation. He even• Swami's simplicity! tually managed to obtain the consent of Sri Chandrasekhara Bharati's intellectual his parents. stature was very high; he made rapid progress Narasimha then left for Sringeri with in his studies. For four years the Swami stud• Rama Sastri. He could reach Sringeri only ied with Virupaksha Sastri, by which time on the 21st March. Sri Sachidananda he acquired thorough proficiency in Vedanta. Sivabhinava Narasimha Bharati Mahaswami Sri Chandrasekhara Bharati was by nature had shed his mortal coil the previous day it• soft and gentle, qualities which he further self. Narasimha's grief knew no bounds. developed. He also increasingly developed Gone was the opportunity to sit at that Ma- dispassion and discrimination. He was a natu• hatma's feet and serve him! Nevertheless, he ral poet and his poetic outpourings during had to fulfill the master's wishes of adminis• this period were full of beauty and feeling. tering the Pitha. The final obsequies of Sri Everyday he would worship the sandals of Narasimha Bharati were carried out in all his Guru Sri Narasimha Bharati and remem• solemnity. ber him with gratitude. He composed verses On the 7th April 1912, Narasimha was in praise of the Sivabhinava, in many of which given sannyasa diksha and anointed the 34th he pleads for the Guru's blessings to get rid Pithadhipati of the Sringeri math. Gopala of desires and attachment to the body. In the Sastri and Lakshmi Amma unfortunately, year 1916, Sri Chandrasekhara Bharati could not participate in the event, since they consecrated the Saradamba temple at the could arrive at Sringeri from Bangalore only Sringeri Math, renovation work for which the next day. had been started by his Guru. Sri Chandrasekhara Bharati on assuming Sri Chandrasekhara Bharati, throughout the Pithadhipatya, invited Virupaksha Sastri, the initial periods of his reign, sought the Saradamba 44 THE MOUNTAIN PATH Aradhana peaceful and serene atmosphere of Narasimha arriving at Kaladi, the birthplace of Adi Vana, immersing himself in tapas. The math Shankara. This hallowed land was discovered authorities were worried over what they per• by Sri Narasimha Bharati. The consecration ceived as the Swami's inexplicable mental of this shrine was done in 1910. Sri state. Shy, reticent and retiring by nature, Chandrasekhara Bharati gave a fillip to reli• the Swami found contentment and peace in gious activities at Kaladi by inaugurating an the inner recesses of his heart. The outside agrahara for Vedic pandits and establishing a world, however, thought otherwise. The Vedanta Patasala, where scholars could de• math authorities drew up plans for a tour by bate and conduct research on Vedanta. After Sri Chandrasekhara Bharati. Left to himself, staying for a few days at Kaladi, giving darshan the saint would have loved to live in seclu• to devotees and discoursing on , reli• sion and continue his intense tapas. How• gion and philosophy, Sri Chandrasekhara ever, he had to respect the traditions of the Bharati returned to Sringeri in December math, an important part of which was going 1927. This four year tour served to bring the on yatras, reaching out to the devotees and Sringeri math and its ideals closer to the peo• the general public and organising and attend• ple. It also gave people the opportunity to ing to whatever was necessary for upholding know their Acharya and many benefited out the Vedic dharma. In the year 1924, Sri of his darshan. Chandrasekhara Bharati agreed to leave As soon as he returned from his tour Sri Sringeri for the first time in twelve years af• Chandrasekhara Bharati began frequenting ter ascension to the Pitha and go on yatra. Narasimha Vana; he resumed his intense Sri Chandrasekhara Bharati first visited tapas. Mysore, where he was given a reverential and Though he went about his normal chores, enthusiastic welcome by the Mysore royal the Swami's mind was not on them. He family and the devout public. The Maharaja, would begin abhisheka to the deity and do it Krishnarajendra Wodeyar was himself a spir• endlessly without thought of time; he would itual person besides being a great scholar and hold a flower in his hand for hours together enlightened administrator. The Swami inau• without offering it to the deity; he would gurated a memorial for his Guru, the repeat a particular mantra several times with• Sivabhinava, constructed on the site of the out going to the next; sometimes he walked latter's birthplace. A marble statue of the away in the middle of the puja without in• Guru was installed and plans finalised to forming anyone and a math official would conduct regular discourses on the sastras and have to finish the puja. higher studies in Vedanta. As months went by, Sri Chandrasekhara Later the Swami visited Nanjangud, Bharati grew more and more indrawn. He Satyamangalam, Coimbatore, Trichy, stopped performing puja and did not show Tirunelveli and Trivandrum before finally any interest in the day to day administration 2001 CHANDRASEKHARA BHARATI SHANKARACHARYA OF SRINGERI 45 of the math. He also stopped teaching Srikanta Sastri expressed his apprehensions students who came to him to learn the as well as those of other devotees about the bhashyas and Vedanta. He stopped giving Swami's 'mental health' to the Maharaja of darshan to devotees. In short, he totally cut Mysore, Krishnaraja Wodeyar. The Maha• off all contact with the outside world. The raja sent his Dewan, Sir Mirza Ismail to Swami would for days on end be immersed Sringeri to study the situation. Later, the in antarmukha, totally oblivious to the world. Chief of the Government Mental Hospital He did not know the passing of night or day. at Bangalore (now NIMHANS), Dr M. V. Sometimes, while moving about in trance, Govindaswami, was deputed to Sringeri for he would recite slokas from Sadasiva the purpose of examining the Swami. Brahmendra's Atma Vidya Vilasa. Ever im• Sri Chandrasekhara Bharati was in mersed in the bliss of the Self, Sri antarmukha at Narasimha Vana, therefore the Chandrasekhara Bharati became an enigma doctor could not meet him. He questioned to the math authorities. The pontiff of Sringeri had to interact with the multitudi• the math staff and some of Sringeri's citizens nous devotees of the math who came for his discreetly about the Swami. The doctor stayed darshan, to witness puja performed by him for seven days and had still not had the op• and receive tirtha prasad from the Swami's portunity of meeting the Swami. A day be• own hands as well as his blessings. Pandits fore the doctor was due to leave for Bangalore, and scholars expected encouragement and Sri Chandrasekhara Bharati came out of his directions from the Swami in their pursuit antarmukha state and gave darshan to devo• of Vedic and Vedantic studies and researches. tees. Dr Govindaswami who was among those He had to give instructions to math officials gathered in the Swami's presence, got up and on administrative matters. The math authori• asked for permission to leave the next day. ties felt that Sri Chandrasekhara Bharati was The Swami, with a sweet smile on his lips neglecting these duties. In their view the be• asked, "Have you completed the work for haviour of the Swami was not only strange which you came here?" The doctor was and abnormal, it bordered on madness. stunned at this question as the Swami had Therefore they imposed several restrictions no way of knowing his (doctor's) arrival or on Sri Chandrasekhara Bharati's movements. of the nature of his mission. Dr He was confined to his room in Narasimha Govindaswami then realised that Sri Vana. When the Swami came out of trance, Chandrasekhara Bharati knew everything and which was rare, he performed puja, gave also that nothing was wrong with him. The darshan and taught his students if he so Swami continued, "Have you finished exam• wished. Otherwise, the administrator of the ining me? Can my disease be cured by your math, Srikanta Sastri performed puja and methods? This is myprarabdha and I have to carried on the general administration of undergo it. You cannot do anything. There• the math. fore, please go home. God will bless you." 46 THE MOUNTAIN PATH Aradhana So saying, the Swami gave him prasad and of the power of his towering spirituality. The blessed him. silent power of the sage drew people from all over the country but Sri Chandrasekhara Dr Govindaswami on his return to Bharati loathed crowds. He felt best when Bangalore reported that Sri Chandrasekhara left to himself. People came to him with their Bharati was quite normal and that the plane of consciousness in which he lived was in• problems and expected him to solve them. comprehensible to the ordinary human mind. Mundane issues like marriage, jobs, illness and There were others — scientists and doctors domestic problems were those that were pre• — who were sent to observe the mental state sented by the majority of visitors. The Swami of Sri Chandrasekhara Bharati. All returned felt constricted. He again began to confine with the firm conviction that he was normal himself to his room and did not come out even and that his mental state was beyond scien• when a big crowd was waiting for him. tific analysis. One day, one of Sri Chandrasekhara The math officials and close devotees were Bharati's close devotees, Krishnaswami Iyer, worried about the reputation of the math. the author of Dialogues with the Guru, ap• They therefore decided that it was time that proached the Swami and made bold to ask a successor to Sri Chandrasekhara Bharati was him as to why he should not give darshan to nominated. The Swami himself was happy the people who eagerly sought it. The Swami and concurred with the suggestion. The thir• replied that he was not interested in the teen year old Srinivasa of Bangalore was cho• worldly problems which were fleeting and sen as successor, given the sannyasa name were the products of maya-, and they were Abhinava Vidyatirtha and anointed junior not interested in what he possessed. There• pontiff of the Sringeri Math on 22 May 1931. fore, what was the point in giving darshan7. Krishnaswami Iyer pleaded that in the crowd What little connection Sri there would be at least a handful who might Chandrasekhara Bharati had with the math be interested in the highest spiritual goal and was now totally snapped and he lived in who might crave upadesa of the Swami. To Narasimha Vana, ever engaged in tapas, most which the great Yogi replied, "True, if there of the time immersed in antarmukha. For a is such a person, interested in the truth and period of seven years from 1931, Sri wants my help, he will somehow find a way Chandrasekhara Bharati did tapas at to meet me. Like you who are in my pres• Narasimha Vana. Finally he came out of his ence now, for example." This was quite true, seclusion in 1938. News that Sri because genuine sadhakas who needed the Chandrasekhara Bharati had come out of his Swami's guidance invariably succeeded in antarmukha state and was giving darshan trav• getting his darshan and guidance. elled fast and crowds began pouring into Sringeri. His face shone with the radiance of In response to requests from devotees Sri the sun and people who met him were aware Chandrasekhara Bharati dec;^~d to go on 2001 CHANDRASEKHARA BHARATI SHANKARACHARYA OF SRINGERI 47 tour, his second one. Accordingly in 1938 Thousands had his darshan and benefitted. he visited Bangalore and stayed at the The Swami then decided to return to Sringeri Shankara Math for about eight months. He after staying at Kaladi for ten months. It was had a temple constructed for Goddess 1940. Saradamba in the math premises and per• For about five years after this, Sri formed kumbhabhishekam. He gave lectures Chandrasekhara Bharati led a normal life. He on Vedanta which were attended by a large taught Shankara's bhashyas and Vedanta to number of ardent devotees. some select disciples, contributed articles on A day before Sri Chandrasekhara Bharati religion to a math journal, held scholarly dis• left Bangalore, a close devotee was moved to cussions with pandits and granted interviews tears. When the Swami questioned him, the to genuine seekers. But he did not involve devotee replied that in all these days he had himself in the affairs of the math. become attached to the Swami, his Guru, and Again, sometime in 1946, Sri now he could not bear to be separated from Chandrasekhara Bharati went into seclusion him. Sri Chandrasekhara Bharati asked him, at Narasimha Vana. He snapped contact with "Who is that Guru who has given you such the outside world, yet people went to Sringeri joy?" "Yourself, your Holiness", replied the in large numbers to have his darshan. They devotee. The Swami observed, "Then, I have waited for weeks just to have a glimpse, no right to call myself a Guru. If this is what though it might be from a distance, of his I have taught you, then it is better that you smiling visage. A smile or a nod from him miss my presence. It is obvious that you con• was enough to fill their hearts with peace. sider this body as your Guru. If I have taught Many people have reported that by a mere you that this body is the Guru then I am ut• darshan of the great Swami, their problems terly useless. In reality the body has got noth• have been solved. Thus flew six years. ing to do with Atma, the true Guru. The Atma is beyond time and space, beyond arrival or The Last Years departure." The devotee understood the It was 1952. The math authorities and truth. Sri Chandrasekhara Bharati believed Sri Chandrasekhara Bharati's devotees in imparting to his devotees nothing less than planned to celebrate the sixtieth birthday of the highest truth of the Vedanta. the Swami in a grand manner. The Swami After a few days' stay at Nanjangud the firmly turned down their request. He could Swami proceeded straight to Kaladi. Here, not bring himself to allow an event that cel• the Swami found the quiet and peace ebrated his body which he considered to be conducive to his tapas and spent most of his false. The Swami finally agreed, for the only time in communion with the Self. It was at reason that Ati Rudra and Sahasra Chandi Kaladi that he began writing his famous com• homas which were beneficial to the world at mentary on Shankara's Viveka Chudamani. large would be performed on the occasion. 48 THE MOUNTAIN PATH Aradhana The yagnas were conducted in April 1953, On September 26, 1954, well before months after the Swami's actual birthday; dawn, Sri Chandrasekhara Bharati started the Swami did not take part in them. He for the river Tunga for his bath. His attend• did not stir from his retreat at Narasimha ant reminded him that hot water was ready Vana, but he gave darshan to the thousands for his bath. It was dark and rainy. The of devotees who had assembled for the Swami said, "Today is a punya divasa (holy yagnas. In the year 1954, the Swami was his day) being Mahalaya Amavasya. Let us bathe usual self and more accessible to devotees. in the river", and unmindful of the drizzle, He also participated in the Vinayaka sadas went down to the river. The attendant held on the occasion of Vinayaka Chaturthi rushed behind with clothes for the Swami. — something which he had never done for Sri Chandrasekhara Bharati descended the a long time. steps and went into the river. The attend• Sri Chandrasekhara Bharati was particu• ant had begun washing clothes with his back larly genial and gracious with everyone turned to the Swami. The Swami had a dip during the year 1954. People were surprised, in the cool waters of the Tunga and sat on a as they witnessed the Swami call each of stone slab for his pranayama. The next his attendants and the math staff and enquire minute the attendant heard a loud thud and of their welfare and of their family. With kind• splash of water. Turning round he saw the ness and solicitude he spoke to devotees and Swami's body, in padmasana, floating down• blessed them. When a devotee wrote stream. Stunned, he screamed for help, to him as to when he could have his darshan, dived into the water, went after the body the Swami wrote back saying he could and caught hold of it. Swimming against the come immediately, certainly before Mahalaya water current with the Swami's body, the Amavasya, which in that year fell on 26 attendant repeatedly screamed for help. September. Presently another assistant who had rushed On 25 September, he handed over the from the quarters jumped into the water and books in his possession to the librarian and helped to bring the body to the river bank. spoke to all devotees who sought his pres• It was a quarter past four in the morning. ence. In the evening he stood before the The junior Swami, Sri Abhinava Samadhi of his Guru, the great Sivabhinava Vidyatirtha, math authorities, staff, devo• Narasimha Bharati for sometime. He ate a tees, all came. Doctors who examined the frugal meal that evening and retired for the Swami found not a drop of water inside the night but did not sleep. Every now and then body of that Maha Yogi. The face was calm he got up and went round his Guru's and serene with that ineffable peace reign• Samadhi several times and repeated slokas ing. It was icha marana. Sri Chandrasekhara from Sadasiva Brahmendra's poem, Atma Bharati had of his own accord left his mor• Vidya Vilasa and chanted other stotras. tal coil. 2001 CHANDRASEKHARA BHARATI SHANKARACHARYA OF SRINGERI 49 His body was taken in procession through and Seshadri Swami who were avadhutas and the streets of Sringeri. Thousands of devo• who were in their lifetime sometimes cat• tees rushed to Sringeri on hearing the stun• egorised as mad by the laity. Sri ning news and paid their tearful homage to Chandrasekhara Bharati was, nevertheless, Sri Chandrasekhara Bharati. His body was understood by those fortunate few whose interred at Narasimha Vana next to the struggling souls passionately searched for an Samadhi of his illustrious Guru, Sri anchor that would help them cross the ocean Narasimha Bharati. A Samadhi was built and of samsara. a marble statue was made and consecrated Teachings in 1963. The Swami always emphasised the neces• Sri Chandrasekhara Bharati lived the life sity for intense practice rather than learned of a true renunciate. His needs were few and dissertations. He said that one need not have he loathed pomp and show. He always felt to spend time in extensive study of the sastras, that he was first and foremost a sannyasi and but it was important to catch hold of a single that headship of the math was secondary. In truth expounded therein and apply it in prac• accordance with his conviction, he followed tice. The Swami stressed the need to perform the sannyasa dharma, constantly did Atma one's duties without bothering about their Vichara and acquired the firsthand experi• fruits. This would purify the mind and pre• ence needed to guide disciples and devotees pare one for the greater goal. The Swami was and dispel their doubts. The Swami unwa• never tired of repeating that performance of veringly and relentlessly pursued his tapas and nitya karmas like sandhyavandana were im• attained its fruits. It needs to be said that sev• portant and were not to be given up. It was eral disciples and devotees had their doubts important to develop an attitude of content• clarified and were thus able to progress rap• ment and detachment, faith in the Guru and idly in their spiritual sadhana through tute• God. The Swami's erudition and scholar• lage from and interaction with the Swami. A ship was legendary, yet he used very simple single darshan of the Swami, a smile on his language to explain abstruse points of phi• lips, a single nod of his head were enough to losophy. Sometimes a single word or even a elevate a person. People felt ineffable peace gesture was sufficient to dispel the doubts and contentment in his presence. of a seeker. The Swami advised his disciples Sri Chandrasekhara Bharati's silent, and devotees to understand and experience unpublicised presence drew thousands of the beatitude of the Self rather than indulge people to Sringeri. He treated everyone alike, in semantics and dialectics. "Leave all those whether rich or poor, prince or commoner, to the scholars. They have to prepare the whether Hindu or Christian or Muslim. He dishes for others. You confine yourself to belonged to the category of saints like Sadasiva the practical enjoyment of the Self, he Brahmendra, Ramakrishna Paramahamsa would say. 50 THE MOUNTAIN PATH Aradhana He would also advise devotees to show accept your opinion that there do not ex• proper respect to their parents, look after ist genuine spiritual masters belonging to them and attend to their needs. your own religion. It is not necessary for Sri Chandrasekhara Bharati said that the you to convert to in order to path of dharma was broad enough to accom• realise the truth. Go back and devote your modate various beliefs and there was abso• time to study of Christianity in depth. lutely no necessity to quarrel about the rela• Also, if you sincerely search for spiritual tive merits and demerits of the various paths masters within your own religion you will or faiths. What was important was the prac• definitely find them and they will solve tical realisation of the truth. The catholicity, your doubts in no time. broadmindedness and practical convictions European: Your Holiness, I am amazed of Sri Chandrasekhara Bharati are brought at your catholicity and I do not know out in a conversation with a European gen• how to thank you, but now I go back, tleman, an excerpt of which is given here: determined to live the life of a better Christian. European: Your Holiness, I have been studying your religion for many years Once a few disciples were waiting for the now and am fascinated by its various as• Swami to teach them Adi Shankara's bhashyas. pects. I wonder if I could convert to Hin• The Swami was then engaged in Sri Chakra duism and if Your Holiness could initi• puja. He was so engrossed in it that he did ate me! not notice the passage of time nor the pres• ence of his disciples waiting for him. A devo• Swami: Have you studied the aspects of tee who was observing all this thought to him• your own religion thoroughly? self, "How can His Holiness find pleasure in European: I am afraid not, but I have, to mechanically offering flowers to the Goddess a certain extent, tried to follow the pre• and how can it be superior to the charm and cepts of Christianity. Unfortunately, I have depth of Shankara's bhashyasV" Sri not been able to meet a genuine spiritual Chandrasekhara Bharati came out after the master of Christianity so that I can clarify puja and while offering prasad to the devotee my doubts. said, "One of the holy names of Mother Swami: In the first place, every human Goddess is mithyajagadadhisthana (substra• being can be said to belong to Sanatana tum on which the illusory universe is seen). Dharma or what is today called Hindu• Do the bhashyas contain anything more than ism, because of the fact that most of the this?" To the Swami the puja was not a me• tenets of other religions are contained in chanical act but a wholly divine endeavour, Sanatana Dharma. However, God must which, if performed realising its fullest sig• have had a purpose in causing you to be nificance, was itself a powerful sadhana lead• born in a particular religion. I also cannot ing to Self-realisation. 2001 CHANDRASEKHARA BHARATI SHANKARACHARYA OF SRINGERI 51

In another instance, a gentleman from constant vichara (enquiring into the truth) Bengal who came to Sringeri for darshan ex• were the main requisites of sadhana accord• pected to see Sri Chandrasekhara Bharati in ing to Chandrasekhara Bharati. Regular con• deep samadhi. Instead he observed that the centration on one's chosen deity or guru was Swami was deeply engrossed in performing very important. According to the Swami, puja to the Sri Chakra. After the puja was desire was the root cause of all suffering. over the gentleman, albeit in a roundabout Therefore he exhorted his devotees to con• way, made bold to question the Swami: quer desire. Through performance of selfless, desireless action the mind gets purified and Devotee: If a person has realised the Self atma vichara then comes naturally to the can he engage himself in rituals and puja?. sadhaka. The Swami would say that health Swami: What else do you expect him to which is not preceded by sickness is more do? natural. Similarly, true happiness is that which is natural and not that which obtains Devotee: My point is that, engaging in after a period of mental unrest or suffering. rituals or performing puja implies Man can be happy by refusing to submit to doership. Inhering in the Self implies anything that may disturb his mental equi• non-doership. How can both conditions librium. exist in the same individual? Is it not inconsistent? The guidance that Sri Chandrasekhara Bharati gave to a Frenchman on spiritual Swami: Can you tell me who the non- practice is very useful and can be followed doer is? by all. Here is an excerpt from the reply sent Devotee: The Self. by the Swami in response to the request of the Frenchman: Swami: And the doer? The pursuit of Vedantic truth requires as Devotee: The mind, the senses and the a preliminary qualification in the seeker body. that he should have attained a certain de• Swami: True. Therefore the Self is the gree of spiritual awakening as much as of non-doer and the doer is the non-Self, intellectual acuteness he may have ac• right? quired in his previous births. As he ad• vances he may meet with difficulties which Devotee: Yes, Your Holiness. he can overcome with the help of a guru. Swami: It therefore follows that the doer The steadying of one's mind is a sine qua and the non-doer do not exist in the same non for realisation. Towards this end, the entity. Where is the inconsistency? following practices are advised. Satsang with the wise and noble, rever• Physical: Avoidance of stimulating food and ence and obedience towards the guru and drink and adoption of a vegetarian diet. 52 THE MOUNTAIN PATH Aradhana Moral: The daily exercise of universal love kicks. Similarly with man. Life is like the towards all beings without any distinction game of football. Jiva is the ball. The in• and rendering of useful help to them cidents of life are the kicks. Only when whenever possible. the players are exhausted, the light is in• sufficient and the play is over that the ball Mental: Daily concentration of thought is relegated to the corner. Similarly man on a single object held in the highest rev• puffed with pride moving about in this erence. Concentration may be practised whenever the mind is fresh. world with head held high does not get peace of mind or happiness. Only when Intellectual: Enquiry should be made eve• he relieves himself from unnecessary and ryday and the problems of truth pondered useless activities, acquires humility and over whenever they occur. practises meditation in seclusion, he will Once a team of football players came to become wise and come to possess mental have Sri Chandrasekhara Bharati's darshan. peace. The Swami after blessing them observed: The inspiring life of Sri Chandrasekhara A total of twentytwo persons kick a single Bharati proves that it is possible to live the ball in this game. When one side kicks it, life of the fully enlightened Sage as described it goes to the other side, but there also it in the sastras even in this age which is char• meets with kicks. The ball's life is full of acterised by atheism, restlessness and deceit.

IN SRI BHAGAVAN'S HALL Eleanor Pauline Noye As I entered it (Sri Bhagavan's hall) I felt the atmosphere was filled with Sri Bhagavan's purity and blessedness. One feels a breath of the Divine in the sage's presence. He was sitting on a couch, clad only in a loin-cloth, surrounded by his devotees. When he smiled it was as though the gates of heaven were thrown open. I have never seen eyes more alight with divine illumination, — they shine like stars. He greeted me very tenderly and made some enquiries about me, which put me at ease. His look of love and compassion was a benediction that went straight to my heart. I was immediately drawn to him. His gentleness and kindness is all-embracing. One feels such an uplifting influence in his saintly presence and cannot help but sense his extraordinary spirituality. It is not necessary for him to talk, his silent influence of love and light is more potent than words could ever be. I did not know what manner of man I expected to find. But once I saw him, I said to myself, "Surely, there is no one like Sri Bhagavan!" To see him is to love him.

