" D o e s it b e c o m e Thee

thus to sleep when I am out-

raged by others, O A r u n a -
(A QUARTERLY)
chala ?
—The Marital Garland of
Letters, verse 10. " Arunachala ! T h o u dost root out the ego of those w h o
meditate on Thee in the heart, Oh Arunachala ! "
—The Marital Garland of Letters, verse 1.

Publisher :
Vol. I l l APRIL 1966 No. 2
T . N. Venkataraman,
Sri Ramanasramam,
Tiruvannamalai.
C O N T E N T S

Page
EDITORIAL :

Higher Powers 131

Some Consequences of Anatta - Bodhichitta . . 136
Editor : O d e to Arunachala ( P o e m ) - David Corrydon 137
W h o s e Will b e D o n e ?
Arthur Osborne, — Dr. T. N. Krishnaswami 138
Sri Ramanasramam, The Lion's R o a r ( P o e m ) — D e r e k Southall 139
Tiruvannamalai. Petitionary Prayer — Abdullah Qutbuddin 140
M o d e s of Prayer — Indira Devi 143
Grace and Prayer — Gladys de Meuter 144

THE MEANING A N D USE OF T H E ROSARY IN . . .

Hinduism — Prof. N. R. Krishnamurti 146

Christianity (Catholic)
Managing Editor : — Ebbana Grace Blanchard 147
Buddhism (Theravada) — Venerable Phra
V . Ganesan,
Mctha Vichitr Tissadatta 148
Sri Ramanasramam, Islam ( S u n n i ) — A b d u l l a h Qutbuddin 149
Tiruvannamalai.
ARROWS FROM A CHRISTIAN BOW - X :

Christian Healing-—Sagittarius 150

# The Power of Prayer — Dilip Kumar Roy 152
A n Angry Prayer — Jean Butler 154
Annual Subscription : H o w I came to the Maharshi
— V. Kameswara Rao 156
INDIA .. Rs. 5.
The Seer's Within ( P o e m )
FOREIGN .. 10 sh. $ 1.50
— Harindranath Chattopadhyaya 159
Automatic Divine Activity
Life Subscription : — Prof. G. V. Subbaramayya 160
Rs. 100; £ 10; $30. A Bet on a Prayer — K. K. Nambiar 161
The Grace of Sai Baba — Khushmun Elavia . 162
Single Copy :
The Maharshi and His Blessings
— K. Ramachandra 163
Rs. 1 . 5 0 ; 3sh.; $0.45
The Beginning of a Ramana Mantra —• T. K. S. 165
Climbing Arunachala — Satyanarayan Tandon 166
The Power of Shaktipata — Swami Muktananda 167
 C O N T E N T S — (Contd.)
Page
THE MIRACLES OF . . .

Tirupati Venkataramana — N. N. Rajan 174 (A QUARTERLY)

Spiritual Healing — Irmgard George Schultz 175
Lourdes — / . Jesudasan, S.J. 177
Sai Baba and His Followers — Saidas 180
Outside Yourself — Clare Cameron 182
Sri-La-Sri Panrimalai Swamigal
— A. V. Ramachandran 183
Desolation ( P o e m ) — A . Rao 186 The aim of this journal is to set
Hamsa Vidya — K. Harihara Iyer 187
Prayer and Power — Cornelia Bagarotti 188 forth the traditional wisdom of all
Fire-walking in South India religions and all ages, especially
— Purisai Murugesa Mudaliar 189 as testified to by their saints and
The Nonsense of ' Life ' and ' Death '
— Wei Wu Wei 191 mystics, and to clarify the paths
Heart and Head ( P o e m ) — A r t h u r Osborne 192 available to seekers in the condi-
Spiritual Prayer — / . G. Schultz 193
tions of our modern world.
Self Enquiry — . . . Quis Separabit 194
The Bhagavad Gita — Prof. G. V. Kulkarni
& Arthur Osborne 195
B o o k Reviews 199
Ashram Bulletin 207
Introducing . . . 217
Letters to the Editor 219 Contributions for publication
should be addressed to ' The Editor,
The Mountain Path, Sri R a m a n a s -
To Our Subscribers ramam, Tiruvannamalai, Madras
State'. T h e y should b e in English
1. The official year of the quarterly is from January
to December. and typed with double spacing.
2. SUBSCRIBERS I N I N D I A should remit their annual Contributions not published will be
subscription by M o n e y Order only as far as possible and not
returned on request.
by cheque. The words 'subscription for The Mountain Path
for . . y e a r / y e a r s ' should be written on the M . O .
coupon and the full name and address written in B L O C K
L E T T E R S on the reverse of the coupon.
Life Subscription should be sent by cheque drawn
favouring The Mountain Path and crossed. The editor is not responsible for
The journal will not be sent by V.P.P. statements and opinions contained
3. F O R E I G N SUBSCRIBERS can send their subscrip- in signed articles.
tion by International M o n e y Order, British Postal Order oi
by Bank cheque or draft payable in India, U.S.A. or U.K.

The subscription rates are for despatch of the journal

N

by surface mail to all parts of the world.

If despatch by AIR MAIL is desired the following

N o payment is made for contri-
additional annual amount should be remitted :
butions published. Anything herein
£ $
(a) Pakistan, Ceylon Rs. 4 . 0 0 published may be reprinted else-
(b) Asia, Egypt, Indonesia 12s. * 1 80 where without fee provided due
(c) Europe, Africa (excluding Egypt) 18s. 2 70
3 60
acknowledgement is made and the
(d) Australia, N e w Zealand, Fiji 24s.
0) North & South America, Hawaii 20s. 4 50 editor is previously notified,
 (A Q U A R T E R L Y )

Editor: A R T H U R OSBORNE

VOL, I I I APRIL, 1966 No. 2

HIGHER POWERS

(EDITORIAL)

It is generally agreed b y anthropologists insofar as this seeks to withstand the, i m -

t o - d a y that peoples called ' primitive ' h a v e mutability of S u p r e m e Being it w i l l e v e n -
or have had a conception of the S u p r e m e tually b e bruised and b r o k e n / T h e n Supreme
Being, although in m a n y cases this has got Being w i l l not appear to h i m benevolent but
obscured behind an array of lesser gods, harsh and he w i l l give It the n a m e of Fate.
spirits and p o w e r s . A n important i m p l i c a - Arising f r o m his e g o - s e n s e he has desires
tion of this is that; so far as religion is c o n - that he wishes to fulfil. A t their best and
cerned, these peoples are not primitive but purest these m a y c o n v e r g e in the desire to
degenerate. P r o b a b l y in other w a y s too, efface, the ego-sense and return to conscious
though that does not concern us here. union w i t h S u p r e m e Being ; h o w e v e r they
Supreme Being is as impartial as the sun. v e r y seldom are at their purest and best.
If one flower b u d opens w h e n the sun rises Usually they are specific desires, although
and another not, it is due to its o w n p r e - ranging o v e r a w i d e area f r o m the crudest
paredness and not to any partiality of the egoism to the most exalted idealism and
sun. Similarly, Divine Grace flows, e v e r y - altruism. It is no use turning for fulfilment
w h e r e , always ; it is only man's willingness of these, desires to Supreme Being, w h i c h
and ability to respond to it that varies. does not even take cognizance of the ego
S u p r e m e Being cannot b e propitiated. Being that has them ; therefore m e n seek other
all benevolence, it cannot be induced to w a y s of attaining them.
b e c o m e m o r e benevolent to one than to One w a y is to pray to a single m o n o t h e i s -
another or in one instance than in another. tic Personal G o d W h o is a crystalization, so
A l l things manifest Supreme Being in its to speak, of S u p r e m e Being ; but it is b y no
innumerable aspects ; all things issue forth means the only w a y . M e n also seek to h a r -
f r o m it and return to it. ness Divine P o w e r to their will or to p r o -
Man, h o w e v e r , develops an ego-sense, a pitiate gods or aspects of G o d through a
conviction of separate individual being ; and variety of techniques. Even in I s l a m , the,
132 THE MOUNTAIN PATH April

most rigidly monotheistic of religions, p e o - cated above, that m a g i c is a degeneracy of

p l e invoke specific Names of G o d for s p e c i - religion. W h e n the goal of self-purification
fic purposes, while in Christianity with its is lost sight of and the purpose of harnessing
' Three Persons in One G o d ' they invoke the s u b t l e forces comes to b e the acquisition of
intercession of saints. p o w e r and gratification of desires, then it
c o m e s to b e magic. But that does not n e c e s -
Invoking saints and angelic p o w e r s means sarily mean that it is ineffective ; it m a y b e
seeking aid f r o m the intermediate w o r l d both effective and dangerous. F r o m a
b e t w e e n the human and the Divine. In most spiritual point of v i e w , h o w e v e r , it is u n -
religions elaborate techniques have been w o r t h y of consideration.
framed for doing this, for propitiating b e n e -
volent p o w e r s and w a r d i n g off harmful ones. T h e r e is a similarity b e t w e e n the attitude
W h e n this physical w o r l d is full of such a of the advaitin and his direct opposite, the
variety of l i f e - f o r m s , some dangerous and materialist, since both alike ignore the i n t e r -
others serviceable, the tiger and the l a m b , mediate w o r l d with all its p o w e r s and w o n -
the, serpent and the eagle, it w o u l d be crass ders. T h e advaitin, seeking to realize the
materialism to suppose the subtle w o r l d Ond Self that he is, understands that all that
e m p t y of such. The religions all recognize appears, whether earth or heaven, m a n i -
their existence. T h e N e w Testament speaks festation and dissolution of the universe,
of angels and archangels and, on the h a r m - celestial beings in their splendour, the
ful side, of devils possessing people. The avatars and the prophets, Christ and his
Qur'an speaks of M u h a m m a d preaching to second coming, the B u d d h a s of all the ages,
the jinn as w e l l as to humans. B u d d h a also all manifest the One Self, because there is
is said to have taught in t h e d e v a - l o k a as n o other. Therefore to seek them out, h o w -
w e l l as on earth. If animism plays a large, ever resplendent they m a y be, w o u l d b e a
part in some m o d e r n Buddhist communities distraction on the path.
it is because they h a v e substituted a wish to T h e materialist also sees nothing b u t the
gratify their desires f o r Buddha's injunction physical w o r l d — but with w h a t a differ-
to renounce them. ence ! T h e p o w e r s and splendours of the
intermediate w o r l d are not b e l o w but a b o v e
Spiritual degeneracy can take many his aspirations. He cannot e v e n c o n c e i v e of
forms, but t w o are particularly obvious. One them. W h e t h e r or not he believes that s o m e
is forgetting about S u p r e m e Being, w h i c h , r e m o t e person called' G o d created this p h y s i -
after all^ is of no use to y o u as an individual cal w o r l d f r o m outside of it, it is the p h y s i -
but is eventually going to d e v o u r and r e - cal w o r l d of things he can touch and see that
absorb y o u , and concentrating on forces and he really believes in. H o w distressing it
beings of the subtle w o r l d and on the means must b e for h i m to b e told b y his o w n
of harnessing or placating them. T h e other physical science that there is no such w o r l d ,
is to forget all about the subtle w o r l d and that things have no colour, shape o r smell
b e l i e v e only in a material w o r l d with or apart f r o m his perception of them, that he
without a Personal G o d w h o m a d e it. The is not sitting at a solid w o o d e n table but
f o r m e r leads to animism and magic, the b e f o r e a cluster of atoms whirling about in
latter to materialism ; the f o r m e r is the e m p t y space. N o w that there is no longer
degeneracy of the peoples called primitive, any matter h o w is he going to b e a m a t e -
the latter of the anthropologists w h o study rialist ?
them. * # *

S o m e anthropologists have held that r e l i - L e t us n o w pass f r o m theory to practice

gion g r e w out of magic. Religion cannot g r o w and see h o w n o n - p h y s i c a l p o w e r s operate.
out of anything, being based o n pure i n t u i - T h e y fall into three main categories w h i c h
tional consciousness. Indeed, it does not g r o w
or d e v e l o p , b u t starts full g r o w n and t h e r e - i This t h e m e is d e v e l o p e d in Buddhism and
Christianity in the Light of Hinduism b y A r t h u r
after declines, 1
It is. h o w e v e r , true, as; i n d i - O s b o r n e , ch. 3. R i d e r & Co.
im HIGHER POWER m
are on the w h o l e distinct although they sor, just as the p o w e r to great absolution is
m e r g e at the edges. invested in a Catholic Priest.

T h e first is purely technical, through the Mediaeval alchemy was a highly technical
p e r f o r m a n c e of some rite ; and in this, as science using physical experimentation, b u t
in the w o r k i n g of physical science, the w i s - since it aimed at spiritual d e v e l o p m e n t it
d o m and purity of the operator is not a insisted on purity in the practicant. " This
requisite, although his ability to concentrate thing for w h i c h y o u h a v e sought so long is
is usually helpful and sometimes essential. not to b e acquired or accomplished b y force
A g o o d e x a m p l e of this category is the or passion. It is only to b e w o n b y patience
yantra against scorpion stings w h i c h w e and humility and b y a determined and most
published in our issue of A p r i l 1965 and perfect love. F o r G o d bestows this divine
w h i c h so m a n y of our readers have f o u n d and immaculate science, on his faithful s e r -
effective. vants, n a m e l y on those o n w h o m he r e s o l v e d
to b e s t o w it f r o m the original nature of
This m o d e of canalisation covers a vast
things. . . . N o r w e r e they able to hold a n y -
range including most religious ritual and
thing b a c k save through the strength g r a n t -
occult practice. It includes, for instance, the
ed to them b y G o d . For G o d charges those
Christian practice of making the sign of the
of his servants w h o m he has purposely chosen
cross to avert evil influences and the M u s l i m
that they k e e p this divine science w h i c h is
use of ' Bismillah ' for the same purpose. It
hidden f r o m m e n and that they keep it to
covers the Mediaeval science of alchemy, the
themselves." 2

use of mantras and yantras, the Catholic rite

of e x o r c i s m and even the efficacy of the T o discuss w h y certain actions p r o d u c e
mass. Indeed there is recognition of this in effects that are not physically accountable
the Catholic tenet that the efficacy of the w o u l d take us too far afield. It w o u l d open
mass is not dependent on the purity and up the w h o l e question of spiritual forces and
spirituality of the officiating priest — it is subtle vibrations. A n d if the w h o l e a p p a r -
not he w h o is acting but a divinely instituted ently physical universe is reducible to energy
current that is acting through him. A t the vibrations, as nuclear scientists seem i n c l i n -
same time, it must b e added that the m o r e ed to think, it w o u l d also open u p the q u e s -
spiritual are the benefits sought f r o m the tion w h e r e and b y what right a b o u n d a r y is
practice of any technique the m o r e helpful to b e d r a w n b e t w e e n the physical and n o n -
is purity and concentration o n the part of physical w o r l d . H o w e v e r , there is one
the practicant. This is technically explicable important consequence to b e d r a w n : that is
because impurity, inertia and mental d i s - that the widespread m o d e r n rejection of
traction prevent the m i n d being a clear ritual in religion is depriving people of
channel for the flow of the p o w e r that is p o w e r f u l aids for spiritual development and
being invoked. A n d the Catholic Church for defence against evil.
does, of course, recognize the desirability of
A further specification seems called for in
purity and devotion in the priest w h o c e l e -
this connection. A s explained b y Bhagavan
brates mass even w h i l e holding that the lack
in his Upadesa Saram (Instruction in Thirty
of these qualities cannot totally invalidate
Verses) quoted in our issue of January 1965,
it.
and also in the editorial and the article
' P a t h s to S e l f - R e a l i z a t i o n ' b y Dr. B. V .
Incidentally, the possibility of investing
Radhakrishnan in the same issue, action
p o w e r s in a person modifies to some extent
cannot lead b e y o n d action and therefore no
what I said in m y editorial of July 1965
ritual can p r o d u c e Liberation. Therefore
about the impossibility if a G u r u guiding
people w h o seek Liberation b y the path of
others farther than h e has gone himself. A
S e l f - e n q u i r y , as taught b y Bhagavan, m a i n -
G u r u m a y invest a p o w e r such as the a w a k e n -
ing and guidance of kundalini in a disciple 2 Q u o t e d b y A r t h u r Osborne, op. cit. p. 91, f r o m
w h o w i l l to that extent b e c o m e his s u c c e s - ' Psychology and Alchemy 9
p. 260, b y C. G. Jung.
134 THfi M O U N T A I N PATH April

l y ignore ritual, and Bhagavan a p p r o v e d of towards Liberation. T h e r e f o r e they cannot

this. But there are m a n y w h o do not s p e - lead h i m to Liberation. Preoccupation with
cifically seek Liberation but simply greater them is far m o r e likely to distract h i m f r o m
purity, greater devotion, general spiritual it ; and it can do this just as effectively as
betterment, or w h o seek Liberation as the preoccupation with physical wealth and
still unseen goal of a winding path ; and it p o w e r . A t best they exist within the p h e -
is f o r such as these that the appropriate nomenal w o r l d w h i c h he should b e striving
ritual w o u l d be a p o w e r f u l armament for to transcend and hold him d o w n in it ; at
progress and defence. worst they degenerate into sorcery and m a g -
n i f y his ego b y giving h i m p o w e r o v e r others
T h e second category is of p o w e r s that
and winning their submission and adulation.
manifest themselves through some particular
person. These may be spontaneous or M i d w a y b e t w e e n these t w o subcategories
acquired. are p o w e r s w h i c h c o m e to a m a n s p o n t a -
neously in t h e course of his quest and as a
Spontaneous p o w e r s are not u n c o m m o n
b y - p r o d u c t of it. T h e y also can be a h i n d -
and it m a y b e that, in accordance w i t h the
rance on the quest. Whether and h o w far
nature of our times (as explained in the
to use t h e m w i l l b e a matter f o r decision
editorial of our O c t o b e r 1965 issue and in
b y the G u r u or f o r sober, dispassionate j u d g e -
the article ' A l K h i z r ' b y A b d u l l a h Q u t b u d -
ment if therei is no physical Guru.
din in the same i s s u e ) , they are b e c o m i n g
m o r e c o m m o n . Therei are m a n y cases in the T h e third category, into w h i c h the second
West w h e r e healing p o w e r manifests s p o n - m a y m e r g e , is of those w h o h a v e m a d e
taneously. One such is G. H. G e d g e w h o s e themselves channels f o r the Divine P o w e r
article on * T h e M o d e r n R e v i v a l of Spiritual b y complete submission or dissolution of the
H e a l i n g ' was published in our issue of ego w h i c h obstructs it.
January 1965. A n o t h e r w a s Joel G o l d -
A m a n feels (or, through meditation, can
smith, a n u m b e r of w h o s e articles w e have
learn to f e e l ) a reality or selfhood in him.
published. In India there are, cases of a
It is impossible to define it and useless to
w i d e r range of p o w e r s appearing at an early
g i v e it a name. In comparison with it t h e
age before there is any question of spiritual
w o r l d of people, things and events, including
attainment. One of these is Panrimalai
his o w n life and b o d y , is felt to have only
S w a m i , about w h o m there is an article in
a relative reality, like a dream or like a
this issue. A n o t h e r is Sathya Sai Baba, w h o
b u b b l e pretending to be a w o r l d . But v e r y
is regarded b y his f o l l o w e r s as a r e i n c a r n a -
f e w are able, like the Maharshi, to remain
tion of the original Sai B a b a (about w h o s e
in constant, clear awareness of this inner
use of miracles there is an article in this'
reality. M o r e often there is a v a g u e a w a r e -
issue). There m a y b e various explanations
ness, a belief, a recollection, a mental u n d e r -
f o r this. The most c o m m o n l y applicable
standing, fortified b y occasional flashes of
is p r o b a b l y that they are persons w h o had
clear intuitional k n o w l e d g e .
attained such a state of purity in their last
incarnation as to enable p o w e r to flow There are, t w o w a y s in w h i c h a m a n can
through t h e m u n i m p e d e d in this. regard this true and inner Reality. H e can
recognize it as the only reality of h i m and
A c q u i r e d p o w e r s are to some extent due therefore give it the name of Self. This
to a cultivation of generally available t e c h - implies, that he w h o recognizes it is a m e r e
niques and to some extent to development projection of it and mask o v e r it and is a c t -
of an aptitude for spontaneous p o w e r that ing a lie in presuming any independent r e a -
was inherent b u t not, p o w e r f u l enough to lity. Alternately he can regard his b o d y - m i n d
manifest without training. It is enough to c o m p l e x as a real self other than this Reality,
say that they are not a p p r o v e d of b y true w h i c h he w i l l then call G o d . Theorists try
Masters. In order to seek them, a man's to b l o w this difference u p into something b i g
m i n d must b e directed towards them, not and argue learnedly that one attitude is right
 me DISAPPEARANCE OF T H E B O D Y 135

and the other w r o n g , but actually it is a ness, with scrupulous exactitude, like an
slight divergence, rather of emphasis than actor playing his] part on the stage, but, like
fact. Those w h o call the inner Reality ' G o d ' the actor, w i t h o u t confusing himself w i t h
appreciate nevertheless that it is " closer the part h e plays. If he is cast in the r o l e
than breathing and nearer than hands and of Brutus he w i l l stab Caesar ; if he has to
feet ", w h i l e those w h o call it ' Self a p p r e -
9
c o m m i t a stage crime he w i l l suffer a stage
ciate that it is other than the b o d y - m i n d punishment, but his real self, the self that
c o m p l e x w h i c h is r e g a r d e d as self b y almost he is off the stage, w i l l remain unaffected.
all in their ordinary day to day living.
On the other hand, he w h o still sees his
T h e r e is., h o w e v e r , a difference in p r a c t i - b o d y - m i n d c o m p l e x as a separate entity apart
cal implication. T h e apparent w o r l d , being f r o m and y e t submitted to that Reality still
a projection or manifestation of the inner has the desires and aversions of an ego,
Reality, is obviously malleable, can be s h a p - although they are no longer pernicious or
ed, changed or adapted — but w h o b y ? He rebellious ones. He it is w h o will w o r k
w h o recognizes the inner Reality as the Self miracles. T h e submission of his ego enables
of h i m thereby negates any other, any ego the D i v i n e P o w e r Jo flow through him, w h i l e
or contingent self w h o could desire one course its survival enables h i m to canalise this flow
of events rather than another or b e i n t e r - to ends that he finds desirable, to the a l l e v i a -
ested to canalise p o w e r for the curing of tion of suffering and r e m o v a l of discord. T o
disease or r e m o v a l of hardships or any other the p o w e r f u l attraction he feels towards that
change in the course of things. D i v i n e P o w e r Reality w h i c h still seems other he gives t h e
w i l l flow through h i m o w i n g to the absence name of l o v e \ H e gives the same name
i

of any ego to i m p e d e it, but there w i l l also also to the outflowing of Grace f r o m that
b e n o e g o to direct it consciously. Miracles B e l o v e d w h i c h m a k e s h i m tingle in e v e r y
m a y happen b u t they w i l l not b e p e r f o r m e d . pore and dissolve in pure felicity. In p l a c e
The flow of events w i l l b e witnessed like a of the serene abidance of the f o r m e r type
cinema s h o w or a w a k i n g dream, with a f e e l - he w i l l k n o w the rapture of union with the
ing that they are right and fitting but w i t h - B e l o v e d alternating with the sweet anguish
out involvement. If the, b o d y - m i n d c o m p l e x
1
of separation. So long as his submission,
of such an A w a k e n e d One has any function remains pure, an inexhaustible reservoir of
to p e r f o r m it w i l l p e r f o r m it in full a w a r e - p o w e r is at his disposal.

D I S A P P E A R A N C E OF T H E B O D Y
F r o m A Note b y A L A N C H A D W I C K

One day B h a g a v a n was telling us that the ried to heaven in a chariot of fire, a poetic
Tamil Saint Manikavachagar's body dis- w a y of saying the same thing.
appeared in a blaze; of light leaving no r e s i - I then asked whether Christ's disappear-
due. I asked him h o w that happened and h e ance f r o m the t o m b resembled this in any
w a y , but Bhagavan pointed out the difference
explained that the b o d y is only the solidified
that Christ's b o d y still remained, whereas in
mind. When the m i n d dissolves in Jnana
the other t y p e o f p h e n o m e n o n the b o d y w a s
and consumes itself in a blaze of light the
entirely consumed. He explained that the
b o d y also is burnt u p in the process. He subtle b o d y is c o m p o s e d of light and sound
mentioned other such cases also. I referred and the gross b o d y is only, a concrete f o r m
to the story in t h e B i b l e of Elijah being c a r - of this.
 S O M E C O N S E Q U E N C E S OF A N A T T A

By BODHICHITTA

H o w e v e r m u c h scholars m a y dispute what L o o k not to any one outside yourself for

is the original f o r m of B u d d h i s m a n d refuge."
what texts m a y go b a c k to the time of
Gautama, there is no doubt that at the v e r y This does not mean that m a n as an i n d i -
heart of it lies the doctrine of anatta, n o - e g o . vidual rejects help that appears to c o m e to
This all the schools agree upon. A n d this him f r o m other individuals, simply that he
is the essence. It is what gives its f u n d a - perceives that the battle is being w a g e d
mental character to Buddhism. F r o m it flow within him. A s in other religions, he f o l -
important consequences. F o r instance, p r a y e r l o w s a guru, but the guru is only activating
in the sense of petition b e c o m e s impossible. and inspiring his o w n inner effort. H e takes
P r a y e r postulates t w o beings : a, small one to refuge in the Buddha, the Dharma and the
request a b o o n and a great one to grant it ; Sangha, but that is not renouncing the n e e d
if there are no beings there is no point in for s e l f - h e l p ; it is only arming himself for
prayer. it. H e does not pray to any of them. A s
m a n is set on the w o r l d ' s stage, there are
Anatta has both a static and a d y n a m i c the forces of tanha or craving to b e w i l d e r
aspect. Statically it is an assertion that there him and the apparent realities of life to
is no ego, no separate individual being ; entice h i m ; and o v e r and against these are
dynamically it is a reminder to realize this the Buddha, the Dharma and the Sangha to
b y dissolving the illusion of any such being. show him the w a y . Set b e t w e e n them, it is
One w h o is pledged to this goal cannot ask he w h o has to arm himself and to m a k e the
for boons f o r the ego w h o s e existence he effort. A n d in doing so he has to r e m e m -
denies and to the destruction of w h o s e a p p a - ber that he is not really fighting to destroy
rent existence he is pledged. He cannot anything that exists but only striving to p e r -
logically p r a y even for assistance in a c c o m - ceive clearly w h a t does not exist.
plishing this' destruction, for w h o is to assist
w h o m ? H e is not' in fact trying to destroy Just as there is no place f o r p r a y e r in
an ego but m e r e l y to perceive ( w h a t he is Buddhism, so there is no place for m i r a c u -
already convinced of m e n t a l l y ) that there lous p o w e r s . It cannot, of course, b e said
isn't one. It is true that devotional schools that in the long history of B u d d h i s m no saints
h a v e arisen for those w h o flinch f r o m the h a v e exercised such p o w e r s or that no m i r a -
austere purity of the Dharma, that in Japan, cles h a v e occurred spontaneously in the
for instance, there is a school of tariki or ambiance of a saint, but there is no t r a d i -
' outside h e l p ' as w e l l as jiriki or ' self- tion of miraculous p o w e r s . A s a person
Kelp ', but this can b e no m o r e than a c o n - b e c o m e s purified through mindfulness and
cession to weaklings. Anatta is a truth to strengthens his mind through the e l i m i n a -
b e realized ; it can n e v e r b e a b o o n to b e tion of distraction and illusion such p o w e r s
conferred. are quite apt to c o m e to him, but they do
not carry h i m f o r w a r d towards the ultimate
Historically the search f o r outside help is goal of Nirvana ; they d o not, that ig to say,
negated b y B u d d h a ' s famous last w o r d s to help him to realize anatta, and therefore
the b e l o v e d disciple A n a n d a : " Therefore, they are useless. Indeed they are dangerous
A n a n d a , b e lamps unto yourselves. Be a insofar as they m a y distract h i m f r o m the
refuge t o yourself. S e e k no outer refuge. goal, just as physical wealth and p o w e r
H o l d fast to the T r u t h as a l a m p and a refuge. m a y ; therefore they are not to b e indulged,
1966 ODE TO ARUNACHALA 137

T h e y can b e used up to a point to help others, monastery was claiming or displaying

just as physical wealth and p o w e r can, but p o w e r s . It was n o t a question of w h e t h e r the
not to conduct others towards the goal of p o w e r s w e r e genuine or not ; it was not for
realized anatta, and therefore this plea also fraud that he was expelled but for e n g a g -
fails to justify them. In fact, just like p h y - ing in unfruitful and distracting activity.
sical wealth and p o w e r , they are m o r e likely
L o o k at the story of the w o m a n w h o
to b e an i m p e d i m e n t than an asset, and
brought the dead child to B u d d h a . T o h a v e
therefore it is better to refrain f r o m s e e k -
restored it to life w o u l d have been making
ing them and to renounce them if they c o m e
her an exceptional case freed in this one
unsought.
instance f r o m the l a w of nature and
w o u l d not in any w a y h a v e c o n d u c e d to (the
Buddha, indeed, f o r b a d e his followers to dissolution of her ego. On the other hand,
cultivate or display them. There is a story b y making her see that death and b e r e a v e -
of h o w a visitor set his b o w l o n the top of ment are the c o m m o n lot of mankind h e
a high pole and challenged any of the monks, opened her eyes and set her on the path to
to fetch it d o w n and one of t h e m y i e l d e d f r e e d o m f r o m suffering.
to thej temptation to do so b y practising l e v i -
tation ; w h e n B u d d h a w a s told of it he T h e D h a r m a is . uncompromising in its
r e p r i m a n d e d h i m , asking w h a t g o o d p u r - logic, ruthless in its adherence to truth. If
pose had been served b y this display of the ego is a fiction w h i c h creates a life of
p o w e r s . In the Vinaya, the set of monastic' frustration ending finally in extermination,
rules that are said to h a v e b e e n f r a m e d b y true compassion lies not in alleviating a f e w
B u d d h a and are certainly characteristic of of the sufferings that it causes but in i n d i -
the early Sangha, one of tre offences for cating its unreality so as to dispel suffering
w h i c h a m o n k could b e expelled f r o m a entirely.

ODE T O ARUNAGHALA
By DAVID CORRYDON

Dear Bless'd Arunachala,

Blessed Soul in f o r m ,
Reaching up through foreign soil
T o touch i h e blue of heaven's space.
A star rests overhead.
Within y o u r heart beats truth.
Upon y o u r slope treads peace.
Y o u r circling path brings k n o w i n g ,
Y o u r summit is the goal.
A n d standing there in f o r m ,
Challenging all w h o seek
T o ever B E as Thou,
Serene,
Content,
A n d lost in all that is
A n d ever will be.
 W H O S E W I L L BE D O N E ?

B y D R . T. N. KRISHNASWAMI

Prayer, parading one's weakness before cognizes it and w i l l last as long as the ego,
G o d and asking that one's will be done, is " Until the ' I ' - r i d d l e is solved the w o r l d -
useless. Even though a m a n m a y b e p r a y - riddle w i l l remain to p e r p l e x and torment
ing for others it is fundamentally his o w n us." " W h e n the Self is seen the w o r l d is
happiness that he is seeking. T o pray for not. Then one realizes that, there n e v e r was
anything is offering resistance to the free any creation." H o w can t h e r e be suffering
play of God's will. Nothing should be in the uncreated ? Or w h a t is there to ask
a l l o w e d to c o m e b e t w e e n G o d and the s e e k - for ?
er, not even a prayer. To b e still and s u r -
" One w h o says, ' I shall not strive f o r m y
render oneself to G o d is Ito abide b y H i s
o w n salvation till I have relieved t h e suffer-
will. This does not m e a n that one should
ing of the w h o l e w o r l d , ' is like the c o m p a s -
be inactive in life, only that one should
sionate dreamer w h o first wants to relieve the
learn to lead a n o n - v o l i t i o n a l life. " W h e n
sufferings of the p e o p l e in his dream b e f o r e
all actions are p e r f o r m e d b y the qualities of
consenting to w a k e u p . " T h o s e w h o w a n t
Nature, only he w h o is confused b y the e g o -
t o d o social w o r k are like such an amiable
sense imagines himself to b e the a c t o r . " 1

philosopher.
" A true' Master w i l l not ask the seeker to It is the outgoing m i n d that entertains
d o this or that. The seeker has to gain c e s - such apparently compassionate thoughts. T h e
sation of mental activities. T h e active mind mind should not b e occupied o u t w a r d l y but
creates and such creation destroys one's turned inwards. Its p o w e r should b e used
self-nature. B e c o m i n g destroys b e i n g . " T h e to stop its habit of thinking. T h e r e is a
aim is simply to b e i n w a r d l y still and to b e state in w h i c h thoughts do not c o m e , not
aware. Effort' must b e m a d e to stjill. thoughts even the ' I a m ' thought, and yet awareness
and there is awareness of the effort and of remains. T h e r e are no p r o b l e m s f o r such a
the thoughts stilled. stilled mind. It is not necessary for the Self
to b e aware of the w o r l d but only to B E .
" A l l our experiences are only thought.
A w a r e n e s s of (the w o r l d can b e added to
Pleasure and pain are thoughts. And
S e l f - a w a r e n e s s or not ; it doesn't matter. The
thoughts are within us. Pleasure and pain
Self, being A l l , loses nothing b y being aware,
are not in the outer w o r l d . The k i n g d o m
of the w o r l d or b y being u n a w a r e of the
of heaven and this w o r l d are not t w o differ-
w o r l d . It has abiding peace and happiness
ent things. W h e n the w o r l d is seen as
whether aware of the w o r l d or not.
within y o u it turns into the k i n g d o m of
heaven." G o d ' s presence is not a living One should not lose sight of his ' I ' in
reality in the w o r l d as w e see it because any circumstances. So long as h e clings to
man's mind is actively arranging the things it ttlhere is n o h a r m in his leading an active
of the w o r l d . Therefore it is logically c o r - life o r doing philanthropic w o r k . It is only
rect to say that G o d is absent f r o m the the I - a m - t h e - d o e r illusion that is harmful.
w o r l d ; and w h e r e G o d is absent all doubts T h e main aim should b e to hold the m i n d
and fears are b o u n d to b e present. constantly to the ' I ' thought. This is the
only r e m e d y for the ills of the w o r l d . T h e
That w h i c h is aware of the s o r r o w s of the
only w a y to k n o w G o d in this w o r l d is to
w o r l d is t h e contracted ego, while) the w o r l d
k n o w one's Self. One should not seek for
is the e x p a n d e d ego. So the evil in the
w o r l d is inseparable f r o m the ego w h i c h 1 Bhagavad Gita, III, 27.
1966 THE LION'S ROAR 139

G o d in the w o r l d but in oneself. Life's s o r - Suffering is rooted in ignorance ; i g n o r -

r o w s serve a purpose insofar as they spur ance is r e m o v e d b y k n o w l e d g e of Ithe Spirit.
the m i n d itlo s^eek God. O n e should turn This k n o w l e d g e shows that the ego and the,
a w a y f r o m the w o r l d and l o o k inwards to w o r l d to w h i c h w e cling are fundamentally
meet the Divine Presence. T h e Upanishad foreign to us and therefore cause suffering.
puts it : " The tdfcal subsidence of the ego is T h e true teaching helps us to escape f r o m
the end of the w o r l d and is termed ' S i v a , the w o r l d w h i c h is s y n o n y m o u s with b o n -
the Auspicious '," dage and suffering.

THE LION'S ROAR

By D E R E K S O U T H A L L

W e are enlightened m e n Morality and l o v e ;

But k n o w not that w e are Perfected deeds, insight
B y hidden j o y pervaded, A n d lasting happiness.,
Immortal, perfect, wise.
True practice : inner calm
D e l u d e d b y the stifling
Involves a n e w awareness.
S m o g of self, w e cling
A turning round of m i n d
T o our quite partial v i e w
T o v i e w its source within.
A n d suffer needlessly.
T o realise in truth
P r e j u d i c e confusing
The inexhaustible void.
T h e player with his part.
The indescribable
A s living leaves transmute P r e s e n c e or A b s e n c e ,
In time to hard b l a c k coal. Call it what y o u w i l l
A s frigid glacial ice This deathless heart of things.
W a s once free-falling rain. The uncontaminated,
So w e are living fossils, L u c i d and luminous
Unhappy pachyderms. One entirety.
Our g l o w i n g essence veiled
With self transcended, strife
B y countless hazy clouds
A n d bondage melt a w a y
Of seemingly trivial
Till naught remains but glory.
Desires and decisions
T h e boundless j o y of life.
W h i c h hardening through habit
Then our illusory
Petrify as pain.
W o r l d of particulars
Our internal sun eclipsed Is clearly seen to be
A n d hypnotised b y self T h e nature of our L o r d .
W e dream, yet count ourselves
Thus w e hear the Lion's roar,
A w a k e , and crave for bliss.
T h e gentle v o i c e of stillness.
N o longer suspecting
A n d see our ancestral face,-
Our treasure to be near,
The v o i d in all its fullness.
W e ravage time and space
W e sense the supreme l a w ;
In endless quest f o r truth.
Serene, vitality,
T o rouse us. f r o m o u r dream A n d the elixir of grace ;
W e need to meditate, Self-less reality.
Or practice peace of mind. W e are the radiance
A l l other w a y s lack life, Of stars, earth, m i n d and shell.
Mere, bones : no flesh or fire. Free, to e n j o y the dance
F r o m meditation springs A n d k n o w that all is w e l l .
 PETITIONARY PRAYER
By ABDULLAH QUTBUDDIN

T h e English w o r d ' p r a y e r ' has so m u c h cher perseverence on ft/he path. W h a t of

the meaning of ' p e t i t i o n ' that it is not really them ? T h e p r a y e r f o r guidance is the one
apt for the ritualistic Islamic prayers that petition w h i c h c o m e s into the five ritualistic
are said five times daily. Indeed, these c o u l d daily prayers of Islam ; and it comes into
better b e described as acts of w o r s h i p o r e v e r y one of them. T h e y all include a r e c i -
religious services. N o t only do (they contain tation of the Fatiha, the opening chapter of
no petition, except for guidance, but each the Quran, w h i c h contains the w o r d s ;
one, even though p e r f o r m e d only b y a single " Guide us on the straight path, not the
person, is so complete and harmonious as to path of those with w h o m T h o u art angered
b e c o m p a r a b l e to a Christian Church service. or those w h o are astray."

Nevertheless, petitionary prayer is p r a c - T h e critic w h o has a crude a n t h r o p o m o r -

tised in Islam, as it is in Christianity. It phic idea of G o d m a y cavil at this too, s a y -
is b o u n d to be in e v e r y theistic or dualistic ing : " Y o u mean that y o u want to p r o -
religion. It was a p p r o v e d of b y the P r o - gress spiritually but it is G o d w h o has to
phet. It is m u c h under fire today b y people b e reminded to do his j o b of guiding and
w h o , on the basis of some theoretical u n d e r - supporting y o u . " A c t u a l l y I m a y k n o w v e r y
standing of Advaita, like to imagine t h e m - w e l l that it is m y o w n open and hidden
selves a b o v e it. B e f o r e trying to explain or weaknesses that are holding m e back, urging
defend it, let us first set out 'the arguments m e to rebellion and trying to lead m e astray,
brought against it. In their e x t r e m e f o r m and b y m y prayer for guidance I a m r a n g -
they can m a k e it appear v e r y crude indeed. ing m y conscious m i n d and w i l l against
A s though one w e r e to say : " I recognize them. I am praying for Grace not to asso-
that G o d is wise and omnipotent, but in the ciate myself with those tendencies in m e
immediate context of m y o w n life I think I w h i c h , b y their ego-assertion, d r a w d o w n
k n o w best, so please G o d b e guided b y m e . " the Divine A n g e r or those w h i c h w a n d e r
Even in praying f o r others the cynic can about undisciplined and unguided. I may
argue that there is a spiritual ignorance k n o w , for instance, that d a y - d r e a m i n g w e a k -
amounting to arrogance : " If I had the p o w e r ens m y will and undermines m y spiritual
to cure A u n t A n n e ' s arthritis and g i v e effort, but k n o w i n g this is no help unless I
G e o r g e a better j o b I w o u l d , so Y o u please take action or seek protection f r o m it. W h e -
do." ther I think of the D i v i n e P o w e r t o w h i c h
I p r a y as the Transcendent Being w h o said
Actually, h o w e v e r , it is the c y n i c or critic
to the w o r l d " B e ! and it w a s " or as t h e
w h o is being crude, since he is presuming
Immanent w h o is " nearer to m a n than his
belief in an anthropomorphic G o d , like a
jugular v e i n " ( b o t h Quranic phrases) m a y
bigger and m o r e p o w e r f u l man. The matter
b e largely a matter of theory to m e in m y
takes on a c o m p l e t e l y different tone if one
present state. W h a t is terrifically real and
thinks of spiritual p o w e r w h i c h can bei
urgent is tha't the S o u r c e of guidance to
directed to certain ends just as physical
w h i c h I p r a y is infinitely m o r e potent than
p o w e r can. In fact it is only a crude idea
t h e individual self w h o prays. This explains
of G o d that m a k e s p r a y e r to G o d sound
the Sufi saying to the aspirant w h o called
crude.
on the Divine N a m e and felt discouraged at
L e t us first consider prayers f o r guidance, receiving n o reply : " Y o u r calling on M e is
among w h i c h must b e included prayers f o r itself M y r e p l y . " T h e p r a y e r for guidance is
greater strength, m o r e fervent l o v e , staun- not theory or logic ; it is a harnessing of the
1966 PETITIONARY PRAYER 141

m i n d and w i l l to the quest, a reaching out Quran that G o d does not change a people's
f r o m the h u m a n to the Divine. W h e t h e r it state until they first change w h a t is in t h e m -
has logic or not, it has potency. selves. That is a sentence w o r t h pondering
o v e r in this connection.
F r o m this let us turn to other f o r m s of
petitionary prayer. D o e s one or does o n e not A l t h o u g h the attitude of the A d v a i t i n is
use one's intelligence and w i l l p o w e r to pure, submission ( a n d therefore perfect
bring about what one considers desirable ? Islam) w h e n rightly understood and p r a c -
If one is sick does one m a k e t h e mental tised, there is the danger that it m a y dessi-
effort of deciding on treatment and the cate into a p u r e l y mental stance, especially
physical effort of taking the treatment if misfortunes do not arise to test him. It is>
prescribed ? If circumstances are difficult easy t o accept acceptable conditions of life ;
does one try to i m p r o v e them or just accept but suppose p o v e r t y comes, or misfortune,
what comes ? If one's professional w o r k is or ill-health : w i l l he still accept it, r e m e m -
unsatisfactory does one take initiative in bering that he is not the b o d y to w h i c h it
seeking promotion or a better j o b or a p p e a l - comes ? If so all right, but it is w e l l to
ing to influential friends ? If so w h y should r e m e m b e r the Quranic saying that w h e n
one suddenly renounce effort w h e n it c o m e s y o u have c o m e safe t o shore y o u forget the
to spiritual means such as prayer ? peril y o u w e r e in and forget too that if y o u
are smug Allar can cast y o u out on stormy
W h a t then is the position of the A d v a i t i n seas again.
w h o considers himself a b o v e petitionary
p r a y e r ? He should renounce not only p r a y e r This shows that petitionary p r a y e r cannot
but also w o r l d l y means of i m p r o v i n g his b e dismissed so summarily. If the true
position, w h e t h e r with regard to health o r A d v a i t i n does not p r a y f o r the fulfilment of
wealth or anything else. Then he w i l l not his wishes it is because h e either has n o n e
p r a y for health but w i l l also not take m e d i - or regards them as reprehensible s y m p t o m s
cal treatment. Let him b e logical. T h e P r o - of the e g o and prefers to exorcise them. A l l
phet's grandson, Hasan, w a s granted a p e n - honour to him. It is the desireless state that
sion b y the ruling caliph. There is a story is to be aimed at ; but one should e x a m i n e
that for awhile the caliph neglected to p a y oneself v e r y carefully b e f o r e deciding that
it and Hasan was urged to send in a p e t i - one has reached it. If not, if one still has
tion and remind him. He replied that h e wishes and does seek their fulfilment, it is
scorned to petition a f e l l o w - c r e a t u r e w h o crude materialism to d o so only b y w o r l d l y
w a s as dependent on the Creator as himself. means and ignore, the spiritual.
T h e position of the self-styled A d v a i t i n w h o
Spiritual means of obtaining w h a t o n e
w o u l d seek w o r l d l y means of achieving his
desires need not necessarily take the f o r m
desires but not heavenly is the exact o p p o -
site of this. L e t him be logical. of simple petitionary p r a y e r ; they m a y b e
m o r e technical ; indeed, it w o u l d not b e out
Even with regard to
l
guidance, the of place to say m o r e scientific. T h e person
Advaitin's w a y is to r e m e m b e r that t h e w h o presses an electric light switch is using
obstructions are in himself and must b e a scientific m e a n s of lighting the r o o m w h e -
r e m o v e d b y himself. That shows that his ther he understands w h y the switch w o r k s
path is not one of passivity, as t h e a c c e p t - like that or not, and the same applies to
ance of w h a t e v e r comes m i g h t suggest ; it spiritual techniques. A Muslim w h o wishes
is one of intense activity, not revolting to use spiritual means for bringing something
against the Divine W i l l o r Universal H a r - about m a y turn his m i n d briefly in that
m o n y , w h i c h cannot b e changed in any case, direction and then repeat an incantation
but striving t o bring himself in accord w i t h during w h i c h his m i n d w i l l b e on t h e
it b y inner purification w h i c h w i l l b e reflect- incantation, n o t on the petition. Similarly, a
e d indirectly b u t inevitably in a h a r m o n i s a - Christian spiritual healer m a y take c o g n i z -
tion of outer circumstances. It is said in the ance of a case and then e m p t y his m i n d and
142 THE MOUNTAIN PATS April

allow the healing Grace t o flow through it obstructs the process of cure, I quote f r o m a
unimpeded. A Catholic m a y ask for masses Taoist w o r k to this effect." . . . if meditation
t o be said for a certain intention. A n English is aimed at curing an illness, the practiser
Buddhist, L o b z a n g Jivaka, tells in his b o o k should forget all about the thought of curing
' I m j i G e t s u l ' h o w the m o n k s of a Ladhaki it and if it is for i m p r o v i n g health h e should
monastery w h e r e he was staying as a n o v i c e forget all about the idea of i m p r o v e m e n t ,
w e n t t o a drought afflicted area and recited because w h e n mind and objects are f o r -
a certain sutra. On studying the sutra h e gotten everything w i l l be v o i d and the
f o u n d that it had ostensibly nothing to do o b j e c t thus achieved w i l l b e the proper one.
with drought and contained no prayer for . . . If the thoughts of curing an illness and
rain. Nevertheless the rain came. I gather of i m p r o v i n g health are clung to the m i n d
f r o m an advertisement in ' The Mountain will be stirred and no result can b e
Path' that Hindus w h o have something to expected." 1

p r a y for write to ask Sri Ramanashram to

p e r f o r m a Sri Chakra P u j a with that i n t e n - This also explains w h y the prayers of a
tion. saint are so effective. Believers in all r e l i -
gions flock to a saint and ask him to pray
A l l these are indirect spiritual means of for their desires — for health, a son, p r o s -
getting one's wishes fulfilled. T h e a n t h r o - perity, w h a t e v e r they m a y fancy their
pologist might say that they are nearer to happiness t o depend on. T h e y have practical
m a g i c than to religion, but if so that only reasons for doing so, having seen m a n y
shows that m a g i c was originally a b r a n c h of cases of his prayers being effective. The r e a -
religion. The important thing is that to a son for this is surely obvious : the saint is
large extent they w o r k — p r o b a b l y a g o o d the m a n w h o has succeeded in eliminating
deal m o r e than direct petitionary prayer. his ego, and he can therefore i n v o k e the
Indeed, the strong accumulation of i n d i v i - necessary spiritual force to achieve what is
dual will or desire in direct petitionary desired without any disturbing intrusion of
prayer m a y disturb the atmosphere and self-will.
impede the action of t h e spiritual currents
which are canalised b y a m o r e aloof
l The Secrets of Chinese Meditation, p. 189, b y
approach. This is particularly felt b y spiri- Charles L u k , R i d e r & Co., quoting f r o m the
tual healers, w h o find that wishing actually Taoist Master Y i n Shih Tsu.

