ike

4ht

\ \ \

) \

Arunachala! Thou dost root out the ego of those

who meditate on Thee in the heart, Oh Arunachala!

vol* vii, no. is January 19/0

 Thou, unruffled by
A n g e r ! What Crime has
m a r k e d m e off ( f o r T h y
w r a t h ) , Oh Arunachala ?
(A QUARTERLY)
— The Marital Garland
of Letters, verse 25 M
A r u n a c h a l a ! T h o u dost root out the e g o of those w h o
meditate on T h e e in the heart, O h Arunachala ! "

—The Marital Garland of Letters, verse 1

Publisher :

T. N . Venkataraman.
President, Board of Trustees, Vol. VII JANUARY 1970 No. 1
Sri R a m a n a s r a m a m ,
Tiruvannamalai.

C O N T E N T S
Page
EDITORIAL :

Concentration and Detachment .. 1

Editor :
Beingness — G. N. Daley .. 3
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Sri R a m a n a s r a m a m .
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 C O N T E N T S — (Contd.)
fountain |Iailj
Page
(A QUARTERLY)
That's That ( P o e m )
— Madhukar P. Padukone 33
The aim of this journal is to set
Garland of Guru's Sayings (Poem) 34 forth the traditional wisdom of all
religions and all ages, especially
The Vedaparayana 35
as testified to by their saints and
Book Reviews 37 mystics, and to clarify the paths
A s h r a m Bulletin 41 available to seekers in the condi-
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Introducing . . . . . Jayadevlal D a v e y 44

Letters to the Editor 48

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 (Irate in ptarfrs

J^ifrtQ-p ^mnQj^i^^i Q_p Lip

1 1. Holding the breath controls the mind,

A bird caught in a net.
Breath-regulation helps
Absorption in the heart.

1.2. Mind and breath (as thought and action)

Fork out like two branches.
But both spring
From a single root.

13. Absorption is of two sorts:

Submergence and destruction.
Mind submerged rises again;
Dead, it revives no more.