— Golden Jubilee Souvenir. Dakshinamurti, Sankara and Ramana (Silence, its Language and Translations)

By J. Jayaraman

HAT Sri Bhagavan was not formally pomp. And finally, one is curious as to the Twell-read in Vedantic scriptures, is a fact languages in which he chose to express the we devotees know from Bhagavan s own state• Transcendent. ment. This aspect of his mere coincidental I shall confine myself to a brief survey of acquaintance with the Vedantic works is, I the above four areas. believe yet another evidence supporting the lila of Divinity appearing as devotee, a 1. The Agamic Devikalottara and Very ordinary man, a common man, amidst Sarvajnanottara abound in the use of the term us all. sunya in a very positive sense. By this I mean that these works are solidly oriented towards It is given to but a fortunate few to cread Self-knowledge and hence, the practice. They between the lines' of the events of his life, to define contemplation, investigation and wit• begin to see the consistent play of Omnis• nessing, all of which comprise the science of cience clothed in human knowledge. The para enquiry, as the yoga of the 'great sunya'. They put on the role of apara, as it were. goad the aspirant to 'fix' the mind in the ter• Of particular interest are his translations rain of the all-void (sarva sunyapadam). They from Sanskrit. One is curious about his share the open secret that this sunya is that 'choice' of Agama among the Vedic lore, sense of 'being' laid bare, which everyone Sankara and Vasishtha among the Vedantic refers to as "I" {Dev., v. 13). It is the weapon, lore, and among Yogic lore, for trans• astra, that can nullify all thought-forms be• lation into Tamil. This is indeed a vast field ginning from gross earth all the way up to for research activity that can serve as power• Sakti (Dev., v.26). And this akasa-like sunya ful sadhana. A word of caution here; research (vyoma vadivahum sunyam; Dev., v.23) is the of which one must be ever watchful not to 'seed' for mukti. They assure the sadhaka that turn it into mere pedantry and he would gain the exalted 'place' of nirvana 54 THE MOUNTAIN PATH Aradhana directly by contemplation of, and in due in just the same way as a lamp .spreading light course, abidance as, that sarva sunya (Dev., destroys darkness. This is the classic Vedantic v.27). These teachings, placed right in the simile. The very next verse (v.51), uses a simile thick, as it were, of Hindu Agamic ritual never used in Vedantic terminology. It uses worship, employ sunya as the gateway to the darkness as connoting nirvana. The verse says, para sunya (Dev., v.42) the Self, (ie., the "As the flame, upon exhaustion of the fuel, Vedantic Brahman). This sunya terminology, assuredly attains to all-dissolving darkness (nir• rather unheard of in the Upanishads (rare vana), so too, the Yogi who remains steady usages do exist, like in Taittiriya's 'asad eva with the current of Self-attention, (exhausts idam agra asit' "at first, verily non-being pre• individuality, that is 'the sense of self, and vailed here"), is widely derived as a conse• assuredly attains to the all-dissolving nirvana). quence of negation (anatta, anichcha) in These Agamic texts, it would seem, got Buddhist thought, and thus its presumed re• themselves chosen for translation by siduum of "voidness" or "total absence" has Bhagavan, for him to highlight a forgotten in fact been a great point of alleged diver• truth linking Vedanta and Buddhism! The fact gence between Vedanta and Buddhism. is that the Buddha was a reformation from Vedanta asserts Self-knowledge (brahman) as within the Vedic ethos. He brought to the signifying nirvana, and its alleged non-use fore the very essentials of the Vedanta, leav• of the term sunya is seen as proof of differ• ing aside what in his time had become non• ence with Buddhism which negates all in• essential outer sheaths and vain speculations. cluding atman. However, the great Yoga The sense in which the term sunya was used Vasishtha from which Sri Bhagavan quoted by people in those times (and hence by Bud• liberally, is very comfortable' with the use of dha too) could not have been better conveyed both concepts of Being and Non-being — than through these two Agamic texts. suggesting that this term is really used by the Bhagavan's divine attention cast on these two Buddha only in its sense of'the sense of a self texts will undoubtedly initiate a great operating in the world' as transient, and that reunification of the world of Buddhism as a in the reformatory context he was placed in, self-correcting mechanism within the Vedic he preferred the use of the term sunya (to the fold in the times to come. use of brahman) as signifying the nature of nirvana. 2. In the invocatory to Sankara's Atmabodha, Bhagavan goes to the extent of In the Sarvajnanottara (v. 50-51) where declaring that it is the same Sankara who Siva instructs Kartikeya in Self-knowledge, spoke then that speaks now. At the same time, two opposing similes are employed side to steer clear of polemics, especially from arm• by side. Verse 50 says that the true knower chair advaitins who were ignorant of the fact rises up in nirvana, destroying the nescient that advaita was not a school of thought, but 'darkness' which is born of illusory ignorance, I an insight of Truth, transcending thought, 2001 DAKSHINAMURTI SANKARA AND RAMANA 55 Bhagavan, as if sitting on the fence, did em• establishing through debate, by travelling phasize that he did not advocate any particu• throughout the length and breadth ofBharat, lar view, advaita or otherwise, and that he that the Vedas accommodated all types of ap• approved of all schools and approaches. proaches (selfish, communal, altruistic and transcendental) due to varied levels of evolu• How can anyone ignore the fact that tion in spirit, and that the Vedic passages could Sankara's original works occupy pride of place be seen as consistent (ie free from contradic• even by sheer numbers among the texts cho• tion) only when their inner motherly purpose sen for translation by Bhagavan. No other was understood. The simile of the sugar-coated single author was translated so extensively by pill given by the mother for the child's re• Bhagavan. While Vivekachudamani and covery from fever, clarifies this approach. The Drgdrsyaviveka were rendered into the long- Kaivalya Navanita simile of the guru answer• winded, meditation-inducing, and very beau• ing the seeker's reference to a plant's tip, by tiful manipravala prose, the Atma Bodha and calling it now "a bud", and then revising it the smaller but very well known later as "a flower", and then as if retracting Dakshinamurti Stotra by Sankara, and all his earlier statements by calling it, "a fruit", Hastamalaka, and the Gurustuti by His dis• tells it all. ciples, were all, I dare say, 'improved upon in Bhagavan's Tamil translation. A very small Arunachala, as Bhagavan, the One that example would suffice to clarify this point. saw no 'other', and to whom bondage, Comparing the translations of the last three sadhana, and consequent mukti are all the poems mentioned above, we find that maya of mind, nevertheless moved as Bhagavan adds an adjective (not found in the Dakshinamurti amidst humanity for over five Sanskrit originals), qualifying the Self, in the decades, allowing access to himself, at all last line of each and every verse. Also, times, and without any human intermediary] Bhagavan employs a different adjective in the Ever established in the sahaja nirvikalpa last line of each verse. It would seem as if samadhi, he made himself available to who• Siva Arunachala, as Sankara wished very ever sought him ouP, and in the palpable Peace much to ornament his poems farther in Tamil of His Presence, gave a 'taste of Self in a translation, and fulfilled this desire through direct silent initiation, which laid bare the Ramana, who is himself his 'translation! ego, dissolving the thick clouds of attendant thoughts. Siva as Sankara, the One that saw no 'other', and to whom bondage, sadhana, and 3. The work Self Enquiry in prose by consequent mukti are all the maya of mind, Bhagavan, though not as well known as his nevertheless left behind a massive body of Who Am I? or Upadesa Saram, is destined to poems, commentaries on the srutis, and in• become for , as much of a classic struction manuals for the seekers of mukti, as Patanjali's Yoga Sutras are for . for all time to come! His advent was one of This work puts all of pranopasana and 56 THE MOUNTAIN PATH Aradhana sagunopasana of the Raja Yoga in proper, vi• South India) for the written works, and the tal niches, in the overall scheme'. It also con• addition of an epigrammatic English in his signs with the voice of authority, murtipuja verbal communication with the Western and murtidhyana, and the meditations on devotees, has surely a role to play in the des• shadchakras to the level of practices meant tiny of mankind and the world wide Web. for the tyro yogin. The Dakshinamurti avatar is ever space-like, that is, untouched by 'its mission on earth'. Bhagavan makes a statement here (Chap• Vast and harmonizing world-currents are set ter VI; Brahma Vidyd) that is quite unusual in motion while they are yet 'small seeds', for him. He ends the instruction on a cryp• and all very silently and automatically by his tic note: "What more can be said?. One must very 'earthly' Presence, and it is immaterial infer and understand'. The wise student must whether these epochs are eventually, that is infer even from this that Bhagavan did con• upon fruition, attributed to him or not! The sider eligibility, ie. adhikara, as a criterion for four Indian languages that vied for the di• deeper instruction even in atma vichara. The vine attention of Bhagavan, and succeeded pride of place given by Bhagavan [cf., his own in having the One Brahman beyond words, description in 'slow motion' of his 'death- expressed in poem through Ramana, are thus experience' at Madurai; refer verses 4&5 of destined to usher the reintegration, through Arunachala Pancharatna, and verse 28 of Forty language, of not only all of Bharat under the Verses] to pranayama and, prapatti or one eternal culture it has always been, but all ekagrata, as two absolutely essential adjuncts of humanity into the fold of sanatana to atma vichara, are the vital aspects that dharma. are hinted at by him in the cryptic note above. We are the sad losers if we make out It would be no exaggeration to say that in of Bhagavan's atma vichara a 'puritanical- the new millennium while English would something' devoid of pranayama or bhakti, dominate as the language for commerce and which it is not. leisure, Sanskrit would become not only the preferred basis for building 'consciousness' What more can be said? One must infer (intelligence) 'into' machines, but it would and understand! also be recognised as the only truly well-fash• 4. Finally one considers the languages in ioned (sams-krita) language least-prone to which the Silence called Bhagavan Ramana undetectable mutations and errors, in the 'translated' itself. The choice of Sanskrit, transmission of intelligence over vast scales mother of the largest family of world lan• of Time and Space. As a harbinger of the guages, and then the three southern languages shape of things to come, one might mention of Bharat [Tamil, Telugu and Malayalam]; that current expert view holds that maximum quite representative of a hoary tradition of a fidelity can be preserved while using com• triumvirate of warring kings of the ancient puters to translate from any language to any dravida (meaning, not any race, but simply other language, only if Sanskrit is adopted as 2001 DAKSHINAMURTI SANKARA AND RAMANA 57 the central hub of a wheel where other lan• guages form the circular periphery. The OM spokes are the language-translators leading 'into' and out of Sanskrit. Thus Sans-krit by Chela Pamela Sloper will serve as the 'home base' which every lan• O that I were a mosquito guage must 'touch' before talking to any other On the brow of the Beloved language. And find my demise Tamil stands today in serious danger of Under that sure and certain Hand being reduced to a meterless invertebrate, And merge with sweat and blood Poison turning to nectar making measureless ambiguous sounds, The slap of recognition thanks to blinkered mediocrity. A small ex• Quite becomes the kiss of Death ample would suffice! Arunagirinathar's mut "Ow!" echoes across the harbourless tai-t taruy bat ti-t tiru nagai is now written horizon and pronounced (dead?) as mut tai taru, bat Into "Om". ti tirunagai. The dropping of the vital 'stops' The stinger and the stung are One. (ot-trezhut-tu) as above, leads to big bloom• ers too. The poor man asking for a hut ought to say, " tangak-kudisai kodu" meaning, "give me a hut to live in". However without the rejuvenation as a world language. The sim• stops (ot-trezhut-tu), it becomes' "tanga ple but chaste Tamil of Bhagavan, the spell kudisai kodu" meaning, "give me a golden of assonant sounds and syncopation, the ever hut". Bhagavan has employed in all of his deepening inner meaning of divine romance original poems, a vocabulary of not more than and redemption, are all graded steps to drink• say, a hundred chaste Tamil words, and at ing deep the amrita of Self expressed as Tamil. the same time steered clear of all philosophic One cannot but wonder at the thrust that 'imported' terminology of Vedanta and Tamil has received unadvertised, through Siddhanta. This economy and chastity in Bhagavan towards a universal appreciation of vocabulary, found in his Five Hymns To the ambrosial Tamil (Tamizh- Arunachala, Ulladu Narpadu,and Upadesa zhamizhdamizhdu) with its inherent capac• Undiyar, coupled with the liberal use of ar• ity to reflect the Tamil aram, the valour, the chaic forms, is sure to attract many—even tolerance, the poetic genius, and the humour those not born into Tamil— into learning to and hospitality of Tamil culture. swim in pellucid Tamil waters in the millen• nia ahead. The hypnotic mantra-like spell Now, that is a record that can be improved which the Aksharamana Malai exerts on all, upon only by the vibrant Silence of Self, of regardless of age from womb to tomb is proof which Bhagavan, born into Tamil, was the of the 'seed' sown by Bhagavan for Tamil's embodiment! 58 THE MOUNTAIN PATH Aradhana

Selfishness LS. Madugula

In gratitude, they say, the pupil must offer something to the master.

Inside of me I looked long and hard and high and low

to find something my own that is worthy of the master, Bhagavan, to no avail.

From foot to face and tip to toe the body is guilty

of vile misdeeds, unfit to touch his feet The mind s even less fit,

tainted by arrogance and ego and corrupted by lives-long desire. I am ashamed even to speak of the senses.

But let me think: if the body and the mind and the senses are all I can call my own,

then I have no choice but to offer them in all humility. When I give away all my sheaths, though,

I will uncover my Self. I know Bhagavan wouldn't have it any other way. Arunachala

By Arthur Osborne

HERE is a ruggedness about the scene. Sacred tanks mark the eight directions of TBoulders lie as though scattered by a space and mantapams (simple stone halls) giant hand. Dry thorn and cactus fences, sun- stand at various significant points. Pre-emi• parched fields, small hills eroded into gaunt nent among these is the Dakshinamurthi shapes; and yet huge shady trees along the Mantapam at the southern point, for dusty road, and here and there, near tank or Dakshinamurthi is Siva teaching in silence, well, the vivid green of paddy fields. And ris• and that is Arunachala. ing up out of this rough beauty the hill of Who is the seer? When I sought within I Arunachala. Though only 2, 682 feet high it watched the disappearance of the seer and dominates the countryside. From the south, what survived it. No thought of 'I saw' the side of the Ashram, it is deceptively sim• arose, so how could the thought 'I did not ple — just a symmetrical hill with two al• see' arise? Who has the power to convey most equal foothills, one on either side. To this in words when even Thou couldst do make the symmetry more perfect, it wears so in ancient days by silence only (appear• most mornings a crown of white cloud or ing as Dakshinamurthi)? Only to convey haze about the summit. But it is astonishing by silence Thy State Thou standest as a how the aspect changes as one treads the Hill shining from heaven to earth.1 eight-mile road around it, going the pre• scribed way, from south to west, with one's Sri Bhagavan always encouraged pradak- right side to the hill; and each aspect has its shina (circuit) of the hill. Even in the case of character and symbolism — that where it the old or infirm he would not discourage it flings back an echo, that where the peak barely shows between two foothills, like the Self in the interval between two thoughts, Reproduced from the author's Ramana Maharshi and the Path of Self-Knowledge: Pp. 47-62 (1994 Edn.). that of the five peaks, that of Siva and Sakti, 1 Eight Stanzas on Sri Arunachala by Sri Bhagavan, and others. Verse 2. 60 THE MOUNTAIN PATH Aradhana but only tell them to go slowly. Indeed, the spiritual centre of the world. Sri Shankara pradakshina is supposed to be made slowly, spoke of it as Mount Meru. The Skanda "like a pregnant queen in her ninth month". Purana declares, "That is the holy place. Of Whether in silent meditation or with sing• all, Arunachala is the most sacred. It is the ing or blowing of conch, it is to be made on heart of the world. Know it to be the secret foot, not in any conveyance, and in fact bare- and sacred heart-centre of Siva." Many saints foot. The most auspicious times are have lived there, merging their sanctity with Sivarathri, the Night of Siva, and Kartikai, that of the hill. It is said, and confirmed by the day when the constellation of Kartikai Sri Bhagavan, that to this day siddhas (sages (Pleiades) is in conjunction with the full with supernatural powers) dwell in its caves, moon, falling usually in November. On these whether with physical bodies or not, and occasions the continuous stream of devotees some are said to have seen them as lights has been compared to a garland around the moving about the hill at night. hill. There is a puranic story about the origin An elderly cripple was once hobbling on of the hill. Once Vishnu and Brahma fell to crutches along the road that skirts the hill. disputing which of them was the greater. He had often done so in pradakshina but this Their quarreling brought chaos on earth, so time it was to leave Tiruvannamalai. He felt the devas approached Siva and besought him himself an encumbrance to his family; quar• to settle the dispute. Siva thereupon mani• rels had broken out and he had decided to fested himself as a column of light from which leave them and somehow make a living in a a voice issued declaring that whoever could village. Suddenly a young brahmin appeared find its upper or lower end was the greater. before him and snatched away his crutches Vishnu took the form of a boar and burrowed saying, "You don't deserve them." Before the down into the earth to find the base, while anger that flushed him could find words he Brahma took the form of a swan and soared realized that his limbs were straight and he upwards to seek its summit. Vishnu failed to needed no crutches. He did not leave reach the base of the column but "beginning Tiruvannamalai; he stayed and was well to see within himself the Supreme Light known there. Sri Bhagavan told the story in which dwells in the hearts of all, he became all detail to some devotees and remarked on lost in meditation, oblivious to the physical its similarity to that told in the Arunachala body and even unaware of himself, the one Sthala Purana. He was a young Swami on who sought". Brahma saw the flower of an the hill at the time but he never said that it alse plant falling through the air and, think• was he who appeared as the brahmin youth. ing to win by deception, returned with it and declared he had plucked it from the summit. Arunachala is one of the oldest and most sacred of all India's holy places. Sri Bhagavan Vishnu admitted his failure and turned declared that it is the heart of the earth, the to the Lord in praise and prayer, "You are

62 THE MOUNTAIN PATH Aradhana

Self-knowledge. You are OM. You are the be• into a cave on the hill itself and thereafter he ginning and the middle and the end of eve• stayed in one cave or another until 1922 when rything. You are everything and illuminate he moved down to the foot of the hill. There everything." He was pronounced great while the present Ashram grew up and there he Brahma was abashed and confessed his fault. spent his remaining years on earth. In this legend Vishnu represents the mind While on the hill, he lived nearly all the and Brahma the intellect, while Siva is Atma, time on the south-eastern slope. The Ashram the spirit. stands at the south, just beside the The story continues that, because the Dakshinamurthi mantapam (stone hall). 'The lingam or column of light was too dazzling Southward-Facing' is one of the 108 Names to behold, Siva manifested himself instead as of Bhagavan that are now chanted daily at the hill Arunachala, declaring, "As the moon his samadhi. It is a name symbolical of spir• derives its light from the sun, so other holy itual authority in general, as the Sadguru is places shall derive their sanctity from the Pole round which the world revolves, but Arunachala. This is the only place where I it is in particular a name of Dakshinamurthi. have taken this form for the benefit of those Dakshinamurthi is Siva teaching in silence. who wish to worship me and obtain illumi• In the verse quoted at the beginning of this nation. Arunachala is OM itself. I will ap• chapter Sri Bhagavan identifies Arunachala pear on the summit of this hill every year at with Dakshinamurthi; in the following verse Kartikai in the form of a peace-giving bea• he speaks of Ramana and Arunachala as one: con." This refers not only to the sanctity of In the recesses of the lotus-shaped heart Arunachala itself but also to the pre-eminence of all, from Vishnu downwards, there of the doctrine of advaita and the path of shines as Absolute Consciousness the Self-enquiry of which Arunachala is the cen• Paramatman (Supreme Spirit) who is the tre. One can understand this meaning in Sri same as Arunachala or Ramana. When the Bhagavan's saying, "In the end everyone must mind melts with love of him and reaches come to Arunachala." the inmost recess of the heart wherein he It was more than two years after his ar• abides as the Beloved the subtle eye of rival at Tiruvannamalai before Sri Bhagavan Absolute Consciousness opens and he re• began to live on the hill. Up till then he had veals himself as pure Knowledge. stayed constantly at some shrine or temple. The cave to which Sri Bhagavan went first Only towards the close of 1898 did he take and in which he stayed longest is on the up his abode in the small temple at south-east slope. It is called Virupaksha after Pavazhakkunru, hallowed centuries ago by a saint who dwelt and was buried there, prob• the presence of the great Saint Gautama Rishi, ably in the thirteenth century. It is curiously where his mother found him. He never left shaped to resemble the sacred monosyllable Arunachala again. Early next year he moved OM, the tomb being in the inner recess, and 2001 ARUNACHALA 63 it is said that the very sound OM can be heard for drinking. A mango tree stands over it, within. giving shade, from which it has acquired the The trustees of the Virupaksha math name of Mango Cave. Two brothers, devo• (shrine) in town had also property rights over tees of Sri Bhagavan, blasted away the over• the cave and used to levy a small fee on pil• hanging rock and put up a front wall with a grims who visited it at the annual festival of door and he occupied it during the hot Kartikai. At the time when Sri Bhagavan went months. there this practice had fallen into abeyance In the year 1900, shortly after Sri because two parties were disputing the own• Bhagavan went to live on the hill, a devotee ership and a lawsuit was pending between named Nalla Pillai from Kumbakonam came them. When the case was decided the suc• to Tiruvannamalai and took a photograph cessful party resumed the levy, but by that of him, the earliest portrait we have. It is time the stream of visitors had grown much the face of a beautiful youth, almost a child, larger and was continuous throughout the yet with the strength and profundity of the year, not merely at Kartikai; and since it was Bhagavan. the presence of Sri Bhagavan that drew them there the fee had become, in effect, a tax on During the early years on the hill Sri access to him. In order not to sanction this, Bhagavan still maintained silence. His radi• he moved out of the cave to a level patch of ance had already drawn a group of devotees ground in front of it and sat under the shade around him and an Ashram had come into of a tree there. The agent thereupon shifted being. It was not only seekers after Truth that his place of collection to the outer perimeter were drawn to him but simple people, chil• to include access to the tree also. So Sri dren, even animals. Young children from the Bhagavan left and went to the Sadguruswami town would climb the hill to Virupaksha Cave lower down and then, after a short stay Cave, sit near him, play around him, and go there, to another cave. The stream of visitors back feeling happy. Squirrels and monkeys to Virupaksha Cave ceased, and the proprie• would come up to him and eat out of his tors, finding that they had only inconven• hand. ienced the Swami without benefitting He occasionally wrote out explanations themselves, asked him to return and under• or instructions for his disciples, but his not took not to levy the fee so long as he occu• speaking did not really impede their train• pied the cave. On this condition he ing because, both now and later when he returned. had resumed speech, his real teaching was In the summer months Virupaksha Cave through silence, in the tradition of becomes oppressively hot. There is a cave near Dakshinamurthi, the tradition exemplified Mulaipal Tirtha tank at the foot of the hill also in China by Lao Tsu and the early Tao- that is cooler and has a supply of pure water ist Sages. "That Tao which can be named is 64 THE MOUNTAIN PATH Aradhana not the Tao" — the knowledge which can prepared in the train with such meticu• be formulated is not the true Knowledge. lous accuracy drop away. For it does not This silent teaching was a direct spiritual now seem to matter whether they are asked influence which the mind absorbed and later or not, and it does not matter whether I interpreted according to its ability. The first solve the problems which have hitherto European visitor has thus described it: troubled me. I know only that a steady river of quietness seems to be flowing near On reaching the cave we sat before him me, that a great peace is penetrating the at his feet and said nothing. We sat thus inner reaches of my being, and that my for a long time and I felt lifted out of thought-tortured brain is beginning to myself. For half an hour I looked into the arrive at some rest." Maharshi's eyes, which never changed their expression of deep contemplation. I It was not only to the restless mind of the began to realize somewhat that the body intellectual that the Grace of Bhagavan is the Temple of the Holy Ghost; I could brought peace but to the grief-stricken heart feel only that his body was not the man: it also. Echammal, as she was called at the was the instrument of God, merely a sit• Ashram (her previous name had been ting, motionless corpse from which God Lakshmiammal), had been a happy wife and was radiating terrifically. My own feelings mother in the village of Mandakolathur, but were indescribable.2 before the age of twentyfive she lost first her husband, then her only son, then her only Another, Paul Brunton, who arrived more daughter. Stunned by her bereavement, tor• a sceptic than a believer, has given the fol• tured by memory, she could find no rest. She lowing account of the first impact the silence could no longer endure the place where she of Sri Bhagavan made upon his mind. had been happy, the people among whom "It is an ancient theory of mine that one she had been happy. Thinking it might help can take the inventory of a man s soul from her to forget, she travelled to Gokarnam in his eyes. But before those of the Maharshi Bombay State to serve the holy men there, I hesitate, puzzled and baffled but she returned as grief-stricken as she went. "I cannot turn my gaze away from him. Some friends told her of a young Swami at My initial bewilderment, my perplexity Tiruvannamalai who brought peace to those at being totally ignored, slowly fade away who sought. At once she set out. She had as this strange fascination begins to grip relatives in the town but did not go to them me more firmly. But it is not till the sec• ond hour of the uncommon scene that I become aware of a silent, resistless change 2 From a letter written to a friend in London by F.H. which is taking place within my mind. Humphreys and published by her in the International One by one, the questions which I Psychic Gazette, London.