A G R A I N OF SAND
By CORNELIA BAGAROTTI

T h e simplest things reveal

A wonder
A s various
A s the stars.
Held in the heart
O f a flower
A l l heaven lies.
 M O D E S OF PRAYER

By I N D I R A D E V I

O n p a g e 234 of our issue of O c t o b e r 1964 there is a short note on Dilip K u m a r

R o y f o l l o w e d b y his account of h o w he c a m e t o the Maharshi. W e give here a letter
that he w r o t e to t w o of his Western disciples (kindly sending us a c o p y ) in w h i c h h e
quotes his ecstatic disciple Indira Devi's description of the three types of p r a y e r often
mentioned b y Christian mystics, that is petition, adoration and contemplation.

I w a s speaking about the three types of to her . . . h o w will Gopal receive her . . .
prayer t h e Western mystics so often d e s - h o w she will fall at His feet . . . h o w she
cribe : petition, adoration and contemplation. will react to His glance and so on . . . . She
A s I was trying to explain, Indira D e v i went draws, still nearer Gopal's sanctum . ..
off into a bhav-samadhi and spoke in a approaches the door in an ecstasy of tears
state of ecstasy, intermittently patting her . . . but still she has not met H i m e v e n
o w n head, as she often does, to be able to though she hears His b e l o v e d footfall on the
retain her n o r m a l consciousness. other side. . . . Her heart w o u l d w i n g its
w a y to Him, but the door is still closed. She
" Y o u k n o w , D a d a , " she said, " a devotee waits, in ecstasy, adoring her heart's one
of G o p a l ( K r i s h n a ) , a Gopi ( c o w h e r d m a i d ) , B e l o v e d w h o m she is yet to m e e t face to
missed G o p a l w h o had gone a w a y to face " . " T h i s , " added Indira, " is adoration."
Mathura. S h e simply yearned for Him.
" T h e n , " she resumed in a thick v o i c e ,
" One day she heard that G o p a l had just after a brief pause, " the door opens, at long
returned t o Brindaban. She was o v e r j o y e d last . . . and there . . . there stands her p e e r -
and set out for His abode. less Gopal, the w o r l d ' s H e a r t - c h a r m e r and
lo, time stops and her thoughts are stilled.
" On her w a y she was thinking d e l i g h t e d - A l l she wanted to say dissolves . . . and
ly of all that she w o u l d say to G o p a l ; and . . . h o w can she think of anything to
rehearsed h o w she was going t o greet H i m ; say w h e n she meets the One for w h o m she
w o n d e r e d w h a t she w o u l d ask Him, h o w she has lived all these days . . . the only One
w o u l d i m p l o r e H i m to write to h e r in future for w h o m life is w o r t h living ? A bliss that
without fail and send her messages of His passes all understanding pervades her being
G r a c e and . . . and, a b o v e all, He must play as H e smiles at her and she . . . she .
His heavenly Flute of Bliss n o w that He is gazes at Him, self-lost. T h e r e is only c o m -
b a c k again and so on and so f o r t h . . . " munion . . . the blessed fulfilment of o n e -
Indira l o o k e d at m e and added succinctly : ness, the soul and her Swain of Brindavan
" This is petitionary p r a y e r . " locked in the last clasp of L o v e . "

" But t h e n , " she w e n t on, " as she draws Her tremulous v o i c e trailed off into
near her destination, she feels thrilled. She silence. Then, she l o o k e d at m e , her eyes
crosses His courtyard and her heart is f l o o d - moist with tears, and added : " This is c o n -
ed with j o y . A deep pace descends into her templation." B y w h i c h she meant, of course,
soul. She marvels w h a t is going to happen samadhi.
 GRACE AND PRAYER
By G L A D Y S DE MEUTER

' I sleep, but m y heart waketh,' these palace. The akasa (space) designates
w o r d s emerging from the wisdom of B r a h m a n as all-pervading, subtle and i n c o r -
Solomon's Song of Songs, express the j o y o u s poreal, and although in the initial stages of
unfolding of the heart-lotus u n d e r the rays spiritual unfoldment B r a h m a n m a y b e c o n -
of the spiritual Sun. sidered b y the aspirant to be limited b y t h e
heart, in truth Brahman is Infinite Being
This burgeoning manifests in an inner immanent e v e r y w h e r e and the Centre f r o m
compulsion to embrace Truth, t o b e freed w h i c h names and forms manifest.
f r o m vain, multitudinous cares, and to reach
a, k n o w l e d g e of that eternal science w h i c h is W h e n the mind has been trained to dive
b e y o n d transient existence. deep into the Heart, f r e e d o m f r o m attach-
ment to the external w o r l d arises as d i s -
Direct apprehension of Truth is possible passion, the senses are subdued and
only through G r a c e u n d e r w h o s e radiant thoughts cease their restless m o t i o n so that
influence the heart receives the w a r m t h of the Blissful Self is realized.
faith and exudes the fragrance of prayer.
The d e v o t e e at the feet of his G u r u thus
This attar f r o m heaven purifies the m i n d ,
learned that true prayer is having complete
renders the soul h u m b l e and penitent and
trust in the Higher P o w e r W h o s e G r a c e
leads the seeker towards the passionless
leads to the K N O W I N G that the incorporeal
state of self-mastery.
and a l l - p e r v a d i n g A t m a n is Brahman.
A t first prayer is but a fitful flame
T o L a o - T s e , T a o is the Nameless S i m p l i -
exposed to the w i n d s of doubt and buffeted city the g l o r y of w h i c h m a y b e k n o w n o n l y
b y the beguilement of the senses, but w h e n w h e n the mind is free f r o m disturbances and
the mind is steadfast in r e m e m b r a n c e of the heart reflects the quietude of divine
God, restlessness and inertia recede, and silence. Those w h o attain such a state give
prayer b e c o m e s a steady light. forth a w o n d r o u s g l o w , coolness and s e r e -
Throughout the ages, w h e n e v e r hearts nity w h i c h the venerable Sage termed
b o w e d in reverent h o m a g e b e f o r e a M a n - Heart-Repose.
G o d , the cry has e v e r been : L o r d , teach us
1

In the Egyptian B o o k of the D e a d the

h o w to pray.' A n d loving instruction f o l l o w -
heart is w e i g h e d against the feather of T r u t h
ed according to the unfoldment and
in the Hall of Judgment, and a p r a y e r a d d -
capacity of the seeker. But w h a t e v e r the
ressed to Osiris is couched in sincere tones :
w o r d - g a r m e n t of the spiritual teaching,
' M y heart w h i c h sitteth b e f o r e Osiris hath
Heart has ever been of paramount i m p o r t -
m a d e entreaty for m e . Unto h i m h a v e I g i v e n
ance.
m y heart's thoughts . . . Understanding has
In the Upanishads is written : Within the
1 c o m e to m e through m y heart o v e r w h i c h I
city of Brahman abides the lotus of the have gained mastery. M a y this heart not b e
heart w h e r e i n is a tiny akasa. That w h i c h is taken f r o m m e ! '
within that akasa is to b e the object of the
In the Egyptian B i b l e h o m a g e is paid to
search for k n o w l e d g e . '
the Indweller of hearts, and w h e n the n e o -
It w a s explained to the aspirant that, the p h y t e kneels with his hands clasped to his
b o d y being the d w e l l i n g - p l a c e of Brahman, breast, he prays that h e m a y enter the
it is described as a r o y a l city, a n d the heart, A b o d e of R a w h i c h is that of the Q u i e t -
shaped like a l o t u s - b u d , likened to the Heart.
1966 AT INTERVALS 145

The Christian Contemplatives taught that thoughts arose in the mind they w e r e to b e
prayer was perfected when the mind m e t w i t h the s w o r d of the H o l y N a m e w h i c h
m e r g e d into the Heart. T h e y termed this puts the e n e m y to flight. Taking refuge in
H e a r t - P r a y e r , and stressed the need to keep G o d , the single eye of true, discrimination
the m i n d t h o u g h t - f r e e w h e n it dived deep w a s to b e cast on all phenomena, realizing
i n t o the spiritual Heart-Centre. A s an aid t o their transient and illusive quality. T h o u g h t
meditative prayer the H o l y N a m e was to b e and speech w e r e to be discarded for the Bliss
repeated constantly either audibly or m e n - of Heart-Silence. Thus T r u t h b e y o n d r e l a -
tally until such time as the N a m e b e c a m e tivity was arrived at, and the mysterious
firmly established in the heart. duality created b y the e g o transcended.

Practise of the Silence was enjoined, and Often, w h e n the soul is touched b y divine,
visions w h e t h e r s e n s o r y ' or otherwise, w e r e yearning tears fall f r o m the eyes. T h e y flow
to b e ignored and recognized as phantasies f r o m the Fountain of Life, and serve to
c o n j u r e d u p b y the mind. N o matter h o w cleanse the soul of impurities, ushering in a
entrancing or beautiful the images they w e r e melting l o v e and tenderness for Divinity.
not to be cherished, but meditation w a s to Only the p u r e in heart m a y see G o d !
b e pursued until true angelic p r a y e r arose, W h e n angelic prayer knocks on the Portals
free of f o r m and colour. of Heaven and they open to reveal i n d e s -
Blessed Nicephorous gave instruction on cribable Glory, realization dawns that all
h o w to attain concentration through b r e a t h - creation breathes Universal Prayer in
ing, w h i c h m e t h o d w h e n correctly applied honour of I A M .
served as an aid f o r the merging of the m i n d
In the quiet cathedral of a celestial g r o v e ,
into the heart.
w h e n the tongue is still and thought i m -
Those Hesychasts w h o approached the mersed in tranquility, the perfection of
early Fathers for spiritual guidance w e r e prayer gives birth to sacred H e a r t - l a n g u a g e
told to fight the foes of the senses f r o m the w h i c h is b e y o n d expression, shining in
invincible stronghold of the heart. As luminous splendour as A b s o l u t e B e - i n g .

AT INTERVALS

Translated B y K. S W A M I N A T H A N
f r o m the T a m i l of Muruganar

Y o u meditate at intervals ?
Talk not of intervals, just be the Self
In one u n b r o k e n thread.
Hair after itching hair of thought
W h o w o u l d p l u c k out,
W h e n what's to do
Is shave the w h o l e scalp clean ?
Stye 4 f c m n i j nnb xm of % ^Rosary m . . „ >
HINDUISM
B y Prof. N. R. K R I S H N A M U R T I

A r d e n t devotees of L o r d Siva, especially of lines run o v e r the surface f r o m end to

those of the Saiva-Siddhanta school, w e a r end of this core, dividing the surface u p
a string of beads k n o w n as the r u d r a k s h a - into a n u m b e r of crescent shaped sections.
mala, w h i c h they use for counting w h e n Beads with five sections are the most c o m -
saying their mantra. The n u m b e r of beads m o n , but there m a y be any n u m b e r f r o m
on the string varies according to the one up to; fourteen.
w a y it is w o r n . Even today one can see
sadhus wearing these beads in their e a r - A c c o r d i n g to the ' Y o g a Sara spiritual
p o w e r s corresponding to the gods abide in
lobes, round their wrists, on the c r o w n of
the beads according to the n u m b e r of s e c -
the head, tight round the n e c k or falling like
tions or ' faces ' and this, therefore, d e t e r -
a garland on the chest. 1
T h r e e beads are
mines the type of mantra for w h i c h they are
w o r n in each ear, t w e l v e round each wrist,
suited. A bead with one face is sacred to
thirty-six o v e r the c r o w n of the head,
Siva ; with t w o to Siva and his Shakti,
t h i r t y - t w o or t w e n t y - s e v e n tightly round
Parvati ; with three to A g n i , the G o d of
the neck, . and a hundred and eight w h e n
F i r e ; with four to Brahma, that is G o d as
w o r n as a garland. It is this last f o r m of
Creator ; with five to Kala-asi, that is Siva
mala w h i c h is generally used for counting
as destroyer of Y a m a , the G o d of Death ;
the repetition of a mantra, although the
with six to Subrahmanya or Skanda ; w i t h
' P a d m a P u r a n a ' declares that the use of
seven to Adisesha ; with eight to Ganapati
the mala of t w e n t y - s e v e n beads gives s p e -
or Ganesh ; with nine to Bhairava, that is
cial potency to the mantra.
Siva in his ferocious aspect ; w i t h ten to
These beads are seeds of the rudraksha Vishnu ; with eleven to Ekadasa Rudras,
tree w h i c h g r o w s in the Himalayas. Both that is the Eleven Rudras ; with t w e l v e to
the ' Skanda P u r a n a ' and the Padma 1 Surya, the Sun ; with thirteen to K a m a -
P u r a n a ' speak highly of the efficacy of deva, the G o d of L o v e ; and w i t h fourteen to
wearing them. T w o Sanskrit sastras, the Nilakanta, that is Siva the B l u e - T h r o a t e d .
' Upadesa Kandam' and the * Suta A sadhaka is expected to choose his beads to
Samhita g i v e extensive accounts of saints suit his mantra. T h e most f a v o u r e d r u d -
w h o attained Liberation through them. raksha mala among devotees is that w i t h
six faces, that is the mala of Subrahmanya,
The) seeds can be of four colours. The most w h o is the second son of Siva and Parvati
highly prized are white, then reddish, then and is the G o d of W a r .
golden and lastly dark. T h e first and third
varieties are rare, the other t w o c o m m o n ; The name rudraksha ' is a c o m p o u n d of
1

so their traditional order of superiority is the t w o Sanskrit w o r d s ' R u d r a ' m e a n i n g

not on a basis of rarity. It m a y b e on a basis Siva and ' aksha ' meaning e y e , so the r u d -
of assimilation to the four varnas, white raksha is the eye of Siva. This is the m y t h o -
being suggestive of the Brahmin, red of the logical third eye ' implying spiritual sight
1

Kshatriya, gold of the Vaishya and dark of or Realization.

the Shudra.
l A s on the photograph of Sri Sitaramdas
A seed has a soft core through w h i c h a
Omkarnath o n page 186 of our issue of J u l y
hole is pierced for threading it. A n u m b e r 1965. {Editor)
1966 THE ROSARY 147

There is a m y t h o l o g i c a l story, symbolical w o r l d of the gods. That is to say that b y

like all such stories, describing the origin of their occult p o w e r s they w e r e able to d o m i -
the rudraksha. Three, asura or demon nate not only this w o r l d but the subtle
brothers, Vidyunmali, Tharakaksha and w o r l d s also. But even such p o w e r s evaporate
Kamalaksha p e r f o r m e d such austerities that before the, Face of Truth. T h e devas p r a y e d
they w e r e able thereby to extort boons f r o m to Siva in their distress and he appeared
Siva. (And* in parenthesis, there are a n u m - before the asuras with a terrible l o o k and
ber of such stories showing that intelligent- yet at the same, time a smile, as Truth is
ly planned and inflexibly p e r f o r m e d a u s t e - terrible to h i m w h o has rebelled against it
rities can p r o d u c e p o w e r s even, so to speak, and y e t at the same time is compassionate.
despite the gods, that is to say without T h e citadels w e r e burnt u p and the asuras
purity or enlightenment.) Thereby they destroyed. A t that same m o m e n t a tear fell
m a d e themselves invincible and acquired f r o m the eye of the L o r d and, falling to
three flying citadels of gold, silver and iron earth, b e c a m e a rudraksha seed f r o m w h i c h
respectively in w h i c h they roamed the earth sprouted a tree bearing rudraksha seeds f o r
and conquered not only this w o r l d but the the w e l f a r e of the w o r l d .

CHRISTIANITY (CATHOLIC)

By EBBANA GRACE BLANCHARD

T h e Catholic rosary consists of 54 beads Spirit ; if intercession, one can r e m e m b e r

plus a pendant of t w o large and three small those being b o r n n o w , then the living in all
ones and a crucifix. T h e rosary is d i v i d e d lands, then the dead ; if the Church, then
into five decades with a large b e a d b e t w e e n perhaps its past, present and future ; if y o u r
each t w o . T h e beads are fixed, not sliding on personal spiritual life, then it m a y b e p e n i -
their strings, as in some religions. tence, resolution and praise.

The use of the rosary as a help to k e e p On the large bead at the end of each
count of prayers said, is, of course, m u c h decade the Gloria is said : " G l o r y b e to the
older than Christianity. It is said to have Father and to the Son and to the H o l y Spirit,
been introduced into Christianity f r o m the as it w a s in the beginning, is n o w , and e v e r
East, and there are m a n y theories regarding shall be, w o r l d without end, A m e n . "
this introduction. In the 16th century P o p e Five decades comprise, a chaplet, but it
G r e g o r y X I I I n a m e d the first Sunday in takes fifteen to m a k e a full saying of the
October ' Rosary Sunday '. rosary, since there are three chaplets, the
first of the J o y f u l Mysteries, the second of
Crossing oneself, o n e begins the rosary
the S o r r o w f u l , the third of the Glorious.
with the creed said on the Crucifix. T h e
Lord's P r a y e r is then said on the first large The introductory pendant is not used again
bead and again, w h e n one gets to them, o n b e t w e e n chaplets w h e n a w h o l e rosary is
the large bead at the beginning of each said at one time, n o r is it used at the end,
decade. though one m a y say the A n i m a Christi o n
the crucifix, to close the prayer.
A Hail M a r y ( A v e M a r i a ) is said on each
of the small beads, both on the pendant a n d T h e F i v e Joyful Mysteries are : the A n n u n -
in each of the decades. The first three Hail ciation, the Visitation, the Nativity, the P r e -
Marys (those on the p e n d a n t ) are specially sentation of the infant Christ in the t e m p l e
dedicated to the intention of this particular and the Finding in the temple w h e n Christ,
saying of the rosary. F o r instance, if w o r - at the age of 12, was lost and sought b y his
ship or devotion is the purpose they can b e sorrowing parents and found discussing w i t h
offered to the Father, the Son and the H o l y the learned in the temple.
143 THE MOUNTAIN PATH April

T h e sorrowful Mysteries are : the A g o n y ness k n o w n to no other f o r m of private

in the Garden, the Scourging, the M o c k i n g devotion. The formulae used in the rosary
and C r o w n i n g with thorns, the W a y of the are a most concentrated and sober e x p r e s -
Cross and the Crucifixion. sion of all aspects of Christian prayer. A
T h e Glorious Mysteries, according to the deep analysis of the formulae can d e m o n -
R o m a n Catholic version, are : the R e s u r r e c - strate it. Thus the continual, attentive r e c i -
tion, the Ascension, Pentecost, w h e n t h e tation of these formulae sets in motion a
Spirit descended u p o n the disciples in the psychological process of calming the nerves,
upper r o o m , the Assumption of the Blessed tranquillising the w h o l e person, keeping
V i r g i n and her Coronation with the glory of a w a y distractions and disposing one for the
all the saints. highest contemplation. Finally it lends itself
T h e essence of the rosary, h o w e v e r , is not to a simple and effective f o r m of c o n t e m p l a -
the mechanical recitation of the f o r m u l a e of tion to w h i c h it is m o r e directly oriented
prayer, but the contemplation of the 15 than any other f o r m of systematic m e d i t a -
Mysteries of the life of Christ. This m e d i - tion.
tation or contemplation tends to be a simple
mental vision of the subject matter of each This is the bare outline of the rosary
Mystery. which, as w i l l b e seen, can comprise a c o m -
A h a p p y and balanced combination of plete religious service although p e r f o r m e d
three elements gives to the rosary a r i c h - in solitude.

BUDDHISM (THERAVADA)
By VENERABLE PHRA M A H A VICHITR TISSADATTA

T h e Buddhist Rosary has 108 beads. This va de,. bud dho, dho bud, bha ga vd, vd
n u m b e r represents craving in all its f o r m s ga bha. j
w h e r e b y e v e r y being is b o u n d to experience
some kind of suffering in e v e r y t y p e of e x i s - Each syllable corresponds to one bead of
tence. The Buddhist Rosary itself s y m b o - the Rosary ; accordingly w e have 108 beads
lises the w a y of getting rid of craving, step and 108 syllables.
b y step.
T h e English translation of this recollec-
tion w o u l d b e as f o l l o w s :
T h e practice of the Rosary consists in
recalling to m i n d the virtues of the B u d d h a It is for this reason that the Blessed One
b y repeating the syllables of t h e Pali w o r d s is so purified, perfectly enlightened, e n d -
used in this recollection w h i l e counting the o w e d with k n o w l e d g e and conduct, w e l l -
beads of the Rosary one b y one. T h e Pali fared, a k n o w e r of ( a l l ) the w o r l d s ,
w o r d s for the meditation with the Rosary are peerless charioteer of m e n to b e tamed,
spoken either aloud or mentally, with the teacher of gods and m e n , the a w a k e n e d
syllables in both normal and reverse order, one, the blessed one.
thus :
W h i l e practising, one should b e m i n d f u l
Ti pi so, so ti pi, bha ga vd, vd ga bha, of the meaning of the syllables. If one m i s -
a ra ham, ham ra a, sam ma sam bud dho, ses even one syllable in the meditation, one
dho bud sam ma sam, vij jd ca ra na sam must start again right f r o m the beginning.
pan no, no pan sam na ra ca jd vij, su ga Mindfulness and dedication are v e r y n e c e s -
to, to ga su, lo ka vi du, du vi ka lo, a nut sary for this meditation.
ta ro, ro ta nut a, pu ri sa dam ma sd ra T h e o b j e c t of the practice is not only to
thi, thi ra sd ma dam sa ri pu, sat thd, thd gain concentration but to suppress and
sat, de va ma nus sd nam, nam sd nus ma r e m o v e the 108 kinds of craving ( t a n h a ) .
 THE R O S A R Y 149

Craving, the root of unhappiness and suffer- w h i c h craving arises ; namely, the eye, ear,
ing in life, appears in three main aspects : nose, tongue, b o d y , m i n d . This gives us 18
sides to craving. A s these 18 can arise f r o m
( a ) Craving for sensual existence or s e n -
either internal or external processes, the
sation,
n u m b e r of possibilities for craving are
( b ) Craving for b e c o m i n g ; that is, l a c k increased to 36. Y e t again, any of the 36
of permanent satisfaction, m a y be related to the past, the present, or
the future, making a final total of 108.
( c ) Craving for annihilation, a form of
Because the cravings are brought to a w a r e -
escapism or aversion.
ness b y the practice of the rosary, this p r a c -
Each of these three divisions is multiplied tice with the rosary symbolises Purification of
b y 6 because there are 6 ' doors ' through Mind, w h i c h is the W a y to Enlightenment.

ISLAM (SUNNI)
By ABDULLAH QUTBUDDIN

The name for the rosary in A r a b lands is is no religion in the spiritual practices of
' w i r d ', though in India ' t a s b i h ' is m o r e which incantations play so large a part as
c o m m o n l y used. It consists of 99 sliding in Islam. S o m e incantations are graded in
beads divided into three sections of 33 each three parts to fit the three sections of the
b y larger beads. A t the end is a still larger wird ; others continue right through one or
elongated bead ^making u p the hundred. It m o r e repetitions of the w i r d . In fact s o m e -
is said that the 99 m o v a b l e beads represent times a w i r d is m a d e with a . tail-piece of
the 99 Names of A l l a h and the end b e a d the fen small beads b e y o n d or beside the final
Hundredth N a m e . H o w e v e r , the, w i r d is not elongated one, on w h i c h to m a r k off t h e
used only for invoking the Names but for hundreds or complete w i r d s recited.
keeping count in any incantation. A n d there

W h e n the japa becomes continuous all other thoughts cease and one
is in one's real nature w h i c h is invocation or absorption. W e turn our
minds outwards to things of the w o r l d and are therefore not aware that
our real nature is always invocation. When by conscious effort, or
invocation, or meditation as w e call it, w e prevent our minds from
thinking of other things, then w h a t remains is our real nature, w h i c h is
invocation. So long as y o u think y o u are the name and f o r m , y o u can't
escape n a m e and f o r m in invocation also. W h e n y o u realize y o u are
not n a m e and f o r m the name and f o r m w i l l d r o p off of themselves. No
other effort is necessary. Invocation or meditation will lead to it
naturally and as a matter of course. Invocation w h i c h is n o w regarded
as the means, w i l l then b e f o u n d to be the goal. There is no difference
b e t w e e n G o d and His name.

— BHAGAVAN SRI R A M A N A MAHARSHI.

ARROWS FROM A CHRISTIAN BOW — X

CHRISTIAN HEALING
By SAGITTARIUS

W h e n Christ sent out representatives in in the n a m e of L a o Tsu. T h e p o t e n c y of

his lifetime, his instructions to t h e m w e r e Christ's name is, as it w e r e , an enormous
to heal the sick and cast out devils as w e l l spiritual b a n k deposit f o r Christians to d r a w
as to teach. T h e r e is no doubt w h a t e v e r upon, and cheques to any amount w i l l b e
that spiritual healing f o r m e d part of the honoured. What a w o n d e r that throughout
l e g a c y he bequeathed to his followers. We the centuries they should go on believing
have evidence in the A c t s of the Apostles that the deposit was there but not cash
that some of his immediate followers did cheques on it, or not in the w a y Christ
indeed practise it. W e h a v e Christ's defi- authorised !
nite promise that their p o w e r w o u l d b e no
less than his. " He that believes in m e , the In a general w a y , praying in the n a m e
w o r k s that I do shall he do also ; and greater of Christ, they certainly continued to d r a w
w^orks than these shall he do, because I g o on it. Indeed, the principle of intercession
to m y F a t h e r . "
1 was still further extended and continues to
be w i d e l y used, especially among the C a t h o -
A n d yet after the first generation of lics. M a r y is called upon to intercede with
Christians this legacy seems to h a v e been Christ, and petitions for intercession are
dropped. W h y should it h a v e been ? This addressed also to the saints. A c t u a l l y , some
is one of the puzzles of the Early Church. of the miracles attributed to the saints at
It w o u l d b e tempting to say that they turned the 'time of canonisation are answers to
instead to sterile theological arguments, prayers of intercession m a d e through them
accusing one another of heresy ; and y e t w e after their death. H o w e v e r , the w h o l e b o d y
have, ample evidence that, despite the g r o w t h and tradition of Christian prayer continues
of intellectualism, there still w e r e ardent to b e in the name of Christ.
Christians willing to face torture and m a r -
t y r d o m for their faith. A n d w e k n o w f r o m A n d w h y , reverting to the quotation given
what is happening today that devout C h r i s - above, does Christ say " because I g o to m y
tians are capable of healing in Christ's Father " ? W h a t has that got to do with it ?
name, just as he promised them, even w i t h - T r e m e n d o u s as is the spiritual p o w e r brought
out having attained to sainthood. on earth b y a Master, it is increased, not
diminished, b y his shedding the b o d y . Even
F o r it is today only that the legacy of though he already transcends the b o d y
healing that Christ left is being recovered. during his lifetime, it is to s o m e extent a
Throughout the centuries there have been limitation and localisation of his p o w e r .
occasional cases of saints performing m i r a - W h e n it falls f r o m him his influence expands 4

cles, but only today has the widespread w i t h o u t being diluted t h e r e b y . This has;
practice of healing through the name of been f o u n d in non-Christian circles also. So
Christ b y ordinary devout Christians, not c o m p e t e n t a witness as Sarada D e v i , the
themselves saints, been r e v i v e d . w i f e of Sri Ramakrishna, r e m a r k e d that his
p o w e r had increased enormously after his
That ' in m y n a m e ' is a peculiar wealth death. T h e f o l l o w e r s of Ramana Maharshi
of Christianity. Muslims do not p r a y for say the same about his p o w e r and guidance
boons or heal sickness in the n a m e of both at Tiruvannamalai and throughout the
M o h a m m a d , or J e w s in the n a m e of Moses, world.
or Buddhists in the n a m e of Buddha, or
Hindus in the name of Krishna, or Taoists l St. John, XIV, 12.
me CHRISTIAN HEALING ill

T h e r e is no religion in w h i c h the f o u n d - ponse to the healing influence enabled it to

er's p o w e r has turned so m a r k e d l y towards w o r k on y o u . But this does not equate
healing as in Christianity. M o h a m m a d h i m - spiritual healing with faith healing. In faith
self did not p e r f o r m miracles, let alone healing Whatever influence there m a y b e is
e m p o w e r others to ; and B u d d h a d i s a p p r o v - invoked b y the faith itself and is often no
ed of his f o l l o w e r s doing so. Christ enjoined m o r e than auto-suggestion. In spiritual
it. A s o n e sees Christian healing p e r f o r m e d healing a p o w e r f u l f o r c e is set in motion
today it is quite different f r o m either m a g n e - and faith, although of great importance to
tic healing or faith healing. Magnetic h e a l - facilitate its w o r k i n g , is not essential, as m a y
ing, of w h i c h the m o d e r n pioneer is Mesmer, be seen b y cases of healing, usually of y o u n g
is the utilisation of the animal magnetism children, in w h i c h the patient is not i n f o r m -
w h i c h some possess m o r e abundantly than ed or asked to c o - o p e r a t e . It will b e
others to d r a w sickness out of a patient b y recalled that G. H. G e d g e instances such a
passes and laying on of hands. Faith h e a l - case in his article on spiritual healing in
ing, w h i c h has m u c h in c o m m o n w i t h the The Mountain Path of J a n u a r y 1965.
methods of Coue, is s e l f - h y p n o t i s m or a u t o -
Spiritual healing m a y go far deeper than
suggestion, b e c o m i n g healthy b y believing
the r e m o v a l of physical symptoms. Christ
that y o u are or soon w i l l be healthy.
himself indicated this w h e n , in his lifetime,
Spiritual healing is healing b y the Grace of
he said after effecting a cure : " The sins b e
G o d . The healer aims at eliminating his
forgiven t h e e . " W e k n o w today that m a n y
ego, thoughts, desires, e v e n the desire to
ailments are p s y c h o - s o m a t i c , that is to say
heal, and making himself a m e r e channel
are physical s y m p t o m s of disordered states
through w h i c h the Grace of G o d flows : and
of mind. In such a case temporary r e m o v a l
healing takes place. In its purest f o r m , as
of the s y m p t o m s is no cure. T h e y w i l l
taught b y Joel Goldsmith and practised in
return or b e replaced b y others. The only
the ' Infinite W a y ' groups, the healer does
real cure is to smooth out the tangled state
not need to lay on hands or even to be in
of mind that caused them. That is what
the presence of the patient, he does not need
psychiatrists try to do with varying degrees
to k n o w the patient's n a m e or the nature of
of success. If the Christian healer does it
the sickness ; it is enough for him to turn
— and in a far w i d e r range of cases than
to G o d , as the Source of all health, and allow
the psychiatrist can handle — that does not
the healing influence to f l o w . 2
Even in less
mean that he, is a psychiatrist or that he
direct m o d e s of practice, the essential thing
can f o r g i v e sins but simply that he has s u c -
is for the healer to feel in true humility
ceeded in making himself a channel through
that it is not his power, but the Divine; P o w e r
w h i c h the C h r i s t - p o w e r can flow. W h i c h is
or, more, specifically, the p o w e r of Christ
m o r e likely to heal the disordered state of
flowing through h i m or answering his p r a y -
mind that has caused a disease : an injection
ers, as the case m a y be, that effects the
or a prayer ?
cure.
But that does not mean that prayer or
Is faith also necessary on the part of the spiritual healing without p r a y e r can w o r k
patient ? It is certainly a great help, but only in p s y c h o - s o m a t i c cases. T h e Christ-
in this case ' faith ' does not m e a n m e r e l y p o w e r is not limited in its applicablity,
a passive, belief that the cure w i l l w o r k but There are examples enough of its effective-
an active response to it, participation in it. ness in cases as near purely physical ( b r o k e n
Even the patient, the one at the receiving bones and so o n ) as anything can be : cases
end, ought not to be passive and inert and enough for any w h o w i l l consent to l o o k at
expect to b e carried along. A f t e r effecting them.
a cure Christ said : " T h y faith hath m a d e
2 See ' The Art of Spiritual Healing' by Joe]
thee w h o l e . " That means : y o u r active r e s - Goldsmith, A l l e n & U n w i n .
 T H E P O W E R OF PRAYER
By DILIP K U M A R ROY

D i l i p K u m a r R o y , f o r a note o n w h o m see page 234 of our issue of O c t o b e r 1964,

has sent us the f o l l o w i n g e x c e r p t o n the healing p o w e r of p r a y e r f r o m his b o o k
' The Flute Calls S t i l l ' (pp. 328-333) r e v i e w e d in that issue, together with a p h o t o g r a p h ,
not included in the b o o k , of the child w h o w a s healed.

It has been given to m e , m a n y a time, to

experience and verify the marvellous p o w e r
of prayer. But only during the last fourteen
years (since the advent of Indira) have I
p r a y e d for others, especially those w h o h a v e
been desperately ill and given u p b y the
doctors and, as y o u k n o w , they h a v e all
r e c o v e r e d miraculously. But what happened
this month can c l a i m to take the cake and,
fortunately for us, the w h o l e A s h r a m has
b o r n e witness to this. It happened like this.

On the 14th of March, B's fourth birthday,

she, with her mother, w a s returning f r o m
our temple to their house w h e n a j e e p
k n o c k e d her d o w n all of a heap ; her skull
was fractured in three places, the pelvis the child. He only smiled, she said. I w a s
bones and the thigh bone, too, w e r e broken. deeply relieved, as Hanumanji w a s instru-
A deep w o u n d just o v e r the left e y e m a d e mental in saving Sri Lakshman, w h e n the
one gasp h o w on earth the e y e could have latter was mortally w o u n d e d , with a m i r a -
escaped ! But the w o r s t injury w a s to her culous h e r b called vishalya-karani. Thus
intestines and t w o operations had to b e p e r - Hanumanji is w o r s h i p p e d b y thousands in
f o r m e d one after the other. Derelict w i t h India as a Divine Healer as w e l l . So, I t o l d
grief, R implored us to help. The surgeon Indira jubilantly that the child was n o w
had told, them that there was no hope at all. saved, saved, saved ! A f e w among the s c e p -
Y e t the stricken mother, in tears, w e n t on tics smiled wisely with raised e y e b r o w s and
imploring Indira in Hindi. " Tell m e Didiji, they could hardly be confuted rationally, the
she w o n ' t die, will she ? Oh save her Didiji less so as m y o w n confidence w a s based only
" and so on. on a blind faith in the p o w e r of p r a y e r
answered b y a mystic vision symbolising
It wasi then w e started praying to our L o r d Divine intervention. A n d , w o u l d y o u believe
and Radharani (Krishna and R a d h a ) . F r o m it, on that v e r y day the l o v e l y little girl was
the n u r s i n g - h o m e a g o o d - h e a r t e d lady, rang declared " out of d a n g e r " b y the amazed
up again : no hope ! But w e p r a y e d on till, surgeon ! G o d is great, great, great and so
on the morning of the 23rd of March, Indira, is His deputy, L o r d Mahavir, the m i r a c l e -
w h i l e praying, suddenly saw Hanumanji. healer !
Y o u cannot put it d o w n to auto-suggestion
or wish-fulfilment as w e w e r e calling not to So, m y friend, h o w can one still d o u b t
h i m but to our L o r d and Radharani. But as that miracles do still happen even in this our
soon as the resplendent L o r d Mahavir flash- kali y u g a ? Of course; I k n o w that those w h o
ed b e f o r e her, she appealed to h i m to save h a v e not seen what w e h a v e are unlikely to
1966 POWERS 153

undersign our faith in or interpretation of to have a religious faith. It is sufficient that

Indira's vision, still less to share our p r o - some one around him b e in a state of
found conviction, not having our experience p r a y e r . "
to go b y . It is not for nothing that S i m o n
A n d then it so happened that I lighted on
said that he must refuse to believe in
an article of his, condensed in the Reader's
Christ's resurrection till he saw the m a n i -
Digest, this month. T h e article is entitled :
festation personally. D o what w e will, the
Prayer is P o w e r . Let m e cite a f e w lines :
gulf w i l l remain deep b e t w e e n the c o n v i c -
tion of those w h o have seen and those w h o " Prayer is not only worship ; it is also
have not ( w h i c h , incidentally, is the root an invisible emanation of man's worshipping
cause of the so-called rational m i s u n d e r - spirit — the most p o w e r f u l f o r m of energy
standing of the seer's faith and fervour the that one can generate. . . . A s a doctor, I
w o r l d o v e r ) . I will, therefore, leave it at that have seen m e n , w h e n all other therapy has
and end with what is m o r e rewarding, to failed, lifted out of disease and m e l a n c h o l y
wit, t w o excerpts f r o m Dr. A l e x i s Carrel, the b y the serene effort of prayer. . . . W h e n w e
m a n of science and N o b e l Laureate w h o s e pray w e link ourselves with the inexhausti-
famous b o o k , Man the Unknown created a ble m o t i v e p o w e r that spins the Universe. . . .
stir in Europe and A m e r i c a three decades W e ask that a part of this p o w e r be a p p o r -
ago. I started reading it a f e w w e e k s ago. In tioned to our n e e d s . " A n d he concludes :
Chapter I V h e has m u c h to say fully e n d o r s - " T o d a y , lack of emphasis on the religious
ing the faith * of believers w h o claim that sense has brought the w o r l d to the edge of
prayer can bring about miraculous cures of sheer annihilation. Our deepest source of
" various affections such as peritoneal t u b e r - p o w e r and perfection has been left miserably
culosis, cold abscesses, osteitis, suppurating undeveloped. Prayer, the basic exercise of
w o u n d s , lupus, cancer etc. . . . T h e miracle -r the spirit, must b e actively practised b y m e n
is chiefly characterised b y an e x t r e m e a c c e l e - and nations. For if the p o w e r of p r a y e r is
ration of the process of repair. . . . T h e only again released and used in the lives of c o m -
condition indispensable to the o c c u r r e n c e of m o n m e n and w o m e n there is yet hope that
the p h e n o m e n o n is p r a y e r . " A n d although our prayer for a better w o r l d will b e
he is not a spiritual aspirant, he has r e c o r d - answered. . . . True prayer is a w a y of life,
ed his experience t h u s : " But there is no and the truest life is, literally, a w a y of
need f o r the patient himself to pray, or e v e n p r a y e r . "

POWERS

If y o u can w a l k on water
Y o u are no better than a straw.
If y o u can fly in the air
Y o u are no better than a fly.
Conquer y o u r heart,
Then y o u m a y be s o m e b o d y .