BHAGAVAN SRI RAMANA MAHARSHI

 ( Q U A R T E R L Y )
Editor : A R T H U R
Vol. VII JANUARY, 1970
CONCENTRATION AND DETACHMENT
T X 7 H A T is needed is simply to take things
as they c o m e , reacting in the w a y one
feels to b e right, interfering as little as
possible. T h e n things will c o m e right of their
own accord and the G r a c e will flow
unimpeded. One does not h a v e to induce the
divine Grace to flow, o n l y to refrain f r o m
obstructing. .
There are t w o kinds of obstruction w h i c h
prevent this and m a k e t h e path long and
arduous. T h e y are distraction and a t t a c h -
ment. T h e r e f o r e their opposites have to b e
cultivated ; that is concentration and d e t a c h -
ment.
Let us first consider concentration. The
untrained mind is seldom able to concentrate
steadily on any thought at all, for any length
of time. It flits about fitfully f r o m thought
to thought. T h e same is to b e seen in c o n -
v e r s a t i o n — for instance at a social g a t h e r -
i n g — nothing is talked through to a c o n -
clusion, no subject is seriously discussed,
just butterfly talk flitting f r o m one topic to
another. Let the person with untrained
mind see h o w l o n g h e can hold it to any o n e
theme. He will b e doing w e l l if he can get
OSBORNE
No. 1
Editorial
b e y o n d thirty seconds ! H o w m u c h training,
then, w i l l b e needed to hold the m i n d to
p u r e awareness !
S o m e teachers prescribe exercises for
concentration, but this is seldom m o r e than
a parlour game. W h e n it does h a v e any effect
it is apt to do m o r e h a r m than g o o d unless
the mind is at the same time being purified.
Concentrated egoism is m o r e dangerous than
distracted.
T h e m i n d automatically gets strengthened
and purified simultaneously b y being turned
to prayer or incantation or to meditation o n
( o r experience o f ) p u r e being. Practice is
needed and it m a y b e difficult at first, but o n
the other hand a flow of G r a c e m a y b e
released far in excess of what practice seems
to account for. Particularly m a y this b e so
in one" w h o has already d e v e l o p e d the p o w e r
of concentration, even though it b e in a
completely different field — chess, for
instance, or science or art, or it m a y even
be in crime or egoism. O n e w h o has o p e n l y
used his p o w e r of concentration in an evil
w a y m a y , w h e n induced to turn it aright,
m a k e equally spectacular progress. There
2 THE MOUNTAIN
are a n u m b e r of famous examples of this.
T h e Sage V a l m i k i , author of the Ramayana,
was a m u r d e r e r and r o b b e r until a sudden
revulsion turned him in the right direction.
T h e same was the case w i t h one of the great
Marathi poet-saints of Mediaeval India.
Buddha w e n t out into the forest to seek
Angulimala, a notorious killer and p l u n -
derer, c o n q u e r e d him by the spiritual
p o w e r flowing through him, and b r o u g h t him
b a c k as a y e l l o w - r o b e d m o n k . Similar stories
are told, if I r e m e m b e r aright, of St. J o h n
the Evangelist o n the Island of P a t m o s and
of St. Francis of Assissi. T h e necessary
ruthlessness was already there ; it had o n l y
to b e turned against the ego b y o n e t r e m e n -
dous act of will and the p o w e r of c o n c e n t r a -
tion enabled D i v i n e G r a c e to flow through
them.
If lack of concentration destroys a man's
ability to maintain steady self-awareness,
lack of detachment destroys his w i l l to.
W h a t is needed is to b e detached and c o n -
centrated at the same time. Or it might b e
said that what is needed is true humility,
because humility is not in essence c o m p a r a -
tive at all. It does not m e a n comparing
oneself u n f a v o u r a b l y with others (in w h i c h
there m a y b e a g o o d dose of h y p o c r i s y ) but
appearing in utter p o v e r t y and submission
before the Supreme. But the ego t h r o w s out
tentacles, clutches at possessions, e n j o y m e n t ,
status, p o w e r , and puts up a fight. T h e q u a l i -
ties w h i c h religion denounces as * sins ' a r e
in fact those w h i c h inflate the e g o and
prevent its total submission. W h e t h e r one
speaks in terms of duality or Oneness, w h e -
ther one calls That ' G o d ' or * S e l f ' , the fact
remains that the ego must b e deflated e n o u g h
to pass through the e y e of a needle b e f o r e it
can return to That. Ethical philosophers have
tried to m a k e out that the conception of
' sin ' arises f r o m social convenience and that
o n l y those actions are condemned which
harm society. T h e y are quite w r o n g . Sins
are m o d e s of action w h i c h h a r m primarily
oneself b y inflating the e g o and making it
unwilling to submit.
Attachments are the roots of the e g o in
the t w o f o l d sense of clinging and n o u r i s h -
PATH January
ing. T h e ego cannot renounce the w o r l d
i n w a r d l y as long as it clings to it through
attachments ; it cannot b e c o m e tenuous
enough to pass through the e y e of a needle
so long as it is nourished b y attachments.
T h e ego and its attachments are mutually
dependent : the ego cannot b e destroyed so
l o n g as there are attachments and attach-
ments cannot b e destroyed so long as there
is an ego. T h e h o l y w a r ' can take either
1
the f o r m of attacking attachments in order
to starve out the e g o or attacking the ego so
that w i t h its death t h e attachments also will
perish. A c t u a l l y both types of campaign
have to b e carried on simultaneously. Neither
is a passport to success ; b o t h require
courage and perseverance. A l s o both require
skill and alertness because the ego is v e r y
cunning. D e p r i v e d of one outlet it w i l l
switch its attention to another. Deprived of a
gross outlet it will find a subtle one. W h e n
vigilance is relaxed o v e r a captured s t r o n g -
hold it w i l l return there, so that one can
never count on demolishing them o n e b y
one. T h e ability of the ego to spring u p in
a n e w f o r m as soon as the old o n e is
threatened is symbolised in m y t h o l o g y b y
the hero's combat w i t h an e n e m y that c o n -
stantly changes f o r m . H e has to b e equally
aleirt and change with i t — into an eagle
when it becomes a bird, a lion w h e n it
becomes a beast, and so on. T h e constant
springing of attachments is symbolised b y
combat with a giant or monster w h o g r o w s
t w o n e w heads f o r each one that is cut off.
The o n l y w a y is to strike to the heart.
This is the opposite approach of striking
at the ego itself w h i c h B h a g a v a n r e c o m m e n d -
ed. Naturally, no scope is to b e given to
attachments. T h e y are to b e kept in check
and renounced as far as possible ; but the
main attack is on the e g o itself. Bhagavan
compared the e g o to a tree and its attach-
ments to the branches. If ybu cut off b r a n -
ches it still continues to put out n e w ones ;
S e l f - e n q u i r y is an attempt to uproot the tree
itself. A s I h a v e said, there is no easy
recipe for success ; the quest is a path for
heroes ; but it is the part of w i s d o m , as in
warfare, to use one's forces to the best
advantage, and the attack on the ego itself
1970 BEINGNESS
through S e l f - e n q u i r y affords the most direct
approach to victory. But it must b e a real
attack. M e r e theorising is no attack and can
produce no victory. A man's understanding
that his ego is unreal will do v e r y little to
weaken his propensities, w h i c h nourish it
and which hold h i m b a c k f r o m the bliss of
realized Identity. Attachments have a strong
emotional f o r c e and can o n l y b e demolished
by a stronger force. It is often l o v e and
devotion that supplies this. A m a n w h o , on
the basis of doctrinal understanding, criti-
cises a divine l o v e r is like one w h o sits at
the foot of a mountain with a g o o d route m a p
in his hand and declares scornfully of a
climber : " That f e l l o w w i l l never reach
the top ; his m a p o n l y goes three quarters of
the w a y u p . " Perhaps s o ; but perhaps
when h e reaches that point he will see the
way clear with no need for any further m a p .
And in, any case he is already a b o v e the heat
and miasma of the plains, w h i l e his critic
may be no better off for his unused m a p .
But with l o v e also, it must be real l o v e ,
capable of destroying attachments. That is
the test. S o m e h a v e asked h o w one is to
Beingness
'JpHE Self is A w a r e n e s s : objects and
things as seen b y ego-consciousness are
the insentient Not-Self, and just as U n i v e r -
sal Mind creates the illusory appearance of
matter so does individual m i n d create the
illusion of separated self and separated
things. T h e mechanism of thought and f e e l -
ing is the same as, and can b e said to create,
the separated " I " . In order to dispel this
illusion it is only necessary to trace the " I "
back to its source b y asking, " W h o am I ? "
3
love God. The prescription sometimes
g i v e n — b y counting His blessings on us and
thinking of all our sins and His forgiveness—-
is quite phony. Even h u m a n l y one does not
l o v e out of gratitude. Such a mentality p r e -
sumes t w o persons, G o d and ego ; but if G o d
is A l l - P o w e r f u l and ego loves H i m out of
gratitude for caring for his wants he can
equally w e l l b l a m e H i m for not caring for
them, for sending sickness, privation,
bereavement, and ultimately death. It is a
w h o l l y false mentality. This individual is by
nature d r a w n to That Universal ; it o n l y has
to stay still and forget its desires and i n t e -
rests and the natural p o w e r of divine
attraction will b e felt. A n d that is l o v e .
Individual attachment is also felt, and the
attraction must b e p o w e r f u l enough to o v e r -
c o m e the attachment.
T h e t w o methods of k n o w l e d g e and devo->
tion m a y seem m u t u a l l y exclusive in theory
but in practice they are not. One can seek
the inner G u r u w h i l e at the same time wor-^
shipping the outer. T h e quest is a w a r in
which w h a t e v e r w e a p o n proves effective can
be used.
By
G. N. Daley
until it is seen that the e g o " I " and mind
arise and cease together, just as creation
arises and ceases with Universal Mind. C o n -
tinual Vichara and effort will ultimately
r e m o v e all trace of the ego " I " and a w a r e -
ness alone will remain, not e v e n perceiving
the unity of all. Thus w i l l consciousness b e
brought to the point of just Being in N o w -
space. T h e r e is a formless state b e y o n d this
w h i c h is also just Being, b u t that is of no
immediate concern, just B E n o w .
 Januafy

THE W A Y OF THE SPIRIT

By
Mi A. PIGGOTT

T h i s article r e l a t e s t o visits m a d e t o t h e A s h r a m of S r i R a m a n a M a h a r s h i in
the y e a r s 1 9 3 2 - 3 . Since that t i m e there has been a continual flow of visitors from
a l l p a r t s of t h e w o r l d . T h i s e n t a i l e d m u c h o u t w a r d a l t e r a t i o n a n d m a n y changes
have taken place.

T H A D visited India before, but it w a s m y

first trip off the beaten track. Staying
with friends or in the luxurious hotels of
B o m b a y and Calcutta, p r o v i d e d w i t h m o d -
ern conveniences, can give little indication
of the conditions to b e met with w h e n
leaving highways. But this w a s an a d v e n -
ture in a cause, and nothing else mattered.
For some years it had been m y wish to
meet o n e of the real H o l y M e n of India, but
so far it was a vain one. I had, it is true,
sp'okejn with a f e w saintly m e n and also
s o m e fakirs of the mediumistic type, w h o
w e r e no doubt sincere enough in their w a y .
But they w e r e not what I was seeking. T h e n
1" was told of Sri Ramana Maharshi. And
even f r o m the little I heard, I k n e w I w o u l d
travel a n y w h e r e and put up with any i n c o n -
venience in order to reach him.