66 THE MOUNTAIN PATH Aradhana as the very sight of them would bring back unprepared, she received a telegram that her her bitter memories. With a friend she adopted daughter had died. The old grief climbed the hill to see the Swami. She stood broke upon her again. She rushed up the hill in silence before him, not telling her grief. to Sri Bhagavan with the telegram. He read There was no need. The compassion shining it with tears in his eyes and, appeased but in his eyes was healing. A whole hour she still sorrowful, she left for the funeral. She stood, no word spoken, and then she turned returned with the child Ramana and placed and went down the hillside to the town, her him in the arms of Sri Ramana. Once more steps light, the burden of her sorrow lifted. there were tears in his eyes as he held the child and his compassion brought her peace. Daily she visited the Swami thereafter. He was the sun that had dispersed her clouds. Echammal used to practise yogic concen• She could even recall her loved ones now tration into which she had been initiated by without bitterness. She spent the rest of her a North Indian Guru. She would fix her gaze life in Tiruvannamalai. She was able to take on the tip of her nose and sit in ecstatic con• a small house there — her father left her a templation of the light that appeared before little money and her brothers helped her out her, sometimes for hours together, motion• — and many visiting devotees enjoyed her less, oblivious of the body. Sri Bhagavan was hospitality. She prepared food for Sri told of this but did not reply. Finally she her• Bhagavan daily—which meant for the whole self told him and he discouraged the prac• Ashram, because he would accept nothing tice, saying, "Those lights you see outside that was not shared equally among all. Until yourself are not your real goal. You should age and failing health kept her away, she used aim at realizing the Self and nothing short of to carry it up the hillside herself and would it." Thereupon she discontinued her former never eat until she had served them. As they methods and placed her reliance in Sri grew in numbers her contribution came to Bhagavan alone. be only a small addition to the general meal, Once a Sastri from North India was talk• but if ever she was delayed Sri Bhagavan ing with Sri Bhagavan at Virupaksha Cave, would wait till she came so as not to disap• when Echammal arrived with food, looking point her. agitated and shivering. When asked what was With all the grief she had passed through the matter she said that as she was passing and the peace she had found, she was still Sadguruswami Cave she thought she saw Sri mother enough to form a new attachment, Bhagavan and a stranger standing beside the and she adopted a daughter, not without ask• path. She continued on her way but heard a ing Sri Bhagavan's permission. When the time voice, "Why go farther up when I am here?" came she arranged her marriage and rejoiced She turned again to look and there was no at the birth of a grandson whom she named one there. She hastened on to the Ashram Ramana. And then one day, utterly in fear. 2001 ARUNACHALA 67 "What, Swami!" the Sastri exclaimed. of us. The young voice of my companion "While you are talking to me here you mani• shouted Arunachala'. All my attention was fest yourself to this lady on the way here and directed to the one purpose of seeing the do not show any such sign of Grace to me." image or Lingam (which symbolizes the And Sri Bhagavan explained that Echammal s Supreme Lord, eternal and unmanifest) visions were due to her constant concentra• in the sanctum sanctorum. But, strange to tion on him. say, instead of the Lingam I see the image She was by no means alone in having vi• of Maharshi Bhagavan Sri Ramana, his sions of Sri Bhagavan, though I know of no smiling countenance, his brilliant eyes other case when the vision caused fear. Years looking at me. And what is more strange, later a Western visitor, an elderly gentleman, it is not one Maharshi that I see, nor two, had come to the Ashram at the foot of the nor three — in hundreds I see the same hill. After lunch he set out to explore the hill, smiling countenance, those lustrous eyes, but in doing so he lost his way. Tired with I see them wherever I may look in that the heat and exertion, not knowing which sanctum sanctorum. My eyes catch not the way to go, he was in desperate plight, when full figure of the Maharshi but only the Sri Bhagavan came past and showed him the smiling face, from the chin above. I am in way back to the Ashram. People were already raptures and beside myself with inexpress• anxious when he got back and asked him ible joy—that bliss and calmness of mind what had happened. "I just went out for a I then felt how can words describe? Tears stroll on the hill," he told them, "and got lost. of joy flowed down my cheeks. I went to The heat and exertion were a little too much the temple to see Lord Arunachala and I for me and I was in a bad way. I don t know found the living Lord as he graciously re• what I should have done but for the fact that vealed himself. I can never forget the deep Bhagavan happened to come that way and intimate experience I had in the ancient 3 directed me to the Ashram." And they were temple. astonished because Bhagavan had never left Nevertheless, Sri Bhagavan never encour• the hall. aged interest in visions or desire for them, Rudra Raj Pande, Principal of the Tri nor did they occur to all devotees or Chandra College at Katmandu, Nepal, went disciples. with a friend to worship at the great temple One of the most devoted adherents of Sri in town before leaving Tiruvannamalai. He Bhagavan at this time was Seshadriswami, the says: same Seshadri who had kept schoolboys away The inner temple gates were thrown open when he first came to Tiruvannamalai. He and my guide took us into the interior, now lived on the hill, lower down than which was rather dark. A small oiled wick

flame was flickering a few yards in front 3 Golden Jubilee Souvenir, 2nd edition, p. 166 68 THE MOUNTAIN PATH Aradhana Virupaksha Cave, and paid frequent visits involved in litigation and trying to increase there. He had attained a high spiritual state his property. Seshadriswami, grieving that one and had grace and beauty, which shows in so devoted should be so attached, advised him the surviving portraits. There was something to give up such cares and devote himself en• bird-like and aloof about him. He was not tirely to the service of God and to striving often accessible; he would not always speak, for spiritual development. "You see," he said, and when he did his speech was often enig• "my younger brother has an income of matic. He had left home at the age of seven• Rs. 10,000 and I have an income of Rs. 1,000; teen and had received initiation into mantras why shouldn't you try to get an income of at (sacred formulae) an&japa (invocations) that least a hundred?" The younger brother' was develop occult powers, sometimes sitting up Ramanaswami and the 'income' spiritual at• the whole night in a cemetery invoking the tainment. When Subramania still held back, Sakti (creative energy). Seshadriswami became insistent and warned him that he was committing the mortal sin Not only would he always encourage devo• of slaying a brahmin. Having more faith in tees to go to Ramanaswami, as he called him, Sri Bhagavan, Subramania asked him whether but he would on occasion identify himself this was true, and Sri Bhagavan interpreted, with him. He could read thoughts and if Sri "Yes, you can be said to commit the murder Bhagavan had told a devotee anything he of Brahman by not realizing that you are would say, "I told you so and so, why do you Brahman." ask again?" or "Why don't you do it?" It was only rarely that he would give initiation into Seshadriswami once sat in the Mango some mantra and if the supplicant was al• Cave gazing fixedly at Sri Bhagavan in order ready a devotee of Ramanaswami he would to read his thoughts; however the mind of always refuse, bidding him remain there Sri Bhagavan, merged in the tranquillity of where was the supreme upadesa, the silent the Spirit, showed no ripple of thought, so guidance. he was baffled and said, "It is not clear what this person is thinking." On one rare occasion he actually exhorted a devotee to undertake active sadhana, the Sri Bhagavan remained silent. After a quest for enlightenment. It was a certain pause Seshadriswami added, "If one worships Subramania Mudali who, together with his the Lord Arunachala he will grant salvation." wife and mother, used to spend most of his And then Bhagavan asked, "Who is it that income preparing food for sadhus who had worships and who is the worshipped?" renounced the world. Like Echammal, they Seshadriswami broke into a laugh, "That took food daily to Sri Bhagavan and his is just what is not clear." Ashram, and to Seshadriswami too when they could find him, and yet at the same time Then Sri Bhagavan expounded at length Subramania was a landowner and was the doctrine of the One Self manifested in all 2001 ARUNACHALA 69 the forms of the universe and yet unmanifested During the early years that Sri Bhagavan and utterly unchanged by manifestation, the spent on the hill the process of return to outer one Reality and the Self of him who worships. activity was gradually proceeding. He began Seshadriswami listened patiently and at the end to walk about and explore the hill, to read he rose and said, "I cant say. All this is dark to books and write interpretations. A certain me. At any rate I worship." Padmanabha Swami, known also as Jatai Swami on account of his matted hair, had an So saying he turned to the crest of the hill and prostrated himself to it again and again ashram on the hill and kept there a number and then departed. of Sanskrit books on spiritual knowledge and on applied sciences with a spiritual basis, such And yet Seshadriswami also would some• as ayurveda (traditional Hindu medicine). Sri times speak from the standpoint of Unity, Bhagavan would visit him and glance through seeing all things as manifestations of the them, immediately mastering their content Spirit: but from whatever point of view he and so fixing it in his memory that he could spoke it was liable to be with a dry, discon• not merely repeat it but give chapter and certing humour. One day a certain verse. Padmanabha Swami would often ap• Narayanaswami found him standing staring peal to him as an authority when any point at a buffalo and asked, "What is Swami look• of doctrine was raised. ing at?" It is said in the puranas that on the north• "I am looking at this." ern slope of Arunachala, near the summit, a "Is it the buffalo Swami is looking at?" he siddha purusha (sage with supernatural pow• persisted. ers) known as Arunagiri Yogi sits beneath a And then, pointing at the buffalo, banyan tree, in an almost inaccessible spot, Seshadriswami bade him, "Tell me what this teaching in silence. There is a shrine or is. mantapam dedicated to him in the Great Temple of Tiruvannamalai. The story indi• "It is a buffalo," he answered innocently, cates that the Grace of Arunachala, guiding whereupon Seshadriswami burst out: "Is it a men through mouna diksha (silent initiation) buffalo? A buffalo? You buffalo! Call it Brah• on the path of Self-enquiry to Liberation, man!" So saying he turned and went away. though ever potent, had become inaccessible Seshadriswami died in January 1929. As to the people of this spiritually dark age. is the accepted practice in the case of a saint, Nevertheless, the symbolical meaning of the his body was not cremated but buried. Sri story does not make it any the less true liter• Bhagavan stood by, silently watching. He is ally. It happened one day, about 1906, that still revered at Tiruvannamalai and on the Sri Bhagavan was wandering on the north• anniversary of his death his portrait is taken ern slope of the hill when, in a dry water in procession through the town. course, he saw an enormous banyan leaf, large 70 THE MOUNTAIN PATH Aradhana enough to serve a meal on. Presuming that it Even though Sri Bhagavan might disap• must have been carried down by the water prove of an action it was very seldom that and wishing to see the tree which bore such he would explicitly forbid it. Understand• leaves, he set out on a later occasion to climb ing as to what was appropriate or inappro• the water-course up the hillside. After climb• priate had to come from within. In the ing steep and rugged parts of the hill, he present case, it was clearly not appropriate reached a place whence he could see a large for his devotees to attempt what their Mas• flat rock and on it the banyan tree he was ter had refrained from. seeking, enormous and a deep green. He was There was a time when Sri Bhagavan used amazed to see such a tree growing on what to roam the hill frequently as well as climb• looked like bare rock. He continued to climb ing to the summit and making pradakshina but, as he was drawing nearer, disturbed a (circuit), so that he knew every part of it. hornets' nest with his leg. The hornets flew And then one day, when he was wandering out and attacked the offending leg in a fury alone, he passed an old woman gathering fuel of revenge. Sri Bhagavan stood still until they on the hillside. She looked like a common had finished, meekly accepting their just outcaste woman, but she addressed the young punishment for having destroyed their Swami fearlessly, as an equal. Beginning with home; but he took this as a sign not to pro• the rough cursing common to such people, ceed and so returned to the cave. The devo• she said: "May you be put on the funeral pyre! tees were getting anxious as he had been out Why do you wander about in the sun like so long. When they saw him they were ap• that? Why don't you sit quiet?" palled at the state of his leg, swollen and "It can have been no ordinary woman," Sri inflamed. He has since pointed out the po• Bhagavan said when he told the devotees about sition of the almost inaccessible banyan tree it; "who knows who she was?" Certainly, no but he never again set out to reach it and he ordinary outcaste woman would have dared discouraged any of his devotees who wished to speak to a Swami like that. The devotees to do so. took it to be a manifestation of Arunagiri A group of devotees, among them an Siddha, the Spirit of Arunachala. From that time Englishman, Thomson by name, did once set Sri Bhagavan gave up roaming the hillside. out, determined to find it. After climbing When Sri Bhagavan first went to rather recklessly for some time they found Tiruvannamalai he sometimes moved about themselves in so precarious a position that in a state of trance, as already described. they dared proceed neither up nor down. This did not completely end until about They prayed to Bhagavan for help and some• 1912 when there was a final and complete how got back to the Ashram safely. They experience of death. He set out from never tried it again. Others also have made Virupaksha Cave one morning for the attempt but without success. Pachaiamman Koil, accompanied by 2001 ARUNACHALA 71 Palaniswamy, Vasudeva Sastri and others. sadness at the condition of the body. I had He had an oil bath there and was nearing sat down near the rock in my usual Tortoise Rock on the way back when a sud• posture and closed my eyes and was not den physical weakness overcame him. He leaning against the rock. The body, left described it fully afterwards: without circulation or respiration, still The landscape in front of me disappeared maintained that position. This state con• as a bright white curtain was drawn across tinued for some ten or fifteen minutes. my vision and shut it out. I could distinctly Then a shock passed suddenly through the see the gradual process. There was a stage body and circulation revived with enor• when I could still see a part of the land• mous force, and breathing also, and the scape clearly while the rest was covered body perspired from every pore. The col• by the advancing curtain. It was just like our of life reappeared on the skin. I then drawing a slide across one's view in a stere• opened my eyes and got up and said, 'Lets oscope. On experiencing this I stopped go'. We reached Virupaksha Cave with• walking lest I should fall. When it cleared out further trouble. This was the only fit I walked on. When darkness and faint- I had in which both circulation and respi• ness came over me a second time I leaned ration stopped. against a rock until it cleared. The third Later, to correct wrong accounts that be• time it happened I felt it safer to sit, so I gan to be spread, he added: sat down near the rock. Then the bright white curtain completely shut off my vi• I did not bring on the fit purposely, nor sion, my head was swimming and my cir• did I wish to see what this body would culation and breathing stopped. The skin look like after death, nor did I say that I turned a livid blue. It was the regular death will not leave this body without warning hue and it got darker and darker. Vasudeva others. It was one of those fits that I used Sastri, in fact, took me to be dead and held to get occasionally, only this time it took me in his arms and began to weep aloud a very serious form. and lament my death. What is, perhaps, most striking about this I could distinctly feel his clasp and his shiv• experience is that it was a repetition, height• ering and hear his words of lamentation ened by actual physical demonstration, of that and understand their meaning. I also saw certainty of endurance through death which had the discolouration of my skin and felt the constituted Sri Bhagavan's spiritual awakening. stoppage of my circulation and breathing It recalls the verse from Thayumanavar, the and the increased chilliness of the extremi• Tamil classic which Sri Bhagavan often quoted, ties of my body. My usual current of "When overpowered by the wide expanse awareness still continued in that state also. which is without beginning, end or middle, I was not in the least afraid and felt no there is the realization of non-dual bliss." 72 THE MOUNTAIN PATH Aradhana It may be that this marked the final com• There was a spontaneous simplicity and pletion of Sri Bhagavan's return to full outer humility about him. One of the few things normality. It is hard to give any impression of that aroused a show of anger in him was how normal and how human he was in his if those who were serving food gave more mode of life, and yet it is necessary, for the of any delicacy to him than to others. He description of his previous austerity may leave did not like people to rise when he entered the idea of someone grim and forbidding. On the hall but would make a little gesture the contrary, his manner was natural and free to them to remain seated. He was walking from all constraint and the newcomer imme• slowly down the hillside to the Ashram diately felt at his ease with him. His conversa• one afternoon, tall, golden-hued, white- tion was full of humour and his laughter so haired already, and frail, stooping a little infectious, so like that of a child, that even and leaning heavily on a staff on account of those who did not understand the language rheumatism, with him a short, dark would join in. Everything about him and about attendant. A devotee was coming behind so the Ashram was clean and tidy. When a regu• he drew to the side of the path, saying, lar Ashram had been established, life in it fol• "You are younger and walk quicker; you go lowed a time-table as exact as work in an office. first." A little courteous action, but so much The clocks were kept right to the minute, the from Master to disciple. calendars were up-to-date, and nothing was One could go on endlessly. Some of wasted. I have seen an attendant reproved for these points will come up more fittingly bringing out a new sheet of paper to bind a later, but now that there is mention of full book when one already cut into could be made return to a normal mode of life, it has to do. And with food too: not a grain of rice re• be indicated how normal, how intensely mained on his leaf-plate when he finished eat• human and how gracious that mode of ing. Vegetable peelings were saved for the life was. cattle, not thrown away. •

YOU MUST CLING TOO By A. Devaraja Mudaliar In India we compare the aspirant who strives, to the child of the monkey that clings to its mother as she jumps from tree to tree. We compare the devotee who relies completely on the grace of the Guru, to that of the cat that is quite helpless and is therefore picked up by its mother and carried in her mouth. Alluding to this, I said once that I was like the kitten and had cast the whole responsibility on Bhagavan. He laughed but would not agree. He said, "Both are necessary; I will hold you, but you must cling too." From the Ashram Archives

Taken on 15—8-1947, Indian Independence Day

First row (Left to Right): 1. O.R Ramaswami Reddiar, (Premier of Madras Presidency). 2. Sivananda Swamy (Attendant to Bhagavan), 3. Sri Bhagavan, 4. V. Subramanian, 5. VS. Ramanan (now Ashram President). Second row (Left to Right): T.S. Rajagopala Iyer (Salem), 2. T.V. Devaraja Mudaliar (bus owner), 3. Krishnamurthy (Kittu), 4. T.N. Venkataraman (now Swami Ramanananda). From the Ashram Archives

Taken (Circa) 1938 (First row, sitting) : 1. Madhva Rao, 2. A.R. Doraiswamy Iyer, 3. Yogi Ramiah, 4. Niranjanananda Swami, 5. A. Raghavendra Rao, 6. Annamalai Swamy. (Second row, sitting) : 1. Mc Iver, 2. Not known, 3. Appunni, 4. Sri Bhagavan, 5. Major Chadwick, 6. Not known, 7. Ramakrishna Swami (Third row, standing): 1. Krishna Swami, 2. Nondi Srinivasa Iyer, 3. Not known, 4. Not known, 5. Sivarama Reddiar, 6. Subramania Swami, 7. Raman, 8. Kuppuswamy Maistry, 9. Madhava Swami. (Forth row, standing): 1. Not known, 2. Kunju Swami, 3. Pattabhi, 4. Vetriyur Kittu, 5. Vishwanatha Swami, (Last row, standing): 1. Raja Iyer, 2. Not known, 3. Not known, 4. Krishna Sastry, 5. Not known, 6. Not known. This is a computer enhanced scan of half-tone reproduction from the Malayalam biography of Sri Bhagavan. (a translation of Self Realization of B.V. Narasimha Swami by Ekkanathu Theyunni known as Appunni.) (The original photograph is not available.) Sri Arunachala Mahatmyam (The Glory of Arunachala)

(Part I, ChVIII)

WORSHIP OF ARUNACHALA

Translated from Tamil by M.C. Subramanian

AUTAMA said, "Goddess! Hear what happened long ago. At Sankaras command I Gvisited places sacred to Him, such as Kedar, Badarikasrama, Kasi, Sri Parvata, Kanchipuram, Tiruchuzhi etc. I worshipped the lingas installed by sages and great yogis and bathed in the tirthas. I practised austerities along with my disciples and performed yajnas (sacrifices). Finally I had darshan of Arunadri, the Linga in the form of the famous Arunachala Hill. Here, I saw tapasvins who were engrossed in penance and worshipping Sonagiri, sub• sisting upon roots. Seeing their devotion I too fell in love with this great Linga and with great fervour began to adore Arunachala which had first been worshipped by Brahma.

"I prayed, 'Lord of Arunachala that art acclaimed by the Vedas in the words Asauyastamra aruna uta babhrus sumangalah. Siva! The Supreme Self! Thou that art the embodiment of Vedas! Eternal One! Slayer of the God of time (Kalakala)\ Beloved of thy devotees! Destroyer of the three cities! Lord of the devas\ By merely looking at thee one obtains the merit that accrues by following all the . One need not practise austerities thereafter. Even the devas wish to dwell in this abode of thine. Time being now propitious for me, I have the good fortune of dwelling here. The austerities practised by me have enabled me to see thee. Thy form is awe-inspiring. Nowhere else in the world can one see a linga in the form of a hill. This form constitutes the three gods, Brahma, Vishnu and Siva. It controls the three phases of time as well as the three kinds of powers (saktis). This wonderful Linga is the essence of the three Vedas. Thou abidest on earth in this form as the famous Sonadri (Red Hill) for protect• ing the three worlds. In front of me I see that form, most auspicious, most compassionate and the refuge of aft jivas. Pray, save me.'

Reproduced from The Glory of Arunachala; Sri Ramanasramam (1999). 74 THE MOUNTAIN PATH Aradhana

"Sonachala, whom I praised in this manner, revealed thereupon His divine form to me, called me to His side and, after listening to the praises sung with such great devotion, said, 'I am greatly pleased with you. You shall worship me according to ancient custom and perform austerities and thus proclaim my glory to all. When you were practising austerities on the Kailasa Mountain I ordered you to come to the southern country and worship Arunachala. The saptarishis worship me on earth in the same way and do good to all living beings through the power of their austerities. Worship me in accordance with the method laid down in the agamas. This glorious and divine method of worshipping me is worthy of being seen even by the devas of swarga. Make it clear to all that Arunachala in this physical form, composed of earth, is truly Siva. There are ever so many virtuous souls who, having formerly worshipped me, are now living on earth in great joy. As you are superior to all of them you must clearly expound the proper method of worshipping Siva.

"On being commanded thus by the Lord, I bowed down to Him and reverently asked Him, 'How can I worship the Lord who is fiery and unapproachable? How am I to carry out thy command? Kindly tell me how I am to understand thy words'. The Lord of Aruna• chala then replied as follows, 'I shall describe to you the lingas on earth which are in their subtle form. You may worship me in accordance with the agamas and with the power of your austerities.'

"Saying this, Swayambhu revealed Himself to me as Siva. On seeing this Linga adorned with all kinds of ornaments, I felt that the goal of my life had been attained. I again begged Siva who is fond of His devotees, thus, 'How can name and form be attributed to thee who cannot be described even by the agamas} Who can worship thee with flowers? Where is the temple for thee? Or how is one to be built? Which is the hymn to praise thee? In what manner art thou to be worshipped? Who is thy bodyguard? How is one to make people believe that ever so many celestial beings (devatas) always abide in thy presence? Supreme Lord! Thou must kindly explain all this to me.'

"When I prayed thus, the Lord ordered Visvakarma as follows, 'You must create here a divine and noble city named Arunachala. You must also build in it a divine temple adorned with jewels. Arrangements should be made in the temple for chanting the Vedas, and for singing, dancing and playing musical instruments as part of my worship.'