SHEIKH ANSART
 AN A N G R Y PRAYER
By JEAN BUTLER

S o m e years ago m y daughter Martha and A w a v e of such intense fury, pity and
I w e r e living on the island of St. Croix in sheer horror came o v e r m e that for a
the Caribbean. A t that time the Virgin m o m e n t I turned dizzy —• not only on
Islands (in w h i c h g r o u p this falls) w e r e so account of the little peasant but also o f all
p o v e r t y stricken that they w e r e spoken of as the others in the w o r l d w h o w e r e equally
" the w o r l d ' s p o o r - h o u s e " . suffering and equally hopeless and helpless.
One evening I w e n t into the local drug I told the peasant that I k n e w a great
store and found the chemist, Mr. Edwards, specialist in N e w Y o r k to w h o m I w o u l d
arguing in English, with a little Puerto Rican write for a n e w medicine I had been reading
peasant w h o was pleading v o l u b l y with h i m about. I w r o t e d o w n the peasant's name and
in Spanish. the age and weight of his son. " T h e m e d i -
Mr. Edwards was saying : " I'm sorry I cine should c o m e in about ten d a y s , " I
can't give y o u any credit. I don't o w n the said, " a n d I w i l l have it sent care of Mr.
drug store. I am only an e m p l o y e e and h a v e Edwards for y o u . "
to o b e y o r d e r s . "
I rushed out into the night blind and sick
T h e peasant answered : " I t is only until with rage against G o d . " D a m n Y o u ! " I
m y tomatoes are harvested. Then I can p a y cried, " W h a t are Y o u d o i n g ? W h y don't
you." Y o u at least help the p o o r and sick w h o can
d o n o t h i n g to help themselves and w h o have
Mr. Edwards was u n m o v e d .
nothing ? " I cried and cursed all the w a y
" B u t , " cried the peasant in despair, " what up the long hill to m y house, hating the
will m y son dq without the medicine ? " w o r l d , hating God, hating the unspeakable
A t that point I said rather angrily : " G i v e injustice o f life. A l l night, even in m y sleep,
him the medicine, Mr. Edwards, and put it I alternated prayers w i t h curses and i n v e c -
on m y b i l l . " tives and blind anger. D a y and night for a
w e e k I had no peace. I directed m y thoughts
I turned to the peasant and asked w h a t
repeatedly to the sick b o y , saying to h i m :
was the matter with his son. A torrent of
" G o d m a d e y o u in His image and likeness.
Spanish p o u r e d forth as he explained. He
G o d is perfect, without flaw o r sickness. B e
had five children ranging f r o m fourteen years
y o u therefore perfect, as y o u r Father in
to three months. His w i f e had died giving
heaven is perfect. That is w h a t Christ said
birth to the b a b y . The oldest b o y had e p i l e p -
to y o u . " This alternated with m y repeating
tic fits, as m a n y as five a day. B y l a w the
that " not even a sparrow falls to the g r o u n d
children had to go to school, but w h e n the
without His k n o w i n g it." A n d I pointed out
eldest b o y had his medicine he could stay
somewhat bitterly that the Son of G o d had
at h o m e in the mornings and take care of
said : " Inasmuch as y o u do it to one of the
the b a b y while the father w o r k e d his land.
least of these y o u do it also t o m e . "
If the b o y did not have his m e d i c i n e h e
could not b e left with the b a b y . N o r could Gradually the anger and frenzy died
he go to school. T h e only thing the father d o w n , but r e m e m b r a n c e of the peasant and
could d o was to tie the b a b y on to his b a c k his epileptic son continued d a y and night.
w h e n he w e n t to w o r k on his land and! leave One evening, about ten days after m y first
the b o y unattended in the house ; and on meeting with the peasant, I was just going
one such occasion the b o y had had a fit into the d r u g - s t o r e w h e n a b a r e - f o o t e d m a n
during w h i c h he b r o k e his leg. in w o r n overalls and a big straw hat c a m e
1966 AN ANGRY PRAYER 155

out, holding a package in o n e hand. On s e e - Martha to go to the beach w h e n an ancient

ing m e h e s w e p t off his hat, w a v e d the truck full of people dressed in their Sunday
p a c k a g e in the air and e x c l a i m e d excitedly : best came roaring u p the hill and stopped
" This has just c o m e , the m e d i c i n e for m y outside m y door. O n e b y one they scrambled
son. But I no longer need it. Something has out and came on to the terrace, each one
happened." carrying something in his hand. T h e y m a d e
quite a pile there — f r u i t , eggs, chickens,
It w a s the same peasant. I had not r e c o g - fish, freshly baked bread, a bottle of w i n e ,
nized h i m with, his hat on. I k n e w w h a t w a s lobsters — and then they returned to the
c o m i n g and felt faint because of it. I said : truck, while I kept on remonstrating : " Y o u
" R e m e m b e r , Senor, the Bible, says that the have m a d e a mistake I Y o u h a v e c o m e to the
L o r d giveth and the L o r d taketh a w a y . What w r o n g house ! I didn't order anything ! "
H e does is a m y s t e r y to us. Don't ask any
Just then m y little Puerto Rican friend,
questions. Just go to the church and g i v e
scarcely recognizable in his Sunday clothes,
thanks to G o d . "
came up to m e shyly and said : " Senora,
" But S e n o r a , " he said, " I must tell you these are m y relatives. W e have brought y o u
w h a t has happened. Since w e talked the these gifts to s h o w our appreciation for what
other night m y son has had no m o r e fits. y o u did for m y s o n . "
W h a t shall I do w i t h this ? " A n d he held
" But S e n o r , " I protested, " I did nothing,
out the b o x of medicine.
nothing ! Please try to understand m e . It was
not I w h o did i t ! "
I had k n o w n w h a t was coming. " Don't
open it, S e n o r , " I s a i d . ' " Y o u w o n ' t need it. Then I asked h i m about his son, h o w he
Just go to the church and give thanks to w a s n o w . He g l o w e d w i t h quiet pride. " He
G o d . " A n d I turned and rushed up the hill has gained fifteen p o u n d s , " he said. " H e is]
to m y house, thinking, " Excuse m e , G o d ! quite w e l l n o w . I sent h i m to the island of
F o r g i v e m e ! " — consumed with humility St. Thomas to w o r k on his uncle's f a r m for
and shame at m y f o r m e r rage, overflowing a f e w w e e k s and n o w he is b a c k here with
with l o v e of G o d . m e . H e w o r k s on the land with m e in t h e
morning and w e earn enough to p a y a girl
On a Sunday morning some months later, to l o o k after the b a b y , and in the afternoons
w h e n I had completely forgotten the peasant he goes to school. He has never had another
and his son, I was leaving m y house w i t h fit."

So long as w e think w e are doing something ourselves as individual

beings, w e are m e r e l y struggling and achieving nothing spiritually. W h e n
w e k n o w that the divine p o w e r active in the universe is responsible for
all that w e do, the idea ' I am the doer ' disappears W h e n the e g o -
sense rises in us the w h o l e g a m e is spoiled. W e are caught up in the
meshes of karma. Sometimes w e are happy, sometimes unhappy.

— SWAMI RAMDAS
 HOW I CAME T O THE MAHARSHI

B y V. K A M E S W A R A RAO

I had a dream one night m a n y years

b a c k in w h i c h a, saintly old man with a short
white beard blessed m e with his benign and
radiant smile and b e c k o n e d m e t o him. S u n -
rise put an end t o sleep and dream alike and
I w o k e to find myself b a c k in the dull r o u -
tine of life. I w e n t into the kitchen to tell
m y w i f e of m y h a p p y experience, but I could
not identify the saint I had seen. Could it
b e Ramana Maharshi, about w h o m I had read
in 3 b o o k called ' S e l f - R e a l i z a t i o n ' ? I asked
a friend of m i n e w h o often w e n t there w h e -
ther he w o u l d take m e with him and h e
agreed. W e set off that v e r y day, arriving
at Tiruvannamalai n e x t m o r n i n g .

I found the A s h r a m a quiet place with a

f e w cottages and a meditation hall. W e w e n t
straight into the hall and there on a couch
sat the Maharshi, the saint of m y dream, clad to his left. I heard him tell the server that
o n l y in a loincloth. I felt that I was in the the rice was not w e l l cooked. I was told
presence of a god. I fell prostrate before that he himself was a g o o d c o o k and had
Bhagavan ( f o r this was the name m y friend often w o r k e d in the A s h r a m kitchen.
used in addressing h i m ) . A group of silent
m e n and w o m e n w e r e seated on the floor on A s a g o v e r n m e n t servant I had to pass an
either side of him. Close to h i m an elderly examination in a second language within a
bearded m a n was sitting binding a small prescribed period. ' The t e r m was only a f e w
b o o k b y hand. months off. I decided to take it in Tamil,
although I k n e w v e r y little of the language.
B h a g a v a n asked m e whether I had had m y I was a bit w o r r i e d about it, so I told an older
coffee, so I w e n t out and had a bath and devotee that I w o u l d like to have Bhagavan's
breakfast. W h e n I got b a c k I found that blessings for m y success. He t o o k m e to
Bhagavan himself w a s stitching the b o o k . I B h a g a v a n late in the evening and I prostrat-
w o n d e r e d w h y he should do it, and then I ed and told Bhagavan m y trouble and asked
noticed h o w carefully h e w o r k e d at it and for his blessing. He replied ' parava i l l a i ' ,
s h o w e d the bearded m a n h o w to do it. G o d ' don't w o r r y ' , w h i c h m a d e m e feel v e r y
is all perfection. W h e n a m a n realizes G o d - happy. He advised m e to take the little
head he also attains perfection, he also pays b o o k ' Nan Y a r ' (' W h o am I ' ) printed in
full attention to e v e r y detail. That w a s the English, Tamil and T e l u g u ( m y o w n l a n -
thought that c a m e to m e w h e n I saw B h a - g u a g e ) and read it with the help of a T a m i l
gavan binding a b o o k . tutor.

W h e n w e w e n t for lunch Bhagavan sat I w o k e early next morning and f e l t happy,

facing t w o groups of devotees, Brahmins to waiting till s^prise should enable m e to b u y
his right and n o n - B r a h m i n s and n o n - H i n d u s the b o o k s at the A s h r a m bookstall. T h e night
1966 H O W I C A M E T O THE M A H A R S H I 157

I first d r e a m e d of B h a g a v a n sunrise seemed

to c o m e too soon, but n o w I could hardly
wait f o r it.

Bhagavan passed outside the cottage w h e r e

I was staying next morning. I w e n t and
prostrated b e f o r e h i m and asked his p e r m i s -
sion to leave. He g a v e it but asked w h y I
was in such a hurry. M y friend expressed
a doubt w h e t h e r I should b e able to go that
day, in v i e w of w h a t Bhagavan had said ;
but I had to get back. So after I had bought
the b o o k s w e w e n t to the station in the
A s h r a m b u l l o c k - c a r t . W h e n w e got there,
h o w e v e r , I w a s told that there was a t w o -
day strike on the railway, so w e w e n t b a c k
and told Bhagavan. He smiled. T w o days
later I again asked for leave to g o and he?
said V e r y w e l l ' . This time w e w a l k e d to
1

the station and a cart f o l l o w e d us w i t h our

baggage. W h e n w e arrived the train w a s
already in but the cart w a s not yet in sight,
so I thought I would' surely miss the train.
But B h a g a v a n had; said ' v e r y w e l l ' so I felt
I should stop the train and indeed t r a v e l
1
v e r y w e l l \ I therefore w e n t to the station
master and told h i m that this w a s m y second
attempt to leave the A s h r a m and asked h i m
to detain the train f o r a f e w minutes till m y
b a g g a g e arrived, and he agreed.
F r o m one point of v i e w this w h o l e test
O n c e I was in the train I fell to p o n d e r - seemed to m e useless, since there w a s n o
ing. W h e n Bhagavan had asked m e w h y I likelihood of m y ever serving in Tamilnad ;
w a s in a h u r r y to l e a v e I couldn't l e a v e b « t f r o m another point of v i e w it w a s &
although I tried. W h e n he g a v e the all clear v e r y necessary experience, since it c o n f i r m -
the train was stopped to take m e . It w o r k e d ed m y faith in; Bhagavan. I could only judged
both w a y s . H e had also assured m e of s u c - him on m y o w n l e v e l and in the light of m y
cess in m y T a m i l test although I k n e w s c a r - o w n experience, even if it w a s nothing mord
c e l y a, w o r d of the language and the test w a s than a train j o u r n e y or a T a m i l test.
to be held in a f e w m o n t h s . I felt that it
w a s hardly w o r t h w h i l e engaging a tutor,
but experience told m e that Bhagavan w a s In February 1949 m y eldest son had a
dependable. T h e train j o u r n e y was suffici- severe attack of smallpox. A f t e r a f e w days
ent proof. So w h e n I got h o m e I engaged a the doctor w a r n e d m e that m a n y people w e r e
tutor and stayed at h o m e during the s u m - d y i n g of it and,' the chances of r e c o v e r y w e r e
m e r recess of the lawcourts, reading ' W h o slight. I sat at t h e b o y ' s bedside reading
a m I ? ' in Tamil. T h e written test c a m e religious p o e m s so as to keep his m i n d on
along. I had to translate an English speech G o d , since he was not e x p e c t e d to live. Then,
into T a m i l , and s o m e h o w I passed. Then on February 4th, the idea suddenly c a m e to
there w a s the m o r e frightening oral test in m e to ask B h a g a v a n for his blessings, as w e
Madras, but it w a s m a d e v e r y easy and I w e r e in great distress. So I w r o t e to
passed that too. him:
 158 THE MOUNTAIN PATH April

. B e l o v e d Bhagavan, y o u w i l l not hear it, although he is singing

I p r a y for y o u r blessings on t h e suffering just the same. Similarly if y o u w a n t B h a -
child and his parents. gavan's blessings y o u must establish contact
with him in the right w a y . " .
Ever at y o u r feet,
V. Kameswara Rao. M y faith in Bhagavan increased e n o r m o u s -
ly as a result of this, because it was a matter
Early next m o r n i n g m y sister, w h o had of life and death for m y b o y and he gave
been taking her turn sitting b y the b o y him life. .
during the night, told m y w i f e and m e that On 17th March 1949 a big c e r e m o n y was
she had had a vision of A m m a v a r u (the spirit held at the A s h r a m for the consecration of
of s m a l l p o x ) leaving our house and asking the t e m p l e o v e r the shrine of Bhagavan's
her to take care of the b o y . She gathered mother. I decided to go and to take m y
f r o m that, in accordance with popular belief, family and m y m o t h e r w i t h m e . I applied
that the b o y w o u l d recover and no one else for t w o days casual leave, m a d e all a r r a n g e -
in the house get the disease. A f e w hours ments and c a m e h o m e at 2 p.m. A car w a s
later a friend came in and gave m e some waiting at the door to take us to t h e station.
sacred ashes f r o m Sri Ramanasramam. S u d d e n l y I felt that I should not g o . M y
A n o t h e r g o o d omen. W e all began to feel w i f e and m o t h e r naturally protested, but it
hopeful. On the 8th I received the f o l l o w i n g was no use. Our b a g g a g e w a s taken out of
letter f r o m the A s h r a m : the car. E v e r y one was annoyed about it
but I m e r e l y said : " Perhaps B h a g a v a n
Dear Sri K a m e s w a r a R a o , doesn't want m e to see this function. I too
W e h a v e y o u r letter of the 4th inst. and am sorry but I can't help it."
the same was perused b y - B h a g a v a n . P r a s a -
A t about nine o'clock that evening I r e c e i v -
d a m (sacred ash) is herewith sent with Sri
ed a telegram that the only son of m y third
Bhagavan's gracious blessings for y o u r child
sister was dangerously ill with meningitis,
laid up with p o x .
and that I should send m y m o t h e r there at
Sri Bhagavan and bhaktas are well. once. I put her on the train together w i t h
Venkataraman, for Sarvadhikari. the sister w h o h a d l o o k e d after m y o w n son
T h e letter thrilled m e , but h o w did B h a - w h e n he had smallpox. O n arrival this sister
gavan k n o w that m y son had s m a l l p o x ? W h y w r o t e m e a frantic letter saying that t h e
ask ? H o w could I k n o w h o w Bhagavan case of m y n e p h e w was hopeless and that
k n e w ? A n y w a y , m y son survived and is in the only chance of saving him, if at all, w a s
g o o d health. to i n v o k e the blessings of Bhagavan. So on
M a r c h 30 I again w r o t e to him. T h e f o l l o w -
I continued to b e curious h o w s m a l l p o x
ing r e p l y was received w i t h the next day's
came to b e mentioned in t h e A s h r a m letter.
date :
S o m e elderly persons suggested that the
m o m e n t Bhagavan s a w m y letter he received Y o u r letter of the 30th instant w a s
a mental picture of m y son bedridden with received and placed before Sri Bhagavan.
smallpox. Later, h o w e v e r , Sri Bhagavatula M a y Sri Bhagavan's blessings b e o n the
A n n a p u r n a y y a Sastri of T e n a l i gave an child and his parents. Herewith prasadam
explanation that appealed m o r e to m e . " W a s enclosed.
it necessary f o r y o u to write to Bhagavan in
order for h i m to k n o w w h a t was happening' M y n e p h e w recovered. W e understood then
in y o u r house ? Is he not a l l - p e r v a d i n g and w h y I suddenly had to cancel m y j o u r n e y to
a l l - k n o w i n g ? But he does not interfere Tiruvannamalai. If w e had g o n e the t e l e -
unless asked t o and called upon. If a m a n is gram w o u l d not have reached m e , m y mother
singing in B o m b a y and y o u w a n t to hear and sister w o u l d not h a v e gone in time, and
h i m y o u must switch o n the radio. If y o u I should not have written to ask B h a g a v a n
don't, the radio will not receive his song and for his blessings. H e n c e m y erratic decision,
1966 T H E SEER'S W I T H I N 159

p r o m p t e d b y something u n k n o w n to m e at Man is God's child. Just as a parent satis-

the time. fies the childish needs of a child, even though
they m a y be ultimately /unnecessary, so does
C a m e the fateful year 1950 w h e n B h a g a - G o d satisfy the immediate though temporary
van left his b o d y . Physically he is n o more, needs of m a n so as to stimulate a desire for
w i t h us. But he remains f o r e v e r in our the ultimate and eternal n e e d — t h e need to
hearts. There are thousands of h u m b l e f o l k attain Godhead. A r t h u r Osborne w r o t e in
like m e w h o received f r o m b e l o v e d B h a g a - 'The Incredible Sai Baba' that Baba used to
van things they could never return. Nor say : ; •' j . ;
was any return expected. G o d fulfils human
needs so that m a n m a y d e v e l o p divine d i s - " I give people what they want in t h e
content. It is h u m a n nature to get and f o r - hope that they w i l l begin to want w h a t I
get ; it is divine nature to g i v e and forgive. want to give t h e m . "

T H E SEER'S WITHIN

By H A R I N D R A N A T H CHATTOPADHYAYA

A l l in the Each, a feast of Truth, a blaze,

Life's sorry dual separation done.
Something in one begins to realize
T h a t it is possible to change the flesh
W i t h all its cells into a heaven of eyes
Smiling with wise aloofness on the mesh
Of pale illusions wandering below,
T h e r e in the s h a d o w - h a u n t e d depths clean-cloven
T o tremulous gleams of treacherous colours woven,
W i d e - s p r e a d to snare the soul and s l o w l y capture
Its sovereign meaning and authentic rapture.
How wonderful thou art,
H o w crystalline, O Vision of the h e a r t !
H o w like a h i g h - b o r n seer thou dost remain
Above the w o r l d ' s annoy,
Interpreting each weariness, each pain
Of life around in terms of veiled joy!
H o w automatically in thy plan
Each image takes a sure and equal place,
The c r a m p e d prison-cell, the boundless space,
The fleeting bird, the grass, the drop of rain,
Both haunted beast and man!
Continually I sense thee freeing
T h e outer eye into a deep and deeper seeing.
 AUTOMATIC DIVINE ACTIVITY
By P R O F . G. V . SUBBARAMAYYA

On 31st October 1937 m y t w o - y e a r - o l d thrice to leave the hall. A c c o r d i n g l y the

daughter Indira suffered t w o infantile fits, stranger left b y the first entrance. T h e n Sri
the second m o r e severe than the first. S u d - Bhagavan turned to m e , called m e near and
denly she b e c a m e unconscious, all vital enquired : " H o w is y o u r child ? " I ^replied :
organs stopped functioning and she seemed " Bhagavan, b y Y o u r Grace she is better."
practically dead. The allopathic doctor Then Sri B h a g a v a n said : " S h e w i l l b e all
declared his helplessness and advised A y u r - right, don't fear," and put his hand on m y
v e d i c treatment. Branding b e t w e e n the eyes back. With his touch I thrilled and the
5

b y an old m a n with his tobacco pipe m a d e dream melted. T h e next m o r n i n g I received

the child m o a n f e e b l y and slightly r e v i v e d the f o l l o w i n g reply f r o m the A s h r a m :
the vital functions. Still she did not rally " R e c e i v e d y o u r w i r e yesterday night at
but lay m o r i b u n d . T w o A y u r v e d i c p h y s i - 7 p.m. and it was perused b y Sri Bhagavan.
cians sent for, one after the other, c o u l d n o t We assure y o u of Sri Bhagavan's blessings
b e found. A t this crisis m y eye lighted on on the child that she m a y recover. P r a y b e
the picture of Sri B h a g a v a n and I prostrated, not a n x i o u s . "
saying within myself, " O Bhagavan, all
In r e p l y to m y letter relating the a b o v e
h u m a n aid having failed, y o u alone must
incident and the dream the A s h r a m a u t h o r i -
save." Getting u p , I mechanically o p e n e d
ties w r o t e : " W e are v e r y glad to note that
the drawer, took out a telegraph f o r m and
through Sri Bhagavan's Grace y o u r child
w r o t e an express message praying for Sri
recovered f r o m almost a critical state."
Bhagavan's Grace upon the child. T h e t e l e -
graph authorities sent m e w o r d that the During the ensuing Christmas holidays
message w o u l d reach the A s h r a m at 7 p.m. w h e n I again visited the A s h r a m I asked Sri
Precisely at 7 p.m. both the A y u r v e d i c p h y - Bhagavan what he thought on reading m y
sicians arrived simultaneously and also telegram. He m e r e l y said : " Y e s , I read
Sri V . V . Narayanappa came, put into m y y o u r message and also noted that the c l o c k
hands an e n v e l o p addressed to m e and said : was then striking s e v e n . "
" Here is Sri Bhagavan's prasadam for t h e
I again p e r s i s t e d : " Bhagavan, did y o u
c h i l d . " It struck m e then as a miraculous:
not think that y o u must do something to
response of Sri Bhagafcran to m y prayer. Sri
save the child ? "
Narayanappa explained that it was the
prasadam w h i c h I had got for him the p r e - Straight came Sri Bhagavan's r e p l y :
vious y e a r w h e n h e had been ill and w h i c h " E v e n the thought of saving the child is a
he had preserved in the same e n v e l o p . It sankalpa ( w i s h ) , and o n e w h o has any s a n -
n o w struck h i m to m a k e use of it for the kalpa is no Jnani (Realized M a n ) . In fact
ailing child. T h e t w o \ doctors, consulting any such thought is unnecessary. The
together, treated the child and a s s u r e d , m e m o m e n t the Jnani's eye falls upon a thing
that she was out of danger. That night, there starts the automatic divine activity
sleeping beside the child, I had a m a r v e l - w h i c h itself leads to the highest g o o d . The
lous dream. I was in Sri Bhagavan's hall. conversation w a s all in T e l u g u except for
Sri Bhagavan reclining on his couch as the phrase, ' automatic divine a c t i v i t y ' , w h i c h
usual. In front of h i m stood a dark, fierce- Bhagavan uttered in English.
looking person of g i g a n t i c stature. Sri B h a -
* F r o m Sri Ramana Reminiscences available
gavan with his forefinger m o t i o n e d to h i m
f r o m Sri R a m a n a s r a m a m .
 A BET O N A P R A Y E R

By K. K. N A M B I A R

It was in the y e a r 1944, w h e n I was sta- have a bet on this " , and w e decided to m a k e
tioned at Madras as City Engineer of the it a crucial test.
Corporation of Madras. D u e to the severe O n the return j o u r n e y , Mr. V e n k a t a -
petrol rationing in force, I could not m a k e as
rathnam saw us off at Tiruvannamalai s t a -
frequent visits to Sri Ramanasramam at
tion w h e r e c o m f o r t a b l e accommodation in a
Tiruvannamalai as I w o u l d h a v e liked to.
first-class c o m p a r t m e n t was secured for us.
Even if I w e n t b y train, it was v e r y i n c o n v e -
He also sent a peon to a c c o m p a n y us b y train
nient to b e without a car at Tiruvannamalai.
to V i l l u p u r a m junction with the t w o f o l d
M y sister Madhavi A m m a and m y w i f e w e r e
objective of rendering us any assistance
also v e r y anxious to m a k e a visit. I told t h e m
necessary until w e were, safely berthed in
that I w o u l d p r a y to Sri Bhagavan to help
the connecting train at V i l l u p u r a m , as also
m e to take a trip s o o n , and I w o u l d go only
to check u p on our bet h o w Bhagavan w o u l d
if I could get a car to m o v e about in T i r u -
c o m e to our rescue to solve the usual diffi-
vannamalai. A couple of days later, a friend
culty expected at V i l l u p u r a m junction.
of m i n e Sri Venkatarathnam, the S u b - d i v i -
sional Magistrate at Tiruvannamalai called W e alighted at V i l l u p u r a m and waited for
at m y office and suggested that we the first M a d r a s - b o u n d train to arrive. W e
should g o to Tiruvannamalai and that introduced ourselves to the Ticket Examiner
he w o u l d meet us with his car at the and he p r o m p t l y promised his .assistance to
R a i l w a y Station and also put us all u p at find suitable berths for all of us. W h e n the
his residence. I felt that m y prayers w e r e train steamed in, w e w a l k e d past all the
being answered and m a d e arrangements to upper class compartments, the T i c k e t E x a -
go to the A s h r a m with m y sister, w i f e and m i e r keeping count of the vacant berths
children. W e had comfortable first-class available. There w e r e only t w o berths
a c c o m m o d a t i o n although w e had to change vacant, in t w o different compartments and
trains at V i l l u p u r a m Junction. W h e n w e those too w e r e u p p e r berths, and w e w e r e
reached Tiruvannamalai station early in the five in all. W e couldn't accept those berths.
morning,' M r . Venkatarathnam was there not A l l that the Ticket Collector could d o w a s
with one car, but with t w o . The second car to suggest that w e t r y our l u c k w i t h the
c a m e in h a n d y as there w e r e five of us in the n e x t train. But I, w h o w a s all the w h i l e
party including the t w o children. praying to Sri Bhagavan, did not give u p
hope. I could not reconcile myself to the
I was talking to Mr. Venkatarathnam at idea that w e w o u l d b e left stranded. Thus,
his residence about my/ implicit faith in B h a - musing within myself, I felt like w a l k i n g u p
gavan looking after his devotees, w h e n he to the front end of the train w h e r e there
said " let us see about y o u r return j o u r n e y w e r e a f e w closed bogies adjacent to the
to M a d r a s ; getting a c c o m m o d a t i o n in the engine. N o passenger coaches are generally
connecting train at V i l l u p u r a m is always a connected there ; but on that night, there
gamble. 1
T h e r e are three trains all near w a s a b r a n d - n e w looking first-class b o g i e
about midnight and one has toi take a chance. n e x t to the engine nicely done u p and
It is v e r y seldom that y o u get seats in the polished, and c o m p l e t e l y shuttered and
first train. Besides, y o u are a party closed being t o w e d to Madras for s o m e
of five and that m a k e s it e x t r e m e l y diffi- special purpose. On seeing it, I ran b a c k
cult. ,,
I said I had no w o r r y as B h a g a v a n
1 N o w a d a y s there is a g o o d direct bus service
w o u l d take g o o d care of us. He said, " let us and it is not necessary to travel b y n i g h t — (Editor),
162 THE MOUNTAIN PATH April

along the platform and spoke to the Ticket reserved. I repeated aloud ' O m N a m o
Examiner about it. T h e sceptical R a i l w a y Bhagavathe Sri R a m a n a y a ! I h a v e w o n
Official c a m e up with m e and was surprised the bet \ Need I have any d o u b t w h e -
to find a n e w coach with all the doors l o c k e d ther Sri Bhagavan w o u l d answer the silent
and w i n d o w s closed. On opening it with a prayers of his devotees ? M y faith in B h a -
key, - w e f o u n d an |exquisite compartment gavan is just the same today as it w a s in
w i t h all the seats e m p t y . W i t h his p e r m i s - those days, and there h a v e been m o r e and
sion, all of us b o a r d e d the compartment, m o r e of such instances to keep m y faith
six berths to ourselves — specially, unflagging.

T H E G R A C E OF SAI BABA
By KHUSHMUN ELAVIA

It was a day of great s o r r o w and yet ended but as I listened a ray of hope penetrated
up b y being one of the happiest days of m y m y mind. I eagerly began praying to this
life — thq day on w h i c h the g l o r y and grace great one to s h o w m e r c y on m e too and not
of Sri Sai Baba of Shirdi first shone upon to- abandon m e at this time of tragedy. Within
our family. I was only eleven at the time. t w o hours the haemorrage stopped and m y
M y grandfather, w h o m I l o v e d and idolised, grandfather t o o k a turn for the better. W h e n
w a s in the last stage of cancer. T h e r e w a s the doctors came next morning they w e r e
profuse internal bleeding and the doctors had flabbergasted to see the change in h i m and
given him u p . The family w e r e sitting sat there scratching their heads and discuss-
around in grief, expecting the end within a ing what could possibly h a v e caused their
f e w hours. A s for m e , I was sobbing aloud prognostications to go w r o n g and h o w h e
and wishing that I could die too. M y g r a n d - could have r e c o v e r e d f r o m such a hopeless
father was the person I most l o v e d . I w o r - condition. I smiled to myself because only
shipped the v e r y g r o u n d he trod on. W h i l e I k n e w . Within a f e w days m y grandfather
sobbing I kept on praying to G o d to have was^ quite all right again and the cancer
m e r c y on m e and save him. never troubled h i m again.

A s I stood b y the w i n d o w in the evening,

M a n y times after that I experienced the
disconsolate and calling on G o d and all the
grace and favours of Sai Baba and I a m
saints to help us, I heard some one singing
eternally grateful to him, but it was that first!
outside in a strangely p o w e r f u l and m o v i n g
miracle that w o n m y u n d y i n g gratitude. I
w a y . The m a n w h o w a s singing stopped
found afterwards that I had often seen his
and continued his songs just under the w i n -
picture, for it is in so m a n y B o m b a y shops,
d o w at w h i c h I stood, though I am sure he
but I had not k n o w n w h o it was. Of course,
did not see m e . His songs w e r e all about
he had long since left his physical b o d y —
the numerous miracles of the resplendent Sai
as far bask as 1918, long b e f o r e I w a s b o r n
B a b a and h o w he never failed to c o m e to
— w h e n this m i r a c l e occurred, but that d i d
the aid of those w h o sincerely turned to him
not matter. His grace and m e r c y are still
and implored his help.
showered on those w h o turn to him, and
I had never heard of Sai B a b a and this often on people like m e w h o had never
singer had n e v e r b e f o r e c o m e to our house, b e f o r e heard of him.
 T H E M A H A R S H I A N D HIS BLESSINGS
By K. RAMACHANDRA,
Editor of ' The Religious DigestCeylon.

There are, some events w h i c h cannot b e pied. F r o m there he c l i m b e d into a c a r r i -

explained b y physical causation. T h e y s i m p l y age just as the train was m o v i n g out. That
have to b e put d o w n to Divine Omnipotence. was exactly at 7-45 p.m.
There is the case, for instance, of H a r r y
Edwards, the d o y e n of England's psychic A t the same time another miracle t o o k
healers, w h o was miraculously saved f r o m place in front of our o w n house at Colpetty,
a tragic motor accident w h e n he was about C o l o m b o . M y wife, and I had gone to T i r u -
thirty years old. vannamalai to h a v e darshan of Bhagavan.
The apparent reason for this was that E l i z a -
He stepped off a tram in the m i d d l e of beth, an English friend, w h o was then in
the road and started to cross o v e r to the Ceylon, was eager to h a v e his darshan b e f o r e
pavement without looking for oncoming taking her ship h o m e on 25 A p r i l , but it w a s
traffic. A lorry was approaching at high really through his Grace so that w e should
speed. He had no time to j u m p out of its be there at the t i m e of his Mahasamadhi.
way, nor had the driver time to s w e r v e or W e arrived at Sri Ramanasramam on the
apply the brake. He seemed certain to b e 11th. On the first night of our stay there, I
crushed to death but suddenly an unseen had a v i v i d vision of Bhagavan's M a h a s a m a -
hand raised h i m u p and hurled him across dhi taking place at 7-45 p.m. on the 14th.
the gap to the pavement to the astonishment On the strength of this I w r o t e to our son
of the lorry driver and the, spectators. It in C o l o m b o that Bhagavan's condition was
was this miraculous saving of his life w h i c h critical and that he should observe Ramana
prompted him to utilise the healing p o w e r D a y at our h o m e shrine b e f o r e 7-45 p.m.
latent in him for the service of mankind. on Friday the 14th, notifying all C o l o m b o
devotees of its significance. A f t e r posting
There, h a v e been m a n y such cases of m i r a - the letter I w e n t to the, hall w h e r e I received
culous delivery f r o m approaching death. I the glad n e w s that Bhagavan's condition w a s
wish n o w to record t w o w h i c h occurred at greatly i m p r o v e d . I therefore rushed b a c k
places 700 miles apart at almost the identical to the post office to retrieve the letter, but
m o m e n t on 14 A p r i l , 1950, the date of the the mail bag had already left. W i t h r e n e w -
Mahasamadhi of Bhagavan Sri Ramana ed faith in m y vision, I refrained f r o m w r i t -
Maharshi. ing to cancel it.
Vallimalai S w a m i of Madras, on old and
ardent devotee of Bhagavan, had received A s requested b y m e , our children o r g a -
news of the latter's failing health and nized a puja meeting at 6 p.m. on the 14th
wished to be at his side for the, M a h a s a m a - with the arati at 7-30. M a n y devotees
dhi. So he hurried to E g m o r e Station, Madras, attended in spite of the short notice, a m o n g
to catch the first available train. Seeing it them our neighbours, Mr. and Mrs. A . and
already at the platform, ready to start, and their little daughter, of three. W h e n the p u j a
fearing that he w o u l d miss it if he crossed was finished this f a m i l y w e r e leaving our
the /overbridge, he dashed istraight 'across! house to go h o m e w h e n their little daughter
the rail track. A shunting engine w a s c o m - ran out into the road and a speeding car ran
ing towards h i m at high speed. In a f r a c - right o v e r her. Before, the horrified parents
tion of a second an unseen hand lifted him had time to c r y out the child got u p and
o v e r to the next track, w h i c h was u n o c c u - ran to her mother quite uninjured, only her
164 THE MOUNTAIN PATH April

clothes being soiled f r o m the dust of the exhausted and dreamed that a dark m a n
road. This was at exactly 7-45 p.m. w a y l a i d her and was trying to snatch a w a y
her marriage thali with the gold chain w h e n
I w i l l n o w describe a miraculous cure that
suddenly B h a g a v a n appeared and pushed
happened in m y o w n case after an accident
him a w a y , rescuing her f r o m his clutches.
at Tiruvannamalai. This was in January
This r e v i v e d our hopes because, it seemed
1946 w h e n I had g o n e there on pilgrimage
that the dark m a n symbolised Death trying
with m y family. W e had a small cottage
to m a k e her a w i d o w b y snatching a w a y her
there but the A s h r a m authorities considered
marriage token.
it too small for five persons and put us in
a larger house. W e w e n t there after having
T h e f o l l o w i n g night m y state, b e c a m e c r i -
darshan of Bhagavan. Leaving m y family
tical and, still in m y coiled up position, I
and the luggage on the verandah, I w e n t
experienced death agony. Mrs. Osborne and
round to the w e l l at the b a c k of the house,
an Indian lady w e r e helping m y w i f e l o o k
to fetch s o m e water. It was evening,
after m e . Mrs. Osborne w a s sitting m e d i t a t -
already dark, and I did not k n o w that the
ing. A f t e r a while she told the other l a d y
w e l l had run d r y and was about forty feet
to g o to the A s h r a m and fetch the Parsi
deep, with a r o c k b o t t o m . A s I was d r a w -
doctor w h o was treating m e . He had come*
ing the bucket up m y foot slipped and I w a s
on a pilgrimage f r o m Indore and was staying
about to fall in but some unseen p o w e r
in a cottage in the A s h r a m precincts. No
pulled m e out and I was flung b a c k w a r d s
ladies w e r e allowed in the A s h r a m after
into a ditch close, to the wall. The force of
dark, so the lady, A m m a n ! A m m a l , w a s
the fall was such that I injured m y spine
reluctant to go, but Mrs. Osborne, induced
and fell unconscious. Just then a friend w h o
her to. A s she approached the meditation
had heard of our arrival came with a t o r c h
hall, w h e r e Bhagavan used to sleep at night
and, finding m e missing, joined m y family
she saw that there was a light there. This
in searching for m e . T h e y picked m e up,
was r e m a r k a b l e as it was already half past
still unconscious, and carried m e into the
one in the morning, so she approached the
house.
w i n d o w and peeped in. T o her amazement
I came to in a f e w minutes but could she saw t w o attendants applying ointment
neither stand erect nor lie flat on m y b a c k and massaging the b a c k of the Maharshi.
o w i n g to the spinal injury. The pain w a s She at once p e r c e i v e d the connection
excruciating. Siddha, A y u r v e d i c , , allopathic between this and m y suffering. Without
and homoeopathic treatments w e r e all tried being seen b y any one at the A s h r a m , she
in turn but w i t h o u t effect. A f t e r I had been rushed b a c k to our house and reported w h a t
given electric treatment for three days, also she had seen. She w a s in a state of great
without effect, m y friends d e c i d e d that I j o y and excitement with tears streaming
should b e taken to hospital in Madras or d o w n her face. A l l three, of us w e r e caught
V e l l o r e but I refused. I replied that the up in her m o o d . I rose f r o m m y chair and
greatest physician f o r m e was L o r d A r u n a - stood erect. I felt the straightening of m y
chala in the h u m a n f o r m of Sri Ramana and spine. T h e three, ladies helped m e to m y
that I was not prepared to go a n y w h e r e else b e d w h i c h had been unused for five w e e k s ,
for treatment. I said that I preferred to die and f o r the first time since the, accident I
in the atmosphere of his sacred Presence, slept.
For five long w e e k s I remained day and
night in a w i c k e r easy chair, always in the, T h e f o l l o w i n g day I was able t o w a l k with
same position, with m y spine bent to r e d u c e assistance to Bhagavan's presence and m a k e
the pain. M y p o w e r of endurance w a s g e t - m y grateful salutations to him. It - was s o m e -
ting exhausted and despair o v e r c a m e m e . thing like, a rebirth and I have h a d no s e r i -
M y w i f e was taken to Bhagavan's hall to ous illness since then. His blessings c o n -
pray for m e and also to the local temple for tinue to flow although w e are denied his
a special puja. On her return she fell asleep physical presence.
 1966 T H E B E G I N N I N G OF A R A M A N A MANTRA

A f e w years later I came across the w r i t - dens b y sharing the karma of their past
ings of Sri Y o g a n a n d a Paramahamsa and his actions. Just as a rich m a n loses some m o n e y
exposition of ' metaphysically induced i l l - w h e n he pays off a large debt for a prodigal
ness ' g a v e m e a clearer understanding of son, w h o is thus saved f r o m the dire c o n -
such w o n d e r f u l happenings. I quote a p a s - sequences of his folly, so a Master w i l l i n g l y
sage b e l o w . sacrifices a portion of his b o d i l y wealth to
lighten the misery of his disciples."
" T h e metaphysical m e t h o d of physical
transfer of disease is k n o w n to h i g h l y Since m y o w n experience, w h i c h I have
advanced Y o g i s . A strong m a n can assist a just told, I h a v e also b e e n privileged to w i t -
w e a k e r one b y helping h i m to carry his h e a v y ness the case of an esteemed friend h e l p e d
load ; a spiritual superman is able to m i n i - b y the Grace of his o w n Master, to w h o m I
mise his disciples' physical or mental b u r - too was devoted.

T H E B E G I N N I N G OF A R A M A N A MANTRA
By T. K. S.

Bhagavan never gave a mantra u n s o l i c i t e d ; w h e n asked he sometimes approved

of the use of o n e . H e sometimes a l l o w e d the n a m e 4
R a m a n a ' to b e u s e d as a mantra,
sometimes t h e single syllable ' I ' ; h o w e v e r h e w a s insistent that the question : " W h o
am I ? " is not a mantra.

The mantra ' O m n a m o Bhagavate V a s u - writings w e r e the gospel, and as for the
devaya ' fascinated m e greatly in m y early mantra, it struck m e that ' O m namo B h a g a -
days. It so delighted m e that I constantly vate Sri R a m a n a y a ' w a s an e x a c t parallel
saw Sri Krishna ( V a s u d e v a ) in m y m i n d ' s of the one I h a d used f o r m e r l y . I c o u n t e d
e y e . I had a p r e m o n i t i o n that this b o d y
1
the letters and found that it also contained
of m i n e w o u l d pass a w a y in its fortieth y e a r t w e l v e Sanskrit letters. I told Bhagavan
and I w a n t e d to have a vision of the L o r d and he g a v e his approval.
b e f o r e that time. I fasted and practised
devotion to Krishna Vasudeva incessantly. I Intellectuals m a y laugh at this and ask
t o o k great delight in reading the B h a g a v a d w h y I needed a mantra w h e n the Ocean of
Gita and the Bhagavata. Then w h e n I r e a d Bliss was there before m e . I confess that
in the Gita " I regard the Jnani as m y o w n I was d r a w n to the traditional m e t h o d of
S e l f " I was o v e r j o y e d . I reflected : " W h e n bhakti practice. B h a g a v a n has revealed his
I have here Bhagavan Sri Ramana w h o is true nature as the A l l - W i t n e s s , y e t there is
Vasudeva's o w n Self, w h y should I w o r s h i p also the saying that A d v a i t a must b e only
Vasudeva separately ? " in the attitude of m i n d and never in outer
action.
A l l this was in m y early days b e f o r e s e t -
tling d o w n at Sri Bhagavan's A s h r a m . I That is h o w this mantra first came to b e
w a n t e d one mantra, one scripture and one approved.
f o r m of w o r s h i p , so that there m i g h t b e n o
1 w h i c h p r o v e d unjustified. H e passed a w a y at
conflict of loyalties. Sri Ramana P a r a m a t - the age of 68. See Ashram 1
Bulletin of o u r
9

m a was o b v i o u s l y t h e G o d to w o r s h i p ; his A p r i l , 1965 issue.

 CLIMBING ARUNACHALA

By SATYANARAYAN TANDON

W h e n I was at the A s h r a m in A p r i l 1964 The oval shaped r o c k b y the side of w h i c h

a desire to c l i m b to the t o p of Arunachala I stood was stained b l a c k f r o m the melted
arose in m e ; but as m y wife, was suffering ghee of the beacon fire lit there annually on
f r o m arthritis and taking injections e v e r y Kartikai D e e p a m D a y . A l t h o u g h the sun
second day it did not seem possible. I could w a s b y n o w w e l l u p in the sky, a c o o l and
not leave her alone for the day, especially pleasant breeze was b l o w i n g .
as she spoke neither Tamil nor English.
H o w e v e r the f o l l o w i n g night Bhagavan M e r g e d in the bliss of sacred Arunachala,
appeared to me, in a dream and r e m i n d e d I suddenly felt that a crevice had opened
me to c l i m b to the top. before m e and I sank d o w n into it, h o w far
I did not k n o w . A f t e r some time I f o u n d
I still could not decide, but a f e w days myself b a c k on the summit with nothing on
later m y w i f e herself urged m e to, saying but a loincloth, and before m e stood B h a g a -
that she w o u l d wait at the A s h r a m till I got van. He turned and w a l k e d w e s t w a r d , and
back. I told Sundaresh Iyer and, with the I after him. H o w he could w a l k f r o m s u m -
help of the postmaster, R a j a A i y a r , he mit to summit as though o v e r a smooth s u r -
arranged for t w o people to go with m e early face and I f o l l o w him was a m y s t e r y to me.
n e x t morning. and yet so it was.