T h e friend w h o g a v e m e the w e l c o m e n e w s
of his existence offered to take m e to h i m ,
and so w e arrived at Tiruvannamalai late
one afternoon. W e put u p at that n o n e too
clean accommodation the ' d a k ' b u n g a l o w or
travellers' rest-house, w h i c h is all that is
offered to the w a y f a r e r w h o strays f r o m the
cities. No bedding is p r o v i d e d and there is
seldom m u c h furniture. But w e left m y
servant to wrestle w i t h such details and m a d e
our w a y to the bazaar and then u p the
A s h r a m in a cart d r a w n b y a p o n y . T h e e n d
of our drive f o u n d us s o m e w h a t battered
but full of expectation.
Several of the people living in the A s h r a m ,
mostly devotees, c a m e out to greet us.
A m o n g s t them was the y o u n g e r brother of strictly m o n k s in the western sense of the
the Maharshi. He w a s dressed in the ochre w o r d , nor is an A s h r a m a Monastery. It is
r o b e denoting a Sannyasin — one w h o has a place w h e r e people wishing to study or
renounced the w o r l d . T h e others w e r e not f o l l o w a spiritual life m a y live. Often there
 THE W A Y OF THE SPIRIT
are no orders or binding rules, and a n y o n e
can c o m e and go as he pleases. E v e n w o m e n ,
though not a l l o w e d to sleep on the premises,
are w e l c o m e d .
Most of t h e people spoke English and
greeted m e in a most friendly manner. This
was encouraging, for I w a s nervous, having
been told that I was the first European
woman so far to visit the Maharishi, or
Maharshi, as he is generally called. We
w e r e then taken in at once to see the H o l y
Man, and after making the Indian saluta-
tion, b y holding the t w o palms together and
raising them thus j o i n e d to the forehead, w e
laid our offerings on the ground b e f o r e him.
He w a s seated on a divan u p o n w h i c h w a s
spread a large leopard skin. In front of the
divan sandal-sticks w e r e burning and a small
brazier of coals, o n w h i c h a special kind of
incense was constantly being t h r o w n .
A b o u t a dozen people w e r e present in the
hall. T h e y spoke in l o w tones to one
another, and a child prattled to his mother.
But soon these sounds ceased and there was
quiet. I sat cross-legged on the floor with
the others, though a chair had been t h o u g h t -
fully p r o v i d e d for m e .
For a w h i l e nothing happened. I tried to
concentrate m y mind. Suddenly I became
conscious that the Maharshi's eyes w e r e f i x -
ed on m e . T h e y seemed literally like b u r n -
ing coals of fire piercing through one. T h e y
glittered in the dim light. Never b e f o r e had
1 experienced anything so devastating — in
fact it was almost frightening. W h a t I w e n t
through in that terrible half hour, in a w a y
of s e l f - c o n d e m n a t i o n and scorn for the p e t -
tiness of m y o w n life, w o u l d be difficult to
describe. Not that h e criticized, e v e n in
silence — of that he was incapable — but in
the light of perfection all imperfections are
revealed. T o s h o w h o w little responsible h e
was for m y feelings, h e told m e later o n that
doubting, self-distrust and self-depreciation
are some of t h e greatest hindrances to the
realization of Reality.
Presently the Maharshi got u p and w e n t
for his evening w a l k . This was the signal
for a general exodus, and w e all trooped o u t -
side.
3
O n e of the devotees offered to s h o w us
around the A s h r a m , a cluster of small
w h i t e - w a s h e d buildings and huts, all s p o t -
lessly clean, and j o i n e d together in some
cases by a covered passage-way. The
Ashram was picturesquely situated half w a y
up the famous holy mountain of Arunachala.
It w a s on this mountain side that the
Maharshi took up his abode m o r e than thirty
years ago, and ever since then it has b e e n
his h o m e . He was, at the t i m e of m y visit,
about fifty years, but l o o k e d older, o w i n g no
doubt to the privations and austerities p r a c -
tised in early life.
It was dark w h e n w e returned for the
evening meditation, and most of the p e o p l e
not living permanently in the A s h r a m had
left. T h e hall was compellingly still. The
eyes of the H o l y O n e blazed no m o r e . T h e y
w e r e serene and inverted. ,A11 m y troubles
seemed smoothed out and difficulties m e l t e d
away. Nothing that w e of the w o r l d call
important, mattered. T i m e w a s forgotten.
Life was one, in its m a n y aspects.
Late the n e x t afternoon m y friend had to
return to his h o m e leaving m e behind in
charge of m y elderly servant, a fatherly and
trustworthy man, w h o saw to it that the
water and m i l k w e r e p r o p e r l y boiled, and
that, o n m y return each night f r o m the
Ashram, a suitable meal w a s waiting for m e
at the travellers' rest house.
F r o m that time o n w a r d s , started a routine
that w a s to b e the same for m a n y w e e k s .
The rickety cart w o u l d turn u p at six in the
morning. It t o o k m e u p to the A s h r a m and
c a m e back again at seven-thirty in the
evening for the return j o u r n e y . I soon
acquired a technique of balance that p r o m i s -
ed safety if not c o m f o r t and the drive lost
most of its original precariousness. How-
ever it was n e v e r peaceful o w i n g to the
small insect life inhabitating the straw o n
w h i c h I had to crouch !
Up at the A s h r a m I w a s given a small hut,
seven feet b y seven, for m y use during the
day. In it w e r e a w o o d e n plank, a chair and
a table .on w h i c h w e r e a basin, t o w e l and
soap. Not luxurious, but the thought and
care with w h i c h it had been p r o v i d e d
 THE MOUNTAIN
a
touched m e m o r e than I can say. H o w e v e r ,
being a European, m y bones w e r e not
accustomed to wood unrelieved by a the hall. But t h e Maharshi was not in the
mattress, and the m i d d a y rest taken after
the n o o n meal, w a s hardly one so far as I
was concerned.
T h e r e w e r e t w o chief meals, one at e l e v e n -
thirty in the morning and the other a r o u n d
eight in the evening. I ate with the others
at the morning one. T h e f o o d w a s m o r e o r
less the same at both — rice, w i t h an assort-
ment of vegetables and milk curd. Every-
b o d y sat on the floor in front of an i n d i v i -
dual strip of banana leaf.
* * #
E v e r y o n e gathered in the hall. Most p e o -
ple w e r e quiet and taken up w i t h their o w n
thoughts. B u t sometimes there w e r e visitors,
travelling m o n k s or devotees w h o c a m e for
the Maharshi's blessing, and they w o u l d sing
sacred songs and tell allegorical tales.
Among those who turn u p vat the
A s r a m for a short stay w a s an A m e r i c a n
author, w h o s e books and translations of
1 " B u t in any case," w e n t on the Maharshi,
Tibetan manuscripts are w e l l k n o w n . We
had m a n y enlightening talks, and I w a s glad
of his presence for another reason. Asking
questions in the open hall was rather an
ordeal, but b a c k e d b y him I lost some of
m y diffidence. W e pooled our p r o b l e m s and
c a m e t o the Maharshi with them, trivial or
profound. A n interpreter was always on
hand, for although the Maharshi understands
English he does not speak it with ease. He
knows immediately, h o w e v e r , whether the
exact shade of meaning has been accurately
translated, and if not he perseveres until o n e
has understood him completely. One day
w e brought up the question of guruship.
" I s it necessary for spiritual attainment
to have a guru or spiritual teacher ? "
The Maharshi ordered a certain treatise t o
be read, in w h i c h it was stated that as in
all physical and intellectual training a t e a -
cher or instructor is sought, so in matters
spiritual the same principle holds good.
" A n d , " h e added, " it is hard for a m a n
to arrive at the goal without the aid of such
a one,"
PATH January
I turned to him. " B u t y o u had no guru ? "
A rustle of shocked horror ran through
least disturbed b y m y audacious remark. O n
the contrary, h e l o o k e d at m e with a twinkle
in his e y e . T h e n h e t h r e w b a c k his head
and gave a j o y o u s , w h o l e - h e a r t e d laugh. It
endeared m e to him as nothing else could.
A saint w h o can turn the laugh against h i m -
self is a saint indeed.
M y companion next w a n t e d a ruling o n the
v e x e d question of vegetarianism. Everyone
had something to say about that. T h e o u t -
c o m e boiled d o w n to this :
F o o d affects the mind. Certain kinds m a k e
it m o r e sattvic—alive, vibrant. F o r the
practice of any kind of yoga, vegetarianism
is absolutely necessary. But o n m y asking
if o n e could e x p e r i e n c e spiritual i l l u m i n a -
tion whilst n o r m a l l y eating flesh foods, the
answer w a s ' y e s q u a l i f i e d b y the i n j u n c -
tion to l e a v e them off and gradually a c c u s -
tom the b o d y to the purer types of f o o d .
" once y o u h a v e attained Illumination, it w i l l
m a k e little difference what y o u eat. It is the
early stages that are important. O n a great
fire it is immaterial w h a t fuel is h e a p e d . "
A n o t h e r p r o b l e m discussed was that of the
different kinds of Yoga, and the benefit of
various methods.
The Maharshi said that in the end there
was only one approach to the goal, and that
was through the realization of w h a t the Self
is. W h y waste t i m e on other roads w h i c h at
best will o n l y lead to the final path ? Better
b e on that path itself all the time, and loose
no precious m o m e n t s . Meditate on the Self,
on that alone. T h e r e is n o other goal. T h e
Maharshi's philosophy and teaching is the
purest A d v a i t a — non-dualistic — as will
b e seen in a talk I shortly had with h i m .
I had been in despair of ever getting the
Maharshi alone. It is hard to u n b u r d e n the
soul b e f o r e a c r o w d . But early o n e morning
I came into the hall and found him there u n -
attended, Emanating a w o n d e r f u l stillness
and peace. I asked quietly if I might talk
iMr. Paul Brunton, the author of A Search in
Secret India.
 8 THE MOUNTAIN P A T H January