"The peerless Sambhu then explained to me the proper order of chanting His different names while offering flowers and the rules prescribed for it. He said, 'Gautama! I shall describe how mortals should worship me. Listen. Know also who are the persons to be appointed for my worship. You must worship Arunachala which appears as a lustrous and immeasurable Linga on earth, for the welfare of the entire world. Let my power (sakti) which is inseparable from me and sustains the glory of this temple be installed on my northern side

76 THE MOUNTAIN PATH Aradhana and worshipped as Apitakuchambika. The Lord of Arunachala is fond of Her and never parts from Her. Let offerings be duly made to Him. Let Sundareswari be worshipped during auspicious festivals. Since Bala Ganapati is the bestower of all prosperity, let Him be well adorned and worshipped in front of Me. Nataraja who is fond of dancing, Amritesvara and Parasakti should also be worshipped. Let the goddesses who remove obstacles be installed on the southern side, and Skanda who carries the weapon known as Sakti, on the north-east.'

" 'I should he worshipped in the innermost shrine (mulasthana), Dakshinamurti in the south, Maha Vishnu in the form of Agni in the West, Brahma in the East and in a separate shrine on the northern side. Goddess Unnamulai should be well adorned, accompanied by all the devas and surrounded by the dikpalakas. The extremely glorious devis, the fully adorned Kshetrapalaka (the protector of the temple), devatas who maintain the traditions, should all be worshipped for ensuring the prosperity of the temple. Monthly festivals should be grandly celebrated. Let dikshitars who are learned in the Vedas, virtuous, prosperous, pure in heart and well-versed in the agamas of Siva, be appointed for rendering divine service. Let highly accomplished persons be engaged to play on musical instruments at the time of worship. Let pandits learned in Sadvidya and Chaturvidya and kshatriyas, vaisyas and others who are devo• tees of Siva be encouraged to settle here. Let mutts be constructed on all four sides for the accommodation of pilgrims and the residence of ascetics, sages and devotees of Siva. Let pasupatas (A sect among Saivites), kapalikas (another sect who use kapala, human skull, in their rituals) and Sivayogis live in these mutts, beg their food and worship Siva. The kings should protect this place without violating my commands.'

" 'There is a makizha {bakula) tree at this place. All temple affairs should be decided under it. Money offered to the temple will yield boundless merit. I listen to the prayers of devotees at that spot and grant the boons desired by them. I pardon all the faults of those who adore me.'

'I accept the worship conducted by mortals as laid down in the agamas. Pious acts performed by my devotees please Me. O Sage! You must examine the agamas and prescribe the methods of worshipping Me. Let special pujas be conducted on full moon days. Let thousands of sattras (inns) supply free food on that day. Let everyone make gifts according to his ability. There is no doubt that those who keep a light burning continuously before me, will become Effulgent Beings like me.'

"Having heard these words of Sambhu my doubts were cleared. I bowed to the Lord of Arunagiri and prayed to Him."

Gautama said to Siva, 'I wish to learn from thee thy names which are to be used during worship in this temple.' 2001 SRI ARUNACHALA MAHATMYAM 77

"Thereupon the Lord said, 'O Sage! Listen to my names which fulfill all desires:

1 Sonadrisa . Lord of the Red Hill 2 Arimadrosa Lord of the Crimson Hill 3 Devadhisa Lord of devas 4 Janapriya Beloved of people 5 Prapannarakshaka Protector of those who seek refuge with Him 6 Dhira Brave One 7 Siva The auspicious One 8 Sevakavartaka He who is devoted to His votaries 9 Amrtesana Lord of the nectar 10 Stripumbhava-pradayaka Granter of birth as man or woman 11 Bhaktavijnaptisamadhata He who answers the prayers of His devotees 12 Dinabandhavimochaka He who releases the lowly from bondage 13 Mukharanghripatih He from whose footfall sound originates 14 Sriman The noble One 15 Mrda He whose form is Bliss 16 Mrgamadesvara He who is fond of musk 17 Bhaktaprekshanakrit He who makes His devotees His messengers 18 Sakshi The Witness 19 Bhaktadoshanivartaka He who removes the delusion of His devotees 20 Sangitavetta He who is expert in music 21 Nrittajna He who is proficient in the art of dancing 22 Trivedi Lord of the three Vedas 23 Vrddhavaidika The Ancient One of the Vedas 24 Tyagaraja The Ocean of Compassion 25 Krpasindhu The merciful one 26 Sugandhi The sweet-scented One 27 Sourabhesvara The Lord of the Bull 28 Kartaviryesvara The Lord of Kartavirya 29 Santa The Peaceful One 30 Kapali The wearer of skulls 78 THE MOUNTAIN PATH Aradhana

31 Kalasaprabhu The Lord of the ceremonial pitcher in which all gods are worshipped 32 Jnanasambandhanatha . . Lord of Jnanasambandha 33 Sri Halalasundara The Lord who consumed the deadly poison 34 Ahvaisvaryadata He who confers prosperity spontaneously 35 Smartrsarvaghanasana . . He who removes the impurities of those who think of Him 36 Vyatyastanritya He who raised the left foot in dancing

37 Dhwajadhrk Bearer of the banner

38 Sakantih The bright One

39 Natesa Lord of dancing

40 Samapriya Lover of the Sama Veda

41 Papahara Destroyer of sin

42 Vedamurti Embodiment of the Vedas

43 Niranjana The taintless One

44 Jagannatha Lord of the world

45 Mahadeva The Great God

46 Trinetra The three-eyed God

47 Tripurantaka Destroyer of the three cities 48 Bhaktaparadhasoda He who pardons the faults of His devotees 49 Yogisa King of yogis 50 Bhoganayaka Lord of enjoyments 51 Kalamurtih Embodiment of Time 52 Kshamarupi Embodiment of forgiveness 53 Dharmarakshaka Protector of Dharma 54 Vrishadhwaja He whose banner bears the emblem of the Bull 55 Hara The Destroyer

56 Girisvara Lord of the Hill 57 Chandrarekhavatamsaka. . The wearer of the Crescent Moon 2001 SRI ARUNACHALA MAHATMYAM 58 Smarantaka The foe of Kama(Cupid) 59 Andhakaripu The destroyer of the demon Andhaka 60 Siddharaja The All-powerful One 61 Digambara He for whom the quarters are clothes 62 Isana The Originator 63 Devadeva of 64 Bhasmarudraksha -lanchana The wearer of the sacred ash and rudraksha beads 65 Sripatih Lord of wealth 66 Sankara The Gracious One 67 Srashta The Creator 68 Sarvavidyesvara He who is well-versed in the arts 69 Anagha He who is faultless 70 Gangadhara The wearer of the Ganga 71 Kratudhvamsi Destroyer of the sacrifice 72 Vimala He who is without blemish 73 Nagabhushana Wearer of the serpent 74 Aruna He who is fiery and therefore without form 75 Bahurupa He who has many forms 76 Virupaksha The possessor of the Infinite Eye 77 Aksharakrtih He whose form is Akshara 78 Anadirantarahita He who has no beginning or end 79 Sivakama He who desires the welfare of all 80 Swayamprabhu He who is His own chief 81 Satchidanandarupa He whose form is Being-Consciousness-Bliss 82 Sarvatma . . The Self of all 83 Jivadharaka The supporter of all 84 Strisangavamasubhaga He from whom emanates Sakti (Power) and who is the most beautiful One 85 Vihitasundara The One who is beautiful when taken out in procession 80 THE MOUNTAIN PATH Aradhana

86 Jnanaprada The Teacher of Wisdom 87 Muktida The bestower of Liberation 88 Bhaktavanchitadayaka Granter of devotees' prayers 89 Ascharyavaibhava The possessor of wonderful glory 90 Kami He who is full of love 91 Niravadhya He who is free from evil 92 Nidhiprada The bestower of wealth 93 Sarvanami The possessor of all names 94 Manovasa The dweller in the mind 95 Sarva The Lord of all 96 Arunagirivasa The Lord of Arunagiri 'These are my principal names. Remember also the divine names mentioned in thepuranas. Worship me everyday with these names and as prescribed in the Agamas' "

SPIRITUAL CONSCIOUSNESS By Joel S. Goldsmith The person of spiritual vision does not believe that spiritual qualities can be purchased externally. Rather he has arrived at the realization that they come from some fountain within his own being. In our evolution from material sense to spiritual consciousness, we learn through experience that there is an invisible substance. Some call it God. Some call it Spirit, Soul, or Consciousness. The name is not important. The important thing is that there is an invisible substance within our own being, and out of it the good things of life are formed. "Faith is the substance of things hoped for," (Hebrews, 11:1) which we interpret to mean that Consciousness is the substance of things hoped for, and out of Consciousness, out of our Soul come the issues of life. Those of us who have gone through life seeking satisfaction, joy, peace, prosper• ity and health in the outer realm already know what a thankless job it is and how unsatisfactory the process is and to what degree we fail. That is why we are on the Path. We have found that seeking our good in the outer world has not produced what we have sought. Manuscripts of Sri Bhagavan

We reproduce here the Ms. of Sri Arunachala Linga Pramanya Vakyani, which is in the handwriting of Sri Bhagavan (pp. 82 - 84).

The circumstances in which this was prepared are explained below:

In 1938 the authorities of Sri Arunachaleswara temple filed a law suit regarding the ownership of Sri Arunachala Hill which was being claimed by the Government (as Forestry Department property). The temple authorities cited Bhagavan Sri Ramana Maharshi as a witness. On May 8, 1938, the court sent a commission to record Sri Bhagavan's evidence.

In order to enable the court to decide the issue, Sri Bhagavan selected some passages from the Skanda Mahapurana and the Siva Mahapurana to prove that Arunachala Hill is itself a Linga, the very embodiment of Lord Siva (These are two of the eighteen principal puranas, and as such they are recognized as works of great sanctity and authority). In all he selected fiftysix lines from the Skanda Mahapurana and four lines from the Siva Mahapurana. He copied these lines in a notebook under the title Sri Arunachala Linga Pramanya Vakyani (statements giving authoritative proof that the Arunachala Hill is a Linga). On the basis of this evidence, the court decided that, since the Hill is itself a linga, it must be considered to be the property of the temple.

The note-book (containing this Ms.) also contains passages from Upamanyu Bhakta Vilasa on Arunachala as well as verses regarding Lingodbhavakala.

A translation of the Ms. is furnished between pages 85 and 87. 82 THE MOUNTAIN PATH Aradhana

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Linga Pramanya Vakyani Sri Arunachala Mahatmyam

FROM SKANDA MAHAPURANA

(FIRST HALF) (Reference Note on p.81)

CHAPTER ONE 31. (Second line). He (Sadasiva) rose as a Column of Fire between us, who were Sanaka said to Brahma: fighting. 9. O repository of Grace, O foremost CHAPTER TWO among devas, on earth there are some SivaUngas which are divine, some are installed Brahma and Vishnu prayed to Lord Siva: by human beings and siddhas, and some oth• 31. Withdrawing Your effulgence, abide ers are composed of the five elements. as an inanimate Linga named Arunachala in 10. Tell me, which linga in Jambudvipa1 order to bestow grace upon the world. is immaculate, divine, of unmutilatable glory, Isvara said: self-originated and effulgent. 50. (Second line). The nature of an inani• Brahma said: mate Linga in the form of Arunachala was 22. Hear how in ancient days the won• assumed [by Siva]. derful and effulgent Siva, who is full of mo• 51. This indeed is the Effulgent Linga, the tiveless grace, manifested with the name sole cause of the universe, which is visible on Arunadri.2 earth and which is renowned as Arunadri. 23. (First line). Narayana and I were born from Him (Sadasiva) who transcends the universe.

24. (First line). Once we two, who were 1 Jambudvipa, the island of Jambu, is a name given to self-born, began to argue with each other. the land mass in which India is situated. 25. Seeing the intensity with which we 2 Arunadri is another name of Arunachala. were fighting with each other, Iswara (Lord 3 What Lord Siva then thought is given in verses 26 to 30, which do not form part of this selection. A trans• Siva), who is the embodiment of Grace, then lation of these verses may be found in The Mountain 3 thought. Path, April 1970, p.66. 86 THE MOUNTAIN PATH Aradhana CHAPTER FOUR 47. At their request, Devesa (Lord Siva, the Lord of devas) subdued His own efful• 37.1 truly abide here on earth in the form gence and assumed the form of an inanimate of an Effulgence named Arunachala for Linga renowned as Arunadri and He now bestowing Liberation. shines as such (in calmness). 38. Since this Hill removes the heap of CHAPTER SIX sins from all the worlds, and since bondage (runa) gets annihilated when one sees it, it is Isvara said: named Arunachala.4 21. (First line). I abide on earth in the 40. In ancient days, when a fight arose form of Arunachala. between Brahma and Vishnu, who were both 22. (Second line). That Effulgent Form5 born from a part of me, I manifested myself alone is called Arunachala. in the form of an Effulgence in order to re• move their delusion. 23. This Effulgent Form, which is fiery, unmanifest and of the nature of limitless 43. At their further request I, who was in glory, has cooled down in order to protect an Effulgent Form, became the inanimate the world. Linga named Arunachala. CHAPTER SEVEN CHAPTER FIVE The devas said: Devi said to Gautama: 9. O Bhagavan, O Arunadrisa, O you who 24. Siva told me, "I abide on earth as do good to the whole world! Although you Arunachala," and said that I should hear the glory of Arunachala from your lips.

Gautama said: 4 A-runa-achala means the Hill (achala) which makes 42. (Second line) and 43 (First line). In bondage (runa) non-existent. This verse has been ren• ancient days Brahma and Vishnu, who had dered into Tamil by Sri Bhagavan as the fourth of the come into existence from a part of the Efful• seven verses on the greatness of Arunachala, which he adapted from the puranas. The literal meaning of Sri gence of Siva, but who had become egoistic, Bhagavan's Tamil rendering, which is an elaboration fought with a desire to conquer each other. upon the meaning of the original Sanskrit verse is as follows: "Since their nature is to bind all the worlds, 43. (Second line) and 44. In order to sub• the vicious actions (karmas) are bondage {runa). This due the pride of these two, who were fight• Hill indeed is the Effulgent Arunachala (the Hill that ing in this manner, Sadasiva, who is meditated destroys bondage), the refuge, by seeing which they (the karmas) vanish." upon by yogis, assumed the form of a Col• 5 The reading copied in this selection by Sri Bhagavan is umn of Fire without beginning, middle or taijasam rupam, which means 'Effulgent Form'. An end, and stood between them illumining the alternative reading is taijasam lingam, which means ten directions. 'Effulgent Linga. 2001 LINGA PRAMANYA VAKYANI 87 are of the form of fire, do Thou shine calmly 58. (Second line) and 59. Neither Meru in the world. nor Kailasa nor Mandara are equal to Gautama said: Arunadri, because they are abodes of Lord Siva made up of huge rocks, whereas this 5. Having been prayed to by the devas, (Arunachala) is Girisa8 Himself. Arunadrisa gradually cooled down and be• came perfectly tranquil as Arunachala in or• CHAPTER SIXTEEN der to protect the world. Siva said:

CHAPTER EIGHT 27. For the welfare of the world, may my 20. (First line). You (Lord Siva) are seen Effulgent Form, which is inanimate and on earth as the famous Sonadri.6 eternal, abide here forever with the name Arunadri. 17. (First line). Nowhere else on earth have I seen even one linga in the form of a Hill. CHAPTER TWENTY CHAPTER THIRTEEN Gautama said: Brahma said: 21. (first line). This Arunadri is the Hill of Fire itself in a concealed form. 43. This is Sadasiva Himself in the form of Arunachala, which is seen as the Supreme FROM SIVA MAHAPURANA Effulgence, the cause of creation, sustenance (VLDYESWARA SAMHITA) and dissolution. CHAPTER NINE 44. This Effulgent Linga is worshipped by all the devas. Because of that (the existence Isvara said: of this Linga on earth), the karma bhumi7 is 21. Since this Linga rose up as a Hill of considered to possess more dharma than any Fire, it shall be renowned as Arunachala (the other world. Red Hill).

SECOND HALF (Uttarardham) 41. (Second line) and 42 (first line). Since CHAPTER FOUR this formless column, which reveals my Brahmatva (my nature as Brahman), possesses Nandikesvara said: the characteristics of a linga, it shall be my 12. There God, Sambhu, the One who Linga. does what is good for the world, has Himself assumed the form of a Hill and abides as Arunachala.

14. This Hill, which is Parameswara Him• 6 Sonadri is a name of Arunachala.

self, is considered by Maharshis to be supe• 7 Karma bhumi is a name for this earth.

rior to Meru, Kailasa and Mandara. 8 Girisa (the Lord of the Hill) i.e. Lord Siva. Giripradakshinam (Circuit of Arunachala, the Sacred Hill)

By B.V. Narasimha Swami

This is God s Hill in which it pleaseth Him drops of the holy waters of all the tanks sprin• to dwell: kled over their heads or even bathe in them. Yea, the Lord will abide in it for ever. A few roll over the entire eight miles, using Almost from the time the young Maharshi their bodies like a road-roller (anga came to Tiruvannamalai and until 1926 he pradakshinam), taking several days to com• used to perform pradakshinam (going round plete this feat. A few others combine Atma a sacred person or object) of the hill several Pradakshinam with this Giripradakshinam, times a year. One would like to know what i.e., turning round and round themselves on this practice means and why he should take the road at short intervals. Some persons stop to it so frequently. and bow to or fall prostrate before God Round the hill runs a good metalled road (Arunachala Siva) as symbolized by the Hill about eight miles long, bordered by fine, at short intervals. Various are the ways in shady trees, numerous tanks, and mantapams which people express their devotion to the or temples on both sides. This is the Hill. The majority however avoid ostentation Pradakshinam Road along which one can see and extremes, and content themselves with pious crowds moving any day of the week walking slowly with the mind intent on God. (especially on Tuesdays). They first bathe in When Maharshi starts, the entire Ashram some sacred tank, put on clean clothing, starts with him, as everyone is eager to ac• smear the forehead (or even the body) with company him. Sometimes they start at night• holy ashes, wear perhaps beads of rudraksha fall after a meal and return just at dawn. (symbolical of God Siva) and then start on Sometimes they start in the morning and take their pious circuit. A few start alone, as in a day or two to return. One may wonder why many respects solitude is recommended to get the best results. On their way they bow to, and circle round many a holy person, tem• Reproduced from Self-realization of the author: Sri ple or image. Some insist on having a few Ramanasramam (1985).

90 THE MOUNTAIN PATH Aradhana so many hours or days are required to walk To say that this I saw, eight miles, which could be done in three Or e'en to say didn't. hours. But Maharshi goes on these circuits As Dakshinamoorthy once, mainly to set an example to and to confer Silent Thou taught'st the truth. benefit on others. Arunachala Purana says Thou dost the same e'en now, Thou silent standing Hill! that one must walk as slowly as a princess in If Thou forbear to speak the tenth month of her pregnancy, not even Who else can voice Thy truth? the foot-fall being heard. Again Maharshi often moves in a state of samadhi: such an 3. Well can one say of Thee intense ecstasy implies slow and even breath That Thou in form art seen. and absence of haste or exertion. So he moves Yet truly can he speak at the rate of one mile per hour, and rests for Thee formless and unseen. some fifteen minutes or so in suitable places Ah! Who can know Thy nature? which are available at every mile or even half- Can any plumb Thy depths? mile. While engaged in this circuit he enjoys To sound the Ocean's depth the bliss of the Atman and cares not for the With measuring tape in hand sounds and sights. He is in the Universal cen• A sugar doll once plunged tre, in the only Reality, in the Being of beings. And lost itself for e'er. Thus trying Thee to know, Some years back, on one of these occasions, Thyself must one become. Maharshi composed hisAksharamanamalai— an acrostic of one hundred and eight stanzas 4. Oh, Thou art That which is; upon Arunachala—the stanzas beginning with The only thing that is. the successive letters of the Tamil alphabet. Yet men run here and there He composed Arunachala Ashtakam (eight In quest of many Gods! stanzas on Arunachala) on a later occasion. As But raise inquiry's torch there is more sequence of thought in these later And seek the truth of Gods, stanzas the gist of them may be given here to These Gods then fly away enable the reader to follow the Maharshi s As darkness from the light. thoughts during that circuit. And what remains is Thou, That gave each creed its God. 1. A boy, I came to Thee, Thy light is as the Sun's. Not knowing what Thou wert, Who sees not Thee is blind. I came up here and saw, Oh, mayst thou shed Thy light, And found Thou wert a Hill. Within my heart for ever!

2. But who is then the seer? Deep into that I probed. 5. Thou art the central string No seer then remained; Sustaining earthly creeds No mind survived at all E'en as thou dost sustain 2001 GIRIPRADAKSHINAM Whatever moves or lives. "These thoughts arise to me." When mind cremates itself His question next must be, And inward vision gains, "Who is this T and whence?" And further plunges deep, Thus let him seek the source Ah, then is seen Thy light. From which the T thought springs, When once Thy light is gained, The source that's nam'd the Heart. Avaunt! All earthly fears; And when the Heart is reach'd, All objects — shows — depart. Swarajya sure is gain'd, The mind's a sensitive plate. Where difference is gone If Brahman's solar rays Of virtue and of vice, Do once upon it fall Of self and of not-self, 'T is sensitive no more; Of sorrow and of joy. There objects of the world No death is there, nor birth, No more impression make. No darkness, nor seen light. And is there aught in truth All these illusions fly, Besides Thy glorious self? Before Thy glorious blaze.

6. Thou art the only Real, 8. The waters of the ocean The centre Light, the Heart. By sun and wind upraised Thine is the wondrous pow r As cloud and rain descend That off from Thee is not. Down hill and slope as streams That power whirls the roll To reach again their source, Of subtle films of mind The Ocean, and there rest. Before Thy pure white light, The feather'd tribe that leaves Thus colour'd forms stream forth Its leafy home on earth Athwart the mental lens, And restless, on the wing, On Thee, the seeming screen, E'er wanders far and wide As in a cinema show. At last to find its rest, The many change and pass, Its starting place regains. The one, remainest Thou, Oh Arunachala great! 'T is from Thy wisdom's ocean,

1 7. Of thougts, the T is first, The Jivas flow'd of yore. 'T is only after that, 'Tis from thy tree of life, These birds took flight in air. cYou,' 'he,' 'she,' 'it,' 'they,' 'these' Now that they long for rest. And other thoughts appear. Inquiring what's their source, But if these thoughts arise, They flow or fly to Thee One should not yield to them. Their ocean or their tree. "To whom do these arise?" Must be his only thought. The answer comes out clear, — 1 Jivas means individual souls 92 THE MOUNTAIN PATH Aradhana

There is nothing more to write of what "To them the meanest flower that blows occupies Maharshi s mind during these cir• can give cuits. The rest of this chapter will deal with Thoughts that do often lie too deep for tears." the way in which his entourage conduct themselves and the benefit they derive. His We shall take up the latter class and see fame is so great and the merit of supplying how they view the holy perambulation and food to him is so highly prized that as soon what benefits they derive from it. as people hear of his starting on the circuit To begin with, let us take the Hill itself. they prepare or obtain articles of food, wait To the pious devotees, it drops its material at a number of wayside buildings, and re• nature and assumes a spiritual one. It is no quest him and his group to stop and partake longer earth and rock. Touched by the magic of their offerings. Sometimes they cook there of devotion, it becomes suffused with light and feed (especially if the circuit is by day) and stands out as the symbol of the Supreme the whole group. As one might expect, most Lord of the Universe — nay as the Lord Him• of the followers are attracted by the religious self. Its physical properties are now the at• merit of the circuit, by the "loaves and fishes" tributes of Divinity and excite the deepest and the "pots of manna" and some by sheer and loftiest emotions. What a sense of confi• curiosity. But even fools who come with dence its mighty strength and benevolence grosser ends in view get some spiritual ben• inspire! What serenity and detachment, what efit by observing the noble and inspiring con• lofty aspiration they feel as they behold its duct of Maharshi and his chief disciples: the 'starry-pointing' peak that sheds heaven's impressions of the circuit soak unnoticed into blessed waters on all sides to fertilise and their subconscious minds where they germi• nourish the plains and to give men arid beasts nate, grow and fructify, and hasten the alike their food and drink! awakening. What enduring, uniform and all-embrac• Let us see what the Maharshi s chief fol• ing love toward all sentient creatures perme• lowers do and think on these occasions. It is ates and transforms the devotees as they find a trite saying that the same objects are seen cheetahs and cattle, cobras and cave-dwell• by different people differently, by reason of ing ascetics flourishing side by side on its the difference in their equipment, attitude, bosom! And to the very select few who can etc. Some of the Maharshi's followers have rise to the heights of non-different, charac• always been quite prosaic, matter of fact men, terless ecstasy, how helpful are its firmness of whom it may justly be said, and its unity in variety! "A primrose by the river's brim The more they direct their attention to A yellow primrose was to him the Hill, the more it absorbs them into itself. And it was nothing more," Just a few thoughts of its external form, and while of others it might truly be said: then lo! they sink deep, deep within. Some 2001 THIS' OR T 93 address themselves to Lord Arunachala and Then really thought is not. In enjoyment it according to their varying moods praise and expires. dance or pray and weep. One Gajanana, who [Note: More than twenty years before the stayed for some months with the Maharshi, end Maharshi gave up these circuits of the was full of fervent faith in Sree Hari2 (Lord hill, as what should have been a source of Vishnu). He would constantly sing songs edification for all developed with the grow• from Srimad Bhagavata and would dance in ing crowds into something far different, his joy most of the way round the hill. many coming just for the novelty of it. — Others poured forth their soul in the lan• Publisher.] guage of Sivanandalahari, Tevaramy Tiruppugazh, Aksharamanamalai, etc., aided by cymbals and tambur, drum {mridangam) 2 One need not be surprised at his singing of Sri Mahavishnu in this Sivakshetram and when going round Siva. There and fiddle. is no intolerance or sharp difference between the two cults of Siva and Vishnu here. The temple and Hill were The last, but by no means the least, of the originally Mahavishnu's. Even now Sri Vaishnavites re• pilgrims is the one who goes on repeating gard the Hill as Sudarsana the sacred wheel (of Time silently the dear Lord's name (such as the perhaps) in the hands of God. And just behind the im• age of Siva in the big temple is the image of Sri Panchakshari) and by dint of meditation be• Venugopala (a form of Sri Mahavishnu) in whose name comes himself the object of his own 'thought.' the temple site still stands registered.