W e set out at about 5 on the m o r n i n g of W h i l e thus walking I suddenly saw, instead

A p r i l 7th and reached Skandashram b y about of Bhagavan, a huge c o l u m n of some m i l k y -
5.30. It w a s about 8.30 w h e n w e got to the white substance rising up b e f o r e m e . I
peak after climbing over rocks, stony paths w a l k e d up to it and b e c a m e m e r g e d in it,
and d r y water courses. A t several places I losing m y identity.
had to sit and rest for some minutes, as the W h e n the sun had risen higher and the
c l i m b had exhausted m e . T h o u g h I had guides w e r e anxious to return w e started
climbed mountains of ten and t w e l v e t h o u - back. T h e return was m o r e tiring than the
sand feet in m y youth, at 63 I f o u n d even ascent. I could not w a l k barefoot as the
Arunachala's t w o thousand feet tiring. Once stones had n o w become, t o o hot in the fierce
or twice I felt tempted to b o w d o w n r e s - sun, and w i t h shoes on I slipped on the
pectfully to the L o r d at the summit f r o m smooth rocks. I g o t b a c k to Skandashram
w h e r e I stood and return ; but w h e n I gazed at about n o o n but was too exhausted to
up in reverence I saw B h a g a v a n standing on undertake the further short w a l k to the
the summit, smiling as if to encourage m e A s h r a m , so I rested there for about three
not to lose heart but to c l i m b . T h e last bit hours, arriving b a c k at the A s h r a m at about
w a s especially exhausting and w h e n I at last four in the afternoon ; and there I found m y
reached the p e a k I w a s gasping like a b u f - w i f e and Sri Sundaresh Iyer waiting a n x i -
falo y o k e d to a h e a v y load. A l l through ously for m e .
the c l i m b I had been i n w a r d l y chanting
A r u n a c h a l a - S i v a , b u t at that m o m e n t the I treasure this experience as a w o n d e r f u l
chanting spontaneously stopped. manifestation of Bhagavan's Grace.
 T H E P O W E R OF SHAKTIPATA
By SWAMI MUKTANANDA

W e already carried an article about S w a m i Nityananda in our issue of A p r i l

1965; h o w e v e r the f o l l o w i n g article, b y a Swamii w h o m m a n y r e g a r d as his successor,
is so m u c h in k e e p i n g with the t h e m e of the present issue that w e offer no apologies
for including this also.

This w o r l d , this universe, this Brahmanda,

described variedly as real and existent,
unreal and non-existent, and even p a r a d o x i -
cally as both real and unreal, existent and
non-existent, teases m a n out of thought and
remains a question of questions. What
indeed is this m a c r o c o s m ? T h e six systems
of Indian philosophy e x p o u n d it differently.
T h e Vedanta designates it as an unsubstan-
tial pageant and an optical illusion on the
analogy of a r o p e mistaken for a serpent.
M o d e r n science takes it as materially c o m -
posed of atoms and electrons. Each one thus
perceives the w o r l d f r o m his o w n c i r c u m -
scribed v i e w and projects its image to suit
his limited perception.

W h a t e v e r it is, the w o r l d is u n d o u b t e d l y
a miracle of a phenomenon. However
incomprehensible it m a y appear, there is no
gainsaying the truth that its Creator has
fashioned it with flawless artistry and i n d e s - Swami Nityananda
cribable efficiency. It needs no m o r e than
with sat, chit, ananda, though one, stands
a m o d i c u m of thought to ask w h e n c e
exposed in a bewildering variety of forms.
there could have been light and heat w i t h -
Even as an artist with a flourish of brush
out the sun ; coolness of the night without
conjures up his visions on a canvas, G o d the
the m o o n ; life without w i n d ; quenching of
Supreme Artist brought into being this u n i -
thirst without water ; the v e r y existence of
verse, w h i c h strikes o n e as strange, v a r i e -
beings without the earth's fertility s p r o u t - gated, friendly and unfriendly at the same
ing into corn, fruits, flowers, vegetation and time, though it is nothing but a multiple
medicinal plants. W h e r e w o u l d beauty be projection of His divinity.
found if not in the majestic mountains,
sparkling streams, ever-flowing rivers, Even among m e n there is an intriguing
shady trees, l o v e l y creepers, fragrant flow- and surprizing variety. There is nothing
ers, and the ever-shifting kaleidoscope of wasted in the e c o n o m y of heaven. Every-
colours o v e r earth and heaven ? Birds and thing that is has a part to play in the day
beasts add as m u c h to this beauty as the to day w o r l d . T h e business of the w o r l d
landscape. A l l this lends its peculiar charm, goes on. T i m e and again, h o w e v e r , saints
strikes terror and evokes a sense of u n s p e a k -
Articles about S w a m i s and Gurus are written
able a w e and grandeur in its totality. This for us b y their disciples. W e do not p r e s u m e t o
world of satva, rajas, tamas, instinct pass j u d g m e n t on the opinions of the author.
 168 THE MOUNTAIN PATH April

and enlightened ones appear in our midst a n y w h e r e f o r long and accepted f o o d and
to give a n e w sense of direction and p u r - water only, if offered, since h e n e v e r felt
posefulness. The tenor of their life is a p p a - their want. Sometimes pestered b y c r o w d s
rently outlandish, but they are the e m b o d i - clamouring for miracles, he shunned them
ment of the divine, f r o m w h o m the sick in b y swiftly m o v i n g to a different spot, s o m e -
b o d y and m i n d derive a full measure of times even perching himself on a tree and
peace, solace and content. Such a divine casually throwing d o w n leaves w h i c h served
e m b o d i m e n t descended on Ganeshpuri to as panacea to the ailing.
fulfil an extraordinary mission of m e r c y .
Once, mistaken as a vagrant, Sri G u r u -
Innumerable devotees k n o w him as Bhagavan
deva, it is said, was put behind the bars of
Sri Nityananda.
a prison b y a h o t - h e a d e d G o v e r n m e n t offi-
There is nothing on record to show w h e r e cial w h o was then amazed at seeing his p r i -
G u r u d e v a was b o r n or brought up or w h e r e soner both inside and outside the jail at the
he realized the Self. There is no clue to his< same time. T h e erring official's repentance
g e n e o l o g y or family b a c k g r o u n d . Nor is this f o l l o w e d and so did the immediate release
strictly necessary. W h a t is material is not of his extraordinary prisoner ! Sri G u r u d e v a
the source of rivers or the g e n e o l o g y of sometimes travelled b y railroad. W h e n asked
saints, but their impact and achievement. The to s h o w a ticket, he, could p r o d u c e thousands
dear to the L o r d , according to Shrimad B h a - of t h e m f r o m his loin-cloth. A story w h i c h
gavata, are above, the m u n d a n e distinctions has gained w i d e currency, being applied to
of birth, caste or c o m m u n i t y . G u r u d e v a m a n y sadhus, actually happened w i t h him. A
b e l o n g e d to this category. B e y o n d doubt, h e stern railway guard put h i m off a train for
w a s a self-realized one f r o m birth, w h o s e having no ticket. H e sat quietly b y the side
impact transcended his physical presence of the line, but the engine refused to start
and has continued unabated even today after up. A m u r m u r i n g arose among he p a s s e n -
his physical demise. gers that it was because the guard had c o m -
mited sacrilege. T i m e passed. Nothing could
Sri G u r u d e v a was always in a state of be done. Finally, to appease the people, the
unruffled perennial bliss and his f a c e was guard reinstated the sadhu and immediately
ever adorned with a beatific smile. His l u m i - the engine started u p . W h e n he willed, he
nous loud laughter in this state still rings in distributed sweets to thousands and no o n e
the ears of those w h o w e r e privileged to hear had the faintest notion w h e r e they c a m e
it. Bhagavan Sri Nityananda was literally f r o m . Certain people have testified to their
e v e r - j o y f u l , w h i c h induced p e o p l e to address having seen him w a l k i n g on the waters of
him as such. F r o m his childhood, it is the P a v a n j e river. Sri G u r u d e v a had his
reported, h e used to have his skull c l e a n - mortal share of ignorant people's calumny,
shaven and sometimes donned the o r a n g e - jealousy and harrassment. A necromancer
tinted robes of a sannyasin till he came to named A p p a y a once offered G u r u d e v a t o b a c -
Vajreshwari, w h i c h p r o b a b l y suggests that c o surreptiously m i x e d with poison. G u r u -
h e was a spiritually ordained sannyasin of deva s w a l l o w e d it and it so happened that
the nandapadma ' category.
1
the necromancer began writhing with a b d o -
It is believed that Sri Gurudeva, having minal pain and paid the penalty of sacrilege
revealed himself in his youth some fifty years with his immediate death. On another o c c a -
ago in the South, travelled through Kerala, sion, a certain Malabari caught hold of G u r u -
Bantwal, Mangalore, K a u p , Mulki, Udipi, deva, tied his hands and legs, sprinkled r o c k
Pudubidri, Kanhangad, Gokarn, on foot, oil on him and set h i m on fire. Once again,
relieving incidentally a variety of people of it was the malicious Malabari w h o began to
their illness, misery, anxiety and p o v e r t y . burn and died.
His field of peregrination also extended over These miracles happened and y e t Sri
forests and valleys through w h i c h he t r a v e l l - G u r u d e v a w a s no m i r a c l e - m o n g e r . This w a s
ed w i t h lightning speed. He never stayed the period w h e n he had achieved complete
2966 T H E P O W E R OF S H A K T I P A T A 169

identity with Brahman. He visualized the to give vivid descriptions of the places h e
S u p r e m e in himself as in all others without had visited. Sri G u r u d e v a practised stern
any distinction. Having m e r g e d himself with austerities in the Himalayas, even staying in
the omnipotent Supreme, anything was at his a tree for six years. Sri G u r u d e v a was an
c o m m a n d and so it was that miracles, big embodiment of the highest bliss and divine
and small, spontaneously issued f r o m him consciousness and nothing is impossible to
without a taint of self-interest. T h e learned such souls.
seers h a v e listed three types of s i d d h i s — ( 1 )
W h e n , after years of peregrination, Sri
unclean siddhi, ( 2 ) mantra-siddhi and ( 3 )
Gurudeva finally settled d o w n at Ganeshpuri
yogasiddhi. T h e first, w h o s e p o w e r is a c q u i r -
near Vajreshwari outside B o m b a y , the q u e s -
ed through unholy rites, mantras or s u b -
tion naturally arises w h y , of all the places,
stance, is rendered ineffective w h e n the p o s -
he selected this one. Possibly the reason was
sessor of that p o w e r is purified and cleansed,
that Ganeshpuri had been a sanctified spot
since his efficacy depends on his u n c l e a n l i -
for centuries and Sri G u r u d e v a chose it as
ness. This p o w e r , w h i c h is malevolent and
L o r d Vishnu chose Vaikuntha and L o r d Shiva
destructive, is incapable of doing g o o d to
did Kailas. Here in this sanctified spot is the
anyone. The second is acquired through
Mandagni mountain, the sacred river Tejasa,
incantations addressed to a chosen deity.
the ancient temple of goddess Vajreshwari
Those w h o h a v e acquired this p o w e r can
as also the w o o d s filled with fruits and f l o w -
p r o d u c e at w i l l any o b j e c t — fruits, flowers,
ers, an oasis of natural beauty, and the
articles of gold and silver on the p a l m of
famous hot springs. Here Vashistha h a d once
their hands, or m o v e objects f r o m one place
p e r f o r m e d a big sacrifice and the saints? p r a c -
to another. Such conjurations and miracles
tised penance. So G u r u d e v a settled d o w n
impress people, but degenerate into e p h e -
in Ganeshpuri and put it on the m a p of the
meral exhibitionism w h e n they are c o n s c i -
spiritual w o r l d .
ously m a n o e u v e r e d . T h e third is acquired
through a rigorous discipline of eightfold T h e physical features of Sri Gurudeva h a d
Y o g a and full s e l f - c o n t r o l and is scientifi- the sheen of a dusky j e w e l . His forehead was
cally valid (as w e l l as actually f e a s i b l e ) . high and b r o a d with thick arched e y e - b r o w s
There, is h o w e v e r another called Mahasiddhi o v e r his big round eyes, f r o m w h i c h flowed
w h i c h stands head and shoulders a b o v e the an incessant stream of pure love. He was
aforesaid three, and is derived through a g e n e r a l l y seated in a spacious armchair with
c o m p l e t e identification with the Supreme. a quiescent mind and a gently smiling face
One m e r g e d with G o d b e c o m e s G o d , even —a sight once seen, always indelibly
as a d r o p of water m e r g e d with the ocean impressed on his visitors' mind.
acquires the qualities of the ocean through
its identification. To quote " Shivashakti", Sri Gurudeva l o v e d solitude. He was e m i -
one m e r g e d w i t h G o d acquires all the o m n i - nently free f r o m desire of any sort related
potence of G o d w h e n the full-realization of to himself. Sri G u r u d e v a came to V a j r e s h -
integration dawns upon him, leaving then no wari with only a l o i n - c l o t h and lived with
need for incantations, austerities, rites or it to the end of his earthly days. His life
efforts for the acquisition of this supreme was e x t r e m e l y simple. H e took his bath
p o w e r . Those w h o are e n d o w e d with this b e f o r e d a w n and ate v e r y little. Indeed to
p o w e r are not even conscious that they be simple is to be great and this simplicity
poss.ess it and yet it has a strong impact. of Sri G u r u d e v a was one m o r e indication of
Such supreme p o w e r was w i t h Bhagavan his greatness.
Nityananda.
Sri G u r u d e v a rarely spoke, but on being
A f t e r some years' stay in the South, Sri questioned, he w o u l d sometimes e x p o u n d the
Gurudeva set out on a pilgrimage and c o v e r - most abstruse philosophy in a f e w simple
ed practically the entire length and breadth w o r d s that w e n t h o m e . He had a g o o d w o r k -
of India on foot. He himself sometimes used ing k n o w l e d g e of several languages such as
170 THE MOUNTAIN PATH April

English, Hindi, Marathi, Kannada, Telugu, thought. G u r u d e v a mostly preferred to

T a m i l and Malayalam, e v e n throwing in an communicate with his eyes. Sometimes h o w -
occasional Sanskrit quotation in the course of ever he m a d e loving inquiries after the d e v o -
his conversation. H e was a w i d e a w a k e picture tees' comforts and they w e r e touched b y this
of perfect peace through the day and never solicitude. Gurudeva sometimes used to give
slept through the night. Such exalted souls, sweets or fruits to his devotees, w h o c o n s i -
on scriptural authority, neither sleep nor dered themselves the most blessed on earth
dream, being always in a state of highest for being considered w o r t h y of such gifts.
bliss, freed f r o m desires and fears, illusions Sri Sukhadeva in Shrimad Bhagavat said
and expectations of e v e r y sort. T h e M a n - that it is v e r y difficult to have a glimpse of
d u k y a Upanishad describes this supraconsci- great souls and to r e c e i v e tokens of favour
ous state as indescribable, intangible, u n d e - f r o m them. Such 'prasad ' does a w a y w i t h
monstrable, b e y o n d thought and reason — all difficulties and miseries. T h e devotees
peaceful, blissful and unique. This is being from, cities forgot all their w o r l d l y cares and
one with A t m a , w h i c h alone is w o r t h k n o w - w o r r i e s on arriving at Ganeshpuri. They
ing and striving for. generally arrived here o n w e e k e n d s and
returned to their w o r k with Grace enough
Sri G u r u d e v a was one with G o d . T o b e to sustain them f o r the next w e e k . Though
in his presence was to be aware of G o d . A l l always residing in his quarters at " Kailas
the miseries and cares of the w o r l d w e r e Nivasj", Gurudeva's presence was felt all
imperceptibly liquidated at his sight. The over. H e himself used to say, " B e c a l m ;
devotees addressed him l o v i n g l y as " Baba " I am e v e r y w h e r e " . Sri G u r u d e v a always
and they w e r e never tired of standing in an thought of his devotees far and near. T h e
almost interminable queue for hours in heat poor natives of Ganeshpuri and its s u r r o u n d -
or shower for the privilege of having his ings never lacked f o o d or clothing in his
darshan. W r o e v e r had a glimpse of him had ( B a b a ' s ) spiritual regime. Sometimes G u r u -
a feeling that Baba was his and k n e w all his deva used to m o v e among the children and
difficulties. B a b a was to the devotees w h a t talk to them j o y o u s l y . He l o v e d children,
Sri Krishna was to the gopis, each gopi f e e l - w h o m he considered representatives of G o d
ing that the L o r d was having the Rasalila and offered them sweets and other gifts.
only with her. Ganeshpuri had c o m e to be
a shrine of w h i c h Sri G u r u d e v a was the L o r d . Innumerable people came to G u r u d e v a
His presence here was solely for the g o o d with all sorts of offerings. The scriptures
of his loving devotees. H e was the healer of have said that a god, guru, king and child
all their w o u n d s . He protected in every w a y should never be approached without offer-
his devotees, w h o flocked to him with simple ings. There w e r e heaps of gifts and offerings
l o v e and faith. A l l doubts w e r e resolved, •— sweets, fruits, biscuits, bales of cloth,
all knots untied and a deep-seated sense of clothes, rugs, blankets and a thousand things
peace settled d o w n on his devotees at a — around Gurudeva. Did G u r u d e v a need
glance. A s the Mundakopanishad affirms, all them ? He was contented only with his
doubts and conflicts disappear, all c o n s e q u e n - loincloth and distributed these gifts among
ces of actions — g o o d or bad — are w i p e d the needy.
out at the realization of the Supreme.
W h o e v e r came to G u r u d e v a sat d o w n
Those w h o had questions to ask w e r e after obeisance in his o w n w a y . M e n of
rendered m u t e in Gurudeva's august p r e - m o d e r n sophistication sometimes eye this
sence. Sometimes the* question was a n s w e r - ritual critically, w h i c h is symptomatic of
ed even b e f o r e it w a s asked through a their ignorance and immaturity; A s a matter
symbolic gesture or a w o r d f r o m Gurudeva. of fact there is nothing humiliating or d e r o -
Gurudeva spoke little, but w h a t e v e r little he gatory to one's self-esteem in b o w i n g d o w n
said was charged with a deep significance, before the Gurus. T h e seers h a v e seen that
w h i c h served the listener as f o o d for deepest there flows a divine spiritual energy f r o m
1966 THE P O W E R OF S H A K T I P A T A 171

the great souls w h i c h is transmitted through apparently inactive, H e receives gifts though
contact. Even the great L o r d R a m a touched He is the giver/ of all gifts. T h e w h o l e u n i -
the feet of sages and preceptors. The great verse is permeated b y Him. T h r o u g h H i m
ones b o w i n g to the great only add to their is the creation and evolution of this entire
o w n greatness. Greeting one another is m o r e universe. Sri G u r u d e v a always said that
than a formality ; it is a means of establish- he was present e v e r y w e r e . Once, w h e n a
ing a mutual rapport. W h e n someone told photographer sought his permission to p h o -
Gurudeva, " I b o w to y o u ", G u r u d e v a used tograph him, Sri G u r u d e v a told him rather
to retort that h e was b o w i n g not to him but
!
to photograph the universe, since his i d e n -
only to Brahman, w h o s e manifestations w e tification was so complete that there was
all are. nothing unrelated with h i m in the w h o l e
universe. A t all hours and in all conditions
T h e direct realization of spiritual and p h i - he w a s in a state of supreme bliss. H e con-*
losophical truths has the effect of t r a n q u i l - ducted himself in such a w a y as to suggest
lising the w h o l e being of a man. The w h o l e that the w h o l e w o r l d was the o b j e c t of hi$
material w o r l d is then nothing for him and l o v e and the theatre of his operation., Being
there is nothing left for h i m to do in a a b o v e likes and dislikes, he rejected nothing
w o r l d l y w a y . T o talk about the m e a n i n g - because it was bad nor accepted anything
less is d o u b l y meaningless. It was for this because it was good. So c o m p l e t e l y d e t a c h -
that G u r u d e v a had long spells! of silence, but ed was he that he saw not though h e saw ;
e v e n his silence was m o r e eloquent than he heard not though h e heard ; he spoke
w o r d s . It w a s the irresistible charm of this not though he spoke. He was neither a d o e r
silence and self-possession that quietened n o r an enj oyer ; neither a receiver nor a
even the most garrulous. T h e Rig V e d a giver.
maintains* that those w h o o b e y earn the right
to c o m m a n d . A c c o r d i n g l y , Sri G u r u d e v a The w a y s of saints are inscrutable. T u k a -
instructed others to be what he was in a r a m has said that one has to live like a fish
state of mind devoid of w o r d or thought. in water to k n o w h o w a fish could sleep in
There is the w e l l - k n o w n story of K a k a b h u - water. Likewise, one has to be something
shandi, w h o constantly iterated the name of of a Mahatma to understand the Mahatma.
Rama, w h i c h in the process generated such The attempt to explain or pass a verdict on
an atmosphere around him that all w h o them is childish, indicative of neither e x p e -
approached it came within its magnetic field. rience nor erudition, like the attempt to
T h e r e was such an atmosphere around Sri describe the T a j Mahal with the help of a
Gurudeva, w h o was perpetually in a state picture p o s t - c a r d . S o m e people have w o n -
of perennial bliss, w h i c h had an immediate dered w h y Sri G u r u d e v a did not set out t o
impact on all those w h o approached him. s,erve the p o o r and the ignorant instead of
confining himself within the four walls of
There are no w o r d s to describe Sri G u r u - his A s h r a m . This is sheer misunderstand-
deva's powerful impact. H e could be ing. T h e sun and the m o o n and the h o l y
described o n l y if taken as one of us, w h i c h Ganges do not go out of their w a y to serve
he was not. H e was an e m b o d i e d pure soul a n y b o d y , and yet w h o could question the
integrated with the S u p r e m e m o v e r of all amount of g o o d they do, settled in their o w n
that m o v e s . The self-realized seers declare place ? The impact of Sri Gurudeva's
this universe full of infinite variety to b e b e n e v o l e n c e on the exterior w o r l d w a s b o t h
m e r e l y the play of the Supreme L o r d . T h e direct and indirect. It is testified to b y those
poets h a v e likened G o d to an actor playing w h o have felt a deep calm and had all their
m a n y parts, since H e reveals himself in a knots untied at his m e r e glance. S o m e came
diversity of forms, though one in reality. The to scoff and remained to pray. Others left
permutations and combinations of M a y a and infinitely m o r e fortified than ever with inner
the M a y a itself are of His making. He is strength. A s the sun peeps out of the East,
visible though invisible, active though birds begin to w a r b l e , but the o w l goes
172 THE MOUNTAIN P A T H April

blind ; holy m e n c o m e to offer their m o r n - tify them. The a l l - k n o w i n g Rishis have,

ing ablutions, but thieves and p r o w l e r s take maintained that no lasting peace can ensue
to their heels ; the snow begins to melt but f r o m the pursuit of w o r l d l y happiness. T h e
the clay gets hardened. Bhagavad Gita has said that this w o r l d is
a vast /abode of suffering, w h e r e a fleeting
Sri G u r u d e v a was apparently no different sense of happiness is at best a brief inter-
f r o m the rest of mankind. There was visibly lude. In the state of things as they are
no give and take b e t w e e n h i m and his d e v o - there is no gratification. The Vedas see all
tees, sincef for him there was nothing to g i v e misery rooted in ignorance. Man is m i s e -
in material terms. Yet, he had one thing to rable because! he does not k n o w his o w n self
g i v e without stint or measure — namely, his
:
fully. If m e n w e r e to l o o k within t h e m -
grace f o l l o w e d b y a deep sense of peace. He selves, they w o u l d soon discover that there
was himself a fountain of peace and j o y . He is within them a source of perennial h a p p i -
was the T a r a m a n a n d a ' of the Upanishads ; ness k n o w n as Atmasukha w h i c h is absolute
the dear L o r d of the devout Vaishnavas ; t h e and infinite. A l l other j o y s of the w o r l d are
o b j e c t of the meditation of the Y o g i s ; the contained in that supreme happiness. God
Brahmananda of the philosophers and the in his m e r c y reveals Himself time and again
Chidananda of "the Vedas. His unperturbed in the f o r m of self-realized Mahatmas to
soul encased in a mortal frame flowed out
lead m e n towards the true goal of this h a p -
in a ceaseless stream of j o y , love and peace.
piness. The holy Bhagavata says that m e n
" The w h o l e w o r l d " , said Gurudeva, " is
are r e w a r d e d with a glimpse of such s e l f -
my home."
luminous souls only after an accumulated
store of merit through a series of births.
There are yogis and yogis and yet their
Such self-realized souls are indeed difficult
w o r k is largely identical despite differences.
to c o m e b y . But w h e n the w o r l d is sorely
Sri G u r u d e v a mostly preferred not to talk.
afflicted with sin and misery, such s e l f - r e a -
He did not preach or lecture and yet his f e w
lized souls descend on the earth and effec-
w o r d s or speechless communication w e r e
tively rehabilitate man's confidence in truth
m o r e effective than l o n g - w i n d e d perorations.
and righteousness. B h a g a v a n Shri N i t y a -
The inexorable l a w of K a r m a w o r k s itself nanda descended on Ganeshpuri with such a
out in poverty, disease, ignorance with s o m e mission and led m e n towards truth and
and otherwise with others. Bhartruhari has righteousness.
described this w o r l d as insufferable. Every
m a n has his tale of w o e to tell, no matter The three channels of experience and
h o w healthy and w e a l t h y he is. Man is e v e r e n j o y m e n t in the day to day w o r l d are
in quest of happiness, w h i c h eludes him, and wakefulness, dream and deep sleep. But
each r e n e w e d attempt at happiness only adds there is a fourth one,; called " Turiya " w h i c h
to his unhappiness. Sri G u r u d e v a was a is e x t r e m e l y rare. In this state there is an
source of s t r e n g t h / a n d solace to these m e n , indefinable experience of supreme bliss than
w h o m he urged to k n o w themselves and w h i c h there is no higher state of happiness.
realize G o d as the only royal road to lasting T h e scriptures designate this state v a r i e d l y
happiness. as Vaikuntha, Kailas, Vishnupada and P a r a -
mapada. T h e highest objective for w h i c h m a n
Each soul in this w o r l d is an inalienable has been striving since birth is realized here.
part of the S u p r e m e Soul and is forever The dormant capacity to reach this goal is
seeking reunion with G o d . A l l arts and awakened and activized through Guru's
sciences are a means of realizing this e v e n - grace. A s the " S h i v a s u t r a " says, G o d comes
tuality. Happiness and j o y are dear as life d o w n in the f o r m of a guru to lead m e n to
to everyone, The scriptures describe the this elevated state through the guru, w h o
w o r l d as full of insatiable cravings and l o n g - transforms a ' j i v a ' into ' S h i v a ' and a'
ings. Marriage, w i f e , children, social status, ' n a r a ' into Narayana. Sri G u r u d e v a N i t y a -
means of recreation are all attempts to g r a - nanda b e l o n g e d to this category.
 THE P O W E R OF SHAKTIPATA 173

Sri G u r u d e v a had the divine p o w e r of aside, it is enough at the m o m e n t to say that

performing ' Shaktipata ' or transmission of the Kundalini Shakti lies within the
spiritual energy. The right type of r e c i - human b o d y at the base of the spinal column,
pient then began to feel differently and in the Muladhar Chakra, coiled in three
started muttering " I am Brahma " , " I am, circles and a half in serpentine fashion. N o
Shiva ", " I am H e " the m o m e n t his static sooner is it a w a k e n e d than there is a n e w
or dormant Kundalini was aroused. Without efflorescence or effluence of vitality all
guru's grace, there is no ' Shaktipata ', w h i c h through the b o d y and the process of inner
is a w o n d e r f u l and systerious process purification sets in. A t the outset, there is
wherein the Guru communicates his o w n an o v e r w h e l m i n g feeling of sleepiness, t r e -
spiritual e n e r g y to the disciple. * S h a k t i - m o r , perspiration and something resembling
pata ' is a great science. In ' S h i v a g a m a ' electric shocks. A state of mental poise;
and ' S h a i v a t a n t r a ' there is an elaborate comes o v e r the disciple and he also see$
description of this spiritual process. A visions of saints, deities and heavens. D i f f e -
perfect guru awakens the Kundalini Shakti rent kinds of lights are seen, m a n y kinds of
through ' Shaktipata'. This Kundalini sounds heard in the state of deep m e d i t a -
Shakti w h i c h is no different f r o m Divine! tion. In the Sushumna n e r v e f r o m the
Consciousness or ' Chiti S h a k t i ' is another Muladhar at the base of the spinal column
name for the divine p o w e r w h i c h is o p e r a t - to the Sahasrara in the c r o w n of the head
ing universally. ' C h i t i ' is an independent are, situated the six chakras or nerve centres,
p o w e r w h i c h is unity manifested as d i v e r - w h i c h begin to be cleansed as the K u n d a -
sity and diversity as unity. T h o u g h one in lini is awakened. Everything then appears;
essence, it projects itself in different forms. in a n e w light and the breathing in and out
The, highest attainments of Y o g i s , Jnanis, is balanced in a perfect equilibrium. With
devotees, poets, princes, warriors are varied this comes untying of all inner knots and
manifestations and projections of Kundalini the end of all illusions. A l l doubts and c o n -
or Chiti Shakti, w h i c h is omnipotent and flicts are set at rest and the spirit is in tune
invincible. One of its names is Shiva ', the,
1
w i t h eternity. With the end of all desires'
other is ' S h a k t i ' the difference in n o m e n - comes the supreme sense of release f r o m all
clature being m e r e l y nominal. Sri G u r u d e v a bondages. A l l this awakening comes only
Nityananda had with him, b e y o n d question, through Guru's grace. Guru'sf gifts are e n d -
infinite w o n d e r s of this divine ' Chiti Shakti '* less and imperishable. Of such divine p o w e r
Things b e g a n to happen to the disciple w a s our G u r u d e v a Nityanandaji. A thou-
w h o s e Kundalini was a w a k e n e d and a c t i - sand salutations to him — our immortal
vized b y G u r u d e v a . L e a v i n g all details Gurudeva!

PRESENCE

P e o p l e searching for " the S e l f " are usually looking for " a n entity
that isn't an e n t i t y " — instead of quite simply looking for what is l o o k -
ing. W h a t is looking is what " t h e y " are looking for all the time.

Neither could ever be " found " , but the latter at least is present.

— WEI W U WEI
 . . . . TIRUPATI VENKATARAMANA

(Sri Venkateswara, Lord of the Seven Hills)

By N. N. R A J A N

This K a l i - y u g a or spiritually dark age is a White Boar is still to b e seen in the A u d i

noted f o r disregard of dharma and for e v e r y Varahasami temple near the tank.
kind of sin and delinquency. The necessity
for divine intervention to rescue m e n f r o m L o r d Venkateswara is appropriately k n o w n
the abyss is m o r e than ever felt at this time. as " K a l i y u g a Varadan ", the G i v e r of Boons
This h o l y land of Bharata abounds in places in Kali Y u g a . B e f o r e this y u g a started h e
of pilgrimage sanctified b y G o d in one or declared to his Consort Lakshmi, the G o d -
another f o r m , and there/ is no m o r e effective dess of wealth, " In the Dark A g e p e o p l e w i l l
w a y of winning the Grace of G o d than b y not hesitate to c o m m i t all m a n n e r of sins.
visiting them and worshipping the L o r d . A A s a result they w i l l fall victim to all kindg
pilgrimage to a h o l y place symbolises the of sickness and w i l l suffer greatly. This w i l l
union of the soul with G o d , w h i c h is the turn them t o G o d and m a k e t h e m long f o r
ultimate aim of man. Him. So I w i l l appear to them in dreams and
s u m m o n them to these hills with v o t i v e off-
Tirupati is one of the most famous of all erings of m o n e y and j e w e l l e r y and other p r e -
such h o l y places. W h a t Jerusalem is to the cious things. If they fail to m a k e the
Christians, Tirupati is to the Hindus. T h e r e pilgrimage here and to surrender the. offer-
is aj mass of significant legend w o v e n around ings I shall collect these f r o m them with
it. The L o r d Venkateswara ( k n o w n also as interest and distribute the wealth among
Balaji to north Indians) in his infinite m e r c y virtuous devotees and among the needy. Even
took up his abode there for the salvation of a trivial offering at this place w i l l b e
m e n . Stationed on this hill-shrine he s u m - immensely productive in wealth and g o o d
m o n s m e n to seek refuge at his feet. M a n y fortune. A l l boons w i l l b e granted to those
saints and devotees have been d r a w n here w h o w o r s h i p us at this place with true d e v o -
in the past, and on, reaching the shrine h a v e tion." A n d indeed, pious Hindus have f o u n d
danced in ecstasy and p o u r e d forth their f r o m l o n g experience that prayers m a d e to
praises in e x t e m p o r e h y m n s . Sri V e n k a t e s w a r a at this place are a n s w e r -
ed. T h e y have found* also that retribution
L e g e n d has it that the L o r d Vishnu, taking overtakes those w h o do not honour their
the f o r m of a w h i t e boar during the cosmic v o w s , and therefore the L o r d is k n o w n as
dissolution, dived into the waters and r e s - V a t t i - K a d a v u l , the collecter of interest.
cued the submerged earth f r o m the w i c k e d
d e m o n Hiranyaksha, w h o m he slew. H a v i n g Such is the coricourse of devotees that
reinstated the earth, he decided to abide at offerings pour in to the measure of ten or
this place on it to establish dharma. The, fifteen lakhs of rupees a month — m o r e than
sacred water in w h i c h he appeared, near to in any other shrine in India. The D e v a s t h a -
the temple on the hill, is called S w a m i P u s h - n a m or administration is the richest of its
karani. Pilgrims bathe there before entering kind in India and maintains a university,
the temple, thereby washing a w a y their sins oriental college, high schools, hospitals, p o o r
and gaining merit. T h e image of Vishnu as . 1
homes and other institutions.
 THE MIRACLES OF .

W e have to cross six hills before coming ing w h e r e amounts that they have v o w e d
to the seventh, on w h i c h the temple stands. and kept b a c k have simply disappeared.
These hills have the f o r m of a serpent and Devotion and sincerity are essential.
are identified b y legend with the Divine S e r -
pent Audisesha. The m o r e o r t h o d o x p i l - M a n y people d o n the saffron r o b e of a
grims m a k e the; j o u r n e y on foot, ending with sannyasin for making this pilgrimage. M a n y
the seven m i l e path up to the crest of the also, men, w o m e n and children, m a k e the
hill, w h i c h is 2,800 feet high. It is a truly symbolical v o w of shaving their heads,
m o v i n g sight to see the n e v e r - e n d i n g m u l t i - renouncing the hair w h i c h symbolises their
tude of pilgrims m o v i n g slowly along this w o r l d l y attributes. Indeed, if one sees a
path, chanting and calling o n the N a m e of party of villagers with shaven heads t r a -
G o d as they go. A l t h o u g h it is a V a i s h n a - velling in South India one can b e pretty sure
vite shrine Saivites are no less in evidence that they are returning f r o m this p i l g r i -
there. mage.

No pilgrimage to Sri Venkateswara is Once I heard a long-standing devotee of

wasted. Even the accumulated sins of m a n y Sri Ramana Maharshi w h o had just r e t u r n -
years are w i p e d out b y a visit here. People ed f r o m Tirupati to Sri Ramanashram s p e a k -
suffering f r o m longstanding chronic diseases ing in glowing terms of his darshan of L o r d
or w h o have been given u p as incurable b y Venkataramana and the Prasadam he
the doctors are miraculously cured here had received, and B h a g a v a n s a i d : " H o w
1

w h e n they take the v o w s and have darshan could it be otherwise w h e n the L o r d H i m -

of the L o r d . Only they must have u n s w e r - self has chosen to remain in that lofty
ving faith and true sincerity. On the other abode ? " W h a t m o r e is needed to confirm
hand p e o p l e w h o m a k e their offerings the greatness of this holy place w h e n B h a -
grudgingly are often penalised b y u n e x p e c t - gavan, the Sage without a peer, has himself
ed loss of m o n e y and valuables or b y some endorsed it ?
n e w misfortune. Especially does this happen
w i t h people w h o donate a smaller amount i L o r d Venkataramana is the f a m i l y deity of
Bhagavan's ancestors. In fact, Bhagavan was
than they had v o w e d . Cases are not l a c k - named after the L o r d . (Editor)

. . . SPIRITUAL HEALING
By IRMGARD GEORGE SCHULTZ

Even today people ask whether t h e y can sion. Also, quite uncompromisingly, she
believe the, miracles of healing r e c o r d e d in declared t h a t : " M a t t e r is unreal and t e m -
the Bible. W h y shouldn't they, w h e n similar porary ; Spirit is real and eternal." Illness
ones are p e r f o r m e d n o w also. For centuries was to be cured ( o r the illusion of illness
Christ's legacy of spiritual healing w a s lost. dissipated) b y refusing to admit its reality.
One of the pioneers of its r e c o v e r y in the 19th Christian Science was m u c h ridiculed but it
Century was Franz Mesmer, although it w a s spread w i d e l y for the simple reason that its
p r o b a b l y rather magnetic than spiritual cures w e r e so often successful.
healing that he, was using. Then a simple In our times it is already far m o r e easy
m a n of the name of Q u i m b y made history to hold that the material w o r l d is an i l l u -
b y healing that v e r y remarkable A m e r i c a n sion ; in fact it might even be called s c i e n -
w o m a n M a r y Baker Eddy. She it w a s w h o tific o r t h o d o x y . What appears to be matter
developed a system of spiritual healing w i t h has been discovered to b e m e r e energy. A s
a philosophical basis and so b e c a m e the Browjn Landone, writes in ' U n k n o w n P o w -
founder of Christian Science. She taught ers ' : w e l o o k at railway lines and they seem
that, since m a n was m a d e in the likeness to c o n v e r g e in the distance — an illusion
of God, sickness must b e an error o r i l l u - of our senses. T h e sky seems to touch t h e
176 THE MOUNTAIN PATH April

horizon — another illusion. Colours too : inner being. Only G o d and His manifesta-
they have no reality. Light is only v i b r a - tion is reality. M a n is the child of G o d —
tion transformed into colour b y the retina not a perishable material being but a p e r -
of our eye. R e d is the lowest vibration to fect spiritual o n e . " 1

be perceived b y the human eye and violet

Therefore our physical condition can b e
the fastest. W e can only see in the range
influenced and transformed b y the Spirit.
of 400 to 700 trillion vibrations per second,
That means that spiritual healing is a
that is f r o m red to violet, but there are
natural process. The m e t h o d is meditation.
others l o w e r than red and faster than violet
Man can master his life b y awakening to
that w e can't see, the i n f r a - r e d and u l t r a -
absolute Reality, o v e r c o m i n g the illusion of
violet. It is similar with our hearing. T h e
his senses and gaining thereby h a r m o n y ,
highest tone that w e can hear vibrates only
health and abundance. On this basis
26,000 times a second, but bats can hear v i b -
Dr. Taniguchi founded the movement
rations of up to 50,000 and ants up to
S e i c h o - N o - L e , meaning ' H o m e of Infinite
500,000.
Life, L o v e , W i s d o m and A b u n d a n c e ' . ' This
So our limited senses lead us f r o m i l l u - m o v e m e n t differs f r o m those that l o o k u p o n
sion to illusion. Christian Science teaches evil as a reality to be fought, rising instead
that if w e can regard our bodily infirmities to the level of pure Spirit, the One P o w e r ,
also as an illusion they disappear. It is not above the polarity of g o o d and evil.
easy but with the help o f - a guide it can b e
This same insistence that evil has no r e a -
done ; and it has often been found to w o r k .
lity is to be found in the teaching of Joel
Spiritual healing has spread enormously Goldsmith and the ' Infinite W a y ' groups
today and there are f e w of its practitioner, that he founded. He insisted always on the
w h o go to the full theoretical limits of One P o w e r , the One Reality, a b o v e the
Christian Science. Perhaps most of them apparent conflict of the t w o p o w e r s of g o o d
leave aside the theoretical question of reality and evil. B y rising to the level of the O n e
and concentrate s i m p l y on the healing p o w e r P o w e r , h e asserted, w e find both evil and
of thought or prayer. T h e y simply d e m o n - the need to fight it to be an illusion, and
strate that, w h a t e v e r one m a y think of the sickness disappears like a mirage.
reality or otherwise of the physical b o d y ,
" N e v e r try to cut a w a y rheumatism, c a n -
psychic or spiritual force, w h i c h e v e r they
cer or consumption like branches of a tree,
m a y use, can in fact heal its ailments.
nor old age, D o not try to transform the
But the highest art of healing is the t r a n s - w o r l d of appearances. G o b a c k ! Recognize
formation of the mind of the patient so that that in reality G o d is y o u r being and that
he can heal himself b y surrendering to the suffering is caused b y y o u r belief in t w o
one healing p o w e r , w h i c h is what w e call p o w e r s . If y o u fight against one error and
God. The t w o most uncompromising m o d e r n o v e r c o m e it, ten others arise and take its
healers, both in theory and practice, in their place. The cause of human discord has to
insistence on the Onej Reality of G o d are the be extinguished. A n d what is the cause ?
y

late, Joel Goldsmith and Dr. Taniguchi of This formation of a nothingness, this s o -
Japan. B o t h of t h e m h a v e healed thousands called mortal mind that has no p o w e r but
of patients and have published their t e a c h - for those that constantly fight against e v i l . " 2

ings and experiences in books. Dr. T a n i - H o w can one o v e r c o m e evil or sickness

guchi says in one of these : " W e have to without recognizing or fighting it ? Gold-
recognize the reality behind the w o r l d of smith explains : " The arm against error —-
illusion. W h e n w e meditate on Truth, the our attack and our defence — is something
consequences of our inner progress appear neither physical n o r psychical, neither deeds
in our outer life, as the outer w o r l d is but h o r w o r d s n o r thoughts — it is but the
the s h a d o w of our inner w o r l d . A l l outer
appearance is but the reflected image of the 1 Truth of Life b y D r . Taniguchi.
1966 THE MIRACLES OF, 177

awareness of G o d . " Divine h a r m o n y w i l l p o w e r . One w h o is always thinking of his;

unfold itself in the degree of our ability to illness, w a l l o w i n g in it, opposing the Truth,
be a silent spectator without any desire or even t h o u g h unconsciously, keeps his m i n d
activity, with no wish but the Presence of closed. It is the task of the healer to help
G o d , the One P o w e r . " O u r meditation has him open his consciousness to the liberating
only to do with t h e realization of a spiritual force of God's realized presence., Healing in
presence." He explains that " O n l y the this sense, the sense that "Goldsmith means,
recognition of God's Grace is necessary to is m o r e than a m e r e restoration of physical
restore harmony, only the k n o w l e d g e of the health. Sometimes it is m o r e important t o
One P o w e r . "2 bring the patient to a spiritual awakening
than to heal him physically. Whichever
A s I h a v e said above, not all healers take
comes first, in a perfect healing the t w o go
this u n c o m p r o m i s i n g attitude. There are
together. T h e attitude of the perfect h e a l -
those w h o recognize the existence of s i c k -
er is thus defined b y Goldsmith : " I can do
ness and use the p o w e r of prayer or the
nothing of myself, but as the Father and I
p o w e r of Christ's N a m e to r e m o v e it. P e r -
are one the abundance of the Father is
haps indeed they are the majority. A
revealed through m e . W h e r e I a m th6
description of this kind of healing was given
splendour of the Father goes before m e . W e
b y G. H. G e d g e , himself an eminent spiri-
are God's instruments, w e are His servants.
tual healer, in his article in the January
W e stay in the w o r l d as servants of the
1964 issue of The Mountain Path.
Most High ; w e stay in it as a blessing."
But w e hear of failures too. W h y ? W h o s e
fault is it ? A n e x a m p l e w i l l m a k e this F e w can maintain their consciousness p e r -
clear. Can w e enter a r o o m fastened f r o m manently on this level, but m a n y can pray
within ? T h e person inside has to open it and their prayers can, h a v e E f f e c t .
for us. In the same w a y the patient has
2 The Art of Spiritual Healing by Joel
to open his consciousness to the healing Goldsmith.

. LOURDES

By I. J E S U D A S A N , S.J.