But this w as unusual. T h e Maharshi did the answer to l i v e in t h e w o r l d , if w e must,

not heal, in the accepted t e r m of the w o r d . but not b e of the w o r l d ? T h e r e was nothing
Talking about it one day, I asked h i m if o n e n e w in the idea, yet in this place I seemed
could use spiritual p o w e r for healing. H e to understand it for the first time.
remarked, " Y e s , if y o u think it w o r t h - That afternoon I had m y f a r e w e l l talk
w h i l e , " but added that it required a great with the* Maharshi. He w a s so gentle and
deal of force, w h i c h might b e used m o r e human. W e discussed the difficulties of
profitably in other directions. e v e r y d a y life and m u n d a n e problems. I
asked again about the relation of the b o d y
I was told that the Maharshi had his to the * I ' . H e g a v e this simile.
finger on the pulse of the w h o l e A s h r a m .
" Y o u c a m e up f r o m the b u n g a l o w this
For instance : w h e n in the hall, he w as s u p -
morning in a cart. Y e t y o u do not say, ' T h e
posed to k n o w what w a s going on, e v e n in
cart c a m e u p \ Y o u say ' 1 c a m e up ' Y o u did
the kitchen — and incidentally I w a s s u r -
not m a k e the mistake of identifying y o u r -
prised to find that h e himself assisted in the
self w i t h the cart. In the same w a y , l o o k u p o n
cutting up of vegetables f o r the daily meal.
y o ur b o d y as y o u do the cart. Treat it w e l l ,
I was also told that h e k n o w s w h a t is p a s s -
and it wi l l b e a g o o d servant and instru-J
ing in the minds of people. Of this latter
ment. But do not b e deceived into thinking
ability, I had a small personal experience.
it is ' I V* H e again stressed the necessity to
It wa s in the afternoon and I was in the see o n l y the Self in everything. A c t a u t o -
far corner o f the hall reading the translation matically, so to speak, and let ' I t ' do the
of a collection of aphorisms written in —^to w o r k . " A n d ' I t ' always w i l l , " h e added.
m e — a flowery and artificial vein. I w a s " D o not l o o k for results. D o w h a t is right
bored and slightly irritated. S u d d e n l y o n e in the given m o m e n t and l e a v e it behincj
of the devotees stood b e f o r e m e w i t h another y o u . "
b o o k in his hand — all the A s h r a m b o o k s
A t the end of our talk, h e quoted that
w e r e b o u n d in b r o w n paper and l o o k e d
wonderful saying from the Upanishad
e x a c t l y alike — and said, " T h e Maharshi
' W h e n to the m a n w h o understands, t h e
asks m e to give y o u this. H e thinks it w i l l
Self has b e c o m e all things, w h a t s o r r o w ,
be m o r e sympathetic to y o u r t y p e of m i n d . "
what trouble, can there b e , to him w h o has
It was. H o w could the Maharshi k n o w what
o n c e b e h e l d this unity ? '
I wa s reading ? I was sitting f a r a w a y , w i t h
A s I we nt to say g o o d b y e in the evening
m a n y p e o p l e in b e t w e e n us, blocking his line
the A s h r a m p e o p l e clustered r o u n d in
of vision. But I had previously noticed that
m a n y times he w o u l d answer a question in sympathy for m y departure. I felt I had made
m y mind, whilst it w a s o n l y in the process and w a s leaving true friends. T h e y w e r e so
of being formulated. This happened too simple and yet so genuine.
often t o b e a coincidence. T h e r e was a service taking p l a c e in th&
•* * * adjoining T e m p l e , and an old Sanscrit h y m n
was being chanted. Just as I stepped into
Every experience has to end and.
the cart the T e m p l e bell rang. This brought
the last day of my visit to the
a smile of happiness on e v e r y o n e ' s face.
Ashram arrived, and w i t h it a great
Apparently, to hear a t e m p l e gong in the act
sadness filled my heart. I must go *
of departure is a w o n d e r f u l o m e n and brings
b a c k to worries, p r o b l e m s and irritations.
peace.
Here all was peace. Here it w a s c o m p a r a t i v e -
l y easy to l i v e in the m o o d of the spirit. Is A s I left Tiruvannamalai in the d a w n of
this w h y so m a n y h o l y p e o p l e retire to s o l i - the n e x t morning, I caught a last glimpse of:
tude, I w o n d e r e d . Is it o n l y in conditions Arunachala, the H o l y Mountain, o n w h i c h
such as these that the hidden verities e m e r g e lives o n e as one of the saints of earth. It was
f r o m under the covering of distractions ? red and g l o w i n g in t h e rising sun.
Still, all of us cannot f o l l o w such a life. Is I wept.
1970 9