'This' or T?

Kuppuswamy Iyer an old devotee once narrated the following episode at the Old Hall in the course of a talk with another (younger) devotee.

NE morning Sri Bhagavan was going (instead of saying in the normal manner, T Othrough his routine of perusing the have arrived at Salem from Tiruvannamalai') mail. He paused for a while and exclaimed, Sri Bhagavan had such a nice way of pull• 'Oh! Self-realisation has come!' ing up people when they made pretentious Sri Bhagavan was remarking on the con• statements! tents of a postcard written by a devotee to the Ashram. The devotee reporting his arrival at Kuppuswamy Iyer, a staunch devotee was popularly known as 'castor oil' Kuppuswamy Iyer (since he kept Salem (from the Ashram) had written, " 'This' the Ashram supplied with this oil!). It is long since he has arrived in Salem from Tiruvannamalai" passed away.

Chanting of the Divine Name: The Message of Bodhendra

By N.R.S. Manian

HEThanjavur region has a distinct posi• Andhra Desa and Karnataka were freely in• Ttion in the cultural map of India. The vited to come and live in Tamil Nadu and achievements of the people of this region with make their own contributions in various special reference to the fields of painting, fields. sculpture and music are of outstanding value. Bodhendra — whose name in full was The achievements in the field of religion are Bhagavan Nama Bodhendra Saraswati — was no less. It should be mentioned here that the the 59th pontiff of the Kanchi Kamakoti patronage extended by the enlightened rul• Pitha. He was a contemporary of Sadasiva ers (of Thanjavur) has been the motive force Brahmendra and Sridhara Ayyaval. The in the main behind such all-round develop• names of Sadguru Swamy and Tirtha ment. The rulers were interested not merely Narayana also have relevance here. These in running the state in routine fashion. They saints belong in general to the period com• went further and promoted higher values. mencing from the earlier years of the seven• They conducted themselves with due defer• teenth century and ending with the ence to the great personalities in their do• eighteenth. Tirtha Narayanas period however minion. We owe a great deal to Raja Sahaji overlaps into the nineteenth. and Raja Serfoji, the Mahratta rulers of Born as the son of Kesava Panduranga Yogi Thanjavur, for their substantial and consist• and Suguna in the beginning of the ent support to the cause of religion. The pe• seventeenth century at Kanchipuram, riod of nearly half a century — extending Sri Bodhendra was initially named from 1684 to 1728 — may therefore be Purushottaman. This name was assigned by rightly called the golden era of Thanjavur. Viswadhikendra Saraswati, the Jagadguru of Another healthy feature in the cultural and Kanchi Kamakoti Pitham (He was also called religious atmosphere of the region in those Atma Bodhendra Saraswati). The Master also times was the absence of any kind of bias brought up the child at the Kanchi Mutt it• based on language. Scholars, artistes and re• self. The child Purushottaman, under the lov• ligious personalities from other regions like ing care of Atma Bodhendra, learnt the Veda 96 THE MOUNTAIN PATH Aradhana and Vedanta thoroughly even before he was would be fulfilled and his life also spared for sixteen. He was an adept in other sastras as all the good work he was destined to do in well. future. Meanwhile Viswadhikendra Swami had come into contact with Narasimhasrami At a certain juncture Viswadhikendra Swami, a great tapasvin of Benares, who was Swami left for Kashi for the sake of a holy convinced of the efficacy of nama sankirtana bath in the Ganga. His instruction to his dis• (chanting of the Divine Name). He was much ciple Purushottaman was that he can follow interested in propagating this ideal. The two suit after sometime, since he (the master) swamis met regularly and held discussions. would be at Kashi for a year. Accordingly, Purushottaman left for Kashi, along with his Viswadhikendra felt that nama sankirtana was friend Jnanasagaran, at the proper time. not done as extensively in the South as it was in the North. He had the intuitive feeling The understanding between Purushottaman that Purushottaman, his disciple, was the one and Jnanasagaran was that if one of them hap• who was competent to undertake this work. pened to die on the way (to Kashi), the survi• Therefore he groomed him for this purpose. vor should perform the last rites of the dead Purushottaman was initiated by the mas• one, carry the news to the guru and eventually ter into sannyasa and given the name commit suicide by drowning himself in Ganga. It so happened that Janansagaran did die of high Bhagavan Nama Bodhendra Saraswati. He fever on the way — on the banks of the was also nominated as the successor to Godavari! As per the agreement already entered Viswadhikendra and became the 59th pon• into, Purushottaman performed the funeral rites tiff of Kanchi Kamakoti Pitha. of his friend Jnanasagaran and duly reported The master instructed Bodhendra to pro• the matter to Viswadhikendra Swami, on reach• ceed to Kanchipuram and compile works es• ing Kashi. Of course he also conveyed his re• tablishing the greatness of nama siddhanta solve to drown himself in the Ganga. (chanting the divine name). He was to visit Puri Jagannatha Kshetra on the way and col• Viswadhikendra Swami dissuaded him lect a copy of Bhagavan Nama Kaumudi of from his plan for suicide. His instruction was Lakshmi Sridhara. that Purushottaman should take to sannyasa. This would mean a second birth. He cited Bodhendra, after visiting Gaya and the analogy of Adi Shankara in this regard, Bhubhaneswar, arrived at Puri and came to who was released from the clutches of death the house of Jagannatha Pandita, the son of when caught by a crocodile. When he un• Lakshmi Sridhara. Here he met a brahmin dertook to enter into sannyasa asrama, the couple who had a serious problem. The lady crocodile released him. He was considered had been molested and carried away by a to have taken a second birth from that mo• Muslim during a journey and they were ment. By assuming the life of a sannyasin, united again due to lucky circumstances. Purushottaman s undertaking to Jnanasagaran However the pollution was there and they 2001 CHANTING OF THE DIVINE NAME: THE MESSAGE OF BODHENDRA 97 wanted to know how the purificatory rite tant. Bodhendra draws authority for his own should be performed. The couple came to works from classics like Vishnu Sahasranama Jagannatha Pandita. Unhesitatingly Pandita Bhashya of Shankaracharya, Bhagavan Nama prescribed the remedial measure. The wife Kaumudi of Lakshmi Sridhara and other could be taken back by her husband after she works. repeated the name of Rama thrice (this was Viswadhikendra now arrived at enough to purify her). Kanchipuram. He was very happy to go Bodhendras presence at this spot was a through the works of Bodhendra. Entrust• surprise to all those assembled. He demanded ing the affairs of the Kanchi Math to from Jagannatha Pandita the authority for the Bodhendra, Viswadhikendra decided to go manner of purification (or efficacy of utter• to Rameswaram. Bodhendra accompanied ing Rama Nama) suggested. Pandita at once him. However, on the way to Rameswaram, produced Bhagavan Nama Kaumudi. Viswadhikendra attained mahasamadhi at Bodhendra went through this work during GarudaTirtham (near Tiruppappuliyur). The the night. His instruction to the lady was that samadhi of Viswadhikendra was established she should present herself at the Pushkarini on the banks of the Garuda river. Bodhendra of Sri Puri Jagannatha Swamy temple in the completed the visit to Rameswaram (It is not morning, clad in the clothes of a Muslim and clear whether he did so immediately after the take bath in the holy waters after uttering samadhi of his guru, or sometime later. There Rama Nama. If she emerged from the waters are conflicting accounts on this point). He in the dress of a Hindu lady with kumkum returned to Kanchipuram. (vermillion mark) it would be proof of her He now met Sridhara Venkatesa (Ayyaval), purification. the great spiritual personality who lived at To the surprise of all, things happened ex• Tiruvisanallur. The meeting between the two actly in this manner. The lady came out of was emotional in the sense that it led to genu• the waters dressed as a Hindu with a vermil• ine appreciation at a high level. It was mo• lion mark on the forehead! The whole crowd mentous in the sense that it led to purposeful then chanted Rama Nama. The efficacy of interaction between the two as a result of the Divine Name was vindicated. which the glory of the Divine Name was put on a strong footing. Thousands of peo• After collecting a copy of Bhagavan Nama ple took to namajapa as a result of the in• Kaumudi, Bodhendra returned to spiration provided by the two giants. Kanchipuram. He wrote extensively on the Divine Name. Namamirtha Rasodayam, Bodhendra at a certain stage nominated Nama Rasayanam, Nama Suryodhayam and Advaita Prakasa as his successor and 60th head Nama Tarangam are among these works (to• of the Kanchi Kamakoti Mutt. Leaving talling eight in all). Of these Namamirtha Kanchipuram, he settled at Govindapuram. Rasodayam is considered the most impor• This is mainly because he wanted to be 98 THE MOUNTAIN PATH Aradhana relieved of the heavy responsibilities to be away once. It was left to Sadguru Swamy to shouldered if he continued as the head of the locate the site and rebuild the brindavan. Mutt. It was also because of his keenness to This he did by fervent prayer and the most live in the proximity of Sridhara (Ayyaval). strenuous efforts. During his frantic search for locating the adhishtanam he heard at one Bodhendra is stated to have preferred soli• point the sweet voice of Bodhendra chant• tude, particularly after the mahasamadhi of ing the name of Rama (he was crawling and Sridhara (Ayyaval). However he chose to play keeping his ears close to the river sands for with boys and perform miracles in the course this purpose). of such play. One of his playful acts was to bury himself in the pits on the river bed. He The rationale behind namajapa, with spe• would ask the children to cover up the pit cial reference to the teachings of Bodhendra with sand. They were also asked to help him and Sridhara (Ayyaval) may be summarised come out by removing the sand, by evening. as follows:

Once in the course of such a playful act Namajapa (chanting of the divine Name) the children came to release him from the is a simple method which leads to the highest sand, as usual, but could not find him! A voice goal. There are no elaborate rules for practice from an unknown source was heard saying, as in the case of regular, conventional rituals. "We will remain here in a siddha sarira for All that is required is sincerity and steadfast• the welfare of the world. We will be doing ness. In modern times performance of Vedic nama sankirtana for ever through our yogic rituals is rendered difficult on account of vari• powers. A brindavan may be built over this ous factors. Vedic scholars are hard to find and place." It was Bodhendra speaking! This is there is great difficulty in procuring dravya stated to have happened in 1692. (material) of the required grade of purity. Equally difficult is the maintenance of the The samadhi day of Bodhendra is being venue (for rituals like homa etc) in a state of observed annually with regularity at cleanliness. Govindapuram for a period of fifteen days, — between the last week of September and There is no such difficulty in merely ut• the first week of October. Harikatha by ex• tering the name of Siva, Rama or Krishna. perts is conducted during this period. A large The Sruti as well as like Bhagavata, number of devotees pay homage at the Vishnu Sahasranama and the like specifically mention the efficacy of namajapa, as a means samadhi. At night the faithful still hear the of salvation. chanting of the name of Rama by Bodhendra who is present at the adhishtanam in the state Speaking of the name of Siva, Sridhara of jiva samadhi. says:

The original brindavan built at the site O Name of Shiva [Himself] or other gods. of Bodhendra's jiva samadhi was washed O Mother! Where are they and where am The Benefits of Studying the Lives of Saints

By Dr Susunaga Weeraperuma

(ONCE when I opened my mail there was a practise what they preach. Some saints lived letter from a distant country with a thought- in solitude with the Divine as their sole com• provoking question. "Why," inquired the cor• panion. Their lives demonstrated the truth respondent, "do you waste your time and that lasting peace and happiness can only be energy writing about the lives of saints, when found by eschewing the attractions of the its far better to comment directly on religious, world and turning inwards. spiritual and philosophical issues?" My reply The lives of saints are not irrelevant to our is reproduced below.) own lives. We can glean a lot by examining Dear friend, how they solved their painful psychological Nowadays there is an unfortunate ten• problems. The inner battles that they fought dency to ignore the lives of saints and only and won are not dissimilar to our own men• take into consideration their teachings. But tal and emotional turmoil. Whereas most can one really separate their teachings from men and women lead miserable lives that are the unique character of their lives? No, that replete with problems, the saints succeeded cannot be done because the two things are in finding solutions to life's deepest difficul• inextricably linked. The details relating to the ties, and, in the process, they became bliss• way a sage lived are very interesting and re• fully happy. vealing because, among other reasons, his life Must we not experiment with the very is the practical expression of his ideals, prin• same sadhanas that saints practised, discov• ciples and philosophy. The events in a saint s ering what is best for us by trial and error? life illustrate how he trod the spiritual path Learning valuable lessons from their experi• and how he behaved in trying situations. A ence will be immensely helpful in our own good biographical article with fascinating spiritual quest. anecdotes from a saint's past can often suc• ceed in bringing him to life. When delving Writing about saints is an important part into the life of a saint who lived centuries of my sadhana for I try to enter into their ago, the dead saint suddenly becomes a liv• hearts and minds, in so far as that is possible, ing person, as it were, once again. and after a time I become, as it were, a per• sonal friend of these rare souls who are the All the great saints lived their teachings to subjects of my essays! the utmost. There was no dichotomy between their professed beliefs and their actions. They On account of their disciplined lives and were a far cry from hypocrites who do not frugality as well as their other-worldly atti- 2001 THE BENEFITS OF STUDYING THE LIVES OF SAINTS 101

tude to life, the saints managed to bear with whether the composers of these works were uncomplaining dignity the heavy burden of of working class or aristocratic origin. Simi• their day-to-day struggle for survival. A good larly, those with spiritual values cannot but many of these saintly hermits were homeless treat with profound respect every saint, re• yet strangely happy. Their austere way of life gardless of his or her religious affiliation. Let is an example from which we can learn, par• us not forget that no religion has a monopoly ticularly because our consumerist values are on spirituality. making us increasingly materialistic and ac• Such was his all-embracing outlook that quisitive. The fact that their material wants Ramana Maharshi evinced a keen interest in were few helped the saints to feel unbur• the saints of different faiths. "Be still, and dened. They had the key to contentment by know that I am God" was one of his favour• reason of the extraordinary simplicity of their ite quotations.2 lives. There was elegance in their simplicity. This means that saints are worthy of our emu• It is noteworthy that Ramana Maharshi lation even in mundane matters. once categorically declared that "The Bible and the Gita are the same."3 Some sadhakas are sustained by their de• votion to idols. Youngsters feel the need to Those words echo the famous Hindu dic• admire powerful politicians, famous sports tum that whereas Truth is one, saints have stars, celebrated entertainers or multi-million• been expressing it in different ways. aires who have deviously amassed great for• Quite early in life the boy Venkataraman tunes. If you must have idols, why not select (later known as Ramana) had the good for• great saints for this purpose? When we start tune to read a remarkable book covering the admiring genuinely holy persons, we are com• lives of sixtythree Saiva saints. It greatly im• pelled to think of their superior intelligence pressed him: and noble qualities, thus transcending our self-centredness and developing spiritually. He found at home a copy of Periapuranam These sentiments were echoed by Henry which his uncle had borrowed. This was Wadsworth Longfellow:1 the first religious book that he went through apart from his class lessons and it Lives of great men all remind us interested him greatly. It gave him a novel We can make our lives sublime, experience — like the first reading of Ara• And, departing, leave behind us bian Nights to many a youth. It trans• Footprints on the sands of time. ported him to a different world, unlike Nature lovers enjoy the captivating beauty of a glorious sunset, regardless of whether

they see the setting sun in Asia, Europe, 1 A Psalm of Life.

Africa or elsewhere. Music lovers listen cheer• 2 Psalm 46:10NIV.

fully to melodious symphonies, regardless of 3 Talks with Sri Ramana Maharshi, p. 140 (6th Edn.). 102 THE MOUNTAIN PATH Aradhana the dry, uninteresting world he had been in a book entitled In Quest of God by Swami accustomed to. That book gives a moving Ramdas. It is a detailed account of the first account of the sudden accession of faith, year of his travels in India as a wandering deep love of God, utter self-sacrifice, and God-mad monk; In the Vision of God is an sublime communion with Him which equally engaging narration of his experiences marked the lives of the sixty-three Tamil during the subsequent nine years. It is hardly saints. As he read on, surprise, admira• my intention to create the impression that tion, awe, reverence, sympathy and emu• the lives of spiritual aspirants are beds of roses. lation swept over his soul in succession, But if you regard them as big adventures, thus paying a momentary homage to the what does it matter if your spiritual search grand ideals and ideas that had charmed entails joy or suffering? the hearts and engaged the minds of his The dissolution of the ego, which is the countrymen for centuries.4 prelude to Liberation and the concurrent state We can all draw inspiration from the writ• of innocence and purity and receptivity, will ings of saints. Some of their books are in• be tremendously facilitated by a process of valuable contributions to sacred literature. thorough self-examination. Now, there is a These works are reliable guides when the dark great deal of honest self-examination of her clouds of doubt and uncertainty loom large; many infirmities in the celebrated autobio• they are like consoling arms around the shoul• graphy called The Life of St. Teresa of Jesus. ders when we are suffering from severe states This saint is better known as St. Teresa of of depression caused by emotional crises such Avila, who dug deep into the innermost re• as incapacitating accidents or family bereave• cesses of herself and thereafter bloomed into ments; they can cheer up persons in low spi• a celestial channel of that which is Nameless. rits, so that they are encouraged to climb up The scriptures of religions are an inex• the mountain path and reach the very sum• haustible source of timeless wisdom, thanks mit. to the untiring efforts of certain saints who Books by and about saints make excellent painstakingly recorded their many insights, reading as they were exceptional human be• fascinating visions, divine revelations and the ings, who had mystical experiences. The lives like. These precious writings are the legacies of ordinary folk are dull and boring in com• that they left, which nicely complement their parison with those of saints. I had great fun autobiographies and biographies testifying reading Autobiography of a Yogi by to their selflessness and compassion in the Paramahamsa Yogananda. His vivid descrip• course of their daily lives. Aren't both these tions of meetings with remarkable rishis, treasures part of your spiritual heritage? yogis, philosophers and saints are like scenes

from an enjoyable novel. Similarly, one can 4 Self~Reali2Mtion\ Life & Teachings of Sri Ramana find lots of unusual and amusing incidents Maharshi by B.V. Narasimha Swami, p. 17 (7th Edn.). 2001 THE SPECIALITY OF RAMANA AND HIS TEACHINGS 103 I have written at length in order to con• come knowledgeable about saints and actu• vince you of the importance of saints to our ally do what they did, you might end up spiritual unfoldment. In conclusion, let me being a saint yourself. suggest that if you take the trouble to be• S.W

The Speciality, of Ramana and His Teachings

By Prof. N.R. Krishnamurti Aiyer

RAMANA THE MAN interlocked in tight embrace. The spiritual en• Maharshi Ramana is a jnani of Himalayan ergy of the sage grips the ego of the disciple and stature. At first sight one sees in him the sim• plunges into the SELF in his HEART. The disci• plest among the ordinary run of men. His sim• ple thus gets a foretaste of the SELF. Later on, by plicity conceals his real grandeur. He is a playful studying the theoretical aspect and practising the child among children, a common man among technique of SELF-ENQUIRY and assiduous common men, an unassuming beggar among the introspective probing the pupil reaches the end begging fraternity, perfectly at home among men, point already shown to him by the Master. women, children, animals and birds as well. In the naked form of the Maharshi one finds He is a most rational scientist of the soul, stricdy a most charming figure overflowing with the milk conforming to the canons of modern science in his of human kindness, and spreading around the probing research of the most secret aspects of man, sweet aroma of peace impregnated with bliss in• life and the universe. Without breathing a word expressible. We find in him the great Rishi of about God, he leads men to live a godly life. An ancient India, besides a most rationalistic scien• atheist or agnostic who comes to have a verbal bout tist of the modern age. with him is floored at the very first attack, and gets Whereas men of science die after a life period transformed into a staunch believer in God. this great scientist of the soul lives as an eternal RAMANAS TEACHINGS Master in the Maha-lingam (Effigy of SHIVA) installed over his Samadhi in Sri Ramanasramam The technique of his teaching is thoroughly at Tiruvannamalai. From that Lingam the modern, and scientific to the core. Teachers of energy of the Maharshi is gushing forth as science put their pupils to practical work before from a perennial fountain giving a foretaste of leading them on to theory. The pupil gets a prac• the SELF to the devotee who sits in meditation tical knowledge of the electron by experimental in the neighbourhood of the Samadhi. The work with the cloud-chamber and the electron Maharshi shines as the eternal Master in Sri microscope before delving in the literature deal• Ramanasramam as also in any part of this wide ing with them. This is like taking one in aero• world and the devotees also feel Him here, there plane and circling over Mount Everest before the and everywhere. novice is taught the technique of climbing the Himalayas to reach Mount Everest. The Maharshi directs a steady piercing look into the eyes of the devotee. Two pairs of eyes are Reproduced from The Mountain Path, October, 1985. (OH

Sri Ramana Pada Malai (Garland of Verses in Praise of the Feet of Bhagavan)

By M. Sivaprakasam Pillai

This is a translation of the original text of the author in Tamil. Back in 1902 Sivaprakasam Pillai, one of the greatest of Sri Bhagavans devotees, queried the master as to the nature of Reality. He was fortunate to get the response of Sri Bhagavan in the form of a detailed exposition on T, the Supreme Reality. This was recorded by Pillai and the compilation is the cele- brated^fJ\\o am I?. After compiling Who am I? the author wrote other poems as well. Sri Ramana Pada Malai is one such. It conveys Sri Bhagavans direct and simple instructions on a wide range of spiritual questions.

Refrain: Blessed be, blessed be (to follow each verse) The Feet of Lord Ramana, Blessed be, blessed be And for ever blessed bell

1. Blessed be the Feet of the Master, the 4. Blessed be the Feet of Him the em• embodiment of Grace. Blessed be the Knower bodiment of Truth, who realised the Truth of the Veda whose Feet remove ignorance and and rejected all (else). Blessed be the Feet of confer Knowledge. Him who shows the path of emancipation as it really is. 2. Blessed be the Feet of God who attracts the minds of those who see Him. Blessed be 5. Blessed be the Feet of Him who truly His Feet, the One of clear Knowledge who knows but does not show Himself off as a has neither likes nor dislikes. Knower. Blessed be the Feet of Him who teaches the way of highest devotion. 3. Blessed be the Feet of Him who is all Light. Blessed be the Feet of Him, the true Devotee, who had the Grace of the Lord. Reproduced from The Mountain Path, April 1972.