L O U R D E S ! What a picture it evokes in k n o w n healing centre. O v e r 2,000,000 v i s i -

the m i n d ! T h e r e it stands, 1,300 feet a b o v e tors and 30,000 sick of all faiths pour into
sea level, among the foothills of the lofty it annually f r o m e v e r y quarter of the globe.
Pyranean chain, only 26 miles f r o m the In 1953 there w e r e 515 special trains to
Spanish border, in the s o u t h - w e s t corner Lourdes, not to speak of chartered planes,
of France — a pleasant A r c a d i a n scene of buses and private cars. During the summer
lush green fields and m e a d o w s m a d e m e l o - months, four or five special trains arrive on
dious with the music of the chirping birds> certain days. A n d , despite its tourist i m p o r t -
the swaying w i l l o w s , the, silver streams and ance, Lourdes still retains the same c e n t u r y -
the ring of the cowbells. In the dazzling old rustic, pastoral l o o k w h i c h it had w h e n
sky of a radiant d a w n , a slender spire rises Bernadette went about grazing her sheep.
sharply against the rounded hills. Under-
Its attraction h o w e v e r is due not to
neath is a grotto — Massabielle — with its
the beauty of its landscape, but to this p e a -
natural niche. A vast Esplanade separated
sant girl, to w h o m , as the report w e n t , t h e
' the Domaine ', the Fief of The L a d y , f r o m
Blessed Virgin appeared 18 times at M a s -
the c o m m e r c i a l t o w n .
sabielle. Once the n e w s was noised abroad,
. With a local population of only 20,000, there was* a c r o w d at the grotto. But the
Lourdes is one of the w o r l d ' s most beautiful Virgin spoke only t o Bernadette. " Y o u w i l l
and famous towns and perhaps its best pray to G o d for sinners . . . Penance ! P e n -
178 THE MOUNTAIN P A T H April

ance ! P e n a n c e ! . . . G o drink at the spring L o u r d e s water. A n d , quite early in its h i s -

and wash yourself, in it. . . . Y o u w i l l tell tory, profiteers sought to m a k e capital o u t
the priests tor h a v e a chapel built here. . . . I of this spring. But the, chemical and b a c -
wish p e o p l e to c o m e here in p r o c e s s i o n " .
v teriological analyses of the water d e m o n -
But w h o was she to ask for such things ? strated that its ingredients w e r e no w a y d i f -
T h e answer c a m e on March 25, 1858, " I am ferent f r o m those of any other mountain
the Immaculate Conception spring, and thus foiled their g r e e d y p u r p o s e . 8

Besides, not all the cures take place, at the

F r o m the start, ecclesiastical and civil
baths. A larger proportion of them occur
authorities w e r e as sceptical as the p o p u l a c e
either at the blessing of the Blessed S a c r a -
was enthusiastic. But the trickle of
ment or before the grotto.
m u d d y water f r o m w h i c h Bernadette had
drunk and washed, continued to flow into a
T h e cures include both functional and
stream and then into a m i g h t y torrent. P e o - 1

organic diseases such as advanced cases of

ples prayed and burned candles at the grotto.
cancer, diabetes, T.B., paralysis etc. M a d a m e
A n d then there w e r e the m i r a c l e s ! A blind
Bire seeing with dead optic nerves, Colonel
man w h o washed at the stream regained
Pellegrin cured of abscess of the liver and
sight. A mother dipped her dying child in
M a d a m e Pillot cured of a t u m o r of the brain
the stream, and he revived. Naturally,
are only a f e w out of a host of astounding
popular enthusiasm mounted. But the local
cures effected at Lourdes.
police barricaded the stream and the grotto
under pretext of h y g i e n e and illegal w o r -
Thousands go to Lourdes e v e r y year in the
ship. Then came the c u r e of, E m p e r o r N a p o -
h o p e of a cure. But most return uncured.
leon's son b y application of the L o u r d e s
And[ they no longer want to b e cured. T h e y
water ; and, "by c o m m a n d of the same
are cured of the desire to b e cured. N o c o m -
Emperor, the grotto was declared open to
plaints, no resentment. Instead, they accept
the public (5th October 1858).
suffering w i l l i n g l y and cheerfully as a gift
A n ecclesiastical commission duly set u p f r o m God, as p e n a n c e for their o w n and
b y the bishop of Tarbes vindicated the cause others' sins. In 1935 for instance, the famous
of Bernadette after four years of investiga- iron-lunged American millionaire, Fred
tion, and the bishop issued a decree authen- Snite's going to L o u r d e s created quite a s e n -
ticating the apparitions and the miracles. A sation. N e w s m e n and photographers f o l l o w -
chapel was at last built in 1871. ed him e v e r y step of the j o u r n e y . W h a t a
m o m e n t for a cure ! But that is n o t the w a y
T h e Church had capitulated ; but the
of Lourdes. He was not cured. His only
" intellectuals " did not. Controversy raged
reaction was, " G o d ' s w i l l b e done . . . here
in the press for three quarters of a century.
life is a prayer. . . . W e are, in a place apart
In 1905, A l e x i s Carrel, the future N o b e l
f r o m the w o r l d — a place h a l f w a y to
Prize w i n n e r (1912) was dismissed f r o m
heaven." 4
F e w indeed they are w h o leave
the university of L y o n s for saying that a
L o u r d e s unaffected. T h e most important
case of T.B. in w h i c h he had been interested,
;

thing that happens at Lourdes is the cure of

was miraculously cured at Lourdes. A u t o -
souls. A n u m b e r of priests are kept b u s y
suggestion, sheer popularisation, pious p r o -
at the confessional all day and night. Can
paganda, such w e r e the cries bandied at
Lourdes. It was a fashion to speak of it! 1 F o r the capacity of the stream, see p a g e 1 2 7
in this vein. Carrel himself was only one of M g r . D e e r y ' s Our Lady of Lourdes. (The
of the outstanding examples of m e n w h o N e w m a n Press, Westminister, M a r y l a n d , U.S.A.
1958.)
f r o m a systematic scepticism of everything
2 See Journey to Lourdes b y A l e x i s Carrel,
suprasensible, c a m e to a r e - d i s c o v e r y of s u p - (Hamish Hamilton, L o n d o n , 1 9 6 5 . )
ernatural certainty at L o u r d e s . 2
3 F o r the findings of these analyses see p. 37-8
of Ruth Cranston's The Miracle of Lourdes,
S o m e p e o p l e attributed the cures at L o u r - ( M c G r a w - H i l l B o o k Coy., Inc., N. Y . , 1955.)
des td some special medical properties in the 4 The Miracles of Lourdes, p. 144.
1966 T H E M I R A C L E S OF 179

y o u guess h o w m a n y there are among those join service promising to g i v e a certain

w h o confess w h o for years never a p p r o a c h - amount of time and w o r k to the sick e v e r y
ed a church or the sacraments ? N o w at year. Piety, charity and discipline are their
last, at L o u r d e s they m a k e their r e c o n c i l i a - rule, and they are ever ready to f o r e g o a
tion to G o d . m e a l or sleep at an e m e r g e n c y call. There
are over 2000 of t h e m in permanent m e m -
If the uncured go mentally transformed, bership. These are ably assisted b y the
the cures themselves are not effected b e f o r e volunteer stretcher-bearers attached to each
this spiritual metamorphosis. Everyone group of pilgrims. For 1954, their numbers
begins b y praying for himself. Then he reached 10,393. 6
M a n y of them toil y e a r -
opens his eyes to the sufferings of others. in, y e a r - o u t in order to save enough to spend
N o w his prayer is for his neighbour rather a f e w w e e k s at Lourdes serving the sick.
than for himself. If ever he thinks of h i m - T h e r e is among them a m o v i n g little story
self, it is no longer to be rid of pain, but to of t w o rich Indian bankers w h o , in the guise
be strengthened to endure it. Then comes of p o o r men, served as brancardiers for t w o
a third and final stage w h e r e he forgets both weeks. 7

himself and his neighbour, to think only of

the Virgin and her wish — sinners, penance. For a study and examination of the alleged
It is generally at this stage that m a n y cures cures, there spontaneously sprang up a free
are reported. medical association w h i c h , as the Lourdes
Medical Bureau and Commission, n o w e n j o y s
A special atmosphere pervades these cures international reputation with a m e m b e r s h i p
of L o u r d e s — one of prayer and service. of a b o v e 5,000 doctors of all shades of belief
Prayer f r o m early in the m o r n i n g till late — Catholics, Protestants, J e w s , Moslems,
into t h e night. A l l day long there are p e o p l e Hindus, Buddhists, atheists, agnostics etc.
before the grotto with extended arms. H o u r E v e r y alleged cure must b e accompanied b y
after hour snatches of " A v e " are ringing the certificate of a competent doctor stating
f r o m the three churches. 5
Even a casual the case as it stood just before the patient
visitor cannot help getting into this r h y t h m reached Lourdes. If the Bureau is satisfied
of prayer. Then there are the processions with t h e gwiuiness of a cure, it sends all the
— of the Blessed Sacrament in the afternoon documents* X - r a y s etc. connected with it, to
and the candle-light procession at night — the International Medical Commission. 8
The 1

the latter perhaps the most impressive and latter, after further study b y experts, either
n e v e r - t o - b e - f o r g o t t e n of all Lourdes s p e c t a - declares or does not declare its conviction,
cles, in w h i c h on certain summer nights " W e find no natural or scientific explanation
there are as m a n y as 60,000 people winding of the cure ". It is for the Church and t h e
like a huge fiery serpent into the e n v e l o p - theologians to decide whether it can b e p r o -
ing darkness and chanting in diverse t o n - claimed a miracle. The Medical Bureau and
gues " A v e , A v e , A v e Maria " : T o c r o w n it Commission rigorously f o l l o w up their cases
all, the sacrifice of Calvary is r e n e w e d at the for years, and the Church is even m o r e
grotto in unending succession, all the t w e n t y - severe. Out of m o r e than 1,000 cures f o u n d
four hours of the day. inexplicable b y science in these hundred
T h e n there is the efficient volunteer system years and m o r e , it has only a c k n o w l e d g e d
to help and serve the pilgrims and the sick, about sixty as genuine miracles.
f r e e of all cost. T o b e allowed to serve is
T h e Christian understands miracle as the
all the f a v o u r and p r i v i l e g e they ask. S o m e
suspension of the effect of a l a w of nature
of them are themselves people w h o have
b e e n cured at Lourdes. The b a c k b o n e of 5 The Church of the Rosary, St. Pius X,
this system is the organisation of hospitallers St. Bernadette.
popularly k n o w n as brancardiers or stretch- 6 See The Miracles of Lourdes, p. 48.
7 Ibid., p. 51-2.
e r - b e a r e r s . Comparable to the old Knights 8
F o r the quality and calibre of the m e n w h o
Hospitallers of St, John at Jerusalem, they make u p this Commission ibid., p. 62-3.
180 THE MOUNTAIN PATH April

b y G o d as its A u t h o r . The l a w is not a b o - rogation : Can they co - exist ? T o this q u e s -

lished nor is the nature of things altered ; tion, Lourdes itself is the answer : T h e y can,
but only the effect is not p r o d u c e d on the do, and have to c o - e x i s t . The observable isi
object, as w h e n the three children w e r e not e v e r y t h i n g ; and even on observable
no wise hurt b y the blazing furnace. God 9
p h e n o m e n a , science is only the first w o r d .
m a y w o r k miracles through His saints in T h e l&rft &as Lo c o m e f r o m religion. Religion,
order to honour them b e f o r e men. It is t h e therefore, far being antagonistic to science,
same for Mary. T h e miracles of Lourdes are is its necessary c r o w n and c o m p l e m e n t
attributed to her prayer. But over and above) w h i c h sees the, final unity of all reality in
this honorific m o t i v e , the miracles and a p p a - God. A s m a n y a sceptic has o w n e d , " If there
ritions; of M a r y bear an essentially soteriolo- are miracles, there must be G o d " . For as
gical character. Her o w n w o r d s are proof Carl Jung said, " W h a t e v e r acts, must b e " .
enough. 10
T h e y are part of the; salvation h i s - A n d here is something, a superhuman p o w e r
tory of our* race, and are strikingly r e m i n i s - that acts. Therefore it must b e . T h e r e a r e
cent of Christ's o w n mission w h e n He went, miracles at Lourdes. Therefore there is G o d .
a b o u t doing good, healing the sick, forgiving) G o d then is the message of Lourdes — a
sins. 11
A s w e r e the miracles of Jesus, so are merciful G o d , a S a v i o u r - G o d . A s a French
the miracles of Lourdes, symbols of the bishop put it — and w e l l m a y w e c o n c l u d e
redemptive grace poured out on souls with this — " F o r those w h o believe in G o d ,
through Mary's prayers. Lourdes then is a Lourdes needs no explanation. For those, w h o
continuation of the sawing action of C h r i s t . 12
do not believe in G o d , Lourdes has n o e x p l a -
Mary's part in it is to lead m e n to Christ nation."
and the. Triune G o d .
9 Daniel, 3 : 49-50.
T h e v e r y location of Lourdes b e t w e e n t w o 10Recall: Sinners, Penance,
peaks atop w h i c h stand a cross and an obser- ii Louis Lochet's Apparitions of Our Lady
v a t o r y — the symbols of Science and R e l i - (Herder, F r e i b u r g , W e s t Germany, 1960) r

gion, staring at each other — is a big i n t e r - ^Ibid., p, 65-7.

SAI BABA A N D HIS F O L L O W E R S

By SAID A S

T o his followers, Sai B a b a is G o d . O f in l o v e for the G u r u like a fish in the w a t e r

course, G o d can take other forms as w e l l . H e w h i c h it cannot l e a v e without d y i n g . "
w o u l d n ' t b e G o d if He couldn't. He can H e w a s not an intellectual. H e did not
appear as R a m a or Christ or Ramana ; but write books. H e did not even encourage his 1

for Sai bhaktas Sai Baba is all-sufficient. followers to read books. " P e o p l e think they
He, w a s a peculiar Master. H e did not g i v e w i l l find B r a h m a ( G o d ) in books, but instead
his followers a mantra to repeat. He d i d they find bhrama ( c o n f u s i o n ) . " He did not
not give initiation in t h e ordinary w a y . " M y teach b y lectures but b y miracles. A l l kinds
G u r u never taught m e any mantras, so how' of miracles happened. A rigidly orthodox:
shall I b l o w any into y o u r ear ? " He Brahmin, standing outside t h e Shirdi m o s q u e
demanded only w h o l e - h e a r t e d concentration and looking in, told his companions that he
on the G u r u so that the l o v e of the G u r u can w o u l d never b o w d o w n to a guru w h o lived
unite with y o u r l o v e and raise y o u u p . in a m o s q u e . Suddenly he saw Sai Baba in
" Trust in the Guru fully ; that is the o n l y the f o r m of his o w n guru and b o w e d d o w n .
sadhana." " L o o k at m e w h o l e - h e a r t e d l y and Sai B a b a did not explain that the G u r u is
I in turn w i l l l o o k at y o u w h o l e - h e a r t e d l y . one in w h a t e v e r f o r m or religion h e m a y
. . . Neither practice nor scripture is n e c e s - a p p e a r ; he s h o w e d it. A w o m a n w a s p r e -
sary. H a v e faith and confidence in y o u r paring a meal for h i m in her o w n house and
Guru." " A n aspirant should b e i m m e r s e d d r o v e a w a y a h u n g r y dog that tried to steal
1966 THE M I R A C LES O F . . . 161

some of it. W h e n she, took it to h i m later There is a simple lady devotee w h o s e g o l d

he said : " No, y o u d r o v e m e a w a y w h e n I medallion of Sai Baba rises u p in the air in
wanted it, so n o w I w o n ' t eat it." He didn't front of her w h e n she intercedes with Sai
have to say : " Inasmuch as y o u do it to one B a b a for supplicants. The c o m m o n feature
of the least of these y o u do it also to m e ; " in these and other cases, is that they are not
he s h o w e d it. p o w e r s that have been acquired b y tapas, as
is c o m m o n with Hindu swamis and sadhus,
His miracles did not end with his physical
but that have just c o m e naturally b y the
b o d y . That died as far b a c k as 1918, but h e
G r a c e of Sai Baba. Something of his t r a d i -
continued just the same to appear to d e v o -
tion of pouring out l o v e and guidance, on his
tees, save them f r o m accidents, cure t h e m
f o l l o w e r s through miracles has descended on
w h e n ill, comfort them in distress, bring
his lieutenants also. A n d there is the same
relief in misfortune. Not only to devotees but
lack of formality. Y o u do not h a v e to bej
to m a n y others also w h o had never before,
ordained his l i e u t e n a n t ; the selection is
heard of him. A s a result of this, his f o l l o w -
m a d e informally b y the outpouring of his
ing n o w is for larger than at his death and
Grace on those he chooses.
is g r o w i n g constantly.
S o m e Sai bhaktas hold that efforts should
T h e tradition of a great Master continues
be m a d e to m a k e Sai B a b a w i d e l y k n o w n
among his followers. L o o k at Ramana
and revered throughout the w o r l d , as he is
Maharshi : he was an intellectual and see
in India. M y o w n opinion is that that is
what intellectual articles are written in The
up to Sai' Baba. E v e n if w e write books; and
Mountain Path. Sai Baba's f o l l o w e r s are
articles about him, w i l l it m a k e h i m w i d e l y
mostly not intellectuals, just as he was
k n o w n ? Arthur Osborne's excellent b o o k
not, and v e r y f e w of t h e m write b o o k s and
' T h e Incredible Sai B a b a ' has been p u b l i s h -
articles ; but it is surprising h o w m a n y of
ed b y Rider & Co. in L o n d o n , but still w e
1

them w o r k miracles. It isj a tradition d e s c e n -

hear of no great Sai f o l l o w i n g in England.
ded f r o m their Master ; it just comes to
Perhaps the people in Western countries
them. It is invidious to mention some w i t h -
have enough roads to G o d and do not n e e d
out others and I do it with apologies b o t h
this one. T h e y have Christianity and Zen.
to those I mention and those I do not. It is
If they do it is up to Sai Baba. He could easily
hard to live in India, for instance, without
raise up a f o l l o w e r ( o r f o l l o w e r s ) in Western
hearing of the astounding miracles p e r f o r m -
countries to p e r f o r m miracles that w o u l d
ed b y Sri Satya Sai Baba, w h o is held b y
shake the newspapers b y the ears and make!
his followers to be an incarnation of Sai
the scientists scratch their heads. There
Baba. T h e n there is the quiet, unassuming
w o u l d be plenty of f o l l o w e r s then and of
Basheer Baba w h o is of a Muslim f a m i l y
demands for articles. M e a n w h i l e , in India
and, like Sai Baba himself, bridges the r e l i -
the Sai f o l l o w i n g is not only strong b u t
gions. In a less spectacular w a y he also
g r o w i n g . It advertises little but w h a t k e e p s
uses p o w e r s . There is Sri S w a m i Keshaviah
It v i g o r o u s is the love and p o w e r of Sai B a b a
w h o s e house in a f a r - o u t suburb of Madras
flowing through it.
is thronged on T h u r s d a y evenings b y people,
w h o c o m e to hear f r o m h i m w h e t h e r their
1 And by Messrs Orient Longmans, Calcutta,
plans will mature or their hopes be, fulfilled. India. (Editor)
 OUTSIDE YOURSELF
By C L A R E C A M E R O N

H a v e y o u e v e r k n o w n w h a t it feels l i k e as m e a ^ o k up through bars a b o v e their

to b e literally outside yourself ? Y o u are, heads to the sunlight. L o v e ? O, what keeps
perhaps, reading in bed, and y o u r glance falls us back f r o m loving, w;hen, seen in this Light,
on y o u r clothes lying on the chair, and with all m e n and w o m e n , all living things are
a shock y o u realise they don't belong to y o u endearing; and lovable and crying out for the
but only to something that houses y o u . Y o u r recognition and response of L o v e !
head turns to survey the books on the b e d -
side table — h o w dead they seem. Surely Is it in a r o o m I w r i t e ? W h o writes ? I
they h a v e nothing to teach y o u ? A train am not here. A hand guides the pen b u t
goes b y in the distance, but y o u hear it f r o m w h o or w h a t dictates the w o r d s w h i c h are
another dimension. so distressingly limited and inflexible, l e t -
ting through only gleams, invoking but faint
Outside the moonlight is beautiful and still echoes. W o r d s are so separate f r o m o n e
o v e r the trees in the garden, b u t h o w opaque another, so slow, m e r e expediencies. In their
it seems, as if y o u are looking t h r o u g h hard, millions they are like grass-blades, but if
thick lenses that fix it in time. y o u saw them truly y o u w o u l d know; they
are p l u c k e d f r o m the m e a d o w s of Heaven.
T o r e c o v e r y o u r identity, y o u recall the T h e y are like r a i n - d r o p s , but if y o u w e r e
h u m d r u m erents of the day. H o w v e r j indeed the drop y o u w o u l d k n o w it was part
s l o w l y everything has h a p p e n e d even though of the Waters of Life. . .
at the time y o u seemed too busy to think.
S l o w - s l o w - s l o w . Y e s , everything is slowed O press m e not b a c k into m y b o d y , I w h o
d o w n in w h a t is erroneously called life, even am the universe. Dull not the vision that
as everything is seen as through a glass overflowed the confines of the m i n d . B r e a k
darkly. m y heart of stone if only I m a y l o v e .

But here, and n o w , outside yourself, the Is this what it feels like " t o d i e " ? T o
speed of l i g h t ! T h e dazzling clarity of l i g h t ! die ? This is to b e b o r n ! I died w h e n I
T h e infinity of i t ! A n d the unity of it all e m e r g e d f r o m m y mother's w o m b . How
w h e r e all imagined barriers are g o n e ! T h e strange it is, to be b o r n w h e n one is still
sense of weightlessness n o w , so that o n e in and w i t h the b o d y , but h o w easily parted
can, and does, w a l k on air. W a l k ? No, run, f r o m it ! Is the flesh then but gossamer w h e n
fly, with the speed of light. F o r y o u are the the Spirit illumines it ?
Light.
N o w I k n o w that death, as w e have never
F r e e d o m ? Encased in our flesh, w e i g h e d k n o w n it, is Life, and life as w e k n o w it is
dowfr b y our illusions, with a h e a v y d a r k - death.
ness b e t w e e n ourselves and our f e l l o w - c r e a -
tures throughout creation, w e h a v e never A h , T H O U ! In W h o m w e m o v e and have
k n o w n it. W i s d o m ? W e have glimpsed it our being and k n o w it not. ~-> .

P u b l i c speeches, outer activity and material help are all outweighed?

b y the silence of the Mahatmas. T h e y accomplish m o r e than others.
— B H A G A V A N SRI R A M A N A MAHARSHI
 SRI-LA-SRI PANRIMALAI SWAMIGAL*

A S I D D H A . P U R U S H A OF THE SOUTH

By A . V. RAMACHANDRAN

Panrimalai is the name; of a village situat-

ed on a hill in the Kodaikanal Range in
South India b e t w e e n Madurai and T i r u c h -
chirapalli. The literal meaning of the w o r d
is Pig Hill \
1
The name is explained in
m y t h o l o g y , b y the story that one R a n g a v i d -
yadHara, b o r n as a pig in the hills on account
of a curse, was killed b y the a r r o w of the
Pandian K i n g w h o c a m e there to hunt. Its
mate was also killed b y the Raja, w h e r e -
upon L o r d Siva himself t o o k the f o r m of a
female pig to suckle the t w e l v e orphaned
y o u n g ones. T h e Hill has been the abode
of m a n y Rishis and Siddhas w h o had r e a l i z -
ed G o d and attained Liberation. It is said
that even n o w there are Sages) in meditation
in these hills w h o are invisible to human
eyes but w h o give darshan to Saints.

It is in this H o l y Place of Panrimalai that

S r i - L a - S r i Panrimalai S w a m i g a l was born.
1

His father A r u m u g a m Pillai was a great

devotee of L o r d Shanmuga. T h e child, w h o R a m a s w a m i suddenly realised that he c o u l d
was named R a m a s w a m i b y his parents, p e r f o r m miracles, without k n o w i n g h o w or
s h o w e d signs of spiritual fervour even at w h y . H e w o u l d put cobras round his n e c k
the age of 5. W h e n he was taken to Palani and play with them. He could drive a w a y
Hills, he could be persuaded to return h o m e evil spirits. Small pebbles distributed b y
only after he was assured of being taken to him to his playmates, turned into s u g a r -
the sanctum sanctorum as often as he wished. candy in their mouths. W h i l e on one of his
frequent visits to Palani T e m p l e , he met his
T h e b o y was left under the care of his Guru Chatti S w a m i y a r ' the great Siddha
1 1

grand-parents at Balasamudram for want of Purusha, w h o initiated him.

facilities for education at Panrimalai. At
school he s h o w e d great promise. ' Salli S a m i - B y doing Sadhana, y o u n g R a m a s w a m i d i s -
y a r V an ascetic of a high order w h o was covered that he c o u l d c u r e m a n y diseases in
dwelling in the A i y a m p u l l i Vinayakar T e m - the name of L o r d Muruga. His f a m e spread
ple, recognised in him a Great S w a m i . T h e far and w i d e . ' Achandamalai Paradesi
L o r d Himself in the garb of a sadhu w r o t e another sage w h o happened to visit the
something with a ' V e l ' on the tongue of the
* Articles about S w a m i s and Gurus are w r i t t e n
b o y in the Ganesha T e m p l e near the village
f o r us b y their disciples. W e do not p r e s u m e to
and then disappeared. This was the b e g i n - pass j u d g m e n t on the opinions of the author.
ning of his spiritual evolution. Young i A respectful f o r m of ' S w a m i ' in Tamil.
184 THE MOUNTAIN PATH April

village, gave further impetus to his spiritual all arrangements w e r e m a d e for admitting
evolution b y taking h i m w i t h h i m to visit her to hospital. Just then, having learnt that
m a n y h o l y places throughout India. The Sri S w a m i g a l was in B o m b a y and having
y o u n g S w a m i b e c a m e a fully realised soul heard of his miraculous p o w e r s , her parents
— a Siddha Purusha. t o o k her to him. With great difficulty she
prostrated before S w a m i j i and narrated her
In deference to the wishes of his parents, pitiable story with tears trickling d o w n her
R a m a s w a m i married and settled d o w n to cheeks. S w a m i j i g a v e her turmeric and
domestic life. His spiritual Sadhana w a s asked her to r u b it in water and apply it
h o w e v e r continued and he attained fulfil- all o v e r her b o d y during a bath particularly
ment. Soon he came to be k n o w n as " S r i - w h e r e she felt pain. She was also given
L a - S r i Panrimalai S w a m i g a l " . vibhuti (sacred a s h ) . Within a w e e k she
T h e lines on Sri Swamigal's palms and w a s able to sit o n the floor to dine w i t h her
feet outline the conch, chakra, shatkonam relatives, m u c h to the delight of her parents
and banner of L o r d Shanmuga, w h i c h are and her husband. A n o t h e r X - r a y taken
indicative of his celestial qualities and g r e a t - thereafter revealed that the 5th l u m b a r v e r -
ness. He is also e n d o w e d with a spiritual tebra s h o w e d greater consolidation and the
1
e y e ' b e t w e e n the e y e b r o w s w h i c h is g e n e - osteolytic area was m o r e definitely outlined.
rally covered u p b y sandal paste and T h e overall findings indicated satisfactory
k u m k u m . H e exudes fragrance and is a progress radiologically. The l a d y w a s c o m -
living Sat Purusha of the Highest Order. His pletely cured within t w e l v e days and is n o w
childlike simplicity and, charm, solicitude for attending to her n o r m a l domestic chores. S h e
the w e l f a r e of people irrespective of caste, is a, regular visitor to the prayer meetings of
creed, status and religion, his intense desire S r i - L a - S r i Panrimalai S w a m i g a l G y a n a Sat
to relieve people of their sufferings and to Sabha at B o m b a y .
lead t h e m towards the path of G o d are w e l l
A y o u n g man, the son of a chief executive!
k n o w n to all w h o have c o m e in contact w i t h
in a Textile Mill in B o m b a y , w a s suffering
him.
f r o m acute intestinal trouble w i t h t e m p e r a -
Of his miracles there are m a n y w h i c h ture. He could not retain anything w h i c h
could be recorded but for want of space I w a s eaten and felt excruciating pain in the
shall mention only a f e w . Names have been stomach. He was restless and sleepless. T h e
omitted for obvious reasons. doctors suggested immediate operation as
t h e only hope, t h e success of w h i c h also they
T h e S w a m i j i was securely tied to the iron could not vouchsafe. T h e father, w h o is an
bars of a w i n d o w in one of the rooms of a ardent devotee? of S w a m i j i w i t h c o m p l e t e
house in N e w Delhi. S o o n after the people faith in h i m , dashed to Dindigal f o r S w a m i -
present in the r o o m had retired f r o m that ji's blessings. T h e S w a m i j i accompanied
r o o m , they w e r e called b y S w a m i j i f r o m h i m to B o m b a y and w i t h i n a f e w days, b y
another room^ 30 feet a w a y f r o m the place Swamiji's grace, the patient started m o v i n g
w h e r e he was first tied w h e r e they f o u n d about and taking food. H e is n o w c o m p l e t e -
him tied up to one of the stands of the w o o d - ly cured without any trace of the trouble.
en rack in exactly the same m a n n e r and T h e patient himself t o o k S w a m i j i b a c k to
position as he was left tied in the first r o o m . Dindigal, driving the car all the w a y , w i t h -
Not a single knot w a s disturbed or displaced. out any let or hindrance.
A married l a d y w a s suffering for quite
A y o u n g b o y aged 10 w h o had lost the
some time f r o m pain in the b a c k w h i c h d i s -
sight of both eyes, a couple of years ago,
abled her f r o m bending or sitting without
recovered the sight of both the eyes b y the
support. T.B. of the spine w a s suspected.
grace of S w a m i j i .
A n X - r a y examination revealed that the 5th
lumbar vertebra w a s eaten a w a y . A n i m m e - Miracles like materialising k u m k u m , t u r -
diate operation w a s advised b y doctors and meric, vibhuti, flowers, fruits, sugarcandy,
1966 SRI-LA-SRI PANRIMALAI SWAMIGAL 185

etc. apparently f r o m n o w h e r e are but child's " Control t h e five senses in the b o d y and
play to h i m . behold H i m w i t h i n . "
A f t e r having a coconut b r o k e n into t w o " The H o l y Panchakshara ' Namassivaya '
pieces and the water emptied the t w o pieces is in the b o d y itself. Legs represent N A ,
w e r e joined together and the coconut b e c a m e Stomach M A , Shoulders SI, m o u t h V A and
a w h o l e piece again w i t h water inside it. eyes Y A . T h e esoteric truths of this sacred
A w o n d e r of this nature has been repeated mantra are to b e learnt f r o m a realised guru
b y h i m m a n y times. S o m e of the cures in the p r i v a c y of devout discipleship with
effected b y him, being of a personal and due humility and f e r v o u r . "
confidential nature, m a y not b e published
" Milk and water m i x freely but butter
f o r a long time to c o m e .
taken f r o m m i l k does not m i x with water.
A^ f e w of Sri Swamigal's teachings are It floats. Similarly the soul w h i c h has
quoted b e l o w : — attained realisation w i l l not b e affected b y
" Immortality is the birthright of all. E v e r y association with illnatured and imperfect
Soul is potentially divine. G o d dwells in the beings."
heart of e a c h o n e of us. T o earn God's grace, " T o realise that eternal, basic and p e r m a -
unalloyed devotion is necessary. With u n a l - nent State w h i c h is b e y o n d birth and death
l o y e d devotion comes purity of the Soul and and therefore deathless and birthless, should
w h e n the soul becomes pure, discretion, n o n - be the high, exalted and ultimate goal of
desire, c o m p a n y of the righteous, service to human l i f e . "
Saints, singing the L o r d ' s praises and t r u t h -
" T h e difference b e t w e e n animals and< m a n
fulness f o l l o w , resulting in overflowing
is that animals possess only the five senses
Bhakti or boundless devotion to G o d . This
whereas m a n possesses also the sixth sense.
boundless devotion to G o d w i l l in turn lead
With the special quality of discrimination
to siddhi ( p o w e r s ) w h i c h in turn w i l l lead
bestowed on us, it is our duty to tread the
to Mukti or Liberation. Man in the L i b e r a t -
righteous path s h o w n to us b y the great ones
ed State realises A t m a n w h i c h itself is
and reach the blessed feet of the L o r d —
K n o w l e d g e of G o d , Prakriti and P a r a m a t -
there to e x p e r i e n c e everlasting bliss."
man. L o v e w i l l then radiate in all its
effulgence. Such a one b e c o m e s a G o d - M a n , " God's grace belongs to one and all. T o
shedding all h u m a n limitations and t r a n s - think that * I alone a m entitled to this g r a c e '
cending g o o d and evil. H e b e c o m e s the is ignorance. Even the feeling that one is a
instrument of G o d and sees H i m in all and servant of G o d w o u l d b e adequate e n o u g h
all in H i m . " to root out e g o i s m . "

" H e w h o w o u l d be w i s e should subject " The seeker must have faith in G o d and;
himself to certain disciplines. A n undivided abiding devotion to H i m . Then the Satguru
devotion to the G u r u and u n c o m p r o m i s i n g will himself c o m e in quest of him and give
control of the senses are necessary. These him initiation suited to h i m . "
t w o are the sure means to attain the ultimate! " A disciple should stick to one' guru only
objective of life. That is the lesson w h i c h for G o d Realization. If he seeks guidance
our great saints have taught u s . " from different grurus, he cannot achieve
" If y o u m o v e o n e step towards G o d H e anything. B y digging shallow in different
advances ten steps towards y o u . " " G o d id places one cannot strike water but if o n e
swieet sugar c a n d y to those w h o have faith digs deep in o n e place water w i l l b e f o u n d . "
in H i m but a l u m p of hard stone to those
" W h e n yogis m i n d f u l l y bestow' m e r c y , the
w h o do not h a v e that faith."
doors of y o g i c stages are automatically flung
" One can remain in the family and still open without one's o w n effort. This is a truth
achieve realisation. L i k e water drops on a worth k n o w i n g . E v e n if the grace of G o d
lotus leaf one can remain detached in family and the Guru are available, unless a m a n
life." yearns for liberation or vision of G o d , h e
186 THE MOUNTAIN PATH April

cannot achieve any benefit. H o w e v e r m u c h This is his mission in the present context of
a m a n m a y strive, without God's grace he a sceptical w o r l d , and posterity will b e h i g h -
cannot gain anything in this life. Therefore ly indebted to him for his contribution to the
m a n should strive and w o r k hard in his l i f e - spiritual evolution of mankind.
time to attain Godhead. One should seek
and learn what one does not k n o w f r o m For 'the convenience of earnest seekers an
others w h o k n o w . " ashram has been built recently at Dindigal
in Madras State, w h e r e S w a m i j i is n o w s t a y -
1

" Even at present there are amongst us ing, easily accessible to all. The ashram
G o d - m e n w h o are c a p a b l e of converting d r e - w h i c h is in Balakrishnapuram, is about ten
ary deserts into lands of plenty. One should minutes' w a l k f r o m Dindigal R a i l w a y Sta-^
search, seek and find out such a realized tion. Dindigal is about 430 Kilometres f r o m
Guru." Madras and can be reached b y the T r i v a n -
drum, Tirunelveli or Tuticorin Express.
Sri S w a m i g a l performs miracles only to Dindigal can also be reached f r o m Palghat,
p r o v e that there is a higher spiritual f o r c e via Olvakkot, Pollachi and Palni. It is also
wjiich guides the destinies of man, and to v e r y near Madurai w h i c h is famous for its
create faith in G o d in the minds of atheists. Meenakshi temple.
Rightly has Jesus Christ said " Except y e see
signs a n d w o n d e r s , y e w i l l not b e l i e v e . " (St.
1
M a y the earnest seekers of the Spirit get
John IV. 48) Fulfilment of this saying of enlightenment, guidance, solace and succour
Christ's has b e c o m e a matter of daily r o u - from Sri S w a m i g a l w h o is a living Saint and
tine with S r i - L a - S r i Panrimalai Swamigal. a great Siddha Purusha.

DESOLATION
By A . R A O

Y o u bade m e lay d o w n m y life for y o u r sake, L o r d Christ.

I have laid it here at y o u r feet.
Is it nothing but a soiled rag
That y o u do not deign to accept it,
That y o u do not stoop d o w n and raise it ?
What n o w am I to do, despised and rejected of y o u , L o r d Christ ?

He w h o lays d o w n his life for y o u r sake

Shall find it, y o u said.
I have not bargained,
I have not c o m e as a merchant, L o r d Christ,
I h a v e not asked to find.
Only I have laid d o w n m y life.
What n o w am I to do, despised and rejected of y o u , L o r d Christ ?

Y o u bade m e c o m e as y o u r bride, L o r d Christ.

I tore m y l o v e f r o m others,
I came alone through the night,
With m u c h toil I am here,
A n d y o u have let m e stand
Loveless and unloved before y o u .
What n o w am I to do, despised and rejected of y o u , L o r d Christ ?
 HAMSA VIDYA
By K. H A R I H A R A I Y E R

Hamsa V i d y a is Chit Swarupa, that is P u r e human b o d y . T h e wise revel in it. It is*

Consciousness. It is w h a t brought the w o r l d inexhaustible and perennial. A work by
into existence. It abides in the heart-cavity. Shankara called ' Soundarya L a h i r i ' speaks
It is self-illumining, without being i l l u m i n - of one w h o adores the t w o hamsas o r t w i n
ed f r o m outside. It shines e v e r y w h e r e b u t swians, for Hamsa V i d y a leads to t h e
is concealed b y its o w n brilliance like a bird Brahma Tattva region of S e l f - K n o w l e d g e
in a cage or in its nest. w h i c h is the essence of the Vedas and U p a -
T h e L o r d of Creation p e r f o r m e d t a p a s . nishads. T h e r e is a saying that the Hamsa
(austerity) b y w h i c h he acquired p o w e r and incantation leads to heaven, but it should b e
created t h e w o r l d . Tapas brings control of added that this is so o n l y w h e n the f o r m of
the Prana, w h i c h is Hamsa. Physically Prana the incantation and permission to use it have
is the life-breath. One Upanishad says that been duly transmitted b y a Guru.
when L o r d V i s h n u w a n t e d to -create m a n he
In the s y m b o l i s m of the Hamsa one w i n g
meditated u p o n Pranava ( O m k a r a ) , w h i c h
represents the V e d a s and the other t h e
is a f o r m of Hamsa V i d y a or the science o f
A g a m a s . T h e sun and m o o n f o r m its head.
breath.
Its throat and m o u t h p r o d u c e Nada, b y
E v e r y living b e i n g f r o m the smallest
w h i c h is meant pure sound on the subtle 1

insect to the L o r d of Creation has breath

plane before it manifests itself in articulate
leaving and entering its b o d y incessantly.
syllables. T h e t w o feet of the bird are Siva
Breathing is necessary for living beings. A l l
and Shakti. It is said that its tail is the
practise it, although without conscious effort Unconditioned Brahman, but the real m e a n -
or awareness of it. Conscious manipulation ing is that B r a h m a n Itself is of the f o r m o f
of the f o r c e w h i c h activates our breathing the entire bird. B r a h m a n here means that
is Hamsa V i d y a . w h i c h shines like myriads of suns, r e m o v i n g
This V i d y a has; its origin in the Vedas and ignorance and bestowing Divine K n o w l e d g e .
has been d e v e l o p e d into a science b y saints It refers to a kind of B h a v a n a Y o g a and
and sages. V e r y great benefit accrues f r o m Dhyana Y o g a . He w h o practises this b e c o m e s
it. It frees us f r o m illness, senility and fear Brahman Itself. B y k n o w i n g this w e k n o w
of death. Most important of a l l : it brings all. B y probing into this mystic l o r e w e
Liberation. acquire Enlightenment.
Our ancient literature refers to a bird c a l l -
ed ' h a m s a ', literally swan ' as having been
1
Just as a musical instrument contains
in existence long ago. Its special faculty is various reeds producing different sounds, so
said to b e the ability to purify m i l k b y the human b o d y is constantly producing c u r -
separating it f r o m water. A n d it is the t r a - rents and cross-currents b y means of t h e
ditional vehicle of Brahma. It symbolises a senses w h i l h report the activities of the
p o w e r in our mind, the B r a h m a Shakti. T h e external w o r l d but always with twists and
m y t h o l o g i c a l Hamsa is represented as a b i d - distortions, never in their true perspective.
ing in a tank full of lotuses and blissfully T h e w o r l d is really an expansion of the
sipping their nectar. Similarly in the pure B r a h m a Chaitanya o r Divine K n o w l e d g e
m i n d the reverberation of the t w o syllables into forms and names. In fact there is always
of the hamsa incantation produce, S e l f - nada or sound in our b o d y . T h e r e is no one 1

Knowledge. without this anahata.nada or dhwani. B h a -

This k n o w l e d g e gives perennial happiness gavan R a m a n a explained this beautifully
w h i c h is distributed through the 72,000 nadis w h e n h e said that to concentrate on the
or subtle n e r v e - c h a n n e l s traversing the source f r o m w h i c h the sound ' I ' emanates
188 THE MOUNTAIN PATH April

is true tapas. This is a v e r y penetrating this one has to be initiated into the Hamsa
explanation. mantra b y a qualified -Guru. This science
The h u m a n b o d y can p r o d u c e h a r m o n y , was k n o w n and e n j o y e d b y the Sages and
like a musical instrument, through the single Y o g i s of old and has been handed d o w n to
channel of the Sushumna w h i c h is the source us b y them. It safeguards against illness,
and controller of the 72,000 nadis, without senility and fear of death and brings Divine
wasting e n e r g y in cross-currents. But to do Bliss, as A d i Shankara has testified.

PRAYER AND POWER

By C O R N E L I A B A G A R O T T I

A r o u n d Man and u n k n o w n to himself lies households b u t the secret they search for is
the great inflowing, interpenetrating ocean ever the same.
of life. Above, h i m it shines in the g l o r y of A t s o m e point, like the smallest child, they
the stars, around him it gleams in the light must l o o k u p and l o o k b e y o n d themselves.
of the seas and forests, within h i m it radiates T h e y must surrender their ego, their b o d y ,
in the secret fastness of the human heart. their possessions, their ambitions, their
E v e r - l i v i n g , e v e r breathing, eternal, it is a desires, their actions and return to the infi-
tremendous ocean of Light. This is the nite as they came — r as a child sustained and
Divine L o v e of the Cosmos, this is the c r e a - nourished and created b y L o v e alone. This
tor of all universes. This is the substance recognition of G o d and surrender to G o d
f r o m w h i c h all that was m a d e was m a d e , brings with it humility, reverence, faith,
this is the; sacred W o r d . Nearer than touch, prayer, selflessness, harmlessness, all e n c o m -
closer than his o w n hand, forever and always, passing love, and is the mother of all virtues.
indestructibly there. Dazed Man falls on his knees blinded b y the
infinite vision of a love b e y o n d all magnitude
Y e t in the midst of it all stands Man b l i n d -
of w h i c h he is a conscious breathing part.
ed b y the darkness his owi\ ego has p r o j e c t -
Not m y w i l l but T h i n e b e c o m e s his constant
e d into this great Light of eternal Life. —
prayer. His temporal Self dies and the, e t e r -
U n k n o w i n g of the infinite g l o r y of w h i c h he
nal Self is revealed. A t this m o m e n t the
has always been and shall always remain a
w o r d s of the Christ sound forth " M y peace
L I V I N G part.
I bring y o u , not as the w o r l d gives, I give to
H o w m a n y Saints and Seers and Mystics y o u . " — the peace of G o d w h i c h passeth all
and illumined Souls, and w o r l d teachers h a v e understanding. W h e n Man receives this
c o m e to try to bring to Man this revelation. peace he k n o w s that he has L o v e ,
H o w m a n y sacred b o o k s have been written, What once began as the path of p r a y e r
h o w m a n y dedicated lives have been lived. ends with the receiving of a revelation in
But so great has been man's immersion in w h i c h the, ultimate p o w e r of all is born, the
his separate ego and his b o d y thaft this r e v e - p o w e r to share with all participation in the
lation could not b e passed on. It still remains Divine. E v e n if the illumined M a n said not
today the greatest m y s t e r y of all. a w o r d , his being pregnant with G o d ' s ocean
A Divine discontent seizes some m e n at a of L i f e w o u l d m o v e b e y o n d time and space
certain period of their lives and they, like to infuse the hearts of Men. Something of
the Buddha, go off seeking the answer to e t e r - his Divinity w o u l d pass into them q u i c k e n -
nal questions. T h e y m a y spend their lives ing their o w n hearts to return to the infinite,
reading the spiritual teachings of all time and not b y leaving the w o r l d but b y transmuting
all peoples, they m a y enter a monastic order e v e r y w o r d and act with cosmic c o n s c i o u s -
or seek an ashram or remain in their o w n ness.
 FIRE-WALKING IN S O U T H INDIA

By PURISAI MURUGESA MUDALIAR

F i r e - w a l k i n g is still a regular event in Tiruvannamalai and other South Indian

towns. Usually a trench is filled with b u r n i n g charcoal and o v e r this the practicantsi
w a l k , c o m i n g to the e n d unscathed.