T W O KINDS OF SILENCE

By
Prof. N. A. NIKAM

p v l F F E R E N T people h a v e had different

sorts of experience at Ramana A s h r a m .
If I w e r e to describe m y e x p e r i e n c e on
entering the Ramana A s h r a m for t h e first
time, I w o u l d describe it as an e x p e r i e n c e
of two sorts of silence : the silence of death
and the silence of illumination. A s I entered
the ashram, I perceived a g r o u p of p e o p l e
sitting around in utter silence around s o m e -
body w h o was reclining on a sofa. O n seeing
this, I stopped and w i t h d r e w a little, and
became g r a v e and s o l e m n j and b e h a v e d
exactly as I w o u l d or have done w h e n I
enter a house in w h i c h s o m e o n e is (Jead. It
was a grave and solemn silence, the silence
of sorrow and grief, as it w e r e . It was
natural that 1 should e x p e r i e n c e this on
seeing the group of people w h o w e r e sitting
in silence around s o m e b o d y , as, till then, I
had no experience of silence other than the
silence that is associated with death. But
this experience of mine was also appropriate,
as Ramana Maharshi had died to the b o d y .
The silence that I experienced therefore was
symbolic ; it symbolised the death of the
body. This was significant. Ramana M a h a -
rshf was dead to the b o d y , and yet he lived.

Yet, when I lived in the ashram f o r t w o

or three days, I experienced an altogether
different kind of silence. In the first instance,
it was a silence of meditation. Its direction
was towards a stillness that w a s coming
into being, hour after hour, accompanying
all m y physical activities at the ashram. It
was f o l l o w e d b y an ineffable kind of c a l m - desire to ask questions, or discovered that
ness and j o y , or j o y and calmness, w h e r e one had no questions to ask ; or, if there
one was indistinguishable f r o m the other. w e r e indeed any questions to ask, they w e r e
But the final phase of this e x p e r i e n c e was directed to one's o w n self, and so, the
a silence that communicated through silence. experience of this sort of silence w e n t m o r e
It was a silence that was teaching ; it was ( and m o r e inward, and the silence b e c a m e
a silence that was speaking. Indeed, it w a s an experience of a presence. A n d it still is
a silence of illumination, w h e r e o n e had no that experience of an ever-present presence,
 ( Q U A R T E R L Y )
Editor : A R T H U R
Vol. VII JANUARY, 1970
CONCENTRATION AND DETACHMENT
T X 7 H A T is needed is simply to take things
as they c o m e , reacting in the w a y one
feels to b e right, interfering as little as
possible. T h e n things will c o m e right of their
own accord and the G r a c e will flow
unimpeded. One does not h a v e to induce the
divine Grace to flow, o n l y to refrain f r o m
obstructing. .
There are t w o kinds of obstruction w h i c h
prevent this and m a k e t h e path long and
arduous. T h e y are distraction and a t t a c h -
ment. T h e r e f o r e their opposites have to b e
cultivated ; that is concentration and d e t a c h -
ment.
Let us first consider concentration. The
untrained mind is seldom able to concentrate
steadily on any thought at all, for any length
of time. It flits about fitfully f r o m thought
to thought. T h e same is to b e seen in c o n -
v e r s a t i o n — for instance at a social g a t h e r -
i n g — nothing is talked through to a c o n -
clusion, no subject is seriously discussed,
just butterfly talk flitting f r o m one topic to
another. Let the person with untrained
mind see h o w l o n g h e can hold it to any o n e
theme. He will b e doing w e l l if he can get
OSBORNE
No. 1
Editorial
b e y o n d thirty seconds ! H o w m u c h training,
then, w i l l b e needed to hold the m i n d to
p u r e awareness !
S o m e teachers prescribe exercises for
concentration, but this is seldom m o r e than
a parlour game. W h e n it does h a v e any effect
it is apt to do m o r e h a r m than g o o d unless
the mind is at the same time being purified.
Concentrated egoism is m o r e dangerous than
distracted.
T h e m i n d automatically gets strengthened
and purified simultaneously b y being turned
to prayer or incantation or to meditation o n
( o r experience o f ) p u r e being. Practice is
needed and it m a y b e difficult at first, but o n
the other hand a flow of G r a c e m a y b e
released far in excess of what practice seems
to account for. Particularly m a y this b e so
in one" w h o has already d e v e l o p e d the p o w e r
of concentration, e v e n though it b e in a
completely different field — chess, for
instance, or science or art, or it m a y even
be in crime or egoism. O n e w h o has o p e n l y
used his p o w e r of concentration in an evil
w a y m a y , w h e n induced to turn it aright,
m a k e equally spectacular progress. There
 10 January

THE WAKEFUL SLEEP

By
ANONYMOUS

O E L F is p u r e awareness. T h e jiva, the basis and support for the existence of the
non-self, is a reflected i m a g e of that jiva. Because the jiva is a reflected i m a g e
awareness. A n aspirant should meditate on incapable of independent existence, it is
the p u r e awareness and experience the clear that the ' self ' - k n o w l e d g e of the j i v a
realization of the Self, disregarding the can only b e secondary. T h e r e can b e n o
non-self. reflection of sun if there is no water. This
fact is m a d e clear in deep sleep or sushupti.
Self shines b y Itself. Jiva is but a t e m p o -
Even though one is not aware of the e x p e r i -
rary reflection that appears to exist through
ence of deep sleep w h i l e in the state of deep
a supporting m e d i u m . It vanishes as soon as
sleep, no one will deny his o w n e x p e r i e n c e
this support is w i t h d r a w n , like the reflected
of deep sleep.
sun in a pot of water. Here too, the sun is
self-luminous and independent. T h e sun in If w e can investigate and understand
the water pot, on the other hand, is o n l y a sushupti, then the secret underlying e x p e r i -
t e m p o r a r y appearance through the m e d i u m ences in the w o r l d can b e explained. W h a t
of the w a t e r - p o t . No sooner the water is the p r o o f that deep sleep is an e x p e r i -
dries up in the pitcher than the reflected ence ? It is the fact that the person w h o gets
sun also disappears. T h e appearance and up f r o m sleep recalls that experience. " I
disappearance of the reflected sun does not had sound sleep ; I k n e w n o t h i n g " , that is
at all affect the real sun. Similar is the the first thing that a person r e m e m b e r s o n
relationship b e t w e e n the self-effulgent Self waking u p . It is not possible to recall a
or A t m a n and the reflected-self or jiva. In thing w h i c h o n e has not experienced at all.
the living conditions of the w o r l d , is it This m e m o r y of experience reveals a f e w
possible to visualise separately the jiva and t h i n g s : It is the same 1' of the w a k i n g -
1