106 THE MOUNTAIN PATH Aradhana 6. Blessed be the Feet of Him who re• teaches that the mind is dissolved in the vi• moves the fears of those who take refuge in sion oijnana. Him. Blessed be the Feet of Him who re• 15. Blessed be the Feet of the One who gards even poison as nectar. instructs 'Do not think anything and be still'. 7. Blessed be the Feet of Him, the Blessed be the Feet of the One who says 'Keep Supreme. Blessed be the Feet of Him who your mind fixed in the Self. lets no danger come (to His devotee). 16. Blessed be the Feet of the One who 8. Blessed be the Feet of Him who returns says 'Do not slacken in Self-enquiry but con• good for evil. Blessed be the Feet of the Crea• tinue it till you achieve abidance in the Self. tor who melts even stony hearts. 17. Blessed be the Feet of the One who 9. Blessed be the Feet of Him who does says All evil that hovers around identifica• not expect any reward. Blessed be the Feet of tion with the body will vanish with Self- Him, the Lord whose speech is like enquiry'. nectar. 18. Blessed be the Feet of the One who 10. Blessed be the Feet of Him who says that bliss will surge up and up as one teaches "Seek 'Who am I?' and leave the rest." dives deeper and deeper into the T. Blessed be the Feet of Him, the Peaceful One, 19. Blessed be the Feet of the Lord who who says that sorrow will go if one becomes instructs 'Offer the wandering mind to the Oneself. Lord. It is the highest devotion.

11. Blessed be the Feet of the One who 20. Blessed be the Feet of the One who says gives the knowledge that 'I am not the body 'Do not dissociate yourself from the Lord who which is so dear.' Blessed be the Feet of Him is within but appears separate and without'. who says 'Throw the burden on the Lord'. 21. Blessed be the Feet of the One who 12. Blessed be the Feet of the One who instructs: 'Stop it if the mind goes after says that the Divine will bear any burdens. sense objects; this is offering the soul to the Blessed be the Feet of Him who says 'Stick to Lord'. the Path which is shown. 22. Blessed be the Feet of the One who 13. Blessed be the Feet of the One who teaches 'Quell all thoughts which rise; that is says that all is the work of the Lord. Blessed vairagyd. be the Feet of the One who says that the ego 23. Blessed be the Feet of the One who and nothing else is the whole trouble. says: 'Many are the ways to control the mind. 14. Blessed be the Feet of the One who The best among them is Self-enquiry. teaches 'That which rises as the "I" is the 24. Blessed be the Feet of the One who mind.' Blessed be the Feet of the One who says: 'If controlled by other methods it (the 2001 SRI RAMANA PAD A MALAI 107 mind) will rise again. This is due to the force more and more is good. Avoid contempt to• of vasanas. wards those who are low'.

25. Blessed be the Feet of the One who 34. Blessed be the Feet of the One who explains: 'By mantra japa the mind will be says: 'If one wants to overrule (others), quiescent. Japa is a means of enquiry'. others will do the same. If one stays humble, others will also do likewise'. 26. Blessed be the Feet of the Murti (one with form) who says '(Contemplation on) 35. Blessed be the Feet of the One who Form will make the mind one-pointed. Con• instructs: 'Don't go back on your word. Do sidered well, it is also a way. not interfere in others' affairs'.

27. Blessed be the Feet of the One who 36. Blessed be the Feet of the One who teaches, 'If Prana (breath) is controlled mind says: 'It is best to let one raise himself by him• is temporarily controlled. Pranayama (breath- self. Grace helps where there is effort'. control) is also a means'. 37. Blessed be the Feet of the Yogi who 28. Blessed be the Feet of the One whose says: 'It is dangerous to discard traditional teaching is 'The best in the code (for sadhakas) rules of conduct. Try to think and understand is moderate eating. (Also) one word spoken their significance'. leads to a hundred'. 38. Blessed be the Feet of the One who 29. Blessed be the Feet of the One who teaches 'Regard everything as the Will of the teaches 'Control of mind is the gist of any Lord. Considered well the world is only a book (teaching). What book do you need to dream'. see yourself!' 39. Blessed be the Feet of the One who 30. Blessed be the Feet of the One who says: 'It is proper for the wife to act in com• says: 'Desire is the play of (material) atoms. pliance with the husband. She will derive the Desirelessness isjnana\ same peace as the husband acquires'.

31. Blessed be the Feet of the One who 40. Blessed be the Feet of the One who enjoins, 'Get rid of the discrimination be• says: 'Fix the mind in the Self. That is res• tween the sexes. Marriage is a way of achiev• pecting the Guru's word'. ing it'. 41. Blessed be the Feet of the One who 32. Blessed be the Feet of the Noble One says: 'Nothing else is expected of you — be who explains that giving to others is giving rid of the feeling of difference (between the to oneself, if there is the knowledge as to who jiva and the Self)'. one is. 42. Blessed be the Feet of the One who 33. Blessed be the Feet of the One who says: 'Formal respect is only for the outside stays humble and says 'To humble oneself world. Where is this consideration when 108 THE MOUNTAIN PATH Aradhana there is unity between man and wife?' (Sym• blossom. Blessed be the Feet of the One who bolically the relationship between the master lives in Arunachala. and the disciple though bound by the rule 45. Blessed be the Feet of the One who of respect in one sense, is really one of was born in Holy Tiruchuli. Blessed be the Unity.) Feet of the One who was born through Grace 43. Blessed be the Feet of the One who as son to Sundaram Iyer. sees merits even in faults. Blessed be the Feet of the jnani who has saved me, possessed of Blessed be, blessed be little tapas. The Feet of Lord Ramana, 44. Blessed be the Feet of the One who Blessed be, blessed be like the Sun makes the hearts of the devotees And for ever blessed be!

FROM THE DIARY OF N. N. RAJAN (7/9/48: 3-45 p.m.)

Bhagavan asked attendant Sivanandam, "You are changing duty at 3-45 p.m. and again at 5-45 p.m. and so on. Is it not?" The attendant replied that this was so. Bhagavan then said, "You all have at least some change, but I am fixed up here throughout the day without any freedom. I am unable to move about freely like you. This is the fate even of Maharajas and other famous people. They have to take medical advice for choosing items of food even while they are normal and healthy. This is the case with me also. I like food made with wheat, but the people here will not allow me to take it. Also, will anyone advise me to eat only rice gruel and pickles and to drink only hot water?" (Bhagavan indicated on many occasions that he pre• ferred to eat rice gruel instead of the food he was normally served.) A voice in the Hall: "No, no." X P. R. added, "No one would like Bhagavan to take this food." Bhagavan replied, "Anyone who wants to eat delicious food may eat whatever they want, but why should they compel me to take only some specified items of food? See how it is." The Portals of Self-enquiry

By V. Dwaraknath Reddy

OSSED and tormented by the waves with a special capability I recognize as con• Tof hope and desire that entice us as sciousness or awareness or mind or life. With sunny ripples but change unknown into vi• this faculty I am alive (a live body) and with• cious breakers and transform the moment of out it I am dead (a dead body). The unques• frolic into the hour of despair, some of us tioned implication so far is that the special somehow regain the tranquil shore, and be• attribute of mind or life is a function of the gin to contemplate the occurrence in order body; that is, structured as it is, this conglo• to prevent a recurrence. merate of insentient flesh, skin, bone, brain and blood, has biochemical capabilities to Such a one am I, and if such you too be, generate the energy that is experienced by we will keep company through this page, or itself as sentiency, or consciousness. else we part here, to go each his way. The contradiction between an insentient Tell me now, my friend that have chosen mass giving rise to sentiency now has to fo• to stay with me, whether if in this instant a cus attention upon itself, till it is seen be• benevolent dispensation grants us the fulfil• yond further dispute that it cannot be thus. ment of all the hopes earlier withheld, and The energy of consciousness must be a self- all the desires earlier denied, our minds will existent and independent truth; energy is not know abiding peace? How long will it be be• produced (created) by matter, howsoever fore we are enmeshed again in demand and structured, but only manifests as a force that despair, in hope and fear? acts upon and moves matter. It follows that When we see the banality of our method energy which exists independent of matter, in seeking happiness through satiated desire, and manifests its properties as a force when while in truth desire fuels further desire, a related to matter, cannot be destroyed when resentment of the travesty we have made of its association with material vestures is ended. our lives so far is felt, and the mind with• It further follows then that life in me, draws into itself to consider with earnestness understood as the energy that manifests as and urgency: What is my true nature? In what consciousness or activity in me, cannot be lies fulfilment? What, indeed, am I? destroyed by the phenomenon called death. The enquiry looks critically at the con• My death can only signify that my life- cept I have had of myself, wherein I am this energy (my mind-capability) can no longer body solely or essentially. I may be accom• manifest in that body, and lacking that sup• modative and concede that I am this body port the body has turned into an insentient 110 THE MOUNTAIN PATH Aradhana corpse. When the flow of electrical energy sensed. If this body of mine was the limited has been switched off, the moving (living) equipment with which my limited mind fan has become the still (dead) fan. But did identified, in the expanded reality of the to• electricity die? tal mind it is obvious that the whole uni• verse constitutes its body-equipment. This moves us to a perception of the sub• tler truth of oneself as the energy that abides Then there is in truth a unitary conscious• in or constitutes ones mind, which is the ness, expressing through a unitary equipment totality, or else the essence, of its experiences, (universe), and the whole phenomenon is a feelings, responses, memories. My mind is unitary movement. my own (as yours is yours) with its circum• And you my friend, still by my side in ference of which I (my I-ness) am the shared discovery, are to me not other than centre, a circle that may expand or contract, me, as in another dream where I was the but always a limited separate entity. So dreamer and you were my friend in the it seems. dream, we were both inherent in one dream- Till again the enquiry, being earnest and movement that arose in one dream-conscious• urgent, re-examines the early acceptance of ness of one ME. In the restored reality of a life-time's habit, and arrives at the ques• myself as the waking-I when the dream had tion, "What can limit consciousness? Make ended, there was only one architect, one of it a fragmented entity?" My mind has to experiencer of the dream, he that could say: answer this question, and obviously any an• I dreamt, I was there, you were there, but in swer can only give verbal shape to what the truth nothing was there. It seemed I was that mind perceives, and whatever is perceived one, but I am this one, and have never been is only a mode of consciousness, a thought other than this one. Do you see, my friend, within the mind. So it becomes akin to draw• that you cannot in the morning assert your ing a circle upon the sea with water to de• presence in my dream of last night? And that marcate a small area of the sea! The mind therefore there is only one I into which all can conceive of nothing that can be its con• the me' and you' and 'they' and 'it' must tainer, for whatever is conceived is already resolve? its content! To have sensed that as the ultimate Truth The prompting of a totally new dimen• of oneself is to have arrived at the portals of sion to one's being (reality) is felt within the Self-realization. It is the entrance through the mind that has turned its gaze upon itself. arch upon which are inscribed the immortal I-ness is not circumscribed, it cannot be. words with which Bhagavan Ramana When the frontiers of my mind are seen to Maharshi launches the earnest seeker upon be non-existent, its unbroken identity with the final voyage of delight and discovery: the Total-Mind, the Total-Consciousness is WHO AM I? The Mystic Poetry of William Blake

By Alan Jacobs

I rest not from the great task many visions. It is stated that a systematic To open the Eternal Worlds, to open the theosophical system was revealed to him. Immortal Eyes Briefly, there is an Almighty God from whom, Of Man inwards into the worlds of as infinite love and wisdom, emanate the Thought, into Eternity worlds of nature and spirit. The peak of Crea• Ever expanding in the bosom of God, the Human Imagination.1 tion is the approximation of Man to God. During his long and prolific life as a writer, he left over twenty large volumes, of which From the standpoint of our study of Eng• Arcania Celestia (Heavenly Secrets) written lish mystical poetry, one of the most impor• between 1749-56 has been seminal. tant figures to emerge is William Blake Swedenborg's followers organised themselves (1757-1827). 'London Blake' is universally into a 'New Church' which still prospers in acknowledged as a great mystic, prophet, poet Sweden, America, and through the handsome and artist. His powerful drawings, full of the London premises of the Swedenborg Society spirit of awe and astonishment, continue to in Bloomsbury Way. According to Blake's inspire many an artist. His Prophetic Books Victorian biographer William Allingham, are well springs of psychological revelation, there is a possibility that the young engraver's worthy of sustained study. His eminent bi• apprentice, William Blake, may have walked ographer Peter Ackroyd writes of one of the beside, or met Swedenborg (who was then greatest Londoners who have ever lived, "His eightyfour) on his last visit to London, as they own Bardic strength was linked to the vision• were both living close at hand. ary wisdom of London." Swedenborg first visited London when he The primary influence on Blake's mature was twentyone, in order to improve his thought was the noted Swedish mystic and knowledge of mathematics and history, to visionary, Emanuel Swedenborg (1668- study Newton's work and meet the 1772). Swedenborg, a scientist and mining engineer, was determined to seek a compre• hensive explanation of the universe. During the course of his enquiry, he experienced 1 Jerusalem, 5: 17-20: William Blake. 112 THE MOUNTAIN PATH Aradhana Newtonian circle. He lived in London for However, soon after the Conference in 1789, two years, and while studying astronomy at he came across the works of the German Greenwich, was introduced to Halley after mystic Jacob Boehme, and the alchemic phy• whom the Comet was named. Swedenborg sician Paracelsus. He moved away from made a second visit to the City in 1769, as Swedenborg to their wisdom, which touched part of a subsequent European tour to meet him personally, from a purer spring of more of the important scientists and natural revelation. philosophers of the day. On his third visit to Jacob Behmen or Boehme (1575-1624) London, he died, and was interred in the was a shoemaker. It is stated that in the year Swedish Church near the Tower of London. 1600, a ray of the Sun reflected from a metal In 1909, his remains were transferred to disc, filled him with the light of God, and Sweden, and with great honours, placed in opened to him the mysteries of the universe. Uppsala Cathedral. Two further revelations dictated to him his William Blake possessed and annotated a book Aurora. After suffering Church perse• copy of Swedenborg's Heaven and Hell. His cution for his heterodox ideas, he died in friend John Flaxman the artist, who illustrated Gorlitz. Sir Isaac Newton, founder of classi• Dante s Divine Comedy, introduced the young cal physics, studied his books deeply and is Blake to a General Conference of said to have found in them his theory of gravi• Swedenborg's New Jerusalem Church in tation. Boehme's English followers became 1789. He also had copies of the Master's Quakers under the influence of William Law; Divine Love, Divine Wisdom and Divine Pro• Blake's study of him, after Swedenborg, was vidence. Here are examples of Swedenborg's profoundly formative in his art and 'Correspondences', his term for psychologi• poetry. cal-spiritual archetype images from the visi• Boehme wrote some thirty works in all. ble universe, which correspond to inner In his treatise Concerning the Eternal Signa• realities: ture and Heavenly Joy; Why all things were The visible universe is nothing else than a brought into Evil and Good he wrote as an theatre, opening statement: Representative of the Lord's kingdom.2 "The creation of the whole Creation is Every created thing is an image of God nothing else but a manifestation of the all- 3 in a mirror. essential, unsearchable God.

Man is both a heaven and an earth in microcosm.4

1 Arcanum Coelestia.

All scholars agree that Blake's Prophetic 3 Divine Love and Wisdom.

Books bear the influence of Swedenborg. 4 Heaven and Hell. 2001 THE MYSTIC POETRY OF WILLIAM BLAKE 113 "All whatever he is in his eternal Urizen, Europe — a Prophecy, and the books unbeginning generation and dominion of of Los, Valla, Milton and Jerusalem. He is that, is also the creation, but not in omnipo• popularly known for his Songs of Innocence tence and power, but like an apple which and Experience which includes the following grows upon the tree, which is not the tree memorable lines: itself, but grows from the power of the tree. Tiger, Tiger, burning bright, "Even so, all things are sprung forth out In the Forests of the Night, of the divine desire, and created into essence, What immortal hand or eye where in the beginning there was no such Dare frame thy fearful symmetry? essence present, but only that same mystery It is however, his last great and beauti• of the eternal generation, in which there has fully hand coloured and illustrated book been an eternal perfection." Jerusalem which interests us the most. Deep William Blake was born in Broad Street, in its cryptic pages is found the awe-inspir• Carnaby Market, and at an early age was ap• ing vision of a renewed London. Kathleen prenticed to an engraver. His early inclina• Raine, the distinguished poetess and a fore• tions were principally artistic ones. His most Blake scholar, says, "Blake is the su• master, Basire, sent him to make drawings preme poet of the City." In her paper read inside Westminster Abbey. Meticulously, the to her Temenos Academy, of which Prince young Blake sketched all of its magnificent Charles is patron, she wrote, "Beneath the Gothic details. These visits enshrine his ear• appearance of day to day London, William liest and most sacred recollections, and are Blake discovers a London more real than the profoundly etched into this most impression• London visible to bodily eyes." As Blake himself wrote: able soul. ... I heard in Lambeth's shade, Subsequently, Blake earned his livelihood In Felpham I saw and heard Visions of as an illustrator and engraver. He never left Albion, London except for a brief stay at Felpham I write in South Molton Street what I where he had visions during — as Ackroyd both see and hear says — "one of those many spiritual epipha• In regions of humanity, in London's nies in which the meaning of life was vouch• opening streets . . . safed to him." Most of his life was spent in Kathleen Raine sees in him the true the City, self-publishing and illustrating in prophet of the New Age. His aim was to colour his Prophetic Books. Through these waken Albion and free her people from their writings a vision was perceived, which he inner enslavement. He saw London as an translated into a personal mythology, coin• emblematic City, corresponding to the reali• ing his own names for archetypal cosmic ties hidden in the human psyche, and its forces. These books included Visions of the potential to transform to a new Jerusalem. Daughters of Albion, America — a Prophecy, Blake, like us all, saw the dark side of the 114 THE MOUNTAIN PATH Aradhana city. There is always a shadow side; his poem Blake saw London as a mirror of Jerusa• London is a sad lament: lem, with her Trojan affinities from Brutus and Aeneas which he fully accepted. He envi• LONDON saged the Eternal London, like Jerusalem, as a I wander thro' each chartered street, City surrounded by seven sacred hills. These Near where the charter'd Thames does included Barrow, Primrose, Parliament, flow, Highgate, Penton, Ludgate and Tot. And mark in every face I meet Marks of weakness, marks of woe. Westminister's Tot Hill was dug away in the nineteenth century for building purposes. In every cry of every Man, Barrow was levelled when the railway In every Infant's cry of fear, steamed, roaring, into the City. The beauti• In every voice, in every ban, ful River Fleet flowed through those sacred The mindforg'd manacles I hear. hills, the Vale Royal. In his vision, Albion itself was the peak of Atlantean mountains How the Chimney-sweeper's cry which escaped the deluge. The Druids were Every black'ning Church appalls; Atlanteans who fled to the hilltops and sur• And the hapless Soldier's sigh Runs in blood down Palace walls. vived. He knew Joseph of Arimathea had brought the Holy Grail to Albion; he felt that But most thro' midnight streets I hear Christ, the holy lamb of God, had truly walked How the youthful Harlot's curse upon England's green and pleasant land. Blasts the new born Infant's tear, And blights with plagues the Marriage It is interesting that the magnificent New hearse. British Library also housed in King's Cross, has in its Piazza a huge statue by Sir Eduardo Every City has its horrors of crime, vio• Paolozzi, of Isaac Newton, based on the fa• lence, slums, poverty, corruption and injus• mous water colour by Blake in the Tate Gal• tice. But Blake perceived these perversions lery. Newton is seated on a rock, and with of natural energies to be capable of an inner his compass-dividers he circumscribes the transformation, once the understanding was universe. In the poem Marriage of Heaven and present in enough individuals. He saw within Hell, Blake wrote, "If the doors of percep• her 'secret chambers ... in the houses of tion were cleansed, everything would appear Londoners' — the 'golden builders' whereby to man as it is — Infinite." the City would eventually undergo a pro• found change. Raine writes, "Blake was no This spiritual genius lived in London al• Utopian idealist nor political campaigner. The most all his life toiling on his Prophetic Books foundations of the City are not within the to point the way to man's spiritual regenaration. domain of politicians and institutions, but This he felt could best be achieved through within ourselves; and it is there that the la• the full comprehension of the vision which bours of building Jerusalem must begin." he had experienced in this City. He commu- 2001 THE MYSTIC POETRY OF WILLIAM BLAKE 115 nicated it through superb illustrations to a Jerusalem is the vision of immensity seen sublime poetry. Although it may seem super• in terms of a Great City; but this place is ficially obscure to one not familiar with it, once also the Incarnation. It is the divine Hu• the key to his mythology is unlocked — the manity that exists within each created be• significance of his chosen Names — a world ing. It is the idealised society, also, and a of divine inspiration unveils. vivid representation of that moment of creation within the lark's song. It is a fallen In his prophetic book Jerusalem, he saw London. It is Jerusalem. in London a golden quatrain which points to King's Cross, the Brill of Stukeley as being Blake strongly indicted the Industrial central to the new Jerusalem. He writes: Revolution. He foresaw that the exploitation The fields from Islington to Marylebone, of the worker in oppressive conditions would To Primrose Hill and St John's Wood be injurious to mind, body and spirit. He Were builded over with pillars of gold also opposed the mechanical interpretation And there Jerusalem's pillars stood. of Newton's physical universe, as did Goethe. Aidan Dunn in his footnotes to his epic He would no doubt have been happier with poem The Vale Royal, believes that these four the Uncertainty Principle of the new quan• lines demarcate a geographical rectangle with tum physics. the Euston Road to the South forming its Here are some selections of his poetry base. The line from Marylebone to Primrose from the Element Book of Mystical Verse Hill is its Western side. St Pancras Old which illustrate his greatness as a Mystical Church, founded by St Augustine himself but Poet. sadly neglected, lies at the centre of the rec• The simplicity of this poem needs no tangle. I attended a Sunday morning Eucha• introduction. rist in this church, now surrounded by

Council Flats. In spite of its ruthless Victo• THE DIVINE IMAGE rian renovation and distressed exterior, the To Mercy, Pity, Peace, and Love obvious devotion of a small band of dedi• All pray in their distress; cated worshippers keeps the primeval flame And to these virtues of delight alive even to this day. Return their thankfulness. To analyse and try to interpret all the inner meanings and symbolic mythology of Jerusa• For Mercy, Pity, Peace, and Love Is God, our father dear, lem with its magnificent illustrations and text, And Mercy, Pity, Peace, and Love hand written by Blake, would be a book in it• Is Man, his child and care. self and beyond our scope. Suffice it to say that For Mercy has a human heart, the new London would be fourfold, inhabiting Pity a human face, the regions of the sense, feelings, reason and And Love, the human form divine, vision. As Peter Ackroyd brilliandy affirms: And Peace, the human dress. 116 THE MOUNTAIN PATH Aradhana Then every man, of every clime, In Heathen, Turk, or Jew; That prays in his distress, Where Mercy, Love and Pity dwell Prays to the human form divine, There God is dwelling too. Love, Mercy, Pity, Peace. Thus we see the vision of a great mystical And all must love the human form, poet. Need more be said?