T h e c e r e m o n y is usually held u n d e r the auspices of a t e m p l e . S o m e of these hold

it o n c e a y e a r , w h i l e others maintain a regular ritualistic chanting of the Mahabharata
and celebrate with fire-walking each time the entire w o r k is) b r o u g h t to an end. Those
w h o participate are usually o r d i n a r y householders, not sadhus or sannyasins. They
are largely c o m p o s e d of non-Brahmins. In s o m e cases t h e y are given a particular
mantra to recite f o r protection, but there are also cases w h e r e t h e y are protected,
simply b y faith in the G o d o r Goddess; of t h e temple. Usually they fast f o r some d a y s
b e f o r e h a n d , not in the sense of abstaining c o m p l e t e l y f r o m f o o d and drink b u t
observing a strictly regulated and v e r y abstemious diet. A l w a y s t h e y have to maintain
an attitude of purity and devotion.
#
O n e interesting thing about these fire-walking c e r e m o n i e s is h o w little they are
publicised. F o r instance, scarcely any one f r o m Sri R a m a n a s r a m a m visits them.
Visitors h e r e s e l d o m e v e n k n o w that t h e y o c c u r . This reticence is in a w a y
a guarantee of their g e n u i n e n e s s : it shows that they are, n o t staged to impress the
audience, as there is practically n o audience f o r t h e m to impress — o n l y the usual
Local p e o p l e .

T h e practice of w a l k i n g on fire is observed In all temples w h e r e the fire-walking c e r e -

with enthusiasm in the T a m i l and T e l u g u m o n y is practised it is a goddess that is
speaking parts of India, especially in t e m - worshipped, whether they are of the Saivite
ples dedicated to the Goddess Draupadi or Vaishnavite cult. In such temples, under
A m m a n . Only in the C o i m b a t o r e district i n the G r a c e of Parashakti, the Great Goddess,
the Tamil land it is observed in temples
dedicated to the Tamil Mariamman, the
equivalent of the North Indian Durga, the
spouse of Siva.

There are m a n y pious Tamilians w h o do

not w o r s h i p these Goddesses ; but that does
not mean that they h a v e no regard for them
or are hostile to them. T o say that a p e r -
son is not one's friend does not m e a n that
he is an e n e m y ; h e m a y simply b e a stran-
ger. Similarly, to say that one does not
w o r s h i p a particular deity does not m e a n
that one is hostile. M e n of understanding
w o r s h i p the One G o d ; others w o r s h i p -the fire-walking is practised o n c e a year. Chief
particular deity or f o r m of G o d w h i c h among these temples is the great t e m p l e of
appeals to t h e m and r e c e i v e the Grace of Tiruvannamalai. Here the Goddess has the
this deity. name of Unnamulai. On the large, s t o n e -
190 THE MOUNTAIN PATH. April

p a v e d courtyard in front of the temple of Mariamman and A n g a l a m m a n . A l l are the

Unnamulai, inside the great temple of Sri same Parashakti. It is this Parashakti w h o
Arunachala, on the full m o o n day of t h e has been sung b y both T h a y u m a n a v a r and
m o n t h of A d i ( m i d - J u l y to m i d - A u g u s t ) a Subramanya Bharati.
huge fire of burning charcoal and other
things is spread out at night and p e o p l e T h e Goddess Draupadi is w i d e l y w o r s h i p -
dance on it.
p e d in the South. She is revered in the
Mahabharata as o n e w h o always kept her
A t all festivals w h e r e the L o r d is w o r - v o w s , even in the city of Virata, w h e n she
shipped together with His Shakti in this was in banishment. In various parts of India
temple, she is k n o w n as A p i t h a k u c h a m b a l in the last day of her festival is devoted to
Sanskrit and Unnamulai in T a m i l ; but w h e n fire-walking. B o t h in the T a m i l and T e l u g u
that Shakti alone is w o r s h i p p e d during N a v a - parts there are various stories relating to
rathri or during this fire-walking c e r e m o n y the, origin of these festivals.
she is seldom called b y either of these names
but simply Parashakti, the Great Shakti. In the Telugu country it is usual for the
Such is the tradition of the place. It is at y o u n g m e n to take a v o w to w a l k on fire.
these t w o festivals, in the months of J u l y - A t the time of the c e r e m o n y they w e a r
August and S e p t e m b e r - O c t o b e r , in this, f e m a l e clothes d y e d y e l l o w and do their hair
temple and under the auspices of Parashakti like girls, sometimes wearing false hair.
that fire-walking takes place. T h e y w e a r b l a c k ornaments round their
n e c k s and in their ears. A l t h o u g h they are
The traditional doctrine is that the Divine all males, they l o o k like a c r o w d of girls.
Trinity of A y an, Hari and Hara ( o r Brahma, Only after such a c e r e m o n y the youths are
Vishnu and S i v a ) p e r f o r m the cosmic tasks allowed to m a r r y .
of creation, preservation and destruction, but
through the instrumentality of Parashakti, H o w e v e r , these customs do not hold in the
that is of their executive p o w e r under the Tamil land. Here p e o p l e of all ages and b o t h
names respectively of Lakshmi, Sarasvathi m e n and w o m e n take part in the c e r e m o n y .
and Durga. The relations of Shakti to Siva Each has his o w n prayer or v o w ; though
are regarded as threefold, that is as mother, there m a y b e some w h o take part without
d a u g h t e r and consort. First she appears f r o m
any particular prayer or v o w . Here the c e r e -
Siva, as daughter f r o m parent ; then f r o m
m o n y is not prior to a marriage.
her Siva takes f o r m as her child ; then the
t w o forms unite to create all the forms of It is possible that this dedication of fire-
the cosmos. Nevertheless, despite these i m a - walking* to Draupadi m a y g o b a c k to t h e
ges, one has to r e m e m b e r that both Siva and Mahabharata. It is said there that after the
Shakti are formless. T h e y are only the twin defeat of D u r y o d h a n a and the slaughter of
source of light. his brothers, the Pandavas m a d e obeisance
to Dritharashtra and c o n d o l e d with h i m f o r
Siva is the sun and Shakti the m o o n . T h e the loss of his sons. T h e y w e r e blessed b y
f o r m e r is hot and the latter cool. Out of him, after w h i c h Yudhlstira asked h i m w h a t
intense heat the w o r l d is born, and that heat was y e t to b e done. H e replied that the
is itself called Shakti. The m o o n cools the bodies of his sons should b e offered u p in
intense heat of the sun and m a k e s it of use fire, and that their w i v e s should j o i n t h e m in
to people. In w h a t e v e r f o r m and under the same fire, so that they could b e united
whatever name Parashakti is worshipped, happily with them in heaven. B h i m a u n d e r -
under that name and f o r m She bestows grace t o o k to p e r f o r m this task. T h e w i v e s too
on her devotees. A l l such names and forms entered the fire, thus attaining undying
are only aspects or manifestations of P a r a - f a m e . It m a y b e that the T e l u g u y o u t h s
shakti. She is the Reality of Pachiamman, dressed u p as w o m e n represent this episode.
1966 THE N O N S E N S E OF ' L I F E ' A N D 1
DEATH * 131

There is also a Tamil story reflecting the this fire-walking festival is observed w i t h
greatness of Draupadi. B e t w e e n G i n g e e and great enthusiasm in t h e T a m i l land.
Tiruvannamalai, in Singavaram, there is a In the border country b e t w e e n the Tamil
temple to Sri Ranganadha. * Here there was and Telugu parts m a n y devotees participate
a king n a m e d Kandhan w h o had suffered a in these ceremonies. T h e r e are some w h o
defeat. In desperation he p e r f o r m e d a c e r e - have w a l k e d on fire a hundred times and have
m o n y in w o r s h i p of Draupadi. Pleased with recorded their o w n surprise that it does not
his w o r s h i p , she appeared before him and burn them. It is a fairly large area that they
promised that w h o e v e r should w o r s h i p her w a l k over, c o v e r e d w i t h fire and emitting
as h e had done w o u l d obtain w h a t e v e r he intense heat, and y e t they remain unscathed.
p r a y e d for and that all obstacles w o u l d be This is .a sign of the Grace of the M o t h e r -
r e m o v e d for him. She also promised that Goddess protecting her worshippers. May
w h o e v e r w a l k e d on fire in full faith w o u l d this festival long endure ! M a y Parashakti
remain unscathed. F r o m that day onwards bless us ! M a y her devotees p r o s p e r !

T H E NONSENSE OF ' L I F E ' A N D 'DEATH'

By W E I W U W E I

What difference could there be b e t w e e n But as w h a t w e are w e have never

' living ' and ' d y i n g ' ? ' Living ' is only the ' lived ', and w e cannot ' die \
elaboration in sequential duration of w h a t
otherwise is k n o w n as * death \ W h e r e could ' w e ' live ? W h e n could ' w e '
die ? H o w could there b e such things as
W h e n W h a t - w e - a r e functions, extending
' we* ? 1
Living' is a spatial illusion,
in three apparent spatial dimensions and
' d y i n g ' is a temporal illusion, w e ' are a
1

another interpreting them as duration,

spatiotemporal illusion based on the serial
together k n o w n as ' s p a c e - t i m e ' , there is
interpretation of dimensional * s t i l l s ' or
what w e k n o w as ' l i v i n g ' . W h e n that p r o -
' q u a n t a ' cognised as m o v e m e n t .
cess ceases w e are n o longer extended in
sequential duration, w e are no longer e l a b o -
O n l y the concepts of infinity and i n t e m p o -
rated in ' space ' ; ' space-time ' is no m o r e
rality can suggest intellectually a notion o f
and the apparent universe dis-appears.
what w e are as the source and origin o f
T h e n w e say that w e are ' d e a d ' . appearance or manifestation.
 HEART AND HEAD

By ARTHUR OSBORNE

In m y heart pure being, pure self of m e :

The w o r l d a f o r m it takes — unreal ;
Happenings a f o r m it takes, people w h o c o m e and go,
A l l things.
In m y head a mind that cannot stand alone :
Watches and clings but cannot stand alone.
T w o w a y s it yearns :
Outwards to the w o r l d , seeing it a real thing
Outside itself, full of regrets and wants,
Tormenting ;
Inwards to p u r e being — then again the w o r l d
A p p e a r s unreal, a f o r m , in m e , its sting d r a w n .

H o w escape the torment

Of an enslaved m i n d ?
Two ways :
Mind gone, absorbed in self — pure radiance ;
Mind rearisen — then let it yearn
Not outwards to the w o r l d but to the self —
W a r m surge of love, ecstatic bliss.

Both w a y s are g o o d — w o r l d - t o r m e n t bad.

W o r l d - c l i n g i n g mind that cannot stand alone —

The w o r l d w i t h d r a w n at death : what will it do ?
Fears. W i l l not face it,
Will not face
The thought of it.
With dangling tentacles, the w o r l d to w h i c h it clung
G o n e all a w a y ;
Ivy without a tree —
What w i l l it do ?

Mind o u t w a r d turned that seems to stand alone,

Ghost stiffened into semblance of a man,
Forgets p u r e being, forgets its inner self,
Forgets, denies.
K n o w s death ahead.

Catches some glimmer of the Self behind,

Sees it as other, sees itself f o r e d o o m e d ,
Frustrated b y the w o r l d , then flung a w a y ,
B r o k e n at last, bruised, crushed, d e v o u r e d
B y that w h i c h it thinks other.
T h e m o r e it fights is b r o k e n m o r e ,
Crunched against the, bars,
Caught in a r a t - t r a p .
1966 SPIRITUAL PRAYER 193

Catches some g l i m m e r : then the silent v o i c e

Millifluous,
Faint p e r f u m e hinting of ancestral h o m e :
V i c t o r y in defeat, total defeat,
Total surrender, brings it h o m e again.
W i l l it rest n o w —
Female at last — 1

Rest and no longer r o v e ,

Rest in the clasp of love,
W i l l it rest n o w ?

SPIRITUAL PRAYER
By I. G. S C H U L T Z

T h e path u p the mountain is the most diffi- need not to ask for help, but all such p e r -
cult enterprise in life. F e w there are w h o sonal wishes have to b e given u p . W e must
seek it ; f e w e r still w h o really try to f o l l o w c o m e b y meditation into that real c o m m u n i o n
it. It is necessary to leave behind all the with G o d of w h i c h Goldsmith says : " S o m e -
wishes of the individual self, and here most times it transcends all w o r d s and thoughts,
people fail. R e m e m b e r i n g the w o r d of Christ and eventually the personal sense of self
that he w h o asks will receive, they apply it completely disappears and nothing is left but
to w o r l d l y wishes and are often disappoint- God." 1

ed. T h i n k of times of w a r or of catastrophes

and epidemics — h o w m a n y prayers have In the Realized Presence of G o d everything
been sent u p to heaven ! Is it* not u n s c r u - is possible and the supply of all w e need
pulous to p r a y for the v i c t o r y of one's o w n will be added of itself ; and this Presence is.
country in w a r , thereby praying defeat u p o n the fulfilment. W e only need to b e c o m e still
the e n e m y ? and receptive, sufficiently at p e a c e to say
But the B i b l e also tells us that w e should " Speak, L o r d , T h y servant heareth." Then
p r a y f o r the H o l y Spirit. In m o d e r n times w e shall understand* as Goldsmith says, that
the A m e r i c a n teacher Joel Goldsmith e m p h a - " T h y grace is m y sufficiency in all t h i n g s . "
2

sizes again, and again that true prayer is not W e have ascended far towards the summit
asking for material things or giving hints to of the mountain w h e n w e desire but o n e
the Omniscient G o d what to do but only thing : to k n o w G o d aright " W h o m to k n o w
prayer f o r conscious union with G o d in the aright is life eternal".
sanctuary of our heart. Such prayer will
always eventually find fulfilment.
It m a y be hard for a sick person not to 1 St. Luke, X I , 13.
2 From Spiritual Resources by Joel Goldsmith,
pray for r e c o v e r y or a person in financial Allen & Unwin.
 SELF - E N Q U I R Y
QUIS SEPARABIT

T h e devotees of Sri Bhagavan are spread all o v e r the w o r l d . It

is impossible to contact t h e m individually. I am writing this piece through
The Mountain Path, b u t it is really written in a personal w a y as if
to each one separately.

The Sage says : in all possible difficulties or p r o b l e m s personal,

domestic, even political or religious enquire for w h o m the p r o b l e m
exists. B y this honest (serious) enquiry w e go deep inside and c o m e
to a point w h i c h is really (in the b e g i n n i n g ) a conceptual Self, a Self
of mentation and not the real Self.

T h e real Self or simply the Self cannot b e " r e a c h e d " or

e x p e r i e n c e d in the sense in w h i c h w e e x p e r i e n c e " something " , because
it is b e y o n d the trifold p h e n o m e n o n of experiencer, experience and
experienced or seer, sight and seen.

T h e Sage simply says " E n q u i r e "

A n d here lies the c r u x of the matter.

T h o u g h w e say (as w e have read and h e a r d ) that Self is the source,

w e ourselves h a v e not actually found it so, because our preconceived
ideas c o m e between. Our ideas of the Self are certainly not the Self.
W e suppose that it is the Self that w e are c o m i n g to, but it is certainly
not that Self : though later w e m a y reach that state.

I w i l l try to explain.

Our grief, our yearning for something, in short our p r o b l e m , brings

us to this conceptual Self, to our theory of a Self ; but eventually the,
Real (call it Self) comes into being, or rather that ever-existent comes
into our " experiencing " . (But this is not experiencing of the trifold
experience-being.)

M a n y of us get stuck in the conceptual Self and never reach this

nature referred to above, of k n o w e r - k n o w l e d g e - k n o w n ; it is direct
experience, thus get n o w h e r e .

Devotees of Sri Ramana Maharshi should see with an open mind

devotees of Sri Ramana Maharshi w h o are really sincere and want to
tread the path p r o p o u n d e d b y H i m .

If I can offer a helping hand a friend's hand If any find it of

no use they can leave i t ; if any find it useful it m a y serve for dotting
the " i " s and crossing the " t "s of the original teaching.

It is a thing to be understood in oneself, privately each one for

himself.

It is not a matter for discussion.

 The Bhagavad Gita
Translated b y Prof. G. V . K U L K A R N I and A R T H U R O S B O R N E

CHAPTER FOUR

1 Kshatriya, not Brahmin, sages. A n d in this c o n -

nection it is to b e r e m e m b e r e d that R a m a and
Sri Bhagavan said : Krishna w e r e both of r o y a l descent, as, outside
I proclaimed this imperishable y o g a to Hinduism, w e r e B u d d h a and Christ also.
Vivasvan, he to Manu and Manu to I k s h - T h e s e c o n d point is the affirmation, continued
vaku. in v v . 3, 7 and 8, that religion, far f r o m p r o g r e s s -
ing, declines and needs periodical r e n e w a l .
This is the tradition of the Gita teaching.
V i v a s v a n is the S u n - G o d . His son, Manu, is t h e 3
f o u n d e r of the h u m a n race. Manu's son, Iksh-
Today this same ancient yoga, this 4

v a k u , w a s a f a m o u s k i n g of the solar dynasty.

supreme secret, have I e x p o u n d e d to y o u ,
2 because y o u are m y worshipper and friend.

Thus handed d o w n b y tradition, the r o y a l . ,. . . . , . , - ..

: 4 ... - . • ..
sages k n e w it, O S c o u r g e of the Foe, until A r j u n a said :
it was lost through long lapse of time. Later was y o u r birth, earlier that of V i v a s -
T w o important points arise f r o m this v e r s e : van ; h o w then am I to understand that y o u
one is that the transmission is through royal o r originally proclaimed this t o him ?
196 THE MOUNTAIN PATH April

5 T h e t e r m translated here and in the f o l l o w i n g

verses as ' w i s d o m ' i s ' j n a n a m e a n i n g • k n o w -
Sri Bhagavan said : l e d g e ' in the sense of D i v i n e Certitude, not m e r e
M a n y births of mine have gone b y , and mental understanding.
of yours too, A r j u n a ; I k n o w them all, w h i l e
11
y o u do not, O Scourge of the Foe.
In w h a t e v e r w a y m e n approach M e , in
6
that w a y d o I c o m e to them. A l l paths that
Unborn and eternal Self though I am, L o r d m e n f o l l o w are paths to m e , O Son of Pritha.
of all beings though I am, yet, resorting to
12
m y Nature ( P r a k r i t i ) I take birth through
my own Power. (Maya) T h o s e w h o seek success in their actions
here sacrifice to the gods, for action yields
Prakriti is ' Nature ' in the sense of Universal fruit speedily in this w o r l d .
Substance, undifferentiated, primordial, virgin and
the M o t h e r of all. M a y a is illusion b u t also the 13
p o w e r that creates illusion. T h e fourfold order of society I created o n
Here and in the n e x t t w o verses is enunciated the basis of men's qualities and actions ; yet,
the doctrine of Avatars. A n A v a t a r is not an though I am its author, k n o w M e to b e
ordinary m o r t a l m a k i n g k a r m a o r struggling to inactive and immutable.
get free f r o m karma b u t a D i v i n e Incarnation
assuming the appearance of h u m a n limitation f o r T h e chaturvarnya is the f o u r f o l d division of
the w e l f a r e of m a n k i n d . society into Brahmins o r priests, Kshatriyas o r
warriors, Vaishyas or merchants and agricultur-
7 i s t s , and Shudras or labourers. Natural p r o p e n -
W h e n e v e r dharma decays and adharma sities are said to h a v e decided a man's caste at
prevails, O Bharata, I manifest Myself. the b e g i n n i n g ; later they b e c a m e hereditary,

8 14
F o r the protection of t h e good, f o r the A c t i v i t y does not contaminate M e , n o r
destruction of the evil and for the establish- have I any craving for its fruit. He w h o
ment of dharma I take birth f r o m age to k n o w s this of Me is not bourid b y activity.
age.
Here again the d e e p e r m e a n i n g of ' M e ' m u s t
9 be grasped. It is not k n o w i n g o r b e l i e v i n g the
historical * Krishna to have b e e n such and such
He w h o thus rightly k n o w s M y divine
that can liberate a m a n but realizing his o w n
birth and activity is not reborn on leaving true Self t o b e such.
the b o d y , A r j u n a , but comes to M e .
15
This is an enunciation of Jnana-marga, the path
of K n o w l e d g e . It is o b v i o u s that L i b e r a t i o n c a n - ( S a f e ) in this k n o w l e d g e , the A n c i e n t s
not c o m e f r o m m e r e k n o w l e d g e of o r belief in a w h o sought Liberation engaged in activity.
historical fact. A deeper m e a n i n g m u s t be D o y o u also, therefore, engage in activity, as
sought. H e w h o realizes the immersion of the the Ancients did of old.
uncontaminable Spirit in the apparent contami-
16
nation of individual life and action cannot b e
encased again in the ignorant state of individual What is activity and w h a t inactivity ?
being but unites with the Spirit. A b o u t this even the w i s e are confused. I
10 w i l l explain to y o u w h a t activity is, k n o w -
ing w h i c h y o u will b e freed f r o m evil.
M a n y have there been w h o , free f r o m
attachment, fear and anger, absorbed in M e 17
and taking refuge in M e , have been purified A c t i v i t y has to b e understood, also w r o n g
b y the austerity (tapas) of w i s d o m and have activity, also inactivity. The nature of acti-
attained M y state, vity is hard to understand,
1966 T*HE B H A G A V A D GITA 197

18 their desired ends, w h i l e others sacrifice the self

to the Self.
He alone is wise, he is a y o g i , he has
accomplished all activity, w h o sees inacti- 26
vity in activity and activity in inactivity.
S o m e yogis offer hearing and the other
That is to say w h o sees detached activity to be senses in the fire of r e s t r a i n t ; others offer
inactivity and m e r e abstention f r o m action to b e sound and other sense objects in the fire of
activity. It is t o b e n o t e d h o w this tallies w i t h the senses.
the Taoist teaching of wei-wu-wei, inactive \
activity. The first half of this verse is c l e a r : that some
discipline their senses b y constant c o n t r o l ; the
19
second half is usually taken to m e a n that s o m e
One w h o s e undertakings are all free f r o m r e n o u n c e the objects; that m i g h t e x c i t e the senses.
desire and w h o s e activity has been purified
27
in the flame of w i s d o m is termed a Sage b y
those w h o k n o w . Others again offer the activity of the
20 senses and that of the vital force in the fire
of sense-control kindled b y w i s d o m .
Indifferent to the fruits of action, ever
content and utterly independent, h e is 28
inactive even while engaged in activity.
Others there are w h o , under strict v o w s ,
21
sacrifice b y means of their possessions, their
One w h o engages in activity with his b o d y austerities, their y o g a , their learning and
only, without desire, controlled in heart and their k n o w l e d g e .
mind, having renounced possessions, incurs
no sin. That is to say that some sacrifice b y r e n o u n c -
ing their possessions, s o m e b y p e r f o r m i n g auste-
22
rities, some b y y o g i c disciplines, some b y c o n c e n t -
Satisfied w i t h w h a t comes to h i m b y ration on scriptural texts, and some b y fixing the
chance, b e y o n d the pairs of opposites, f r e e m i n d in a state of k n o w l e d g e .
f r o m e n v y , equal in success and failure, h e
29
is not b o u n d b y his actions.

23 S o m e offer the exhalation into the inhala-

tion or the inhalation into the exhalation or
T h e activity of one w h o is detached and
restrain both inhalation and exhalation, c o n -
set free, w h o s e mind is stabilized in w i s d o m ,
centrating on b r e a t h - c o n t r o l .
w h o s e action is sacrifice, is entirely d i s -
solved. This refers to three techniques of breath-
control.
24
30
T h e act of offering is Brahman, the o b l a -
tion is Brahman, the fire in w h i c h it i s Some, regulating their diet, offer the l i f e -
offered is Brahman, the offerer himself is breath into the life-breath. A l l these u n d e r -
Brahman. B y acting with his m i n d fixed stand the meaning of sacrifice and expiate
ever on Brahman a m a n b e c o m e s Brahman. their sins b y it.

25 31
S o m e y o g i s offer sacrifice to the g o d s ; T h o s e w h o eat the sacred remnants after
others sacrifice self itself in the fire of sacrifice attain to the Eternal Brahman.
Brahman. (Success i n ) this w o r l d is not for those w h o
This is interpreted b y Shankaracharya to m e a n m a k e no sacrifice, h o w m u c h less in another
that some p e r f o r m sacrificial rites in o r d e r to gain w o r l d , O Best of the K u r u s .
198 THE MOUNTAIN PATH April

In this v e r s e the t e r m s a c r i f i c e ' m u s t h a v e

1
37
had the m e a n i n g 'ritualistic b u r n t o f f e r i n g ' at
the time w h e n the Gita was p r o c l a i m e d , b u t it A s a w e l l lit fire consumes its fuel, A r j u n a ,
also had then and still has the m e a n i n g of rest- so does the fire of k n o w l e d g e reduce all a c t i -
raint and giving u p . T h e ' sacred remnants after vity to ashes.
s a c r i f i c e ' can b e taken n o t o n l y literally but also
38
s y m b o l i c a l l y as the legitimate activity that r e -
mains w h e n practising self-control. The refe- T h e r e is nothing in the w o r l d so p u r i f y -
r e n c e to success in this w o r l d has the t w o - f o l d ing as k n o w l e d g e . One wjho is w e l l g r o u n d -
meaning that o n l y dedicated activity s u c c e e d s ed in y o g a discovers this in course of time,
and that o n l y h e w h o can subordinate lesser to
in himself f o r himself.
greater purposes succeeds.
39
32
One w h o has faith and concentration and
Thus m a n y forms of sacrifice are e x p o u n d - has subdued his senses attains k n o w l e d g e .
ed in the Scriptures. K n o w that all of them Having gained k n o w l e d g e he speedily attains
derive f r o m activity. K n o w i n g this y o u S u p r e m e Peace.
shall attain Liberation.
40
33
But o n e w h o is in a state of ignorance,
lacking faith and doubting, perishes.
Greater than all material sacrifice is the
Neither this w o r l d nor that b e y o n d falls to
sacrifice through w i s d o m , O Scourge of the
the doubter ; nor does happiness.
Foe. A l l activity without exception, O Son
of Pritha, culminates in w i s d o m . ' I g n o r a n c e ' h e r e d o e s not m e a n m e r e l a c k of
information. It is ajnana, the negation of jnana
34 (for w h i c h see the note to v. 10). B y faith and
concentration certitude can b e attained, as stated
Gain this k n o w l e d g e b y b o w i n g d o w n (to in the p r e v i o u s verse ; but one w h o lacks both
y o u r G u r u ) , b y questioning him and b y certitude and faith is left with n o boat t o cross
serving him. The wise w h o have realized the flood, s w e p t hither and thither b y doubts and
the Truth w i l l teach y o u k n o w l e d g e . sense attractions.. '

41
35
He w h o has surrendered activity through
K n o w this and y o u will never fall thus
yoga, w h o has destroyed doubts b y certitude
into confusion, O Son of Pandu ; through
and w h o is self-possessed, O W e a l t h - W i n -
this ( K n o w l e d g e ) y o u will see all beings in
ner, is not b o u n d b y ( t h e ) actions (he p e r -
the Self and also in M e .
forms).

This indicates a t w o - f o l d m o d e of c o m p r e h e n - 42
sion, nontheistic and t h e i s t i c : t o see all b e i n g s
in the Self and in G o d . T h e r e f o r e with the s w o r d of k n o w l e d g e
cut d o w n this doubt born of ignorance that
36 dwells in y o u r heart, stand firm in y o g a and
rise up, O Bharata.
Even w e r e y o u the greatest of sinners, y e t
should y o u cross o v e r all evil on this raft Here ends the Fourth Chapter entitled
of k n o w l e d g e . T h e Y o g a of K n o w l e d g e
TEACHINGS OP J N A N A D E V A : By S. R. bear w i t h m e , y o u get angry with m e in vain.
Sharma. (Bharatiya V i d y a Bhavan, B o m b a y - ? , See y o u r Self in all things. G i v e up this false
p p . 47, price R e . 1.) sense of difference from other beings e v e r y -
w h e r e . " H e insists repeatedly that it is attach-
J n a n a d e v a ( o r Jnaneshwar, as he w a s also call-
ments of various kinds that prevents one f r o m
e d ) was, the first of the great g a l a x y of M e d i a e v a l
w a k i n g up f r o m the dream of separative being,
Marathi poet-saints. H e is best k n o w n f o r his
and therefore these must b e surrendered. Signi-
Jnaneshwari, a massive and p r o f o u n d c o m m e n t a r y
ficantly e n o u g h , the v e r y first attachment w h i c h
on the Gita, b u t in the present b o o k the author
he decries is attachment to learning. T h e c o m -
is concerned more with his shorter work
m e n t a r y is lucid b u t unnecessary.
Anubhavamrita, " T h e E l i x i r of E x p e r i e n c e " . In
this h e proclaims f r o m e x p e r i e n c e the doctrine of
S u p r e m e Identity. R A M A Y A N A FOR THE MODERN W O R L D : By
B o r n in 1275, Jnanadeva died in 1296, w h e n S. L. N. Simha. (Bharatiya V i d y a Bhavan,
o n l y just o v e r t w e n t y . Y o u n g as he w a s , he felt p p . 118, price R s . 2.50.)
his w o r k o n earth to b e finished. H e t h e r e f o r e T h e R a m a y a n a is perhaps u n i q u e a m o n g w o r l d
c e r e m o n i a l l y entered into samadhi, g i v i n g instruc- scriptures in that it does not present doctrinal
tions b e f o r e h a n d that his b o d y w a s to b e b r i c k e d theory but a pattern f o r living. Perhaps that is
up, as he had n o m o r e n e e d of it. w h y it has a l w a y s b e e n so l o v e d in India and so
H e declares in his E l i x i r : neglected abroad. S. L. N. Simha, a noted e c o n o -
The distinction between liberated, aspirant and mist w h o has represented India on a n u m b e r o f
bound subsists only so long as this Elixir of international bodies, here e x p o u n d s with a d m i r a -
Experience is unknown to one. ble lucidity its r e l e v a n c e e v e n in the w o r l d of
The enjoyer and the enjoyed, the seer and today. In particular he shows h o w Rama,
the seen, are merged in the non-dual, which is although the m o d e l of dharma, w a s n o m e r e
indivisible. abstract pattern of p e r f e c t i o n b u t a real man
The devotee has become God, the Goal has capable of impatience, anger and d e s p o n d e n c y —
become the path; this indeed is solitude in the capable also of mastering t h e m .
universe. T h e second half of his b o o k contains a brief
synopsis of the great epic.
BHAJA GOVINDA: By C. Rajagopalachari.
(Bharatiya V i d y a B h a v a n , B o m b a y - 7 , p p . 62, LIGHT ON THE ANCIENT WORLDS: By
p r i c e R e . 1.) Frithjof Schuon. (Perennial B o o k s , p p . 144,
In this p r o f o u n d l y m o v i n g p o e m the great p r i c e 25s.)
Shankara n o t o n l y p r o c l a i m s the truth of A d v a i t a In his latest b o o k of essays F. S c h u o n h a m -
but prescribes h o w to realize it. " I n y o u , in m e , m e r s once again at his l i f e l o n g theme that tradi-
e l s e w h e r e , there is b u t o n e V i s h n u . U n a b l e to tional civilizations reposed on spiritual principles
200 THE MOUNTAIN PATH

and w e r e therefore intrinsically superior to our b e t w e e n dharma and adharma, and one feels the
m o d e r n w o r l d , w h i c h does not. This is n o r o m a n - author's k e e n personal p r e o c c u p a t i o n w i t h this.
tic nostalgia f o r the " g o o d old days ". T h e short- Krishna himself is represented as a brilliant and
comings of traditional civilizations are freely indomitable u p h o l d e r of dharma, b u t on a p u r e l y
admitted, b u t it is pointed out that these resulted h u m a n l e v e l ; the supernatural element in h i m is
f r o m i n c o m p l e t e fidelity to the religion on w h i c h not recognized. F o r those w h o k n o w little of the
the civilization reposed, w h e r e a s that of today ancient H i n d u legends and traditions, these t h r e e
reposes on none at all. volumes (and presumably those that are t o
It is u n d o u b t e d l y g o o d that in a w o r l d so f o l l o w ) w i l l p r o v i d e as g o o d an introduction as
infatuated with itself and so sure of its s u p e r i o - any, a l w a y s r e m e m b e r i n g that the supernatural
rity this v i e w p o i n t should b e put. Nevertheless element is discounted far m o r e than some inter-
m e r e theoretical acceptance of a revised scale of preters w o u l d agree to.
social and intellectual values affords n o practical ARTHUR OSBORNE.
help to the reader w h o aspires to establish t r u e
values in his o w n personal life and t h e r e b y raise T H E P S Y C H E D E L I C E X P E R I E N C E — A Manual
it to a higher plane. The picture of the m o d e r n based u p o n the Tibetan B o o k of the D e a d —
w o r l d that is held up b e f o r e his eyes m a y e v e n b y T i m o t h y Leary, R a l p h M e t z n e r and R i c h a r d
e n c o u r a g e hopelessness. It is to b e remembered/ A l p o r t . (University B o o k s , H y d e P a r k , N e w
that the Puranas, w h i l e d e c r y i n g the Kali Y u g a Y o r k , p p . 159. P r i c e $ 5 . )
as a social p h e n o m e n o n , also declare that, f o r F o r those familiar with the Tibetan Book of
the individual w h o reacts against it, sadhana w i l l the Dead this is a m o s t interesting c o m m e n t a r y
b e easier and m o r e rapid than in the earlier and e v e n though they m a y n o t themselves intend t o
m o r e spiritual ages. It w o u l d add to the w o r t h e x p e r i m e n t w i t h mescalin, L S D , p s i l o c y b i n , D M T
of such a b o o k to k e e p this also in m i n d . or similar drugs with a v i e w to finding the e g o -
less state of liberation. T h e authors point! out that
IN T H E C O M P A N Y O F S A I N T S : B y K. R a m a - The Tibetan Book of the Dead is intended as
Chandra. (Atma-Jyothi Nilayam, Nawalapitiya, advice, n o t to the physically d y i n g o r dead, b u t
Ceylon, p p . 184, price Rs. 4.) to the living w h o through meditation o r austeri-
ties are able to find the ecstacy of egolessness and
T h e first part of M r . R a m a c h a n d r a ' s b o o k is
gradually return f r o m it t o m u n d a n e life. The
c o m p o s e d of anecdotes about saints, the s e c o n d
authors contend that the same e x p e r i e n c e c a n n o w
part of brief reflections or meditations. It s h o w s
be attained through taking these drugs. They
v e r y w i d e reading and catholic appreciation,
i n f o r m us that the session can last u p to ten
ranging o v e r saints of all religions, both ancient
hours and that provided, there is a g o o d guide t o
and m o d e r n . The o p e n i n g o n e is of some o n e ask-
assist, the m a x i m u m of liberation and j o y can b e
ing for the Maharshi's signature and b e i n g told :
obtained.
" H e r e there is n o n a m e ; h o w then can there be
a signature ? " N o t a b o o k to read steadily It is particularly interesting t o note that at
through, but m a n y m a y find it delightful t o dip each stage it is the m e d d l i n g intellect that drags
into. the v o y a g e r b a c k t o earth. Aspirants to liberation
without the use of drugs m u s t h a v e f o u n d o v e r
and o v e r again that the b u s y intellect destroys
KRISHNAVATARA, Vol. III. THE FIVE
the Clear L i g h t of the V o i d q u i c k e r than any
BROTHERS : B y K. M . Munshi. (Bharatiya
outside distraction.
V i d y a Bhavan, p p . 476, price R s . 16.50.)
T h e authors are v e r y sincere in their e x p e r i -
T h e first t w o v o l u m e s of K. M . Munshi's L i f e of ments and continued t o c a r r y o n e v e n w h e n offi-
Krishna w e r e r e v i e w e d in o u r issue of Jan. 1965. cial support w a s w i t h d r a w n o n a c c o u n t of t h e
This third v o l u m e carries the story u p to D r a u - danger of phychosis. A l s o , the b o o k is clearly a n d
padi's s w a y a m v a r a and h e r marriage to the F i v e simply w r i t t e n and contains: specific directions, a
Brothers. The author shows great skill in filling m o d e r n i z e d version of those in The Tibetan
in the social b a c k g r o u n d , b r i n g i n g the various Book of the Dead, to enable the g o o d guide t o
characters to life and m a k i n g a fascinating story pilot the v o y a g e r through the egoless state and
of it. T h o u g h he shows a certain nostalgia f o r return to earthly life u n h a r m e d .
the ancient times, he is not b l i n d to their vices F u r t h e r m o r e , in H u x l e y ' s Island w e see the
but depicts villains and ambitious schemers as practical possibilities of the use of these drugs t o
w e l l as u p h o l d e r s of dharma. Indeed, the main m a k e p e o p l e m o r e satisfactory citizens. In thisi
theme running through the b o o k is the struggle story H u x l e y paints a fascinating picture of t h e
1966 BOOK REVIEWS 201

use of these drugs to p r e v e n t the d e v e l o p m e n t of like these that must decide w h e t h e r the v o y a g e r
an innate dictatorship propensity in certain b o y s is really o n the path t o liberation. Temporary
and girls. A f t e r they had used u p their s u p e r - ecstasies are of no value in themselves. Indeed
fluous e n e r g y b y r o c k climbing, they w e r e taken they m a y w e l l b e a hindrance.
into the realms of egoless eternity b y a mild, dose T h e r e are eight steps on the Buddha's practical
of a drug c o u p l e d with a religious c e r e m o n y Eightfold Path and meditation with its possible
c o n d u c t e d b y a charming Mahayana Buddhist ecstasies springing f r o m e x p e r i e n c e of the e g o -
priest in a beautiful mountain t e m p l e . less state is only one of them. The B u d d h a h i m -
T h e b o o k is excellent. B u t what about these self sat at the feet of t w o gurus w h o taught him
d r u g s ; are they equally e x c e l l e n t ? E v e n if they all there w a s to find about egoless states, b u t he
can achieve something m o r e than an ersatz f o u n d that these alone p r o v i d e d no w a y t o l i b e -
liberation there still remains the matter of the ration f r o m suffering.
' g o o d g u i d e ' . T h e t r o u b l e is that the guides W e cannot get something for nothing, and there
must themselves b e c o n d i t i o n e d b y other ' g o o d w o u l d seem to b e n o short cuts to liberation. E v e n
guides ' and w h o is to start the g o o d conditioning ? the sudden satori of Zen does not do a w a y with
W h i l e in B u r m a and J a p a n I c a m e across t w o the need for perhaps t w e n t y years of training.
v e r y g o o d instructors concerning the path t o MARIE B. BYLES.
liberation, but neither w a s infallible, and so it
must always b e . ( W e need n o t discuss a guide O N T H E P R A Y E R O F J E S U S : B Y I. BRIANCHA-
like Maharshi o r Ramakrishna, n o t o n l y because NINOV. Translated b y Father Lazarus. (J. M ,
w e should b e m o s t unlikely to find such, b u t Watkins) p p . 114, price 21s.
because h e w o u l d not b e interested in d r u g s ) . This is a b o o k w h i c h should b e of particular
T h e potential dictator b o y s and girls of Huxley's; interest to readers of The Mountain Path. The
Island m i g h t v e r y w e l l b e conditioned into d o c i - translator, Father Lazarus, is an O r t h o d o x m o n k ,
lity b y repeated doses of r o c k climbing c u m d r u g living in India, w h o is already k n o w n to t h e m ,
c u m religious c e r e m o n y , but in the hands of the and the b o o k itself describes a Christian m e t h o d
w r o n g guide the same m e d i c i n e might equally of prayer, w h i c h c o m e s nearer to that of certain
w e l l condition them to c o m m i t the most atro- f o r m s of Y o g a than any other. T h e tradition of
cious cruelties. Eastern O r t h o d o x . spirituality is little k n o w n in
D r u g s (like nuclear e n e r g y ) are m e r e l y another India and deserves to b e better k n o w n , as it
p o w e r to b e used f o r g o o d or evil a c c o r d i n g to u n d o u b t e d l y has a closer affinity with Indian tra-
w h o uses it, and w e are still up against the insolu- dition than that of W e s t e r n Christianity.
b l e p r o b l e m of h o w w e are to p r o d u c e the T h e P r a y e r of Jesus m i g h t b e described as a
' g o o d ' m e n and w o m e n to w h o m it is safe t o f o r m of Japa Y o g a . It consists in the repetition
entrust p o w e r . T h e a n s w e r m u s t always b e that of the w o r d s , ' L o r d Jesus Christ, Son of G o d ,
t h e y can b e f o u n d o n l y in the ranks of those w h o h a v e m e r c y o n m e , a s i n n e r ' . This f o r m u l a , o r
h a v e given u p all desire for p o w e r , and these mantra, as one m i g h t call it, is b e l i e v e d to h a v e
cannot b e conditioned e x c e p t b y themselves. T h e an extraordinary p o w e r in itself and to b e able
Inner Light is the o n l y guide, Light w h i c h is w h e n constantly repeated t o effect a c o m p l e t e
v e r y hard to p e r c e i v e clearly e x c e p t after m a n y spiritual purification. T h e m e t h o d consists in
years of trial and error. W e can read the w o r d s first repeating the w o r d s aloud, so as to set u p
of the great Spiritual Leaders, test t h e m against a r h y t h m and a c c u s t o m the b o d y to it. The
each other and try t h e m out in o u r o w n e x p e r i - second stage is to repeat the w o r d s in a whisper,
ence. W e can train ourselves to b e ceaselessly concentrating the m i n d m o r e and m o r e o n their
aware, ceaselessly m i n d f u l both of the states of inner meaning. T h e third stage is reached w h e n
o u r o w n m i n d and the effect w e have on others. the p r a y e r descends to the ' h e a r t ' and the w o r d s
This awareness is only lessened b y the use of repeat themselves continually, e v e n during sleep,
drugs w h i c h a c c o r d i n g t o all accounts give o n l y and the soul b e c o m e s totally absorbed in the
a greater awareness that has nothing to d o w i t h p r a y e r without the distraction of images o r
life h e r e and n o w . A f t e r the v o y a g e r ' s e x p e r i - thoughts. —
e n c e of the egoless state there is n o reason t o It is of interest to note that various material
suppose he w o u l d b e better able to retain his aids to this p r a y e r are r e c o m m e n d e d , a m o n g
e q u a n i m i t y if s o m e o n e destroyed the notes f o r his w h i c h m a y b e m e n t i o n e d , sitting on a l o w stool
Ph.D. thesis, o r b e any m o r e compassionate (not kneeling o r standing, w h i c h is m o r e c o m -
t o w a r d s the friend, w h o let h i m d o w n . It is h o w m o n a m o n g Christians), k e e p i n g the eyes closed
w e i m p r o v e o u r ability to solve little p r o b l e m s o r h a l f - c l o s e d , and fixing the gaze on one point.
202 THE MOUNTAIN PATH April