A t m a n ? T h e answer to this is given in the dream states w h o w e n t to sleep. What

following stanza : " T h e jiva appears to exist obtained in sleep was happiness. Y e t , at
only in the w a k i n g and dream states. In that time, ' I ' w a s unaware of the same. In
. deep sleep, it merges with the mind. In that short, in sushupti, ' I ' the e n j o y e r and the
state, it is the self-effulgent A t m a n that ignorance that stood as a bar for t h e e n j o y -
directly illuminates the ignorance-ridden ment alone existed. Here, it is certain that
jiva w h i c h is the sole e n j o y e r of w o r l d l y the ignorant * I ' giving u p its i n d i v i d u a l -
experiences." — (LaghUivakyavritti-fy ised, egoistic existence seeks a state of u n -
interrupted peace. T h e Upanishads h a v e
A l l t h e w o r l d l y experiences are d o v e - proclaimed* this truth. In sleep, there is no
tailed within the w a k i n g , dream and d e e p - difference b e t w e e n the thief, sannyasi, father,
sleep states. It is evident that the entity son, animal and bird. W h a t happens is this.
that enjoys the experiences in the t w o states T h e reflected self or jiva w h i c h earlier a n i -
of w a k i n g and dream is the reflected-self mated itself through the various sense
w h i c h cannot exist without holding on t o perceptions b o t h in the w a k i n g and d r e a m
one or the other sense-perceptions through states, h a v i n g dissolved its e x c l u s i v e e x i s t -
its intellect. If, in these t w o states, there are ence, m e r g e s t e m p o r a r i l y w i t h the pure Self,
no sankalpas or vasanas, the non-self jiva which caused the jiva to b e reflected, l e a v -
masquerading as ' I ' will not b e perceived at ing no trace of cognised objects. T h e j i v a
all. Just as the water in the pitcher is the thus ' e n j o y s ' an u n - i n t e r r u p t e d peace, u n -
cause for the sun to b e reflected, the e v e r - consciously t h o u g h , but is not allowed to
changing pattern of perceptions forms the remain in that state for l o n g because the
1070 THE WAKEFUL SLEEP 11

inescapable vasanas that f o l l o w t h e jiva fuse insentience is illuminated b y the s e l f - e f f u l g -

themselves into a curtain of ignorance. O n
waking up, again the sense perceptions
emerge f r o m this curtain of ignorance, and
associating itself with them, the j i v a gets
entangled in the m u n d a n e w o r l d . A s a matter
of fact, the j i v a in sushupti, is at the
threshold of the eternal truth of e x i s t e n c e -
bliss. But as it reaches this state w e i g h e d
d o w n with a dark curtain of false notions
that f o r m e d its basis in the w a k i n g and
dream states, the j i v a is deprived of c o n s -
cious e n j o y m e n t of the existence-bliss at the
actual time of, experience. Hence the jiva,
time and again, returns to the sense-ridden
and objectified field of perception.
It has already been stated that the vasanas
of the w a k i n g and dream states create a
dark cover in t h e deep sleep state and, at
the time of waking, the same old vasanas
rise up f r o m o u t of this cover of ignorance.
The seekers of truth in India have succeeded
in destroying the vasanas e v e n in the
ent A t m a n . If it is possible to r e m o v e the
dark curtain that prevents the direct p e r -
ception of Self in sushupti, the Self reveals
Itself b y Itself, just as the sun is revealed
w h e n the dark clouds m o v e a w a y f r o m o v e r
the sun. It is just because t h e j i v a stands at
the brink of bliss that it is able to e n j o y the
peace of bliss in deep sleep e v e n though
unaware. T h e jiva, caught u p in the m u d d l e
of w o r l d l y experience, cannot exist without
such frequent sojourns into bliss. That is
w h y sleep is the e x p e r i e n c e most liked b y
all. L e t us see w h a t Sankara Bhagavatpada
says about this experience of bliss in
the Dakshinamurthi Stotra : " A coat of
ignorance stands o v e r the j i v a in sushupti.
T h e condition of j i v a here is like that of an
eclipsed sun or m o o n . T h e sense activities,
useful only in the p e r c e p t i v e living w o r l d ,
having been dissolved for the time being,
the j i v a here merges w i t h the Self. S u c h is
the state of j i v a in sushupti. O n w a k i n g , it
recognises its s e l f - e x i s t e n c e ' as : ' it is
1

waking state and thereby h a v e been able to

" I " myself w h o w e n t to sleep earlier.' M y
have the direct e x p e r i e n c e o f this truth f r e e
obeisance to Guru Dakshinamurthi, the
of ignorance. Even t o d a y that e x p e r i e n c e
e m b o d i m e n t of the ultimate truth." ( V e r s e 6 )
can be within the reach of those w h o m a k e
bold to destroy t h e vasanas completely in
the w a k i n g state. Thus, in deep sleep, it is T r a n s l a t e d f r o m the o r i g i n a l in M a l a y a l a m b y
Sri G. Balakrishnan Nair, entitled : Laghuwakya-
the pure effulgent Self that gives light to the
vrithi,. appearing in " Paramapurushartham,
cover of ignorance in w h i c h the j i v a is D e c e m b e r 1967 " .
merged in that state. This cover of ignorance
— Courtesy : Chinmaya Mission (Regd.), Erna-
in w h i c h the jiva merges is insentient. Its kulam.