THE SWAN

By Noona Osborne

1. 2. In the never ending sunlight of my soul, In the zone of half light In the never ending love there is sadness, that's always me, In the silent time the tears There is a yearning that I cannot flowed and hide my Lord, Gone to gentle rest and In the never ending thirst to your gentleness find my tears; Was in you; were you only But I would cry with a peace touched by the dawn?? that is yours, It took you to the peace — And in my sadness, let the in your heart?? river flow — You never waked to see the And crack my frozen heart, golden fi' — and I can find that re in the sky, do you ask me Touch of love in nothing but a bird — who am I? O Lord, Did you see the sunlight on the O Lord, in the never ending mountain sadness — Of that light, will I but Light the light? find your smile? — He is only he who sees the light Will I but see — that those Transcending sadness, have seen, O Lord that's who he is My Lord! Bird of beauty, bird of power 118 THE MOUNTAIN PATH Aradhana surrender were the key notes of his bond with his MYSTICISM IN AND CHRISTIANITY, Ed. sadguru". This epitomises the essential qualities of Bettina Baumer. 1997 Pub: D.K. Printworld , a true sadhaka. A very instructive and valuable New Delhi 110 015. Rs.450 Chapter 7 carries a second section consisting of The present book is the outcome of a spiritual select extracts from Some Moments With The dialogue between Saivas and Christians and Master reviewed earlier (The MP, Dec '96). comprises a collection of papers presented at a The language is simple and clear and the seminar organised by Abhishiktananda Society. message reaches the reader. The glossary and The word 'mysticism', derived from the Greek bibliography are useful additions. On the whole an word 'myco', means healing. It aims at restoring excellent book for spiritual aspirants. original unity, which is temporarily broken or — Prof. Leela Subramoni obscured. Mysticism can heal the wounds of VEDANTIC GNOSIS FOR BLESSEDNESS: by Fr. differences among human beings, man and Anthony Elenjimittam. Aquinas Publications. nature, man and the ultimate reality. The mystic Institute for Religious Understanding, Sadhana has the inner freedom to transcend the limitations Hall, Mount Mary, Bandra (W), Mumbai 400050. of tradition. Pp. 92, Rs.? When the systems are compared, their This clear concise and spirited little book, differences are acknowledged as well an openness written from the heart, is a guidebook for the for unity. The difference lies only in approach. pilgrimage of the soul. "Happiness, my son, is the Rahasyavada is the Indian equivalent of the blossomed flower and ripened fruit of your attuning term 'mysticism'. There are also words such as yourself with the infinite that is already within you". atma sakshatkara, anubhava, Fr Anthony tells us "but how to reach thither? Well and others. hold my hand my daughter and I will safely row you across the ocean of cosmic illusion, Maya, and then The principal motivation of the mystic to speak reach you to the shoreless horizons of God, your about the reality is to enlighten his disciples. Theirs true Self, the Real behind the appearance". is an expression in words of what is really beyond And row you he does, in nine short chapters, words. The paradox between silence and speech leading you through an exposition of the mental or writing is the topic of mysticism. states, the meaning of birth, human life and death, Mysticism is not an extreme emotional or dry the significance of the soul or life principle, how to intellectual conviction. The essence of experience perceive, transcend the passions, instincts, and is God-realisation, the attainment of one's own true emotions, on to emancipation ("religion at its best is nature. This re-cognition is called pratyabhijna. It is liberation, inner freedom from within"), and finally he an ultimate state of being which is our own. This, brings you to "the island of peace and joy", the Kashmir Saivism calls vismaya (wonder, or ecstasy of transcending the world to the One surprise). without second, where he leaves you in "your true The first article by Alois M. Haas clarifies the Home which is AUM, Self, the Lord of the Universe concept of mysticism. Raimondo Panikkar selects seated in your hearts". a few of Christ's mahavakyas and interprets them. Fr. Anthony preaches no religion, favours no path, takes no sides. He writes as one who has Swami Nityanandagiri deals with the mysticism already glimpsed those "shoreless horizons" as one of Saiva Siddhanta. He also provides an insight who is beyond exclusivist religion, liturgy, scripture, into its sannyasa tradition. When the author asked pomp and dead ritual. Indeed he says that all Sadguru Gnanananda about his position on reality, ceremony, all study can never show the Truth in the sage replied "The answer is within you. Seek themselves but are only aids to guide you to the it in the depths of your being. Devote yourself to "heart enrapturing vision". dhyana meditation beyond all forms and the solution will be given to you". The article is full of This little book, one of at least 15 that clarity. The author finishes with the English Fr. Anthony authored, is as much a pleasure to translation of a few verses from Tayumanavar's read as I'm sure the author is to meet, and if knanda Kalippu. he is still with us on this material plane, such a visit might be well worth while. Christ's mysticism is analysed under three — Lindsay Keremidschieff heads: Eva me suttam, Itipasyami and Satpurusha. 117

BOOK REVIEWS

A SUFI GALAXY: Sufi Saints of the Present Times: 1957) the disciples of Sai Qutab Ali Shah; and Sai by S. L. Gajwani. 2000. Pub. H.M.Damodhar, (Dr.) R. M. Hari (1912 - 1980). The author has 1194 Shanti Nagar, Ullas Nagar, Maharashtra devoted a chapter to each of the saints and given 421003. Pp.315, U$ 21, Rs 250 detailed quotations from their works especially the The book under review is an account of the life lyrics of Sai Qutab Shah, Sai Roshan Ali Shah and and teachings of Sufi Qalander Hazrat Sai Qutab Hazrat Sai Hadi Baksh. In these days of communal Ali Shah, his spiritual successors and select clashes and religious fanaticism this book comes disciples. Mysticism has always fascinated as an eye opener. Three great Hindu saints: Sai mankind. The more recent the events relating to Dr. Rochaldas Sahib, Bhai Gobindram Sahib and saints, the greater is the awe. The Sufi saints Dewan Jiwatram Matai were the disciples of Sai discussed in this book belong to the second half of Qutab Ali Shah. The author refers to an incident to the nineteenth century and the first half of the prove his point. When two young Hindu men twentieth century. Anonymity and humility have wanted to convert to Islam the Revered Master, Sai hidden these great saints and mystics from the Qutab Ali Shah told them, "There is divine purpose public. The author had rendered signal service in in what the Lord does. If He has granted you birth bringing out a book about these great spiritual in Hindu religion, your welfare lies in it. Had He masters relatively unknown to the modern wished otherwise He would have granted you birth generation. in a Muslim family, but he did not. If you act contrary to Divine Will, it will be an act of disobedience to An important aspect of the book is the true Him. So you must remain firm in your religion" perspective in which Sufism is viewed. Far from (p.42). All the saints discussed in this book were being an exclusive Islamic creed, Sufism is above religious barriers and distinctions. synonymous with Advaita. It preaches non-duality and Divine love, i.e. ishq-haqiqi or prema bhakti. The book brings out very clearly the spiritual The teachings of the Sufi saint Sai Qutab Ali Shah message of the masters. The emphasis is on is universal in its application. As the author annihilation of ego, the little self and total absorption summarises, "One has to realize the Self, Haq, Alia in the universal Self, the realization of the state of or Truth. One must arise and awake in the Oneness or non-duality. In the words of Hazrat Sai Absolute, the ego must be annihilated and the goal Hadi Baksh (Miskeen), cannot be attained unless one surrenders one's "I found the secret within, head. This can be done only when one abandons And reflected on the Beloved the self, or gives up false identification with the illusory body and realises that he is Haq, the Truth, I realized within the self, O Miskeen, the Universal Being" (p.20). He has assumed all the forms", (p. 109) The saints included in the books are Sai Qutab The most interesting chapters are chapters 7 Ali Shah (1811 -1910), his son Hazrat Sai Roshan and 8 dealing with the lives of Sai Dr. Rochaldas Ali Shah (1852 - 1932), his grandson Sai Hadi Sahib and Dada Sai Dr. R. M. Hari for they belong Baksh (1879 - 1942); Bhai Gobindram Sahib (1886 to the very recent times. As the author says, - 1921), and Sai (Dr.) Rochaldas Sahib (1879 - "Profound devotion, total obedience and self- 2001 BOOK REVIEWS 119 Jesus is described as an individual undeniable, a The term Hinduism is used as a facile generic man, an abstract knot in a net of connotation for what is most appropriately relationships, the door into the intimacy of being. described as Sanatana Dharma or Eternal Code of Righteous Conduct. Sanatana Dharma is not based Articles by Meister Eckhart, B.N. Pandit, Gispert- on the edicts of any single person, angel or God but Sauch and JankTnath Kaul are also found in the is an amalgam of different cultural, metaphysical book. The book aids understanding of Kashmir and traditional beliefs and values that have not only Saivism, Saiva Siddhanta and Christianity from the survived the worst of challenges but also flourished, point of view of mysticism. flowered, and fruited over centuries. As so well — Dr. T.N. Pranatharthi Haran explained in David Frawley's twenty page Foreword. HOW I BECAME A HINDU: My Discovery of Vedic Hinduism is not an iron clad conversion based, Dharma: by David Frawley. 2000.Pub: Voice of aggressive and monotheistic religion, but a broad India, Ansari Rd, N.Delhi 110002. Pp208, Rs200 based way of life leading by stages to Self or God Realisation. Writing from the heart and expressing a deep rooted love for Hinduism, Vedic and Vedantic Various essays and reviews on diverse aspects teachings, David Frawley traces his personal of Hinduism, some of which have remained odyssey of spiritual searching. He shares his ups unpublished so far, are included in this book. There and downs, various encounters with teachers and are eight chapters. The first of these presents a teachings, and experiences which brought him to summary of the basic tenets of Sanatana Dharma. this ancient and timeless knowledge and religion. Cultural self-alienation, abetted by a passive and He is very open in his retelling of his personal indifferent attitude to the onslaughts of external and search, and this honesty provides an insight for unfriendly forces, poses a real threat to Hinduism other seekers. as apprehended by the author in the second chapter. In chapters 3 and 5, Buddhism is He also presents the historic background of compared with Hinduism, with an analysis of Hinduism . He makes a passionate appeal to Hindus Aldous Huxley's ideas on the subject. The time- and non- Hindus to appreciate the depth of these honoured concepts of Hinduism and Buddhism, Vedic traditions and teachings. He sees the beauty such as karma, reincarnation, yoga, meditation, and of the inter-twining of culture and religion, living the consciousness are now widely accepted in the belief, as one of Hinduism's great strengths. He West and were always admired by its famous provides a well researched and well founded insight Indologists, philosophers and scholars. India and into the political climate surrounding Hinduism Europe, a book published in German in 1981 and today. With an impassioned appeal to other later translated into English and published in the religions to leave Hinduism alone, he describes USA in 1988 and in India in1990, is reviewed in how it has been systematically subjected to an Chapter 4. It shows how Christian Europe predated insidious denigration, by them and now, from within Greek and other ancient cultures in that region and India's own intelligentsia. This is quite an eye then gradually spread it's deadly tentacles to Asia. opener, as according to Frawley many Westerners The Hindu approach to education, following the and Indians are quite blithely unaware of this guru-sishya tradition, is a holistic and integrated one outside attempt to undermine and obliterate this rooted in austerity, faith, humility and simplicity. In traditional and way of "being" in contrast, many of the Western educational the world. institutions have now become a sanctuary for all A very engaging read, informative, articulate, kinds of excesses, drinking, drugs, promiscuity, and inspired. Emerging from his obvious love etc. in the garb of freedom. This is well brought for Hinduism and its culture, He takes the reader out in Chapters 6 and 7. The cultural and along on his quest and discovery from beginning intellectual ties between Greece and India are stages, to becoming a Hindu and now a defender discussed in the last chapter. The book closes of the teachings and sacred traditions. with a general index. — Dorothy Tanous This is a thought provoking and informative ON HINDUISM: by Ram Swamp. 2000. Pub: Voice compilation that should take a prominent place in of India, New Delhi, Ansari Rd, New Delhi every pubic library and private collection. 110002. pp.232, Rs.250 — Dr. T. Sankaran 120 THE MOUNTAIN PATH Aradhana STORY AS THEOLOGY (an interpretative study of Scholars like Dange opine that while the Kaca 5 episodes from the Mahabharata): by Subhash episode has reference to upanayanam rites of Anand. 1996. Pub: Intercultural Publications, swallowing and disgorging, Yayati episode signifies 15A/30, WEA, N.Delhi 110005. Pp194,Rs200 pratildma marriage. This appears somewhat far• fetched. The author compares the story of Kaca to Mahabharata is not a mere story. It is a part of that of the Upanishadic Naciketas, and with a long this country's collective consciousness. It is always list of similarities tries to establish Kaca's is the contemporaneous. Vyasa himself declares it to be story of a disciple in search of wisdom. Both were not a mere narrative akhyana, but a sacred treatise, tempted in different ways, but spurned the offer in dealing with Artha, harma and Moksha. He preference for eternal Wisdom. While the summarises the quintessence of his teaching in statement based on Oldenberg, that the story of this verse. temptation of Buddha is inspired by the story of urdhva bahurviraumyeshah Naciketas (and probably Kaca) has been simply na ca kascit srnoti me stated without any concrete evidence or analysis, the author in the same breath, makes a specious dharmadarthasca kamasca comparison between the story of Kaca and sa kimartham na sevyate Devayani and of the primordial twins Yama and "I am shouting at the top of my voice with up Yami. While it makes interesting reading, logic raised arms! It is only by way of Dharma that one does not seem to be strong here. can achieve Artha as well as Kama. But, alas, no The subsequent metaphysical statement of one listens to me. Why don't you pursue Dharma Devayani symbolising the path of good sreya, whole-heartedly? stands to reason. The author succinctly brings out Subhash Anand's Story as Theology purports to the main message that "you cannot overcome be a study of five episodes from the Mahabharata, craving by giving in to it". interpreting them in contemporaneous idiom. The author starts the controversial story of According to the author, the first story of Khandavadahana or burning of Khandava forest, churning of the ocean symbolises our fundamental with almost Kosambiesque interpretation, this quest for happiness or amritatva, life beyond death. episode as symbolising colonial expansion. But he Of all the five episodes, this is the story which has follows it up with the beautiful comparison between been dealt with extensively, in its various facets. ecology and women. In a society where ecology is For instance, the author quotes SA Dange's opinion not preserved, women will not be respected. In the that the story deals with the sacrificial ritual of Kuru land, the Khandava forest is destroyed. The soma. But expressions cited may be only same clan has also attempted to disrobe metaphysical, not real, especially in view of the fact Draupadi. that by the time Mahabharata came to be written, This is followed by the story of Astika, Saranga the soma ritual is almost forgotten. bird and Takshaka The author projects Astika as an The author also feels that the story may also anti thesis of Agni. With Takshaka, the root-word refer to the churning of fire using the two fire sticks, derived from Taksha, means continuous creation- arani. He also discusses other possibilities, derived process, while Astika, the word "sat" being the root- from various meanings of the word amrita, nectar, word, signifies the protective nature which supports ghee, soma, fire etc. The esoteric message that the creative process. The story signifies the shift of the author derives from this churning episode of emphasis from theocentric to anthropocentric amrita manthana is: Be committed to Rta and approach. Dharma. Do not succumb to temptation (mohini). The next two episodes that of Savitri and Bali Then you will attain immortality. There is a ring of have been dealt with in a more brief pattern. The Buddhistic wisdom here. author explains that Savitri, symbolises wisdom, the The story of Yayati and Kaca has also been word being derived from the Rig Vedic supreme god dealt with in its entirety. While Kaca symbolises savitr, who signifies brilliance. Ultimately it is wisdom and discernment, Yayati mistakes transient Savitri"s wisdom, not her love that helps her to pleasure for real happiness leading to eternal triumph over death. Savitri represents the cosmic bondage. While Yayati episode is found in pre-epic order the symbiotic relationship between all its texts, Kaca story is specific to Mahabharata. elements. 2001 BOOK REVIEWS 121

The last story is that of Bali. The author renowned men like R. Krishnaswamy Iyer elaborately deals with the various legends of Bali, (Sw. Gnanananda Bharati), S.K. Ramachandra the symbol of renunciation. Bali is the great teacher. Rao, and LakshmTnarasimha Sastry, this book by Here Indra, (Vasava) is not presented as an enemy Prof. N. Nanjunda Sastry is a valuable addition. of Bali, but as his obedient disciple, showering — N.S. Krishnan encomiums on him. Without any clinching evidence, UNCONDITIONALLY FREE: An Introduction to the the author describes the story of Bali in Life and Work of J. Krishnamurti (1895-1986), Mahabharata as symbolising the beginning of non- prepared by the Krishnamurti Foundations of Vedic form of worship. America, Canada, India, Latin America, the There are certain curious unsubstantiated Krishnamurti Foundation Trust at the Worldwide. statements by the author especially in the last 1995 Krishnamurti Centenary. Pp.54, price not chapter, like where he says that the Bhagavat Gita mentioned. is the brahmanic reorientation of the dialogue between Bali and Vasava. Similarly the comparison Admittedly there must be a place in the scheme of Vamana to sunset is also somewhat far fetched. of things for the digest, the capsule-brochure and There is a tendency to relate everything to sunrise the instant monograph. You will be told the age and sunset. Similarly his announcement that the demands it/Publishers and others live by it. And institution of fourfold caste-system arose after the all these attempts to stroke the egos of the slothful fall of Bali lacks proof. Despite all this the book is make for a large, if gloomy market. Gloomy a good analysis and makes interesting reading. because it persists in the illusion that a part can play the part of the whole. But truth is not divisible — S.Rammohan and the Life or Work of no truth-seeker is in a THE LIFE AND TIMES OF H.H. Sri fractal framed. Unconditionally Free: an CHANDRASEKHARA BHARATHI: by Prof. N. introduction to the Life and Work of J. Krishnamurti Nanjunda Sastry. 1999. Pub: Lalitha Prakashana, (1895-1986) is yet another foray at instant 107/1 2nd Main Road, Mount Joy extension, packaging. Hanumanthanagar, Bangalore 560019 India. It is only because the provenance and genesis pp.198; Rs.120. does matter in such cases, that the reader is The Dakshinamnaya Sarada PTtham of Sringeri, introduced to the biographical details of J. the foremost among the four PTthams established Krishnamurti's life on alternate, italicised pages, by Adi Sankara has been adorned by great interleaved with selections from his talks, in Roman tapasvins, and mahaydgins from SrT type. The selections are skimpy and the Suresvaracharya to the present head, Sri biographical details skim the surface. One wonders Bharatittrtha Swami. It is also to the greatness of if this all too modest an offering will interest the Sringeri that the PTtham has an unbroken uninitiated to look further —while being of little or no succession of acharyas. value to the initiated adept. This book is a very sincere and dedicated work In monographs and thumbnail notices such of Prof. Sastry on the life of H.H. SrT as this it is not worth quarrelling about principles th Chandrasekhara Bharati, the 34 acharya of the on exclusion and inclusion. Lastly, a word about Sarada PTtham and a great brahmajnani of our the production. From the frontispiece to the last times. page, it is error-free and that itself is saying Prof. Sastry's prolific pen has detailed in 24 something in our age when time is in such chapters the greatness of Sringeri, the illustrious short supply that digests and abridgements and pious family background of the acharya, his are accepted as necessary evils. birth and boyhood, his vairagya even then, his yogic — A.S.SrTnivasan powers and his teachings. Even a cursory reading of this book will make one devoted to this Great ETERNITY NOW: Dialogues On Awareness: by Sage of our times and will create an intense desire Francis Lucille. 1996. Pub: Truespeech to go to Sringeri. Productions, Middletown, CA, USA. Pp 154; Prof. Sastry's sraddha and Guru bhakti are Price: Not given. well revealed in this work. Though several books This book is a collection of dialogues between have been written on this Sage of Sringeri by a modern spiritual teacher, Francis Lucille, and 122 THE MOUNTAIN PATH Aradhana some enquirers. The dialogues reveal the nature of who are bound to require clarifications on the teacher who obviously speaks from experience various aspects of spiritual life and life in general and has attained a high degree of spiritual as they pursue their spiritual practices. understanding. The statements match the ones — P.Sailaja made by some of the highest teachers of modern AS IT IS: Dialogues on The Open Secret: by Tony times such as Sri Ramana Maharshi and Jiddu Parsons. 2000. Pub: Open Secret Publishing, Krishnamurti. The experience of the advaitic nature HDTV and Media, Cranborne, Dorset, BH21 5PZ. of truth and the relentless pursuit of the question pp63, £ 7 "Who am I?", also advocated by Sri Ramana Maharshi, are the main threads running through all Tony Parsons says he became enlightened as the dialogues. The statements of the teacher he was taking a walk in the park a few years ago. obviously come from direct experience and not just His description of this event and the experience it from the mind—the clarity and consistency of the precipitated were recorded in The Open Secret, first comments are a revelation of this. published in 1995. Since then he has been sharing his views and perceptions in various spiritual The dialogues cover a wide range of topics forums. And what are these views? Tony Parsons such as the (attributeless) nature of the Absolute, belongs to that group of modern spiritual teachers the characteristics of the aspirant, the issues of who say that there is absolutely nothing you can do free will, love, art, spiritual practice, and a whole to attain or discover enlightenment because there range of ideas that are of interest to humanity in is no 'you' who is there in the first place. Though he general and the spiritual aspirant in particular. A does teach a kind of self-enquiry that will be familiar picture of the totality of all this in the context of to devotees of Ramana Maharshi, and though he spiritual seeking emerges does encourage a kind of thoughtless witnessing, Many statements are in fact reminiscent of Sri he is uncompromising in his adherence to his basic Ramana Maharshi's remarks. For instance, Francis premise that all spiritual practice is pointless. He Lucille says, "Intuitive intelligence...is at the heart of doesn't believe that gurus can help either, and he all scientific discoveries and great works of art. Its certainly doesn't accept that there is any spiritually source is the supreme intelligence of timeless beneficial transmission from guru to disciple. awareness" (p. 14). Also, "Real art comes from the ultimate, from a vision, from the spirit, as Beethoven People come to him wanting to change for the would say, from God, as Bach would say" (p. 83). better, wanting some route to enlightenment. Tony One recalls Sri Bhagavan's remark, that the great Parsons tell them all that seeking enlightenment musicians composed music of eternal value after actually prevents one from experiencing it 'as it is'. realisation. Similarly, the response, "Who is there On one level it is all a little depressing, rather like to go through this reincarnation process?" to the pulling up the ladder once one has climbed it question, "How can I escape from the endless circle oneself. However, Tony Parsons is no nihilist of birth and death?" (p. 76) is precisely the kind that iconoclast in the mould of U. G. Krishnamurti. He Ramana Maharshi himself would give. does believe that enlightenment is accessible to anyone who can somehow step back from the There are, in all, fourteen chapters in the book mind, or step out of it completely. He simply refuses but the rationale of the chapter division is not to give any method or practice. immediately apparent. The initial pages list the questions in each chapter. The useful part of the Tony Parsons' position was summarised by book is the index, through which one may select Bhagavan in his benedictory verse to Ulladu the topics of one's interest. Narpadu: 'Since reality exists in the Heart, devoid of thought, how can one meditate upon that reality A final judgement however, cannot be passed whose name is "Heart". Abiding in the Heart as it is on the 'truths' of the book by an unenlightened alone is meditation.' Bhagavan had alternative person (even if, as the teachers claim, there is no such a one as an unenlightened person), strategies for those who could not follow this advice, except to say that it does appeal to the heart but Tony Parsons seems to have none. and the mind, and much of the content of the The book is well edited and Tony Parsons book rings true. For a seeker, the appeal to explains very clearly why the mind can't eliminate the rational mind is important and this is satisfied itself or solve any of its apparent problems, but in the book. This is a useful book for seekers his basic premise - there's nothing you can do 2001 BOOK REVIEWS 123 and nothing I can do to bring about your During his life-time Joseph Campbell was rec• enlightenment - may leave most readers frustrated. ognised as the authority about the myths of the many — David Godman peoples throughout the world. He carried his scholar• ship lightly and by the very depth at his command like ASTRAL TRAVEL: Your Guide to the Secrets of any genuine expert, could simplify his enormous range Out-of Body Experiences: by Gavin and Yvonne of knowledge and make it accessible to the general Frost. 2000 (1986). Pub: Motilal Banarsidass, reader. New Delhi 110007. Pp.240, Rs.195 This book is a collation of dozen talks he gave at This book purports to assist a person to astral The Cooper Union Forum in New York between 1958 travel, where and when the reader likes. It is written and 1971. The talks have a freshness and lightness in a charming, simple manner which belies the that has carried well over the years till now, which is a deceptive nature of what the authors are teaching. sign of their enduring validity and worth. They make the whole idea and application of the The talks range from the dialogue or lack of it mechanics of astral travel appear to be within the between East and West, Zen, the mythology of love, reach of everyone. The tone of the book disarms the mythology of war and peace, oriental art etc. A the reader but the underlying purpose and notion of glance at the reference notes at the conclusion is an an easy, trouble free travel in the astral is astonishing wide sweep of world literature which dem• misleading. Any book on the occult has to be onstrates the erudition so effortlessly at his disposal. treated with caution, not because the elements in What strikes me in reading this book is the sense of the book are wrong, quite the contrary, but because humanity and lively good sense which gently pervades we can easily be sucked into a world view and his lectures. attitude which distracts us from the true purpose of The one reservation I have concerning these why we are here in this realm. stimulating talks is that their basis is historical, liter• On some other yogic path such astral travels ary and psychological, particularly of the Jungian and dreams may be valid as a therapy. On the school. These talks for all their breadth should be path of J nana yoga there is no necessity for the taken as providing a rich perspective and opening deliberate exploration of the subtle realms though at to the possibilities of a humanity in search of times they do impinge on our consciousness but meaning. But they are broad maps only and they are not given unnecessary weight. should not be construed as a metaphysics leading to a true understanding of oneself in The authors give the concept of astral travel a the scheme of things. The ease of explanation is not "feel good" notion not unlike attendance at a family a substitute for the task of right living. movie. It can be, however, the mind in all it's — Peter Picglemann infinite variation has surprises and shocks which the uninitiated should be wary of if they attempt SILENT RAIN: by Amaro Bhikkhu. 1996. Pub: this occult practice. We can have extreme Craftsman Press, Bangkok, Thailand 2533009. difficulties in the identification we have with the pp 293, Free Distribution. physical body. If there is a purpose in it and it In the foreword of this book Ajahn Sucitto appears that way then we need to recognise first expresses hope that the reader likes the book and principles before adventuring into the astral realm. states "we probably won't unless we feel like listening If we do not know who we are, would we seek to it the way we would listen to rain, now pattering, elsewhere for recognition, understanding and now beating on our window on a dark and blustery resolution? I think not. Bhagavan said that the only night". Reading this book is very much like difference between a dream (which is an essential experiencing the rain in the hot parched summer. element of the astral plane) and this physical consciousness is that as the waking state, it is Amaro Bhikku begins by describing the experienced as longer due to the thread of experience of a long tudong walk between the memory. Both are beset with false identification. Chithurst monastery in Sussex and the banch — Peter Picqrfemann monastery at Harnham in Northumberland, with a friend. It is easy for the reader to experience the MYTHS TO LIVE BY: by Joseph Campbell. 1993. walk with them, the beauty of the countryside, the Pub: Penguin Arkana,375 Hudson St., NY 10014. discomfort of days of walking in continuous rains, Pp276, U$9.50 the joys of experiencing the walk in the moment, 124 THE MOUNTAIN PATH Aradhana the various encounters with people and animals, and the tugs of the mind to live in the future of OTHER BOOKS RECEIVED reaching of the goal. The remainder of the book is descriptive of ARUNACHALA SIVA: Translit.,Tr.,&Comm., by various trips to Buddhist communities in Western Dr.TMP Mahadevan.3rd edn.2000. pp103,Rs40. THE countries and of a meeting of Western Buddhist CARDINAL TEACHING OF THE MAHARSHI teachers in Dharamsala, India with His Holiness, (Arunachala Pancharatnam): (Skt text with Engl transl The Dalai Lama. His Holiness provided guidance by S.Sankaranarayanan of Kapali Sastry's Skt. and encouragement regarding the group's Darpanam comm.) 3rd edn. 1999. Pp13,Rs10. discussion of the themes: sustaining essence and SELF-ENQUIRY: Vichara Sangraham: Engl tr by adaptation to the Western environment, the TMP Mahadevan. Pp33,Rs15. FRAGRANT PETALS: question of immoral behaviour of teachers, the style A representative anth on Bhagavan. Pp173,Rs50. of practice, and the dangers of sectarianism of IN DAYS OF GREAT PEACE: by Mouni Sadhu. empire building. Limited spl edn 2001. Pp223,Rs50,U$10. RIBHU GITA The teachings of the Buddha are discussed SARAMU (Telugu): by P.S.Sundaram. pp56,Rs15. throughout the book whether woven into the account All the six above published by Sri Ramanasramam, given about the journey across England or whether 606603,lndia. presented during talks in the West. These TRIPURA RAHASYA: [orig Skt txt with authorita• teachings provide direction for leading a more tive] tr and notes by Samvid. Pp448,Rs225. SELF fulfilling life. During one of the talks the five precepts ABIDANCE(Saf Darshanam Forty Verses): with are summarised and presented in concepts for Ganapati Muni's Skt verses and [very able Engl trby Westerners: (1) not to take the life of any living G.Kameshwar of the Hindi Introduction, transl and creature, (2) guard against greed, (3)proper use of enlightening] comm on the Skt original by Badari sexual behaviour, (4)right speech (refrain from Sankaracharya SrT Swaroopananda Sarasvati. dishonesty, selfishness, spitefulness, aggressive• Pp56,Rs30. Both pub by RMCL, Bangalore 560003 ness and abusive speech), (5) refrain from eN\a\\ intoxication, (6) do not be heedless. The author's SRI RAMANA SAYUJYAM: [Tamil compositions great sense of humour helps create acceptance of on Ramana in 72-Melakarta, and 98-derived Ragas] this wisdom and of sometimes needing to change by MR Srinivasan. Pub: SrT Ramanalayam, opp. RTO, our mind around. For example, in regard to not Vellore 632009. Pp74. Rs.— taking a life, he talks of having to change his view from having a weak troubled flowering plant RAMANA MARGAM (extracted Telugu Talks): by to having a green-fly farm. He reminds us that when V.Krishna.Pub: Sadhana Trust, a-107, Journalist Clny, we live by these clear standards the mind and Hyderabad 500033. Pp107,Rs25. body become relaxed and we are joyful in the ARUNACHALA VAIBHAVAM (Telugu): [places here and now. worth seeing] by A.Sambasiva Rao. SRI ARUNACHALESWARASATAKAM(Telugu).pp72,Rs5. He also refers to the teachings of Ramana Maharshi. He says, "by asking 'who am I' and using Both pub by: Sri Ramana Trust, 21-10/5-49, Teach• inquiry, we create a hesitation in the mind and put er's Clny, Muttialampadu, Vijayawada 520011. the sense of self in perspective; like stepping out of LOVE IS MY FORM Vol I: The Sai Advent: by a grey prison cell into sunshine and a field R.Padmanabhan. Pub: . of flowers". pp600,Rs2500 In a discussion of the materialism which THE GLORY OF NEPAL: Anthological Guide pervades Western countries he gives the following Book: [based on Nepala Mahatmya and as guidance: Buddha's response to enlightenment, Himavatkhanda]: by Bill Forbes & VK Chaube. being totally free beyond suffering, was not to Pub:. pp292,Rs195. pursue physical pleasures but to live incredibly SRI RUDRAM DECODED: Mantras and Medi• carefully and modestly, using the things of the earth cines for Healing as Coded in the Namaka and with frugality. He emphasises that there is nothing Chamaka [with word for word meaning, asanas, that is worth holding on to and that "we are only herbs,& recipes]: by KT Shubhakaran. Pub: C-310, ever HERE and the time is ever only NOW". Defence Colony, N.Delhi 110024. Pp310,Rs500 — Marsha Somers |2S