In this tradition it is the n a v e l or breast w h i c h the inner unity he had realized in himself. V i e w -
is chosen, as the seat of the p r a y e r . It is e v e n e d o n l y as a useful t e c h n i q u e f o r attaining a
m o r e interesting t o find that regulation of the practical end, satyagraha is meaningless.
breathing is r e c o m m e n d e d , and e v e n suspension T h e m o d e r n West is w r o n g in supposing that
of the breath. A p a r t f r o m these m e c h a n i c a l aids, the spiritual o r interior life is an e x c l u s i v e l y p r i -
great attention is paid to the dispositions of the vate affair. Gandhi felt and p r o v e d in action
soul, a b o v e all humility, a d e e p sense of sin that in participating in the p e o p l e ' s struggle f o r
( w h i c h is fundamental in the Christian tradi- j u s t i c e o n e " liberates the truth in o n e s e l f " . He
tion) k e e p i n g the c o m m a n d m e n t s , a b o v e all the w o u l d h a v e endorsed Plato's dictum, to p h i l o s o -
l a w of charity, and constant aspiration to union phize and c o n c e r n oneself with politics is o n e and
with G o d . the same thing. Gandhi's career w a s active
This tradition of p r a y e r goes b a c k to a v e r y rather than contemplative. His political activity
early date. It is claimed that it goes b a c k to w a s the p u b l i c practice of his religion. B y the
A p o s t o l i c times, but it certainly began to d e v e - c o u r a g e and reasonableness that h e s h o w e d in the
l o p f r o m the b e g i n n i n g of the monastic m o v e - c o u r s e of it, he established the truth that n o n -
m e n t in the fourth century, and culminated in v i o l e n c e is the dharma, the v e r y nature, of p o l i -
the monastries of Mount A t h o s in the fourteenth tical life. Politics and the p u b l i c r e a l m w e r e f o r
century, f r o m w h e r e it spread all o v e r the h i m not secular but sacred. His w o r k f o r the
O r t h o d o x w o r l d . It b e c a m e especially f a m o u s in Harijans and f o r the country's f r e e d o m w a s his
Russia, and one of the m o s t m o v i n g accounts of w a y o f b e a r i n g witness to the central doctrine
this p r a y e r is to b e f o u n d in the Story of a of Hinduism that " a l l life (not o n l y of h u m a n
Russian Pilgrim, translated into English b y R. M . beings but of all sentient beings) is o n e " .
French, w h i c h tells the story of a simple Russian Gandhi did not e v a d e evil, b u t f a c e d it. In
peasant, w h o w a n d e r e d all o v e r Russia in the facing it, h o w e v e r , he saw its reversibility. S i n
last century, constantly repeating this p r a y e r and
b e i n g already a punishment, w h a t the sinner
attaining to extraordinary holiness through it.
needs is compassion, n o t further punishment.
DOM BEDE GRIFFITHS.
This compassion restores " right m i n d to a l l " ,
sabko sanmati, the o n l y w a y to p e a c e on earth.
GANDHI ON NON-VIOLENCE, a Selection, In t h e . L o n d o n Vegetarian of M a y 18, 1895
edited and with an Introduction by Thomas there appeared an article b y Gandhi describing
Merton (New Directions, New York, pp. 82, " t h e lasting h o l y i m p r e s s i o n " p r o d u c e d o n h i s
$1.75).* mind by a visit to a Trappist monastery
T h e texts, carefully chosen and edited, are at P i n e t o w n in South A f r i c a . This article c o n -
arranged in sections, each with a brief b u t clear c l u d e d w i t h the ringing declaration, " If this is!
prefatory note, so as to b r i n g out the principles, R o m a n Catholicism, then e v e r y t h i n g said against
the true and false varieties, the spiritual d i m e n - it is a lie ". A n d n o w , seventy years later, T h o m a s
sions and the political applications of non- Merton, master of contemplation and author of
violence. T h e original and h e n c e the m o s t v a l u - " A s c e n t to T r u t h " , returns the c o m p l i m e n t and
able part of the w o r k is Father M'erton's l o n g in this study of k a r m a - y o g a seems to say : " If
introductory essay on " Gandhi and the O n e - this is Hinduism, then e v e r y t h i n g said against
E y e d G i a n t " , a p r o f o u n d study in truly religious it is a l i e , "
terms of the Indian leader's real success and K. SWAMINATHA]Sr
apparent failure and of his signal service to the
r e v i v a l of the spirit of religion a m o n g m a n k i n d . THE PHILOSOPHICAL POTENTIAL OF INDIAN
V a l u i n g the spiritual traditions of the W e s t far ESOTERICISM: By Agehananda Bharati.
m o r e h i g h l y than its material progress, Gandhi Pub: Indian Renaissance Institute, 6, F a i r
discovered through them his Indian heritage, the Field Road No. 4, Churchgate, Bombay-1.
essential and universal e l e m e n t in all religions P p . 34. Price : Its. 2.00.
and his o w n " right m i n d " . T h e n through his
This is m o r e an introductory than an e x h a u s -
p u b l i c activity in South A f r i c a and in India h e
tive treatise on the interpretation of certain
e x e r c i s e d and e n j o y e d his identity with his o w n
esoteric ideologies of Indian, p h i l o s o p h y , n o t a b l y
p e o p l e ; he shared and tried to e x p a n d their spi-
of the Tantras. Indian philosophy, whether
ritual consciousness. Satyagraha w a s the fruit of
Vedantic, Tantric or Buddhistic, is traditionally
inner unity already achieved rather than a m e a n s
of achieving unity. H e failed, in so far as he * $ 1 . 7 5 in the publisher's note, $ 1 . 5 0 on the
did fail, b e c a u s e his f o l l o w e r s had not reached book-jacket.
1966 BOOK REVIEWS 203

spiritual-oriented ; its a i m is t o seek G o d , to seek curtailing nothing b u t the least significant a n e c -

moksha or nirvana. S o d e e p - r o o t e d is this a i m dotes, l o n g lists of n a m e s w h i c h m e a n n o t h i n g t o
that it p e r v a d e s n o t o n l y the theological d i s c u s - us to-day, constant iterations of ideas, h y m n s a n d
sions b u t practically e v e r y c a t e g o r y of Indian accounts of the creation, a n d details w h i c h a r e
thought, intellectual, aesthetic, artistic, p h i l o - likely to cause a flagging interest in the m o d e r n
logical, mathematical o r any other. r e a d e r ' . T h e w o r k certainly bears testimony t o
In this m o n o g r a p h the author has attempted t o all this.
divest p h i l o s o p h y of its theological o r r e l i g i o u s T h e Bhagavata is a m i n e of parables and the
association in o r d e r to study Indian esoterics author has, in this condensation, thoroughly
e x c l u s i v e l y b y m e t h o d s of m o d e r n linguistic maintained the interest of these stories along
analysis — a system which is intellectual, with the m a i n current of the t h e m e , w i t h o u t
language-oriented and value-free.* N o w a value-; losing sight of the p h i l o s o p h y contained in t h e m .
f r e e p h i l o s o p h y m a y h a v e its o w n v a l u e t o its P a r t i c u l a r l y n o t e w o r t h y is the l i f e of Sri Krishna
protagonists and there cannot b e any q u a r r e l ( B o o k Tenth) w h i c h is the chief attraction o f
a b o u t it. B u t this must b e said that the Indian the m a i n w o r k . H e has faithfully p r e s e r v e d the
tradition has generally h e l d in high esteem t h e c h a r m of the original. T h e style is l u c i d , the d e s -
esoterism of its teachings and practices. Daya- criptions graphic and the details finely w o r k e d
nand's attempt to find 72,000 ducts in a c o r p s e out.
( P . 25) o r his disgust w i t h i m a g e w o r s h i p are
O n e cannot, h o w e v e r , i g n o r e the fact that t h e
rather an e x c e p t i o n than a rule. T r u e , the t r a d i -
poetic beauties of the original, the musical
tion w i t h h o l d s its expositions f r o m the laity
c a d e n c e and its v e r s e c a n n o t b e translated o r
w h i c h goes to s h o w the i m p o r t a n c e it attaches
condensed. H e n c e s o m e portion has become
to the o c c u l t o r esoteric significance of its
rather dull in spite of the author's vigilant care.
s y m b o l s , l a n g u a g e o r thought.
A l s o his English, t h o u g h l i v e l y and v i g o r o u s , i s
T h e author's explanations of the concepts often u n g r a m m a t i c a l .
i n v o l v e d in rati sadhana, urddhvaretas etc. are
o p e n to question in p l a c e s ; his attitude to o t h e r In spite of this, M r . C o h e n has d o n e a g r e a t
possible approaches l e a v e s m u c h to b e desired. service to m o d e r n readers w h o are interested i n
this great scripture and w h o h a v e neither t h e
M. P. PANDIT.
leisure n o r the c a p a c i t y t o g o t h r o u g h the o r i g i -
nal t o m e . T h e b o o k d e s e r v e s to b e read a n d
S H R I M A D B H A G A V A T A ( c o n d e n s e d ) : B y S. S. re-read. It is d e d i c a t e d to " T h e ever-effulgent
C o h e n ( C h i n m a y a P u b l i c a t i o n Trust, B o m b a y . Shri R a m a n a " !
P p . X V and 360. P r i c e n o t stated.)

In a span of about 360 p a g e s M r . C o h e n h a s ATMA-BODHA OF SRI SANKARACHARYA,

tried t o summarise the vast contents of S h r i m a d Edited b y Vaidyaratna P. N. M e n o n . P u b -
Bhagavata, t h e m o s t p o p u l a r and important lished b y T h e Educational Supplies D e p o t ,
P u r a n a , originally c o m p o s e d in Sanskrit. It is Palghat-1. S e c o n d edition. P r i c e R s . 4.50.
the creation of V y a s a or Badarayana and c o n -
tains the d i a l o g u e b e t w e e n Parikshit (sure t o H e r e is a v e r y useful edition o f A t m a - B o d h a ,
d i e w i t h i n a w e e k as the result of a curse b y a one of the important m o n o g r a p h s of Sri Sankara.
Sage's son) and S u k a , t h e great Y o g i and s o n o f In this edition the editor has g i v e n an e x h a u s t i v e
V y a s a . Suka's instructions p r e p a r e d the k i n g f o r Introduction running t o a b o u t eighty pages, d e a l -
death as h e realized his identity w i t h the i m - ing w i t h Sankara's life, w o r k s , p h i l o s o p h y , the
Jnortal Brahman. It contains stories within nature and contents of A t m a - B o d h a . H e has d i s -
stories and is h e n c e c o m p l i c a t e d . T o c o n d e n s e cussed the difficult p r o b l e m of Sankara's date a n d
such a m i g h t y w o r k is certainly a difficult task, his w o r k s and has g i v e n his o w n conclusions!
b u t the author, w o r k i n g w i t h d e v o t i o n , has d o n e w h i c h appeal t o reason and traditional belief.
it admirably, considering e v e n his o w n limita- W h i l e dealing with his p h i l o s o p y , h e has a n a l y s -
tions. ed it in its chief aspects of t h e o l o g y , c o s m o l o g y ,
p s y c h o l o g y and eschatology and has s h o w n its
In the introduction he has p o i n t e d out the
distinctive features. H e has also discussed i n
greatness of the original Purana, its distinguish-
brief the merits and d e m e r i t s of Sankara's system
i n g features and its superiority in certain respects
t o other scriptures. While condensing h e has
* B y " V a l u e - f r e e " is m e a n t a study of t h e
attempted (as h e s a y s ) , ' t o b r i n g out all the
s u b j e c t f o r its o w n sake and not any result o r
stories and the instructions g i v e n in t h e original, purushartha.
204 THE MOUNTAIN PATH April

and has finally dwelt on the supreme value of a based on the Sanskrit commentary are equally
work like this in modern times of spiritual authentic and useful for a layman. Readers will
decadence. A l l this shows a close critical study remain grateful to him for his zeal and ability
by the editor and his missionary zeal. shown in preparing this edition of a delightful
The text is accompanied by a rare Sanskrit work. Only they would wish that he had
commentary Pradeep' by Srimat Krishnananda-
1 exercised more control over -the printing.
sami Swami (himself a religious head with some P R O F . G. V. KULKARNI.
following), English word-meaning, translation and
explanation in English based on the commentary.
The index of all the verses arranged alphabeti- V E D A N T A IN TEN VERSES (DASASLOKI) OF S R I
cally is given at the end. SANKARACARYA : By T. M. P. Mahadevan and
N. Veezhinathan. (Sankara Vihar, 25 Trust
Thus this edition serves a useful purpose both
Square, Madavakkam Tank Road, Madras-12).
for those who are knowers of Sanskrit, and those
The work under review is a short manual by
who are not, in fact for all who are interested
Adi Sankara dealing with the nature of the
in the Vedantic philosophy of Sankara.
Atman. It is always of considerable difficulty to
Unfortunately there are a few misprints. The
comprehend what the Atman really is. The true
editor should have given an Errata' at the begin-
1

Self which is the same as Brahman can only be

ning of the work. Nevertheless, Sri Menon de-
described negatively as not this, not this and
serves hearty congratulations for bringing out a
so on. What is later left unsublated is the Self.
nice second edition of this excellent Prakarana-
This is the central theme of this work. When
grantha of Sankara.
Sankara as a boy went to his Guru, Govinda
Bhagavatpadha, he was asked, " Who are you " ?
ADVAITA RASAMANJARI OF SADASHIV
This composition comprising ten Slokas was the
B R A H M E N D R A : B y Vidyaratna P. N. Menon,
reply to that question. This work by Sankara
published by The Eductional Supplies Depot,
called Dasasloki has been selected by the learned
Palghat-1. First Edition 1965. Price Rs. 2.50.
Editors for publication and this is also aptly the
Like the Atmabodha, Advaita Rasamanjari of tenth number in the Jayanti series. The Notes
Sadashiv Brahmendra, is the poetic outpouring of appended to the Slokas are clear and sufficiently
a realized soul. Jnana or understanding as the comprehensive for the correct understanding of
sole means of realization is the common stand- the text. The Acharya of Kamakoti Pitham has
point of both. Advaita Rasamanjari is virtually blessed this work with his Srimukham. The book
and in all senses the blossoming of non-duality. will be found extremely useful for aspirants who
The book contains only forty-four verses and seek for knowledge of the Atman.
every verse is a thing of beauty, giving not only
joy but instruction to the seeker. The poetic
images that the seer-poet has given are fresh and CONCEPT OF V I V E K A IN THE B H A G A V A D
original, couched in fresh and lucid words. To GITA : By G. V . Kulkarni. Re. 1.
quote a few : This book is an article and in the words of
" T h e ascetic who has attained the state of the author " devoted to observe how and where
seeing all as Brahma resorts yet to samadhi the concept of Viveka occurs in the G e e t a " . It
enjoyed by him earlier merely for whiling away also attempts, as he tells us, to examine the rela-
time. Indeed an emperor who has enough of all tion between Viveka and the philosophy of work.
prosperity resorts yet to the game of dice for It is a bit puzzling to be told that " t h e philo-
passing time (page 96). sophy of work is considered Vedantic."
" The power of worldly objects, though extre- The author points out that the word Viveka
mely wonderful, does not delight the steadfast (discrimination) never occurs in the Gita, but
who has known their real nature. A man dressed that its import occurs in various forms in the
in the garb of a woman is indeed unable with his Gita. He classifies the significance of this word
amorous graces to infatuate even a youth who as occuring in the Gita as follows: (1) Discri-
knows his true nature (page 116). mination between that which exists and that
A distinctive feature of this edition is the rare which does not exist, (2) Discrimination between
Sanskrit commentary of Sri Krishnanandasami on that which is eternal and that which is not. (3)
this work. A t once simple and delightful, it is Discrimination between the field and the knower
clear, expository and scholarly. Sri Menon's of the field. (4) Discrimination between Purusha
English Translation of the verses and the notes and Prakriti. (5) Discrimination between the
1966 BOOK REVIEWS 205

mutable and the immutable Purusha. Under each There is a pleasing description of the organi-
of these headings, the author gives specific refe- zation of the Sangha and the role it plays in the
rences from the Gita. In the last part of the life of the country. Particularly the custom of
essay, the difference between the Sankhya doc- temporary monkhood acquaints a very large pro-
trine of the Purusha and the Gita doctrine is portion of the men with the tenets of Buddhism
discussed. He finally notes the sense in which and the practices of monasticism. It also esta-
two terms Sankhya and Yoga are used in the blishes a link between many, perhaps most,
Gita. families and the Sangha.
The essay is a learned one and the author has The author refers on the one hand to the pre-
taken considerable pains in analytically studying vailing wind of modern materialism and on the
and compiling his material. But one wishes that other to the attempts now being made to
he had followed the standardised principles in reinvigorate Buddhist life and teaching.
writing Samskrit words in the English script. The BODHICHITTA.
statement made by the writer in the beginning
that he would examine the relation between
viveka and karma has not been done well. Also PERIODICALS
the distinction between Sankhya and Yoga as
systems of philosophy and the sense in which A new quarterly entitled S A I V A SIDDHANTA,
these two terms are used in the Gita as contrast- edited by N. Murugesa Mudaliar, contains learn-
ed with their usage in the Mahabharata could ed articles by outstanding academic authorities.
have been more specific. It is the organ of " The Saiva Siddhanta Maha-
S. RAJAGOPASLA SASTRI. samajam" of Madras which has for many years
been publishing a Tamil periodical.
A N INTRODUCTION T O B U D D H I S M : By H.H. * * *
The Dalai Lama. (Tibet House, 16 Jor Bagh, HERMES is a new French bi-annual edited by
New Delhi, pp. 31, price not stated.) Jaques Masui and dedicated " to the inner life in
A thirty page introduction to Buddhism is connection with mystical experience and creative
necessarily elementary. Nevertheless, so essen- intuition and to methods of spiritual Realization
tially is Buddhism regarded by Tibetans as a and traditional disciplines of Yoga, Zen, Sufism,
discipline of life that even this brief statement etc." With an Advisory Board including such
may seem too technical to some who have learnt names as Giuseppe Tucci, Alan Watts, Edward
it only as theory from books. While elucidating Conze and Charles Luk, one can expect great
the basic doctrine, it is more concerned with prac- things of it.
tice. Indeed, the author sets the tone on the very * * »
first page by declaring that " n o other pleasure
W e have received the inaugural NEWSLETTER
can be compared with that derived from spiri-
of the R. M. Bucke Memorial Society for the study
tual practice."
of religious experience, edited by Graham B.
The attempt to prove anatta in a single page Taylor from Montreal. It is concerned with the
is unfortunate and overlooks the fact that whe- important modern tendency to collaboration bat-
ther there is no T or a universal and eternal ween psychology and religion in the study of
• I ' may be a question of semantics. On the mysticism. It is supported by eminent scholars
whole, however, this is a brilliant condensation and maintains a high standard in its discussions
of Buddhist doctrine and Tibetan Buddhist and reviews.
training.
* * *

BUDDHISM IN T H A I L A N D , ITS P A S T A N D A D H Y A T M A SAROJ, the new monthly organ

PRESENT: By Karuna Kusalasaya. (Wheel of the Institute of Psychic and Spiritual Re-
Publication No. 85/86, Buddhist Publication search, has competent articles and an impressive
Society, Kandy, Ceylon, pp. 30, price not editorial board, though the size of the magazine
stated.) Is a good deal less than one would have expected.
Having each issue devoted to a separate theme—
This little book gives a workmanlike account
yoga, astrology, tantra and so on — it is due to
of Buddhism in Thailand. On archaeological
run into the same difficulty as ourselves when it
evidence, it traces the existence of Theravada
finds the broad general themes already used up.
Buddhism in the country back to the 3rd
century B.C. * * •
206 THE MOUNTAIN PATH April

N E W R A C E is a n e w quarterly edited b y V . t o it. C o p i e s are available f r o m Sri-La-Sri

Madhusudan R e d d y f r o m H y d e r a b a d . It m a i n l y Panrimalai S w a m i g a l Sath S a n g h a m , 38, V e n k a -
expounds the philosophy of Sri Aurobindo tesapuram C o l o n y , A y a n a v a r a m , Madras-23. The
Ashram. annual subscription is R s . 2, single copies b e i n g
p r i c e d at 50 paise. T h e quarterly has b e e n g i v e n
the a p p r o p r i a t e n a m e of B H A G Y A B H A R A N I .
t # *
W i t h P. K. S u n d a r a m as editor, a bilingual
quarterly (English a n d T a m i l ) has just b e e n It &s an extraordinary sign of the swelling tide
l a u n c h e d b y the f o l l o w e r s of Sri-la-Sri Panrimalai of spiritual investigation in the world today that
S w a m i g a l , about w h o m there is an article in this in one single issue of THE MOUNTAIN PATH we
issue of The Mountain Path. While mainly should have to take notice of six new ventures
d e v o t e d to H i n d u traditions, it intends t o range in this direction. We welcome all such manifes-
o v e r w i d e r fields also. W e see f r o m the i n a u g u - tations of opposition to the materialism and super-
ral issue that writers of repute are contributing ficiality of the modem world.

NOTICE

Sometimes w e r e c e i v e complaints of n o n - r e c e i p t of the j o u r n a l

rather late. Copies are posted to subscribers in the first w e e k of
January, A p r i l , J u l y and October e v e r y y e a r and should reach our
subscribers in India b y the second w e e k at the latest.

W e request readers to notify us of n o n - r e c e i p t b e f o r e the end of t h e

m o n t h of publication in the case of readers in India and within t h r e e
m o n t h s in t h e case of readers overseas. Delayed complaints of
non-receipt will not be attended to.

S o m e t i m e s readers d o not notify us of change of address in time a n d

subsequently c o m p l a i n of n o n - r e c e i p t . W e request readers to notify u£
o f change of address so as to reach us one w e e k ahead of the m o n t h of
despatch. Otherwise w e cannot be responsible for loss in transit.

Subscribers abroad are requested n o t t o send the subscription in

currency notes, but either b y International M o n e y Order, British Postal
Order or c h e q u e or draft on any b a n k in India, U.S.A. and U.K. They
should b e d r a w n in f a v o u r of The Mountain Path only.

Receipts f o r subscriptions are sent only with the journal and n o t

separately.

Subscribers w h o s e subscriptions end with the current issue for A p r i l

are requested t o r e n e w for the n e x t y e a r to end w i t h the issue f o r
O c t o b e r 1967 at proportional rates, as this w o u l d greatly facilitate o u r
accounting and also help bring the subscriptions in line with the y e a r
o f the journal.

V. G A N E S A N ,
A p r i l 1, 1966.
Managing Editor.
 DEEPAM BOMBAY

D e e p a m , the festival w h e n a b e a c o n is lit o n A b i g thing w a s m a d e of the Jayanti c e l e b r a -

the summit of A r u n a c h a l a at sunset, fell o n 7th tions in B o m b a y this y e a r . W i t h N. D . S a h u k a r
D e c e m b e r this time, t o o late f o r inclusion i n o u r as the distinguished chairman, a Sri R a m a n a
J a n u a r y Bulletin. F o r t w o w e e k s t h e north-east Jayanti Celebration C o m m i t t e e w a s f o r m e d and
m o n s o o n had b e e n raging, w i t h l o w cloudsi three p u b l i c m e e t i n g s organized. M r . and M r s .
c o v e r i n g the hill and w i t h d r i v i n g rain. That O s b o r n e w e n t specially f r o m Tiruvannamalai. to
a f t e r n o o n the sky cleared and the p e a k stood o u t address t h e m . T h e first, on 19th F e b r u a r y , w a s h e l d
f o r all b e l o w t o see the b e a c o n light. N e x t m o r n - at t h e Bharatiya V i d y a B h a v a n w i t h its v e n e r a b l e
i n g the s k y w a s again o v e r c a s t and the hill v e i l - founder-president, K u l a p a t i D r . K. M . Munshi,
e d i n cloud. presiding. M r s . M a n i S a h u k a r and Mrs. O s b o r n e
also spoke. T h e s e c o n d w a s h e l d n e x t d a y at
the R a m a k r i s h n a A s h r a m u n d e r the presidentship
JAYANTE of its head, S w a m i S a m b u d d h a n a n d a . T h e S w a m i
also spoke and told of a darshan that h e once;
Bhagavan's birth anniversary a c c o r d i n g t o the had w i t h Sri R a m a n a Maharshi. T h e third
T a m i l calendar w a s late this year, falling o n meeting w a s h e l d the f o l l o w i n g d a y at the
Jan. 7th. O w i n g t o an electric p o w e r c u t i n C o w a s j i Jehangir Hall w i t h the H o n . T. S. B h a r d e ,
M a d r a s , the printing of The Mountain Path w a s S p e a k e r of the Maharashtra A s s e m b l y , presiding.
also late and the copies r e a c h e d h e r e o n l y just H e r e again M r s . Sahukar and M r s . O s b o r n e
in time f o r Jayanti. T h e ritual w a s m a i n l y t h e ^poke.
same as last year. A g a i n the L t . G o v e r n o r o f
A l l three m e e t i n g s d r e w large and a p p r e c i a t i v e
P o n d i c h e r r y c a m e f o r the occasion.
audiences. In fact the halls w e r e p a c k e d t o
A f t e r O m Sadhu's r e n d e r i n g of Sri R a m a n a capacity.
Gitam there w a s a m u s i c recital by^ Sri T. P. S u b - T h e press g a v e f a v o u r a b l e reports b o t h of t h e
ramaniam of M a d r a s and his party. In the e v e n - meetings and the speakers.
i n g Brahmasri Jagadisa I y e r and his p a r t y g a v e
A p a r t f r o m these p u b l i c meetings, M r . O s b o r n e
& bhajan
also addressed the Y o g a Institute at Santa Cruz,
a private gathering at the house of Mrs. H a n d o o
A m o n g the distinguished guests and f o r e i g n
and a g r o u p of T a m i l d e v o t e e s o u t at C h e m b u r .
visitors w e r e Prof. T M . P. M a h a d e v a n , P r o f . K.
S u b r a h m a n y a m , P r o f . R a f a e l C a r m o n a Lozada, There w e r e so m a n y requests f o r p r i v a t e i n t e r -
Mrs. J e a n Butler, M r . and Mrs. de M e l l o , M r s . v i e w s and social m e e t i n g s that scarcely any f r e e
V e r a H e d e n l o f r o m S w e d e n , Miss Sarah F e r r a n d time remained.
of L o n d o n , D r . T. N. K r i s h n a s w a m i , Sri F r a m j i Arrangements were made with the N e w B o o k
D o r a b j i , M r . and Mrs. Satya Narayan T a n d o n , C o . , of H o r n b y R o a d and the P o p u l a r B o o k D e p o t ,
S o o r i N a g a m m a , A . R. Narayana R a o and f a m i l y , B o m b a y - 7 to stock The Mountain Path and w i t h
J. V . S o m a y a j u l u and f a m i l y , Mrs. K h o s l a , the International B o o k C o . , of A s h L a n e , B o m -
Y o g i s w a r a S r i Lakshmana of Chillakur. b a y , t o display a c o p y and b o o k subscriptions.
 Top : Dr. K. M. Munshi garlands the portrait of Sri Maharshi before inaugurating the Ramana
Jayanti Celebrations meeting. Mr. Osborne and Sri Swami Sambuddhananda.
Middle : Mr. Osborne enunciating the teachings of Sri Maharshi. Also seen are : Mrs Osborne
(talking), Mr. N. D. Sahukar, Dr. K. M. Munshi and Smt. Leelavathi Munshi.

IIMI I mMu
Bottom: Hon. T. S. Bharade, Speaker of the Maharashtra Assembly addressing the gathering
Mr. Osborne in a jovial mood.
 Top : Sri P. V. Somasundaram reading the messages ; Mr. K. K. Nambiar, Mr. Osborne and Sri
- Swami Sambuddhananda are also seen. Mrs. Osborne's speech was well received.

P. V. Somasundaram, the Secretary of the Sri power and beauty and wide range. After the
Ramana Jayanti Celebration Committee, was a singing, both Mr. and Mrs. Osborne spoke about
dynamo of energy and an enthusiastic and loyal Bhagavan. They discovered later that their
worker and was largely responsible for the great speeches had been tape-recorded. The prayer hall
success of the campaign. and an adjacent room were packed, and the
audience was not only large but appreciative.
This is the first time that The Mountain Path
After the speeches, Dadaji warmly recommended
has carried out any such enterprise and
the listeners to subscribe to The Mountain Path.
it succeeded beyond all expectations. It took
place, very appropriately, in Bombay, which has The Mandir, both house and garden, is a per-
always been the most appreciative and enthu- fect gem, designed by Didiji. In one of her
siastic town in its support of Bhagavan and his exquisite rock-gardens is a statuette of Sai Baba
Ashram. Now that a beginning has been made in a specially constructed grotto. It was present-
we hope that further such activities will follow ed by a devotee and Didiji put it away in a cup-
in other towns and countries. board. A few days later some one knocked at the
door after dark and, on opening, who should
On leaving Bombay, Mr. and Mrs. Osborne
Didiji see standing there but Sai Baba himself,
broke their return journey at Poona, where they
Sai Baba who died in 1918 !
called at the Hari Krishna Mandir to visit Dilip
Kumar Roy (Dadaji) and Indira Devi (Didiji). " Why do you put the faqir in a cupboard ? "
Their reception was not only cordial but affec- he demanded.
tionate. They attended a bhajan in which they She quickly took it out and next day esta-
found that Dadaji's voice, at 70, still retained its blished it in its grotto. A typical Sai Baba story.

Bottom : Sri N . D . Sahukar, Chairman of the Jayanthi Committee speaking. A portion of the
appreciative audience.
210 THE MOUNTAIN PATH April

RAMANA KENDRA, DELHI Gujerati High School, Rashtrapathi R o a d , S e c u n -

derabad. His Holiness J a g a d g u r u Sri T r i v i k r a m a
T h e 86th Birthday A n n i v e r s a r y of B h a g a v a n Sri Ramananda Bharati Swamigal Siddheswara
R a m a n a Maharshi was celebrated in the Sri Peedadhipati, Kourtalam, kindly consented t o
V i n a y a k a Mandir Hall on J a n u a r y 9, 1966. preside. Sri K. N. A n a n t h a r a m a n , Chief S e c r e t a r y
A f t e r p o o j a , V e d a parayana and Upadesa U n d i - of the G o v e r n m e n t of A n d h r a Pradesh, was
yar, a five-minute silence w a s o b s e r v e d . Songs a m o n g the speakers.
b y B h a g a v a n and b y Muruganar and Sadhu O m
w e r e sung. CALICUT
Sri C. R. Pattabhiraman, D e p u t y Minister of
T h e 86th birth anniversary of B h a g a v a n S r i
Information and Broadcasting, r e c o u n t e d s o m e
R a m a n a w a s celebrated at the Sri Sai Baba M i s -
incidents at R a m a n a s r a m a m during his visits
sion B h a j a n M a n d i r , Calicut, o n the e v e n i n g o f
there w i t h his distinguished father D r . C. P.
7th. Jan. b e f o r e a large gathering of B h a g a v a n ' s
R a m a s w a m i Iyer. H e c o m m e n d e d silent medita-
devotees. Namajapa, parayana of Bhagavan's
tion.
Upadesa Sara, recitation of R a m a n a stuti, G u r u -
Sri K. K. N a m b i a r and D r . K. A r u m u g h a m , p u j a w e r e the chief items of the p r o g r a m m e .
R e a d e r in Tamil, Delhi University, also s p o k e . D r . M . A n a n d a n , Secretary of the Sai B a b a
A film s h o w i n g B h a g a v a n in the A s r a m a m w a s Mandir, w h o organized the celebrations, i n t r o d u c -
s h o w n b y Sri K. K . N a m b i a r . e d the speaker of t h e evening, Sri Kuttikrishna
P e o p l e interested in contacting the R a m a n a Marar, a l e a r n e d Sanskrit Pandit of the p l a c e .
K e n d r a at D e l h i should w r i t e t o : T h e Secretary, Leaflets containing six verses selected b y B h a g a -
R a m a n a K e n d r a , 120 K a k a Nagar, N e w Delhi-11. v a n f r o m the Y o g a Vasishta w e r e distributed a t
the end, together w i t h prasadam.
LONDON
SRI R A M A N A DEVOTION CENTRE KOPPAM

A b o u t fifty d e v o t e e s m e t at the residence o f Sri R a m a n a Jayanti w a s celebrated h e r e f o r

Dr. C. H . Sharma (101 S e y m o u r P l a c e , L o n d o n , f o u r days. T h e r e w e r e p u j a s and A r c h a n a s i n t h e
W . l ) on J a n u a r y 8th to p a y h o m a g e t o Sri B h a - m o r n i n g and Gita Parayan, B h a j a n and d i s c o u r -
gavan on the occasion of his Jayanti. W e c h o s e ses in the e v e n i n g . O n the 7th J a n u a r y Sri P.
the 8th, a Saturday, as the 7th w a s a w o r k i n g Achuthan, g a v e a v e r y g o o d talk o n B h a g a v a n ' s
day. T h e m e e t i n g u n a n i m o u s l y d e c i d e d t o f o u n d u n i q u e position as a J i v a n m u k t a . O n the 8th
an organization k n o w n as " Sri R a m a n a D e v o t i o n there w a s a brilliant talk o n Upadesa S a r a m b y
C e n t r e " and elected the f o l l o w i n g executive Sri M . M . M e n o n , retired Professor. O n the 9th
committee: Sri Easwara I y e r , g a v e us a l u c i d a c c o u n t of the
m a i n incidents of B h a g a v a n ' s life w i t h s o m e i n t e -
D r . C. H. S h a r m a — Chairman
resting anecdotes. O n the last day there w a s an
N. V a s u d e v a n — Joint Chairman
instructive and illuminating discourse o n 1
Sad
T. R. N i c o l l )
Darsana ' b y Sri G. Balakrishnan Nair.
W. H Williams f ^cretwries
Miss L a w e s — Treasurer
Mrs. R o b i n s o n — Member T. T. N A G A R
Miss M . A . A y e r s — Member
R a m a n a Jayanti w a s celebrated in T. T. N a g a r
A f t e r a w e l c o m i n g address there w a s half an u n d e r the auspices of Sri C h a m b a l Bharati w i t h
hour's silent meditation. D r . Sharma then s p o k e Sri N. P. B h o o s a n presiding. B e f o r e the s p e e c h e s
about Sri B h a g a v a n and his A s h r a m . Sqn. L d r . there w a s chanting of the Upanishads. Sri S. P .
Vasudevan g a v e one o r t w o instances of B h a g a - T i w a r i and Sri Dattatraya G u r g e spoke. The
van's sense of h u m o u r . T w o other d e v o t e e s told date a c c o r d i n g t o the W e s t e r n calendar w a s taken
h o w B h a g a v a n had c o m e into their lives. f o r the celebration.

HYDERABAD KOLHAPUR

T h e N e w Era Institute of H y d e r a b a d c e l e b r a t - The Dharma-Tatvajnana-Mandal here celebrat-

e d R a m a n a Jayanti at T a g o r e ' s H o m e , S e c u n d e r a - e d the 86th Jayanti of Maharshi R a m a n a o n
bad, on 6th January. O n the 9th the Sri R a m a n a January 7th, w i t h b h a j a n , meditation and prayers.
Bhakta Mandali held a p u b l i c celebration at the Pandit K h u p e r k a r Sastri and P r o f . G. V . K u l k a r n r
 1966 ASHRAM BULLETIN

spoke. The Presence and Grace of Bhagavan Douglas Harding has t w i c e written fascinating
was felt. articles for The Moun-
tain Path, so he w a s
TIRUCHUZHI n o stranger to us. His
understanding a n d
T h e house, in w h i c h _ Sri Bhagavan was b o r n ,
c h a r m of m a n n e r m a d e
Sri Sundara Mlandiram, w a s a place of inspira-
him a much loved
tion, j o y and festivities o n the 7th January. The
visitor. W e w e r e dis-
86th Birthday w a s befittingly celebrated, with
appointed that Helen
special p o o j as, in the midst of a l a r g e gathering
could n o t come too.
of devotees and visitors.
However, what we
MOUNTAIN PATH NEWS f o u n d m o s t interesting
was his report that
R e a d e r s w i l l have noticed that the editorials three m o r e persons in
of our first nine issues, that is u p t o January his small group of
1966, f o r m a connected series on the general friends in England
t h e m e of quest and guidance. F r o m the present have n o w also h a d an
issue o n w a r d s they w i l l b e on separate subjects, awakening similar to
not in any sequence. Helen's. T h e m o s t r e -
O u r n e x t issue will b e m a i n l y o n the theme of assuring sign is his
REINCARNATION, that of O c t o b e r on SYMBO- appreciation that such
LISM. an a w a k e n i n g is n o t
the end but the b e g i n -
ning of the j o u r n e y . Mr. Douglas Harding
W e h a v e d e c i d e d f r o m n o w on to quote o u r * * *
e v e r - g r o w i n g list of life subscribers o n l y o n c e a
The spiritual vitality of Jean Butler is suffi-
year, that is in the January issue.
ciently . evident from
the article she has
contributed to this
PICTURES OF BHAGAVAN issue. W e . are
;; very
glad to have h e r with
There are m a n y beautiful and expressive us here. A t the v e r y
p h o t o g r a p h s of Bhagavan that are n o t in the last minute an attempt
A s h r a m archives. A n y persons w h o h a v e photos w a s m a d e to k e e p h e r
that h a v e not a p p e a r e d in The Mountain Path are away but, having
requested either t o m a k e c o p i e s and send to the arrived and felt the
A s h r a m or to send the originals so that c o p i e s p o t e n c y of Bhagavan's
Mrs, Jean Butler
can b e m a d e here. T h e originals w i l l b e k e p t o n l y Presence here, she
a f e w d a y s and then r e t u r n e d safely. intends to m a k e a l o n g stay.

VISITORS
M r . Smith, a retired businessman f r o m the south
W e have had a w i d e r range of visitors than coast of E n g l a n d , is n o w on his second visit here.
usual this time. It i n c l u d e d D r . T . Mfcrgul, a s t u - H e writes : " W h e n a friend in England lent m e
dent and teacher of p h i l o s o p h y f r o m C o m m u n i s t a b o o k containing a radiant portrait w i t h that
P o l a n d , w h o , o n arrival h e r e , w a s better v e r s e d u n i q u e timeless quality the i m p a c t and reaction
in Hindu t h e o r y than w e had e x p e c t e d , and o n w a s spontaneous. Later there f o l l o w e d a p e r i o d
l e a v i n g had d e c i d e d to t r y practice also. It of stress w h i c h led to m y visiting the A s h r a m o l
i n c l u d e d also D r . A l f o n s o C a y c e d o L., a p s y c h i a - Sri R a m a n a Maharshi w i t h o u t due preparation.
trist f r o m C o l o m b i a in South A m e r i c a , w i t h his I stayed f o r a month in December-January
c h a r m i n g w i f e . D r . M c . C u l l o u g h , w h o teaches 1 1964-65 and did the customary things — w a l k i n g
p h i l o s o p h y at San J o s e C o l l e g e , California, w a s r o u n d Arunaehala, c l i m b i n g to the f o p of it,
already a subscriber t o The Mountain Path b e f o r e visiting Virupaksha and Skandashram c a v e s and
c o m i n g here. so on. T h e n o v e l surroundings with t h e Maharshi's
samadhi, the t e m p l e , the meditation hall and the
lives and aspirations of the w o r k i n g devotees
212 THE MOUNTAIN PATH April

m a d e a p o w e r f u l impression on m e and I r e t u r n - SRI V I D Y A HAVAN

ed t o England considerably refreshed.
Sri V i d y a Homarrv took place on the 18th M a r c h
" I return this y e a r m o r e at m y ease, having this year and was p e r f o r m e d with all the pujasi
friends to greet m e . M u c h painting and w h i t e - and ceremonies, so m u c h so that the actual
washing has b e e n d o n e and the premises l o o k Sri Chakra P u j a had to b e held o v e r to the
bright and clean. A n d I e n j o y l o o k i n g u p at f o l l o w i n g day. T h e r e w a s an atmosphere of great
Arunachala f r o m m y d o o r and w i n d o w . My d e v o t i o n , and traditional rituals w e r e p e r f o r m e d
needs and c o m f o r t s have all b e e n attended to and
a circuit of the Hill, avoiding the heat of the
day, had already b e e n arranged,

" I find the Maharshi's samadhi in an interest-

ing phase of construction, with p a l m tree trunks
b e i n g used as uprights to hoist the h e a v y granite
pillars into positon. The c a r v i n g of the gray stone
pillars intrigues m e and the polished b l a c k finish
of some of them is beautiful. I find the a t m o -
sphere of devotion uplifting and trust that the
influence of Arunachala w i l l sink deep within
for m y return.