The Infinitude of God's Love

By M. M. Pararasasingham
God's love, boundless, immens'rable, fills th'earth,
Heaven, the depths o'hell • a cleansing, celestial firev
It burns the dross, reveals gold of p r o v e n w o r t h ,
Retrieves what is priceless, buried in the mire.
H o w oppressive seem the dread hours spent within the shell
T o the throb, the heart beat, t h e life in darkness enclosed,
Until the first faint gleam of light breaks the spell,
A n d the w o r l d in its beauty and loveliness lies disclosed !
G o d , w h o is l o v e supreme, ne'er w i l l ' d a state
O'suffering for man, that w i l l without end prevail.
O Soul ! for thee w i l l birth and death alternate
Until SELF is born a n e w out of thy travail,
Formless, b e y o n d w o r l d ' s shore
With radiance all a g l o w ,
1970 A D V A I T A A N D SRI SANKARA 13

T h e essence of A d v a i t a is contained in this is not so, for during deep sleep w h e n

the four Mahdvdkyias : ( i ) Tfot Twam Asi, both the m i n d and the b o d y d o not w o r k ,
(ii) Ayamdtmd Brahma, (iii) Prajndnam there appears to be another entity, w h i c h
Brahma, and ( i v ) A h a m Brahmdsmi. All experiences, on b e c o m i n g awake, the h a p p y
these indicate the same truth o r answer, t h e state of the soundness of sleep. In tfre.
question being " W h o a m I ? " awakened state, the m i n d , intellect, c o n s c i -
ousness, ahankdr or ego, and all the indri-
W e will n o w see h o w S r i s a n k a r a analyses
yas w o r k . It is o n l y the inner Self or -
and explains to us the first of the Mahdvak-
Antardtma that is active to experience the
yds, the great dictum of the Upanishads •—
dream state. In the deep sleep state, all
TUt Twam Asiov" That t h o u art " , to m a k e
these are silent. Thus arises the question as
us understand Atma Vidya, the doctrine of
to w h o this real or genuine experiencer, the
the k n o w l e d g e of the ' S e l f / or spiritual
real " I " is. T h e answer is the Self',
4

essence. (
the Atman, the Changeless, the Permanent,
" T h a t thou art," represents or signifies, the Eternal, as opposed to the b o d y , the
nay affirms, that m a n is possessed of, or is mind and the intellect, all of w h i c h change.
himself, " T h a t o n e thing, w h i c h w h e n it is T h e S e l f ' p r Jivdtma is therefore nothing
1

known, all things are k n o w n " . * T h a t ' or else than the attributeless Paramdtma t and
'Tat' is the A t m a n , w h i c h is impartite, u n - there are no t w o or separate entities. The
divided amongst divided things, — the spirit, term Asi of the Mahdvdkya connotes this
of all beings. It is the inconceivable, the identification of 1
T h o u ' or Twam with
biggest of all (Pararndtman), the indescri- ' T h a t ' or Tat.
bable, without f o r m , name and qualities
(Nirguna). " I t " cannot b e c o m p a r e d w i t h S r i sankara explains that Brahman is the
any o t h e r / as " I t " is a l l - c o m p r e h e n s i v e ; only one and there are n o Jlvdtmas, they
others do not exist as part of " It " , as the being part and parcel of H i m nay H i m -
Infinite has no parts, b u t others are in " It " . self and gives the e x a m p l e h o w the contents
What " I t " is cannot b e realised unless of e m p t y pots w h i c h appear separate, m e r g e
experienced. Can o n e realise or k n o w h o w W i t h the open atmosphere w h e n the pots are
sugar tastes, unless one actually tastes i t ? broken. Similarly, h e says that with the
One cannot, even after several comparisons getting over of the idea of 1 'ness as a s e p a -
1

a r e made, to each one of w h i c h one w o u l d rate entity, the breaking of this ignorance,
only answer " Not this, Not this." Similar the Jivdtmds disappear and m e r g e with the
is the neti theory e x p o u n d e d in the U p a - Paramatma, the basis of all existence, the
nishads and explained to us in great detail existence itself.
b y S r i sankara that Atman, the Paramdtma^
A c c e p t i n g that Jivdtma and" Paramatma
cannot b e realised unless b y s e l f - e x p e r i e n c e .
are one and the same, there arises the
The existence of " T h o u " or Twam c a n - doubting of the v e r y character of G o d , nay
not be * taken as a separate entity as Tat the v e r y existence of G o d , w h e n w e begin
does not h a v e the " Other " or the second, to think about the creation of the w o r l d and
Ekamevadwitiyam; This Twam considered of persons therein with differing attitudes.
as Jivdtma, is the same as Tat, the Para- If Brahman is A l l - w i s e , A l l - p o w e r f u l and
Tndtma. All-compassionate, h o w can o n e reconcile
oneself to the grim tragedy and suffer-
The b o d y w h i c h is perishable is c o n s i d e r - ing in life, full of sorrows and un-
ed as " I " , but it is not actually so, for the happiness ? It cannot b e the w o r k of a
mind comes into the picture. W e e x p e r i - benign G o d and one gets the feeling that
ence the b o d y and the m i n d being at d i f f e - it is not the w o r k of any G o d at all, but the
rent places at the same time, as t h e m i n d machinations of a blind irrational fate.
works in a different field e v e n w h e n the
body is engaged on a specific work.. Then, S r i sankara n o w introduces Jagat Mithya,
can w e say that the " I " is the m i n d ? Even next in importance to the Mahdvakyas, to
2 THE MOUNTAIN
are a n u m b e r of famous examples of this.
T h e Sage V a l m i k i , author of the Ramayana,
was a m u r d e r e r and r o b b e r until a sudden
revulsion turned him in the right direction.
T h e same was the case w i t h one of the great
Marathi poet-saints of Mediaeval India.
Buddha w e n t out into the forest to seek
Angulimala, a notorious killer and p l u n -
derer, c o n q u e r e d him by the spiritual
p o w e r flowing through him, and b r o u g h t him
b a c k as a y e l l o w - r o b e d m o n k . Similar stories
are told, if I r e m e m b e r aright, of St. J o h n
the Evangelist o n the Island of P a t m o s and
of St. Francis of Assissi. T h e necessary
ruthlessness was already there ; it had o n l y
to b e turned against the ego b y o n e t r e m e n -
dous act of will and the p o w e r of c o n c e n t r a -
tion enabled D i v i n e G r a c e to flow through
them.
If lack of concentration destroys a man's
ability to maintain steady self-awareness,
lack of detachment destroys his w i l l to.
W h a t is needed is to b e detached and c o n -
centrated at the same time. Or it might b e
said that what is needed is true humility,
because humility is not in essence c o m p a r a -
tive at all. It does not m e a n comparing
oneself u n f a v o u r a b l y with others (in w h i c h
there m a y b e a g o o d dose of h y p o c r i s y ) but
appearing in utter p o v e r t y and submission
before the Supreme. But the ego t h r o w s out
tentacles, clutches at possessions, e n j o y m e n t ,
status, p o w e r , and puts up a fight. T h e q u a l i -
ties w h i c h religion denounces as * sins ' a r e
in fact those w h i c h inflate the e g o and
prevent its total submission. W h e t h e r one
speaks in terms of duality or Oneness, w h e -
ther one calls That ' G o d ' or * S e l f ' , the fact
remains that the ego must b e deflated e n o u g h
to pass through the e y e of a needle b e f o r e it
can return to That. Ethical philosophers have
tried to m a k e out that the conception of
' sin ' arises f r o m social convenience and that
o n l y those actions are condemned which
harm society. T h e y are quite w r o n g . Sins
are m o d e s of action w h i c h h a r m primarily
oneself b y inflating the e g o and making it
unwilling to submit.
Attachments are the roots of the e g o in
the t w o f o l d sense of clinging and n o u r i s h -
PATH January
ing. T h e ego cannot renounce the w o r l d
i n w a r d l y as long as it clings to it through
attachments ; it cannot b e c o m e tenuous
enough to pass through the e y e of a needle
so long as it is nourished b y attachments.
T h e ego and its attachments are mutually
dependent : the ego cannot b e destroyed so
l o n g as there are attachments and attach-
ments cannot b e destroyed so long as there
is an ego. T h e h o l y w a r ' can take either
1
the f o r m of attacking attachments in order
to starve out the e g o or attacking the ego so
that w i t h its death t h e attachments also will
perish. A c t u a l l y both types of campaign
have to b e carried on simultaneously. Neither
is a passport to success ; b o t h require
courage and perseverance. A l s o both require
skill and alertness because the ego is v e r y
cunning. D e p r i v e d of one outlet it w i l l
switch its attention to another. Deprived of a
gross outlet it will find a subtle one. W h e n
vigilance is relaxed o v e r a captured s t r o n g -
hold it w i l l return there, so that one can
never count on demolishing them o n e b y
one. T h e ability of the ego to spring u p in
a n e w f o r m as soon as the old o n e is
threatened is symbolised in m y t h o l o g y b y
the hero's combat w i t h an e n e m y that c o n -
stantly changes f o r m . H e has to b e equally
aleirt and change with i t — into an eagle
when it becomes a bird, a lion w h e n it
becomes a beast, and so on. T h e constant
springing of attachments is symbolised b y
combat with a giant or monster w h o g r o w s
t w o n e w heads f o r each one that is cut off.
The o n l y w a y is to strike to the heart.
This is the opposite approach of striking
at the ego itself w h i c h B h a g a v a n r e c o m m e n d -
ed. Naturally, no scope is to b e given to
attachments. T h e y are to b e kept in check
and renounced as far as possible ; but the
main attack is on the e g o itself. Bhagavan
compared the e g o to a tree and its attach-
ments to the branches. If y o u cut off b r a n -
ches it still continues to put out n e w ones ;
S e l f - e n q u i r y is an attempt to uproot the tree
itself. A s I h a v e said, there is no easy
recipe for success ; the quest is a path for
heroes ; but it is the part of w i s d o m , as in
warfare, to use one's forces to the best
advantage, and the attack on the ego itself
24 THE MOUNTAIN PATH January