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Celebration of 121st Jayanti of Sri Bhagavan At Ashram (10-1-2001)

The 121st Jayanti of Sri Bhagavan was done as per daily routine (during which milk is celebrated in the usual elaborate manner on offered as naivedya). Devotees were treated to January 10. The Ramana Auditorium was breakfast. specially decorated with flowers. Chanting of Maha Narayana Upanishad The proceedings actually commenced even commenced at eight. Simultaneously Mahanyasa on the previous day, January 9, with an Ekadasa Rudrabhishekam to Ramaneswara impressive concert of Ramana Music by the Mahalingam was performed. This was followed by Ramananjali Group, Bangalore, led by special puja. Harati, the finale, came off at eleven. Smt. Sulochana Natarajan. The first item of the programme on Jayanti Day was the special puja to Sri Bhagavan performed in the early hours (which is the routine on all days of the dhanurmasa, that is, the Tamil month of Marghazhi). This was followed by Vishnu Sahasranama Parayana. Thereafter there was group singing of Tamil hymns of Sri Bhagavan appropriate to the Jayanti day. After recitation of Ramana Chatvarimsat (Forty verses in praise of Sri Bhagavan), a brief puja to Sri Bhagavan was 126 THE MOUNTAIN PATH Aradhana

Devotees and inmates were treated to special A portrait of Sri Bhagavan was taken round in lunch. The poor were fed on a large scale. procession along the main streets of Mylapore in In the afternoon there was a moving rendering the night. of devotional music by the Amritavarshini Bhagavan Sri Ramana Maharshi Group, Bangalore, led by Srimati Sakkubai Satsangam, Virugambakkam Srinivasan. Bhagavan Sri Ramana Maharshi Sri Kadri Gopalnath, winner of the Satsangam, Virugambakkam, Chennai 92 Kalaimamani award (instituted by the Government organised the Jayanti celebration at Hari Hara of Tamil Nadu) is an accomplished player on the Alayam, Chinmaya Nagar, on January 26. After saxophone. He was at his best during his concert Vedic recitation and puja to Sri Bhagavan, of Carnatic music on the saxophone conducted Sri V.S. Ramanan, Ashram President, delivered after dinner at the special pandal erected for the his presidential address. Sri Govindarajan read occasion between the Ashram dining hall and out his simplified version of Sri Bhagavan's Tamil dispensary. rendering of Shankaracharya's Dakshinamurty Master Sri Shashank is an artiste who has Stotra. earned a great reputation as a flute player even Sri Ravindra Narayanan and Sri Sridhar of at an early age. His after-dinner concert of Sri Ramanasramam were present on the occasion Carnatic music on January 11 was widely and gave a concert of Ramana music consisting applauded. This completed the Jayanti of songs by Sri Bhagavan as well as those on proceedings. him. The function came to a close with Harati At Chennai and distribution of prasad. The Jayanti was celebrated in an elaborate At Mumbai manner by the Ramana Kendra Trust, Chennai Bhagavan Sri Ramana Maharshi Centre between 24 December 2000 and 10 January celebrated the Jayanti on the evening of March 2001 by organising a series of lectures in the 4 at Vivekananda Auditorium, Ramakrishna Math, evenings. Khar, Mumbai-52. Swami Chidananda of Swami Ramanananda of Sri Ramanasramam Chinmaya Mission spoke on the teachings of Sri inaugurated the celebrations by lighting a kuthu Bhagavan. Dr. Justice Dhananjaya Y. vilakku. Sri. V.S. Ramanan, Ashram President, Chandrachud, Judge, Bombay High Court delivered the inaugural address. presided over the function. The speakers were: Sri S. Ram Mohan, Dr. Sudha Seshayyan, Dr. Kalarani Rangaswamy, Ramana Maharshi Heritage and Sri A.V. Subramanian, Dr. T.N. Pranatar- Community Centre, Bangalore thiharan, Prof. A. Venkatesan, Prof. L.R. Ganesan, Sri S. Shankaranarayanan, Sri Ramana Maharshi Centre for Learning, Dwaraknath Reddy, Swami , Sri Bangalore has constructed a Heritage and N. Panchapakesan and Sri J. Jayaraman. Community Centre at 74, AECS Lay-out, Sanjaynagar (Behind 4th & 5th Main), Bangalore. Bhajan was conducted on all days before commencement of lectures. The auditorium at the Centre was formally opened on the morning of January 21 by Sri Sri Subbu Arumugam, Smt. Bharati Ananth Kumar, Honourable Minister for Tourism Tirumohan, Sri S. Kanti and party gave a and Culture, Government of India. Sri V.S. performance of Villu Pattu entitled Sri Ramana Ramanan, Ashram President, was the Chief Mandalam. Guest. The special features of the programme on Swami Ramanananda of Sri Ramanasramam January 10 were: puja to Sri Bhagavan, lunch for lighted the Kuthu Vilakku. The Honourable visitors, bhajan and a Harikatha on Sri Bhagavan Minister spoke on the occasion. There were also by Smt. Shyamala Ramachandran. speeches by Sri. A. R. Natarajan, Sri. V. S. 2001 ASHRAM BULLETIN 127

between March 10 and March 11 by Ramana Maharshi Centre for Learning, Bangalore at Ramana Maharshi Heritage Auditorium, Sanjay Nagar, Bangalore. The speakers at the Kannada Session (March 10) were: Swami Brahmananda, Sri S. Shadakshari, Dr.A.S. Venugopal Rao and Veda Brahma Sri Subraya Sharma. The speakers at the English session (March 11) were: Sri V.S. Ramanan, Swami Virajananda, Dr. Sarada and Sri A.R. Natarajan. The cultural festival was inaugurated by Swami Ramanananda of Sri Ramanasramam. Sri. A.R. Natarajan, Swami Ramanananda of Sri Ramanasramam, Swami Virajananda and Sri Ananth Ramananjali music and dance ballet were part of Kumar, Central Minister for Tourism and Culture the cultural programme. Ramanan, Ashram President, Sri. S. Chandra- Aradhana of Chinna Swamigal sekhar and Sri. R.V. Deshpande, Minister for (7-2-2001) Large and Medium Industries. The morning The Aradhana of Sri Chinnaswamigal was session concluded with a musical offering by the celebrated at the Ashram on February 7, with Ramananjali Group, led by Smt. Sulochana special abhishekam and puja at his samadhi. Natarajan. Inmates and devotees who had assembled for Swami Virajananda, Dr. A.S. Venugopal the function were treated to special lunch. Rao, Brahma Shri K. G. Subraya Sharma, Dr. Sarada and others spoke on the occasion. Celebration of Sivaratri at Ashram (21-2-2001) Sivaratri is observed at the Ashram in a solemn manner. The special feature is that there are four additional pujas at night. The chanting of Ekadasa Rudram commences at midnight and lasts for above two hours. A good number of devotees assemble for the occasion. This year Sivaratri came off on February 21 and the celebrations were on the usual lines. Sri Vidya Havan * (16-3-2001)

Heritage and Community Centre The last item in the programme was a dance- ballet entitled Purushothama Ramana by Dr. Ambika Kameswar, Dr. Sarada and artistes of the Ramana Natya Kala Ranga.

Seminar and Cultural Festival at Bangalore A National Seminar and Cultural Festival on Sri Vidya Havan, the annual function the life and teachings of Sri Bhagavan was held conducted at the Ashram on the first Friday of 128 THE MOUNTAIN PATH Aradhana the Tamil month of Panguni involves elaborate After the first brief puja to Sri Bhagavan as rituals lasting about ten hours. This year the harati per daily routine devotees were treated to came off on March 16. breakfast. This was followed by recital of Maha The main items of the programme are: Narayana Upanishad at the shrine as well as navavarana puja, Lalita Sahasranama homa, Ekadasa Rudra Mahanyasa abhishekam to Sri Lalita Trisati homa, kanya puja and suvasini puja. Ramaneswara Mahalingam. After special puja, harati, the finale, came off around eleven. The materials offered as oblation to the sacrificial fire are: lotus flowers, clarified butter, purusa twigs, sugarcane, Charkarai pongal (sweet rice pudding), dhurva grass, puffed rice, bilva leaves, white mustard and navadhanya. Purnahuti, the final oblation came off at four. As usual, a large gathering of devotees was present to witness the havan. Ramana Kendram, Hyderabad

Devotees and visitors were treated to special lunch. Again, there was special abhishekam to Sri Bhagavan in the afternoon. Sri. S. G. N. Pichaiyappa and Sri S. G. N. Ganesan of Kathimedu gave a concert of nagaswaram music in the evening. Swami Ramanananda at the opening function of Library Kalaimamani Ganesh and Kalaimamani Room on the first floor of Sri Ramana Kendram, Kumaresh of Chennai gave an impressive Hyderabad on 8 April concert on the violin after dinner. This marked completion of the celebrations. Celebration of Fifty first Aradhana of Sri Bhagavan at Ashram Celebration of Mahapuja at Ashram (21-4-01) (16-5-01) The fifty first anniversary of the Brahma Mahapuja commemorating the mukti Nirvana of Sri Bhagavan was celebrated in the (Liberation) of Sri Bhagavan's mother was usual, elaborate manner at the Ashram on celebrated at the Ashram on May 16 April 21. corresponding to Vaishaka Bahula Navami Smt. Ambika Kameswar gave an impressive according to the Hindu calendar. concert of Ramana Music in Classical Carnatic In accordance with usual practice special style, the previous day (after dinner). abhishekam and puja to Sri Matrubhuteswara was The proceedings on Aradhana Day performed in the presence of a large gathering of commenced in the early hours with the chanting devotees. of Arunachala Stuti Panchakam and Ulladu The after-dinner concert of Ramana music in Narpadu of Sri Bhagavan. classical Carnatic style by Smt. Sulochana Nagaswaram music was provided by Sri. Natarajan and Dr. Sarada was very much T. R. Pichandi and party. appreciated by devotees. tliifc iill I: ill Mi '

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A European seeker, Mouni Sadfiu (M. Sudouski) visited* Sri Ramana Maharshi in 1949. Three yearslater he piablishedl a detailed account of the impact the Sage of Arunachala had i Based on the diaries life of an ardent seeke his ashram and the

Paperback, 223 Ashcavakra Gita

Ashtavakra Gita: This is a special archival edition in which Sri Maharshi has written in his own hand the Sanskrit original over the printed text of the Ashtavakra Gita in Kannada script. This also carries an English translation. Price Rs. 70/- Sri Ramana Smaranamruthumu: (Nectar of Ramana Memories) (Telugu) By Gurram V. ther regent publications O Subbaramiah. This is a special by the Ashram archival edition. Price Rs. 70/-

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Manasu Nindina Madhura Smrutulu Sri Ramana Maharshi Vari Upadesamu Sri Ramanochchishtamu (Crumbs (A collection of Memories) (Telugu) (The Maharshi and His Message) from His table) (Telugu) A Telugu These are the recollections of Smt. Telugu translation by Srimati Sonti translation by Sonti Anasuya T.R. Kanakamma, an old devotee. Anasuya Srimannarayana from the Srimannarayana from the English Price Rs. 60/- English original of Paul Brunton. original of Ramanananda Swarnagiri. Price Rs. 20/- Price Rs. 10/- 2001 ASHRAM BULLETIN 131 OBITUARY Yogi was a source of strength and inspiration to hundreds of followers. He heard their problems Yogi Ram Surat Kumar patiently and blessed them in various ways. (1918 -2001) Everyday hundreds of visitors from all parts of India used to flock to his ashram seeking his darshan. His samadhi is situated at the large hall where he used to give darshan. The interment ceremony was performed with elaborate rituals on the afternoon of February 21, Sivaratri Day. A large gathering consisting of his devotees, local personalities, officials and members of the general public witnessed this ceremony.

Ramu Sastri We regret to report the passing away of Sri Ramanatha Sastri — better known as Ramu Sastri to devotees — on the afternoon of March 30. He was 86. Ramu Sastri had his first darshan of Sri Bhagavan in 1928. He was one of the lucky few who had done Veda Parayana before Sri Bhagavan! His father, Sri Srinivasa We report with deep regret the passing away Sastri was of great help to of Yogi Sri Ram Surat Kumar, popularly known the Ashram in the matter of as Visiri Swami'. He always carried a hand fan rituals, and particularly so, with him and hence the appellation Visiri Swami'. in the performance of Sri He was absorbed at the Lotus Feet of the Lord Chakra Puja (since its in the early hours of February 20. A popular inception). spiritual personality noted for his utter simplicity, Yogi used to call himself 'this beggar'! Ramu Sastri did service at the Kanchi Kamakoti Math for about twenty years. After his Hailing from a village of Bihar, Yogi was on return from Kanchipuram his services were the spiritual quest even from his early years. He available to the Ashram. The Ashram could count had darshan of and Sri Ramana on his help on special occasions like Koti Maharshi in 1947. Archana, kumbhabhishekam, Sri Vidya Havan and He came to Tiruvannamalai for the second the like. time in 1959. This time he stayed for good. He For about fifteen years at a stretch Sastri used moved about a lot and could often be seen to be present at the Ashram without fail on Fridays walking on the slopes of the Arunachala Hill. For (as well as other days on which puja was due) years he had no fixed residence and stayed at for participating in Sri Chakra Puja. the Arunachaleswara Temple as well as under a tree at the Tiruvannamalai Railway Station. Ramu Sastri participated as usual in Sri Vidya Havan conducted at the Ashram on Friday Later on, in 1976, his followers arranged for March 16. It is significant that he died on a Friday, his regular accommodation at a house in Sannidhi exactly a fortnight later! Street, Tiruvannamalai. Eventually a regular ashram was built for him in 1994, at Ramana May his soul rest in peace at the Lotus Feet Nagar. This was his abode till the last. of Lalita Tripurasundari (Shakti). 132 THE MOUNTAIN PATH Aradhana

FORTHCOMING FESTIVALS GURU PURNIMA (VYASA PUJA) Thursday 05.07.2001 KRISHNA JAYANTI (GOKULASHTAMI) Saturday 11.08.2001 VINAYAKA CHATURTHI Wednesday 22.08.2001 105TH ANNIVERSARY OF SRI BHAGAVAN'S ADVENT AT ARUNACHALA Saturday 01.09.2001 NAVARATRI FESTIVAL COMMENCES ON Wednesday 17.10.2001 SARASWATI PUJA Thursday 25.10.2001 DEEPAVALI Wednesday 14.11.2001 KARTIGAI DEEPAM FESTIVAL COMMENCES ON Wednesday 21.11.2001 KARTIGAI DEEPAM Friday 30.11.2001 SRI BHAGAVAN'S 122ND JAYANTI Monday 31.12.2001 PONGAL Monday 14.01.2002 CHINNA SWAMIGAL ARADHANA Monday 28.01.2002 MAHA SIVARATRI Tuesday 12.03.2002 SRI VIDYA HAVAN Friday 22.03.2002 TELUGU NEW YEAR'S DAY Saturday 13.04.2002 TAMIL NEW YEAR'S DAY Sunday 14.04.2002

Statement about ownership and other particulars about THE MOUNTAIN PATH according to Form IV, Rule 8, Circular of the Registrar of Newspapers for India:

1. P/ace of Publication — Madras-15; 2. Periodicity of its publication — Quarterly; 3. Printer's Name — TV. Venkataraman; Nationality — Indian; Address — Karthik Printers, 12, Aranganathan Subway Road, Madras 600 015; 4. Publisher's Name — V.S. Ramanan; Nationality — Indian; Address — Sri Ramanasramam, Tiruvannamalai 606 603; 5. Editor's Name — Ramamani; Nationality — Indian; Address — Sri Ramanasramam, Tiruvannamalai 606 603; 6. Name and Address of individuals who own the newspaper and partners or shareholders holding more than 1% of the total capital - SRI RAMANASRAMAM, Tiruvanamalai 606 603.

I, V.S. Ramanan hereby declare that the particulars given above are true to the best of my knowledge and belief.

Date: 31.3.2001 Signature of the Publisher: (SD) V.S. Ramanan

Published by Sri V.S. Ramanan, President, Board of Trustees, Sri Ramanasramam, Tiruvannamalai-606 603, S. India, and printed by Sri TV. Venkataraman at Kartik Printers, 12, Aranganathan Subway Road, Chennai 600 015. Editor: RAMAMANI (N. RAMASUBRAMANYAN). 2001 CHANTING OF THE DIVINE NAME: THE MESSAGE OF BODHENDRA 99

I (this poor being)? But, luckily I see you ideals of ahimsa (non-injury) and satya (speak• as the remover of all my troubles, you who ing the truth) is of the utmost importance. It are easy of access here to anyone (except is also essential that they should not covet the dumb) and whose devotee becomes the property of others. the master of the riches of the universe! The power of chanting the Divine Name A significant feature of the method of is well brought out in a verse in praise of nama japa is that it is within the reach of all. Hanuman, the exemplary devotee of Rama. A brahmachari (student) can take up the prac• It says that he is present (in invisible form) tice. So can a grihasta (householder) or "with his palms folded in reverence and eyes sannyasin (monk). The apparent simplicity filled with tears of ecstasy, wherever the name of the method does not free the devotee from of Rama is chanted"! conforming to certain basic rules of religious In nama japa the devotee recites the Name conduct. Those who take to Bhagavan Nama in privacy — unknown to others. In nama are called bhagavatas. The Padma Purana lays sankirtana (group singing) the devotees sing down certain rules to be generally observed in unison and the atmosphere vibrates with by these bhagavatas. the presence of the Divine. These methods Bhagavatas are expected not to differenti• are complementary to each other. ate between Siva and Vishnu. They are for• Even now all programmes of nama bidden from adopting an irreverent attitude sankirtana commence only after offering salu• to the Vedas, the guru and virtuous persons tation to Sridhara (Ayyaval), Bodhendra and in general. They should not indulge in cal• Sadguru Swamy. The tradition of bhajana umny. They should have implicit faith in sampradaya founded and nurtured by these nama siddhanta, and should not impart it to great masters is still kept strong and intact in those who lack such faith. Sticking to the I South India.

"Know well that the love of thyself is more hurtful to thee than anything in the world . . . Covet not what thou mayest not have. Be not willing to have what may hinder thee and deprive thee of liberty within. "Why art thou spent in vain grief? Why art thou worn with needless cares? If thou seekest this thing or that or wouldst be in this or that other place for thy own convenience or pleasure, thou shalt never be at rest nor free from trouble of mind, for in every matter something shall be found wanting and in every place there shall be someone to cross thee." — Thomas a Kempis.