" Sri R a m a n a A s h r a m b e s t o w s its o w n special

blessing — of w h i c h it can o n l y b e said that he
w h o s e samskaras lead h i m there w i l l partake of
the kindliness and fraternal affection w h i c h is the
overflowing of the spirit of Shri Ramana, m a n i -
fest in the g o o d p e o p l e there w h o d e v o t e their
lives to the service of the devotees, the u p k e e p
and m a n a g e m e n t of the A s h r a m . "

* * *

Mr. M a s k e w w a s here p r e v i o u s l y at the same with m u c h beauty. A constant and increasing

time as M r . Smith and after b e i n g a w a y f o r a n u m b e r of devotees are availing themselves of
y e a r has returned at the same time. H i m also the Sri Chakra P u j a inaugurated on M a r c h 17th,
w e w e l c o m e cordially. 1949 b y B h a g a v a n and perpetuated b y the g o o d
offices of (late) M a j o r A . W . C h a d w i c k . This
" H e w h o wishes t o m a k e a spiritual retreat w i l l anniversary has n o w b e c o m e one of the great
find no better place than the slopes of A r u n a - days of the A s h r a m . ,
chala, and within the A s h r a m he w i l l find, if he
chooses the silence and solitude he seeks. Those OBITUARY
Who run the Ashram, have the spiritual finesse of
respecting the liberty of the visitor, the u n d e r - SOMERSET MAUGHAM
standing of his needs, and the giving of e v e r y
h e l p , " says M r . M a s k e w . A l t h o u g h b y n o m e a n s dedicated to a spiritual
life, the/ late Somerset M a u g h a m w a s o n e of those
* * * w h o helped to m a k e the Maharshi w i d e l y k n o w n .
H e c a m e here f o r a brief visit in 1939, after
AU REVOIR w h i c h he w r o t e the n o v e l ' The Razor's Edge '
presenting a highly fictionalised picture of
Dr. H u g o Maier (for w h o m see our Ashram
Bhagavan. T o w a r d s the end of his life in 1
Pomts\
Bulletin of J u l y , 1964 i s s u e ) , w h o is a p e r m a n e n t
of View ' he gave an account of the principle
resident of our A s h r a m , has left f o r his h o m e in
influences on his life, and one chapter of the
G e r m a n y , only to c o m e b a c k to the A s h r a m after
b o o k , entitled ' The Saint' w a s about Bhagavan.
a f e w months. W e b i d h i m au revoir. W e will
miss h i m and his unreserved h e l p and assistance. Since various stories of his visit here have
It is the wish of all that h e returns soon. b e e n put abroad, w e q u o t e here that given b y
1966 ASHRAM BULLETIN 213

M a j o r C h a d w i c k f r o m his o w n firsthand o b s e r v a - lasted about forty-five minutes. A f t e r Bhagavan

tion in his b o o k ' A Sadhu's Reminiscences of had returned to the Hall the rest of the party
Ramana Maharshi' " In M a r c h 1939 Somerset remained in m y r o o m f o r tea. A f t e r tea S o m e r s e t
M a u g h a m c a m e to the A s h r a m . M a n y accounts! Maugham, w h o was wearing a large pair of
h a v e b e e n given of his visit and all of them boots, w a n t e d to go to ^ the Hall a n d see w h e r e
different. A s I was the principal person c o n c e r n - Bhagavan usually lived. I took h i m to the w e s t ,
ed in l o o k i n g after him, I have decided to give ern w i n d o w t h r o u g h w h i c h he l o o k e d f o r s o m e
m y o w n version. He was b r o u g h t to the A s h r a m time with interest m a k i n g mental notes. H e says
b y a friend of m i n e , Mrs. Austin, w i f e of t h e in his indifferent and quite uninspired article
C o l l e c t o r of Madras. The party had first gone to ' The Saint', published in a series of essays
the dak b u n g a l o w to have their lunch, but find- twenty years after the event, that he sat in t h e
i n g it full had c o m e o n to the A s h r a m . T h e y ask- Hall in Bhagavan's p r e s e n c e , but this is untrue,
ed m e w h e t h e r I c o u l d find s o m e w h e r e f o r t h e m because h e c o u l d not enter with his b o o t s ; h e
w h e r e they could h a v e the meal they had o n l y gazed into the hall f r o m outside. H e also
b r o u g h t w i t h them. I arranged for o n e of the tacked a certain a m o u n t of p h i l o s o p h y on t o
small r o o m s near m y o w n . A s I had already had Bhagavan which Bhagavan c o u l d n e v e r h a v e
m y meal, at their request I sat and talked with uttered in his life. B u t such is the habit o f
t h e m w h i l e they ate. Somerset M a u g h a m asked f a m o u s authors, to put their o w n opinions into
innumerable questions about m y life and the the mouths of others.
A s h r a m , apologizing for his inquisitiveness.
" In this recent article, S o m e r s e t M a u g h a m says
" A t t h e e n d of the meal, w h i c h they had taken that because of his fainting fit, w h i c h some
on the verandah, with Somerset M a u g h a m sitting Indians regarded as a high state of samadhi,
m o r e or less in the sun, he fainted. M a n y absurd which he denies, he has b e e n sent a mass of*
stories w e r e circulated to account f o r this ; that literature c o n c e r n i n g the Maharshi. This m a y b e
he had seen B h a g a v a n and this was a state of, true, but it is certainly true that he w r o t e to t h e
samadhi b r o u g h t on b y the meeting and such Ashram and told t h e m that he w a s g o i n g t o
like. A c t u a l l y he had not seen B h a g a v a n at all. write about B h a g a v a n and asked f o r as m u c h
It w a s p r o b a b l y a slight sun-stroke, though he material as they could send." ( p p . 45-47)
himself said that he had b e e n liable to such
black-outs occasionally since birth, ALAMELU AMMAL

" W e carried h i m to m y r o o m and laid h i m o n Smt. A l a m e l u A m m a l was a familiar figure at

m y b e d ; I then w e n t to Bhagayan and told h i m the A s h r a m , w h e r e she could b e seen w o r k i n g
what had h a p p e n e d and asked h i m , w h e n he in the temple, m o r n i n g and evening. She passed
w e n t out for his stroll at about 2 o'clock, to c o m e a w a y on 15th January at the age of 75. S h e h a d
to m y r o o m and see Somerset M a u g h a m w h o b e e n w o r k i n g in the temple till evening, m a k i n g
was n o w unfit to c o m e to the Hall, and Bhagavan kolam patterns f o r the festival of Pongal. L a t e r
agreed. in the e v e n i n g she called h e r sister and s o m e
" I met Bhagavan o n the w a y and as w e neighbours to chant the names of R a m a n a and
approached m y r o o m Somerset M a u g h a m was Arunachala with her, and at about 11 o ' c l o c k at
just c o m i n g out ; h e said that he n o w felt better night she quite suddenly passed a w a y .
and w a s on his w a y t o the hall. I told h i m to g o
B o r n in V a i k o m , she was married at the age 1

back into the r o o m and sit d o w n , as Bhagavan

of ten, as w a s usual in those days and almost}
had c o m e to h i m there instead. Bhagavan and
immediately lost her husband, b e c o m i n g a w i d o w .
S o m e r s e t M a u g h a m sat opposite to each other f o r
She learnt several languages and w o r k e d f o r
a b o u t half an h o u r without uttering a w o r d . At
s o m e time as a teacher at Bangalore. She c a m e
the end of which Somerset M a u g h a m l o o k e d
to B h a g a v a n quite early, when he w a s still l i v i n g
n e r v o u s l y across in m y direction and said, ' I s
at Skandashram, b e f o r e the present ashram w a s
there any need t o say anything ? ' ' N o , ' replied
built. T w e n t y - f i v e years ago she b o u g h t a small
Bhagavan, ' Silence is best. Silence is itself c o n -
house in Ramana Nagar, just near the A s h r a m
versation.' A f t e r some further p e r i o d B h a g a v a n
and settled d o w n there, doing various k i n d s o f
turned to m e and in his child-like w a y said : * I
service f o r the A s h r a m . She has left the h o u s e
think I had better b e going, they w i l l b e l o o k i n g to the A s h r a m .
for m e . ' A s n o one in the A s h r a m k n e w w h e r e
he had g o n e e x c e p t the attendant w h o a l w a y s M a y Sri Bhagavan bless her and gather h e r t o
a c c o m p a n i e d him, this w a s correct, T h e i n t e r v i e w his feet,
214 THE MOUNTAIN PATH April

SWAMI Y ATISW A R A N AND A SADHU VASWANI

In our p r e v i o u s issue w e had t o n o t e t h e pass-< Sadhu Vaswani, w h o passed a w a y o n January

ing of the President of the Ramakrishna Math 16th at the age of 87, w a s a w i d e l y k n o w n arid
and Mission. In this issue w e h a v e t o r e c o r d that m u c h l o v e d figure. Most of his life had b e e n
he has b e e n closely f o l l o w e d b y the V i c e - devoted to spiritual and cultural teaching. For
President, S w a m i Yatiswarananda. m a n y years past h e had b e e n publishing his
reflections in the f o r m of a periodical. H e had a
B o r n in B e n g a l in 1889, the S w a m i b e c a m e a w i d e circle of f o l l o w e r s , with w h o m w e s y m p a -
disciple of S w a m i B r a h m a n a n d a M a h a r a j , one o f thise.
the direct disciples of Sri Ramakrishna. He
b e c a m e w i d e l y k n o w n as a w r i t e r and editor, an
administrator and a spiritual guide. N o t o n l y d i d FORTHCOMING FESTIVALS
he h o l d high positions in the O r d e r in India, b u t
h e represented it in various f o r e i g n countries! Bhagavan's 16th Mahanirvana D a y falls f o r
including England and the U.S.A. H e has b e e n it$ celebration o n the 18th of A p r i l this year and
V i c e - P r e s i d e n t since 1962. F r o m 1950' up to the Maha P u j a — the anniversary of Mother's
time of his death he was the President of its Samadhi — on the 12th of J u n e .
Bangalore branch.

Analysis of the Horoscope of Maharshi Ramana

By L. K. BANERJI

This delineation of the character of Sri R a m a n a rising sign, is in the second house along with
is in response to the invitation in the Jayanti M e r c u r y , the planet of intellect. T h e latter planet
n u m b e r of The Mountain Path to send c o m m e n t s is the l o r d of the ninth and twelfth houses, i.e.,
on his h o r o s c o p e . A full discussion of all the the houses of righteousness and of renunciation.
planets and of all the t w e l v e houses of the natal If in a h o r o s c o p e , the lords of the first and ninth
chart m a y b e b o r i n g to the m a j o r i t y of readers. houses are f o u n d in the same sign w i t h o u t b e i n g
I shall, therefore, t o u c h u p o n the salient features j o i n e d w i t h o r aspected b y any other planet, this
only of his life and personality. position alone m a k e s the native a g o o d - n a t u r e d
and a G o d - f e a r i n g person. In the case b e f o r e us,
T h e first house o r t h e rising sign (Lagna) is, these t w o planets r e c e i v e the aspect of Mars, the
as it w e r e , the w i n d o w through w h i c h the soul l o r d of the house w h e r e they are situated. The
l o o k s out on the w o r l d . L e t u s therefore consi- aspect of Mars is usually considered to b e e v i l
der the rising sign of Maharshi R a m a n a first. It but as the sign aspected is his o w n , he, like a
is Libra ( T u l a ) , the sign of the balance. The h u m a n being, d o e s n o t do a n y i n j u r y either to
m a i n characteristic of L i b r a persons is E q u i l i - the house or to the occupants thereof. O n the
brium. L i b r a also Confers u p o n its subjects a other hand, he b e c o m e s friendly w i t h t h e m and
sweet and gentle nature. T h e L a g n a is untenant^ enhances their g o o d effects.
ed b u t . it is in its o w n N a v a m s a (ninth-part)
L i b r a and c o n s e q u e n t l y carries w i t h it the g o o d T h e Sun and the s h a d o w y planet R a h u are in
effect of a V a r g o t t a m Navamsa (the best ninth- the third h o u s e — t h e house of fortitude. W e all
part) of a Lagna. T h e r e n o w n e d astrologer V a r a - k n o w h o w the Maharshi e n d u r e d the e x c r u c i a t -
hamihir s a y s — " Subham Vargottame Janma ing pains of cancer with stoic calmness. Accord-
T h e expression m e a n s that, birth in a V a r g o t t a m ing to the W e s t e r n astrologers, this house lias a
Navamsa is auspicious. W h e t h e r h e refers to the definite influence o v e r . t h e m i n d . T h e Sun h e r e
L a g n a or to the M o o n b y the w o r d " J a n m a " , makes the m i n d lofty and m a g n a n i m o u s and h i s
the d i c t u m c o v e r s the case of Maharshi as his protege firm and self-reliant in all mental p u r -
M o o n is also in V a r g o t t a m Navamsa b e i n g in the suits. T h e sage-astrologer Jaimini thinks that it
sign G e m i n i (Mithuna) b o t h i n Rasi and in is the S u n w h i c h m a k e s one proficient in Vedanta.
Navamsa. T h e ascendant L i b r a r e c e i v e s the trine T h e said planet b e i n g further situated in Sagit-
aspect of the philosophical planet Jupiter f r o m tarius ( D h a n u s ) , a sign of the all-wise Jupiter,
the fifth house, the house of deep d e v o t i o n t o has m a d e Maharshi a Vedanta incarnate. It m u s t
deities ( D e v a B h a k t i ) . V e n u s , the l o r d of the h a v e b e e n the j o i n t influence of these t w o p l a n e t s
1966 ASHRAM BULLETIN 215

w h i c h g a v e h i m " a passion f o r hunting s o m e - S w a m i V i v e k a n a n d a . It is w e l l - k n o w n that both

thing d e e p l y implanted in the h u m a n b r e a s t " of them l i v e d a l i f e o f c e l i b a c y .
f r o m his v e r y b o y h o o d . T h e R a h u i n the third
In j u d g i n g the health of the subject of a nati-
house m a k e s a p e r s o n long-lived and d o e s not d o
vity, one has to consider inter alia w h e t h e r there
any mischief in the intellectual sphere.
is any affliction to the first, sixth and eighth
houses. T h e seventh house has n o direct c o n n e c -
T h e fourth house is the Sansar Kshetra, i.e., the
tion with health but malefic planets setting (i.e.,
h o u s e of w o r l d l y c o n c e r n s and f a m i l y life. It is
in the seventh house) affect, b y opposition, the
vacant. Its l o r d Saturn is in the sixth house -of
health, sometimes to an e x t r e m e d e g r e e . The
R i p u " in the sign Pisces (Meena) of Jupiter.
reason f o r this is that the b o d i e s on o r near t h e
T h e w o r d " R i p u " literally m e a n s e n e m y but it
refers as w e l l to the appetites and passions of
man, six in n u m b e r . Saturn, the celestial s c h o o l -
master, is a great killer of passions and w e ,
therefore, d o not find a n y trace of carnal desire
in the sage of Arunachala. L i k e a B u d d h a , he
had put a w a y anger too and had r e n o u n c e d p r i d e
a n d vanity. T h e sixth house is virtually a
p s y c h i c house, though this fact is often o v e r -
looked. Jupiter, the lord of the third and sixth
houses, is in the fifth, the house of intellect and
d e e p devotion. Sri Ramakrishna P a r a m a h a m s a
had also Jupiter in the 5th house of his h o r o -
s c o p e . This planet, w h o is said to b e the p r e -
ceptor of gods, gifted both of t h e m w i t h tattwa*
jnana ( K n o w l e d g e of truth and r e a l i t y ) . Both
of these august personages had erased their E g o .
In the h o r o s c o p e of Sri Ramana, there has f u r t h e r
b e e n an e x c h a n g e of the respectiye houses of
the t w o philosophical planets, J u p i t e r and Saturn,
with the result that w e find in h i m an ascetic
and a philosopher of a v e r y high order. B e it
noted that J u p i t e r has gained special strength on
a c c o u n t of b e i n g in his o w n Navamsa Meena
(Pisces).

T h e seventh house is the nous of marriage

partner. Neptune and Mars (the latter in his
o w n sign) are situated there. In the t w o charts
published in The Mountain Path the positions o f
N e p t u n e and Uranus have not b e e n given. The*
f o l l o w e r s of the Eastern m e t h o d g e n e r a l l y . i g n o r e
these t w o planets b u t in m a n y cases t h e y - are
found to b e indispensable. f o r correct predictions.
Neptune in the seventh house is always inimical
to a m a r r i e d life. If one d o e s m a r r y with such
a position of Mars and Neptune, the marital life
is b o u n d to b e full of unpleasantness. Mars and
Neptune have, h o w e v e r , kept h i m unmarried, n o t
out of their inherent goodness b u t in v i e w of cusp of a house seem m o r e often to affect the
the influence e x e r t e d b y the other planets. The o p p o s e d house than the one in w h i c h they are.
mutual square positions of V e n u s and Jupiter T h e opposition of Mars and Neptune to the first
(though not within the recognised degrees of house (of health) seems to b e responsible f o r
aspects) h a v e contributed to his life of_ celibacy. that dreadful disease c a n c e r f r o m w h i c h M a h a r -
T h e said t w o benefic planets stand in similar posi- shi suffered during the last days of his life.
tions (fourth and tenth f r o m each other) in the W h e n e v e r there is an obscure and i n c u r a b l e
h o r o s c o p e s of Sri Ramakrishna Paramahamsa and disease, o n e must l o o k f o r N e p t u n e o r Uranus at
216 THE MOUNTAIN PATH April

the b o t t o m of it. It was Neptune w h o seems to means that K e t u is the giver of emancipation o f
have caused the ailment, though he w a s aided the soul f r o m b o n d a g e . K e t u is c o n j o i n e d w i t h
b y Mars and also b y Saturn — the latter being M o o n , the planet of m i n d and personality. The
posited in the sixth house, the n o t o r i o u s h o u s e o f exceptional strength of a benefic M o o n g a v e Sri
illness. In this particular matter, this " fell R a m a n a a magnetic personality. T h e M o o n in his
S e r j e a n t " Saturn acted as f o m e n t e r of the trouble h o r o s c o p e is in the asterism Punarvasu of J u p i -
a n d not as the killer of disease in v i e w of his ter and is further aspected b y the same planet.
inherently m i s c h i e v o u s nature to inflict death on T h e M o o n is also in V a r g o t t a m Navamsa as point-
mortal beings. It is to b e b o r n e in m i n d that ed put b e f o r e and happens to b e the A t m a k a r a k a
Mars, the other helper of Neptune, is the lord o f planet of Sri Ramana. A c c o r d i n g to the v i e w o f
the second and seventh houses both of w h i c h a r e Jaimini, the planet w h i c h is most advanced in
considered as maraka (death-inflicting) b y the degrees and minutes in a particular sign is t h e
noted astrologer Parasara. T o c r o w n all, the Atmakaraka. T h e M o o n is in the last N a v a m s a
eighth house, the house of death and l o n g e v i t y , of G e m i n i and as such, the n u m b e r of d e g r e e s
besides being aspected b y Saturn, is . h e m m e d in passed o v e r b y this planet is highest. Jaimini
b e t w e e n Mars and K e t u , an incendiary planet. is quite explicit that the A t m a k a r a k a is n o t o n l y
Mars is p r o c e e d i n g t o w a r d s Taurus, the sign of the causer o f b o n d a g e and liberation a c c o r d i n g
the eighth house and Ketu, m o v i n g in a b a c k w a r d to its w e a k n e s s and strength b u t is always t h e
direction, is also p r o c e e d i n g t o w a r d s the same sign predominating planet in the h o r o s c o p e . H e f u r -
Taurus. T h e result is that the house of death ther opines that if K e t u b e in the twelfth house
is being cut, as it w e r e , with a pair of scissors. f r o m the Navamsa of the A t m a k a r a k a and is
H e n c e the p o i g n a n c y of the disease leading to c o n j o i n e d with o r aspected b y a benefic planet,
Maharshi's demise. h e leads to the salvation of the individual. If
w e l o o k to the Navamsa chart published in the
I n o w c o m e to the ninth house, the house of magazine, w e find K e t u in the t w e l v t h h o u s e
religion, intuition, fortune, and all auspicious f r o m the M o o n . In the Rasi chart, K e t u is j o i n -
things. There are t w o planets in this house — ed with the benefic M o o n ( b e i n g nearly a Full
K e t u and M o o n . M o r e often than not, K e t u mars M o o n ) and both of t h e m are aspected b y t h e
w o r l d l y prosperity if he o c c u p i e s the house of benefic planet Jupiter and also b y the Vedantist
fortune. But in a h o r o s c o p e of a superior t y p e , Solar king. L i k e the light of a full m o o n , M a h a r -
this v e r y planet prepares the g r o u n d f o r mental shi's influence w a s a l w a y s soothing. A more
elevation and if he receives the beneficial aspect p o w e r f u l A t m a k a r a k a could not b e imagined.
of Jupiter as he does in this case, he is c a p a b l e Such an A t m a k a r a k a planet could not b u t bring
of doing t r e m e n d o u s g o o d in the spiritual sphere. into the w o r l d a soul that w a s b o u n d to b e libe-
" Ketau Kaivalyam " says Maharshi Jaimini. This rated f r o m b o n d a g e .

Astrological Note
B y V . T. SESHADRI

Maharshi Ramana's Jupiter is in his sixth bhava, 5th and 9th. F o r a single planet to control t h e s e
w h i c h indicates that o r t h o d o x y w i l l n o t b e strictly three is a rare thing. K u j a is L o r d S u b r a m a n -
observed. N o t only that, b u t he is in his dignity y a m , the Commander-in-Chief of the G o d s , the
and therefore the ruler of the sixth, s h o w i n g the Devasenapathi, so no w o n d e r that s o m e of
s p l e n d o u r and success with w h i c h o r t h o d o x rules' Bhagavan's disciples w o r s h i p p e d h i m as an A v a -
w e r e modified. A n d in fact w e see that Bhagavan tar of L o r d S u b r a m a n y a m . It is said in the s c r i p -
did not take sannyas o r o b s e r v e the letter of the tures that Subramanyam emerged from Agni,
sastric l a w , although he e m b o d i e d the spirit of it. F i r e ; similarly Sri Bhagavan is a fire f o r the
Mars is in the 8th b h a v a and controls the 1st, purification of his f o l l o w e r s ,
 INTRODUCING...
O n e of the v e r y early devotees w h o is still
w i t h us at the A s h r a m is Sri K u n j u S w a m i . H e
c a m e as early as 1919, at the age of 18, w h e n
B h a g a v a n was still living at Skandashram. B o r n
at K o d u m b u r near Palghat in K e r a l a , h e c a m e
of a f a m i l y that w e r e n o t vegetarians, but such
was his aversion f o r meat-eating that his w h o l e
family became vegetarian u n d e r his influence.
A n astrologer foretold that he w o u l d f o l l o w a
spiritual course of life. In youth he was already
strongly d r a w n to japa and worship, and his
parents, far f r o m objecting, introduced h i m to a
sannyasin f r o m the Tamil land. This guru gave
him a " l i t t l e " ( k u n j u ) Release ( K a i v a l y a ) , a
text on A d v a i t a . V e d a n t a . H e also taught h i m
breath c o n t r o l and other y o g i c practices, b u t the
youth, not satisfied with this, asked h i m if there
w a s not a n y Great O n e w h o had actual e x p e r i -
e n c e o f A d v a i t a . T h e sannyasin s h o w e d h i m a
p h o t o of Sri Bhagavan and said that he l i v e d at Sri Kunju Swami
Arunachala. K u n j u S w a m i determined to seek
h i m out. could partake of it. B e f o r e long, however,
H e reached the n e i g h b o u r i n g station of K a t - Bhagavan w e n t out and b r o u g h t b a c k f o u r pups
padi with o n l y Rs. 5 in hand. This w o u l d h a v e to w h i c h he gave it. Unable to hold them all at
been enough f o r a ticket to Tiruvannamalai, b u t o n c e , he said to K u n j u : " Hold them and let
none w e r e being issued, as there w a s p l a g u q them g o one b y o n e . " These w e r e the first Words
there. H e m a n a g e d to reach Tiruvannamalai b u t Bhagavan e v e r spoke to K u n j u , w h o a c c o r d i n g l y
f o u n d it deserted. H e spent the nig^tt in one of took them as upadesa. In the evening, seeing
the mantapams on the route r o u n d the Hill. In t h e Bhagavan clean up the place after the p u p s , h e
m o r n i n g he c l i m b e d the hill to the hut w h e r e offered to do the w o r k and was a l l o w e d to.
the Mudaliar Patti and her husband l i v e d and Kunju Swami approached Bhagavan w)ien
used to c o o k f o o d for B h a g a v a n ; and t h e y s h o w - alone and asked h i m f o r upadesa. Bhagavan's
ed h i m the path t o Skandashram. H e did n o t reply was that e v e r y t h i n g is upadesa and e v e r y -
k n o w h o w to greet the Sage, but seeing three thing is grace. K u n j u S w a m i told Bhagavan that
others prostrating b e f o r e h i m , he did t o o . It s c he was doing japa of panchakshara and asked
happened that one of t h e m , who came from f o r further guidance. Bhagavan told him to c o n -
Kerala, k n e w K u n j u S w a m i and i n t r o d u c e d h i m tinue the japa as a f o r m of dhyana. He did so for
as a g o o d youth and a spiritual aspirant, a f e w days and felt an extraordinary peace of
Bhagavan said nothing but n o d d e d , as if in mind. This led him to suppose that h e c o u l d
approval. continue the dhyana as w e l l in his native place,
Kunju Swami sat for a long while in so he returned h o m e . H o w e v e r , the p e a c e of
Bhagavan's presence. Bhagavan's m o t h e r and m i n d evaporated, so he c a m e b a c k and d e c i d e d
y o u n g e r brother, Niranjanananda S w a m i , w e r e this time t o remain p e r m a n e n t l y with Bhagavan.
also there, b u t Niranjanananda S w a m i w a s n o t In those days it was necessary to have p e r m i s -
yet the Sarvadhikari. Perumal Swami was sion f r o m P e r u m a l S w a m i to stay in the A s h r a m ,
then running the A s h r a m . and he g a v e K u n j u S w a m i permission f o r one
W h e n the others had dispersed, K u n j u S w a m i week only. By Bhagavan's Grace, however,
saw B h a g a v a n c o o k i n g something o v e r a small P e r u m a l S w a m i had to g o a w a y u n e x p e c t e d l y
charcoal stove. H e imagined it m u s t b e s o m e and entrusted K u n j u S w a m i with the task,
magic b r e w w h i c h w o u l d give h i m M o k s h a if h e w h i c h he himself usually p e r f o r m e d , of massag-
 THE MOUNTAIN PATH April

bed, K u n j u S w a m i and Niranjanananda S w a m i

were in constant attendance on her. Since
Niranjanananda S w a m i h a d other w o r k to d o ,
the duty fell m o r e on K u n j u S w a m i . D u r i n g h e r
last days, B h a g a v a n did n o t c o m e to her but
only m a d e enquiries about her health. O n her last
day, h o w e v e r , he sat w i t h h e r the w h o l e time, as"
has b e e n related in the lives of h i m that h a v e
b e e n written.

The mother's b o d y w a s b u r i e d at the f o o t of

the hill, w h e r e the A s h r a m n o w stands. S o that
the pujas c o u l d b e p e r f o r m e d there, the r e s i -
dents of Skandashram now split into two
groups : the larger g r o u p staying w i t h B h a g a v a n
at Skandashram and the smaller remaining near
the mother's samadhi. One morning Kunju
S w a m i w a s cleaning the vessels in a small
stream n e a r the m o t h e r ' s samadhi w h e n he heard
a v o i c e b e h i n d h i m : " I a m a pilgrim, w h e r e
can I obtain f o o d ? " H e t u r n e d r o u n d to see w h o
it w a s , and w h o should h e see b u t B h a g a v a n
himself! K u n j u S w a m i and others requested.
Bhagavan to r e m a i n there, and so it c a m e about.

O n the f a m o u s occasion w h e n thieves b r o k e

into the A s h r a m , K u n j u S w a m i w a s one of those
in the hall with Bhagavan. U n a b l e to p u t u p with
the rudeness and v i o l e n c e of the thieves and
Bhagavan's extraordinary patience, h e ran into
ing Bhagavan's feet in the evening with oil and t o w n to get help and i n f o r m the p o l i c e .
w a r m water. M a k i n g this task his o w n , K u n j u
S w a m i thus b e c a m e a p e r m a n e n t resident. Many other anecdotes and stories about
W h e n Bhagavan's m o t h e r w a s on h e r death- Bhagavan can b e gathered f r o m this old d e v o t e e .

I ask y o u t o o b s e r v e w h e r e the 1 ' arises in y o u r b o d y , b u t it is n o t really

1

quite c o r r e c t to say that the 1 ' arises f r o m and m e r g e s in the chest at the
1

right side. T h e Heart is another n a m e for* the R e a l i t y and this is neither inside
n o r outside the b o d y . There can b e no in o r o u t f o r it, since it alone is. I d o
not m e a n b y ' h e a r t ' any physiological organs o r any p l e x u s o r n e r v e s or anything
like t h a t ; b u t so l o n g as; a man, identifies himself with the b o d y o r thinks he is>
in the b o d y , he is advised to see w h e r e in the b o d y the ' I ' thought arises and
m e r g e s again. It m u s t b e the heart at> the right side of the chest since e v e r y m a n
of w h a t e v e r r a c e and religion and in w h a t e v e r language he m a y b e speaking;
points to the right side of the chest t o indicate himself w h e n he says ' I ' . This;
is so all o v e r the world,, so that must b e the place. A n d b y k e e n l y w a t c h i n g the
e m e r g e n c e of the ' I ' thought on w a k i n g and its subsidence o n g o i n g to sleep,
o n e can see that it is i n the heart o n the right side.
W h e n a r o o m is dark y o u need a l a m p to light it, b u t w h e n the sun rises'
there is n o n e e d f o r a l a m p ; o b j e c t s are seen w i t h o u t one. A n d to see the sun
itself n o l a m p is n e e d e d because it is self-luminous. Similarly w i t h t h e m i n d .
T h e reflected light of the m i n d is necessary to p e r c e i v e objects, but to see the
heart it is e n o u g h f o r the m i n d t o b e turned t o w a r d s it. T h e n the m i n d loses!
itself and the H e a r t shines forth.
— B H A G A V A N SRI R A M A N A M A H A R S H I
 I h a v e s e l d o m seen so m a n y g o o d articles Y o u r j o u r n a l and e v e r y b o o k pertaining to the
sandwiched b e t w e e n a magazine's covers. I a m life and teachings of Maharshi have p r o f o u n d l y
particularly impressed with the w i d e range of interested m e , as if these teachings w e r e t h e
your articles w h i c h reach from Hinduism, v e r y thing I had b e e n l o o k i n g for all m y life.
through a somewhat natural extension into
M y information about y o u r address and the
Hinduism's child B u d d h i s m , and right on t o
n a m e of y o u r j o u r n a l c a m e in a m o s t m i r a c u l o u s
Christianity. T h e general tone is e x c e l l e n t and
w a y . .A stranger w i t h w h o m I spoke o n l y about
I e n j o y e d reading most of the contributions. It
five minutes f o l d m e i m m e d i a t e l y t o get in
cheers m e to see a publication w i t h such a w i d e
t o u c h with y o u . H e t o o k m y n a m e and address!
and tolerant attitude and such a high grade of
and p r o m i s e d to w r i t e m e y o u r address as soon
writer contributing.
as he returned h o m e , w h i c h he did i m m e d i a t e l y :
I had b e e n f o l l o w i n g Paul Brunton's w o r k s a n d
REV. JACK AUSTIN,
Krishnamurti and w a s a m e m b e r of the T h e o s o -
Editor of * W e s t e r n Buddhist*. phical S o c i e t y but s o m e h o w he seemed to k n o w
Banstead, Surrey. that there w a s still a search f o r h i g h e r goals.
H e w a s m o s t articulate and had a w o n d e r f u l c o m -
* * *
mand of the English l a n g u a g e , wasting no
M a y I congratulate y o u and y o u r c o - w o r k e r s m o m e n t in his enthusiastic r e p o r t about M a h a -
on the w o n d e r f u l January Number of The rshi's teachings. I h a v e the deepest admiratioi
Mountain Path. It is the best j o u r n a l of all those and r e v e r e n c e f o r the teachings, w h i c h h a v e
w h i c h I r e c e i v e f r o m the various A s h r a m s and a m a z e d m e m o r e than anything I e v e r read.
spiritual groups Perhaps y o u m a y w a n t to k n o w the n a m e of
this great salesman of Maharshi and his teach-
I find that the Maharshi has the last w o r d in
ings. He j o t t e d it d o w n f o r m e . It is M a r i o n E.
r e m o v i n g b y the quickest and easiest m e a n s o u r
Jasperson of Indianapolis, Indiana. H e w a s o n l y
i g n o r a n c e or M a y a . Since m y visit to your
a casual stranger b u t in those f e w precious
A s h r a m last y e a r I can sit f o r a length of t i m e
minutes a w h o l e n e w w o r l d of truth w a s o p e n e d
in p u r e consciousness filled with boundless l o v e
u p to m e through his insistence that I i n f o r m
f o r Ramana. H a v i n g f o r m e d here ten y e a r s a g o
myself about Maharshi and subscribe t o The
a branch of the D i v i n e L i f e Society, I d e c i d e d ,
Mountain Path.
as their General Secretary, to call in o u r n e x t
MRS. E L S I E B. HENSHALL,
m o n t h l y m e e t i n g o n all those interested in
Elmhurst, Illinois.
Ramana and d e v o t e the w h o l e m e e t i n g to h i m .
His large photo, w h i c h I b o u g h t y e a r s ago, w i l l
Well done, Mr. Jasperson!
b e garlanded and w e w i l l f o r m a R a m a n a g r o u p
EDITOR.
inside o u r D i v i n e L i f e S o c i e t y t o ayoid f u r t h e r
splitting. * * *
D R . R. T. WERTHER,
Nedlands, W e s t Australia. It is n o w a year since I c a m e to Ramana
Maharshi, and I often w o n d e r h o w I managed tQ
* * * live through the p r e c e d i n g 37 years.
220 THE M O U N T A I N PATH April

This autumn I held an e x h i b i t i o n of m y p a i n t - 1. In 1 9 6 1 , at an official party, a m o n g fun and

ings, and R a m a n a Maharshi h e l p e d in many laughter, a small w i r e h o o k like a fish-hook g o t
practical and spiritual w a y s to get m e through into m y throat and was sliding d o w n farther. A l l
the arduous months of preparation. m y attempts t o c o u g h it up o n l y hastened its
MARIAN HUBBARD,
descent, so I lost all h o p e of getting it out. I
r e m e m b e r e d an article in the Reader's Digest
Colchester, Essex.
about an intricate surgical operation f o r getting
* * * a foreign o b j e c t out b y drilling a h o l e in the
chest after c o r r e c t l y anticipating the position o f
K i n d l y g i v e us all h e l p , advice and i n f o r m a -
the o b j e c t w i t h the aid of a fluoroscope; but
tion pertaining to tantric scriptures, manuscripts,
realizing that such treatment w a s not available,
articles, methods and practices, p r o m i n e n t tantric
I g a v e m y s e l f u p f o r lost. I p u t m y f a c e d o w n
siddhas and pandits, tantric sampradayas and
o n m y hands and cried i n w a r d l y : " Oh Maha-
literature, etc. Please j o i n us in o u r earnest
rshi ! I h a v e n o refuge b u t y o u . " I do n o t k n o w
attempt to r e v i v e the ancient w i s d o m .
h o w but at that v e r y instant the metal h o o k was
S. B. SWAROOP, o n the tip of m y t o n g u e .
Institute of P s y c h i c and
2 . In m y quest of God-Realization I w a s using
Spiritual Research, N e w Delhi.
a mantra, repeating it all the time, so that after
Our April 1965 issue was largely devoted to a w h i l e it w a s g o i n g on of itself, like a d y n a m o ,
Tantra and we are prepared to devote occasional w i t h its o w n r h y t h m , w i t h o u t conscious effort o n
articles to tantric themes, but on the whole we m y part. I w a s also a lover! of the Gita, w h i c h I
are dedicated rather to the less technical, less k n e w b y h e a r t ; and, alternately with t h e mantra,
intricate and more simple and universal path of its verses w e r e also g o i n g o n w i t h i n myself, I had
Advaita taught by Bhagavan Sri Ramana. various e x p e r i e n c e s , often culminating i n an
EDITOR. " e x p e r i e n c e w i t h o u t e x p e r i e n c e r ". S o m e t i m e s I
had the e x p e r i e n c e of h a v i n g c o m e near to a goal
* * * but being separated frorn it b y an impassable
chasm. A t such times I h a d a vision of the
W e so eagerly l o o k f o r w a r d to each issue of
gigantic, l u m i n o u s figure of ,the Maharshi strid-
The Mountain Path and, along with other subs-
ing along and telling m e that there w a s n o gulf
cribers, enthusiastically d e v o u r its inspiring mes-«
b e t w e e n m e and t h e Goal. T h e n I h a d the
sages. M a y y o u r success with it continue to g r o w
e x p e r i e n c e of the Maharshi, myself and the Path
and e x p a n d throughout the globe. T h a n k y o u f o r
m e r g i n g into a unitary e x p e r i e n c e of pure
bringing it to us
Consciousness.
J O H N C. BEASLEY,
V. B. IYER,
Editor, The Circus Compendium, •
Carmel, California. Bombay.

* * * * * *

Y o u r careful planning of the subject matter of I a m always delighted to receive this e x c e l l e n t

e a c h issue is, I think, partly the reason w h y each publication. I greatly appreciated the latest
single issue achieves such an impact. It is a ( O c t o b e r ) issue, specially y o u r editorial, Father
lesson f r o m a teacher o n one aspect of w i s d o m . T h o m a s Merton's contribution and other r e m a r k -
O n l y an editor v e r y certain of his gradually d e v e - able articles. It s h o w s fine promise for the
l o p i n g theme c o u l d lead these issues f r o m point future.
to point until the e n d result m i g h t w e l l b e t e r m - PROF. ANDRIEU,
e d a study of spiritual life o r a teaching b y mail. L y o n s , France.
I cannot think of any other publication so m o t i -
vated. M y thanks to y o u .
CORNELIA BAGAROTTI, I f o u n d the article " A l - K h i z r " b y A b d u l l a h
New York. Q u t b u d d i n in O c t o b e r 1 9 6 5 most interesting. F o r
s o m e reason I h a v e b e e n interested in the story
* * *
of M o s e s and Melchisedec especially. S o little has
T w o instances of the Maharshi's G r a c e have b e e n written about him. It has b e e n said that
o c c u r r e d to m e , o n e on the physical plane and M e l c h i s e d e c w a s a mysterious solitary figure in
the other on the spiritual. the d i m past — " Without father, without mother,
1966 L E T T E R S T O THE E D I T O R 221

w i t h o u t genealogy, having neither b e g i n n i n g o f must h a v e p u t in m a n y months of hard w o r k to

days n o r end o f l i f e . " Is, it n o t as though h e w e r e create this amazing issue. Y o u and M r . O s b o r n e
saying " I am the S e l f " ? I w o u l d l i k e to learn are doing a fine w o r k with this publication, and.
m o r e about h i m . w h a t is so m a r v e l l o u s is that it seems to get
ELEANOR P A U L I N E N O Y E , better and better w i t h each successive issue.
Hollywood. MRS. STAFFORD,
Paris.
The Self or an initiatic body representing the
Self. Unfortunately little more is known about * * *
him.
I am reading the special Jayanti N u m b e r of
EDITOR.
The Mountain Path p a g e b y page and line b y
* • * * line with the c a r e and attention that it deserves.
Bhagavan's G r a c e is a b o u n d i n g on e v e r y page.
I h a v e recently started to try to practise Self- It makes v e r y exhilarating reading.
e n q u i r y and h a v e also b e c o m e a vegetarian. Can
PROF. M . K. VENKATARAMA IYER,
y o u please tell m e w h e t h e r the Maharshi c o n -
Kulittalai.
sidered eggs t o b e sattvic f o o d ?
I read y o u r j o u r n a l avidly and am especially * * *
interested in stories about Bhagavan b y those
that k n e w h i m , and n e w s of devotees, as I f e e l Let me congratulate you on the excellent
w h e n reading t h e m an i n t i m a c y w i t h m e m b e r s o f Jayanti N u m b e r that you have brought out.
Bhagavan's family and e n c o u r a g e m e n t o n the Everything is s u p e r b ! O n e w o u l d l o v e t o trea-
path. sure it in one's heart. I was d e e p l y impressed b y
STEPHEN BROIDE, the e d i t o r i a l ; it was so practical and penetrating.
Wembly. PROF. K U L K A R N I ,
Kolhapur.
In that case you will be enjoying the January
issue, which is entirely about Bhagavan.
As to vegetarianism, one does imbibe the subtle I have just read in the January Mountain Path
qualities of the food one eats and pure or sattvic the magnificent editorial " Ramana S a t - G u r u "
food is more conducive to the quest. There was w h i c h led m e deep within, v e r y close t o the
an article on this subject in our issue of April g r o u n d of Being. Bhagavan's G r a c e is indeed
1964. Eggs are not sattvic and are not used at g r e a t ! In the same issue there is an article b y a
the Ashram and were not in Bhagavarts life- Frenchman, Henri Hartung, " Meditation and
time',. There is no great harm in eating them A c t i o n ", in w h i c h he s a y s : " Just as m e m b e r s of
occasionally or in cakes and so on. a f a m i l y o r citizens o f a nation draw together in 1

EDITOR. f a c e of a threat o r a misfortune, so should those

w h o in o u r times are still guided b y spiritual
* * *
motives- d r a w together," and The Mountain Path
The n e w January Mountain Path c a m e yester- is indeed a p o w e r f u l magnet.
day. W h a t a sumptuous n u m b e r . A n d h o w w e l l MARY KANNY,
the c o l o u r w o r k has b e e n d o n e ! It w i l l last m e Bombay.
the n e x t three months, till A p r i l c o m e s . The
* * *
Mountain Path has m o r e than justified its exist-
e n c e in t w o short years, e v e n if n o other n u m -
T h e Editorial ' R a m a n a S a t - G u r u ' is splendid.
b e r e v e r appeared. T h a n k y o u . I k e e p t w o of
A f t e r reading it m y doubts c o n n e c t e d with S e l f -
y o u r p o e m s (" Others " and " B e Still " ) a l w a y s
E n q u i r y vanished. The Mountain Path is a v a l u -
at hand
able asset, especially to those unfortunates like
EBBANA G. BLANCHARD.
m y s e l f w h o did n o t have the p r i v i l e g e of seeing
* * * Sri B h a g a v a n during his b o d y ' s lifetime. The
Mountain Path speaks with Sri Bhagavan's v o i c e
( T o the Managing Editor) Congratulations on w h i c h echoes silently in the reader's heart.
the J a n u a r y 1966 issue of The Mountain Pathl It H. A. SHANKARANARAYANA,
is positively superb, a treasure-house full ot Nullacathu,
e x c e l l e n t articles, and the n u m e r o u s photographs C o i m b a t o r e Dist.
of Bhagavan bring j o y to the heart. I k n o w y o u
* * *
222 THE M O U N T A I N PATH April

In y o u r J a n u a r y 1966 editorial it is stated on h a v e f o u n d a place in the said obituary, f o r the

p a g e 2, c o l u m n t w o , that " Sri Lahiri Mahasaya, S w a m i j i himself told m e that h e had g o n e .to/
w h o died in 1895, so simplified K r i y a Y o g a as to R a m a n a s r a m a m in 1940. I am sorry I d o n o t k n o w
m a k e it accessible to householders also and e v e n in what m o n t h . W i l l y o u please p u t a note to
to n o n - H i n d u s . " I have b e e n w a n t i n g to k n o w f o r this effect in the n e x t issue of The Mountain
quite some t i m e w h a t e x a c t l y is K r i y a Y o g a a n d Path. M a y b e s o m e o l d disciple o r d e v o t e e of t h e
I shall b e grateful if y o u w i l l please tell m e A s r a m a m j o t t e d d o w n a f e w particulars of their
w h e r e I can find the details of this y o g a as sim- contact and y o u r note might b r i n g t h e m out f o r
plified b y Sri Lahiri Mahasaya. the benefit of all spiritual aspirants.
C. P. DOCTOR,
Bombay. SWAMI EKATMANANDA,
Assistant Secretary,
The best account of Kriya Yoga can be obtain- Ramakrishna Mission,
ed from the book " Yogiraj Shri Shri Lahiri Sevashrama, V r i n d a b a n ,
Mahasaya" reviewed in our issue of October Mathura, U.P.
1965. This system was also developed for the
I am grateful for this information. I shall also
West by Yogi M alias ay a's spiritual grandson be grateful if any one who witnessed the meet-
Swami Yogananda in his " Self-Realization ing or has a record of it will send me further
Fellowship '\ You could contact one of Swami information about it.
Mahasaya's followers in Bengal or some branch EDITOR.
of the Self-Realizai&on
t!
Fellowship".

EDITOR.
* * *

I w a s m u c h m o v e d b y the article entitled " T h e

E v e r - P r e s e n t " b y the late D u n c a n G r e e n l e e s in
x We are highly gratified t o see Srimat S w a m i the J a n u a r y Mountain Path, T h e millions w h o
Madhavanandaji's obituary in the J a n u a r y 1966 b e l i e v e in t h e Maharshi w i l l echo his w o r d s w h e n
N u m b e r of The Mountain Path, That b e s p e a k s he s a y s : " His L i g h t shines with the everlasting
y o u r liberal-mindedness and sense of apprecia- clarity of G o d ' s o w n L i g h t . "
tion of greatness w h e r e v e r it m a y b e . T h e Spirit Of G o d w h i c h , in h u m a n f o r m ,
o c c u p i e d the physical b o d y of Sri, R a m a n a b r o o d s
It appears that y o u are not a w a r e of the fact
in bountiful l o v e o v e r his A s h r a m , radiating
that the saintly S w a m i j i visited Sri R a m a n a in
solace and inspiration to all his devotees. T h o u g h
1940, w h e n he w a s the G e n e r a l Secretary of the
I h a v e n e v e r seen him, I h a v e felt the impact of
Ramakrishna Math and Mission. I w o n d e r if there
his message and the m o v i n g Spirit of his Presence.
is any r e c o r d of this with a n y one connected with
Sri R a m a n a s r a m a m ? E v e n otherwise I f e e l that B. KRISHNAMMA,
mention of his meeting the great R a m a n a should Secunderabad.

CORRESPONDENCE NETWORK
William Gillespie invites letters from other Mountain Path readers to:

41 V i e w f i e l d R o a d
O l d Mjonkland
Coatbridge
Lanarkshire
Scotland
U.K.