Unsteady breathing, a sickness in itself, is f r o m in to through, our attention is led f r o m

steadied. It has us progressively happier for peripheral to central awareness.
no apparent reason. A s o u r . tonal quality
improves w e appreciate it as an attuning. Effulgence of consciousness follows.
Afflictions disappear. Intuitive faculties long
Our cells a w a k e . W e are relieved of i n t e r - dormant awake. Foresight and prevision
nal confusions and external objectifications. are possible. Silently or audibly intoned,
As our focus changes f r o m out to in, and Gayatri is good to live and die with.

As - It - Isness

' TTYIFFERENCES ' and ' preferences ' are
relative, and are applicable o n l y to
phenomena : noumenally there cannot b e
any such spatio-temporal notion as ' d i s c r i -
mination \.
That is w h y 'non-objective relation'
accurately defines the phenomenal situation
of a Sage vis-a-vis all manifestation.
By
Wei W u Wei
rent Sage, w h o s e only identity is his o w n
and noumenal — w h i c h of course is not
different f r o m n o n - i d e n t i t y . W h i c h is w h y
he has nothing about w h i c h to argue, nothing
to affirm and nothing to deny, w h y , in short,
positive and negative, yes ' and ' no
1
are
in no manner different. N o n - o b j e c t i v e r e l a -
tion, therefore, is at the same time ' e q u a n i -
mity ' in relativity.

' W h a t I am — y o u a r e ; what y o u a r e — . Even ' presence ' and ' a b s e n c e ' are m e a n -
I a m ' t h e r e b y becomes the! only possible ingless to him, since whatever is present
' r e l a t i o n ' of the Sage to all phenomena. spatio-temporally is absent as such i n t e m p o -
rally, and what is absence phenomenally is
A l l phenomena can only be images c o n -
presence noumenally. This, again, is w h y
ceptually e x t e n d e d spatially and temporally
samsara and nirvana are doctrinally " n o t -
in relative or divided mind. Their s u b j e c -
different " , w h y Buddhas and the ignorant
tivity is that of the Sage, s u b j e c t i v i t y - a s -
are ' i d e n t i c a l f o r in indivision no f o r m of
such or Suchness, for phenomenal or r e l a -
duality can be.
tive ' subjectivity* is a n objectivised illusion.
Therefore no barrier can factually exist, nor
Is it not v e r y simple and obvious ? If w e
to a Sage appear to exist, b e t w e e n relative
look f r o m wholeness ', unicity, instead of
1

1
self ' and other '.
1

f r o m division, duality, what w e behold is

A Sage, therefore, cannot ' l o v e ' or * hate ' just as-it-isness, for ' acting metaphysically,
any phenomenal manifestation, nor can a is i m - m e d i a t e {wu wei), whereas all r e l a -
Sage b e ' l o v e d ' or ' hated ' b y another a p p a - tive acting is r e - a c t i o n (yu wei).
1970 25

YOGA VASISHTA SARA 1

THE ESSENCE OF YOGA VASISHTA

Based on a translation made by SWAMI SURESANANDA

CHAPTER V

THE DESTRUCTION OF LATENT ,

IMPRESSIONS

1. O R a m a , this enquiry into the *8elf of

the nature of W h o am I ? ' is the fire w h i c h
4

burns u p t h e seeds of the evil tree w h i c h is

the mind.

2. Just as the w i n d does not affect the

creepers in a picture, so also afflictions do
not affect one w h o s e understanding is f o r t i -
fied b y firmness and ( a l w a y s ) reflected in
the mirror of enquiry.

3. T h e k n o w e r s of truth declare that

enquiry into the truth of the Self is k n o w -
ledge. W h a t is to be k n o w n is contained in
it like sweetness in milk.

4. T o one w h o has realized the Self b y

enquiry Brahma, Vishnu and Siva are
objects of compassion.

5. T o one w h o is fond of enquiring ( c o n -

stantly) * W h a t is this vast universe ? ' and
' W h o a m I ? ' this w o r l d b e c o m e s quite u n -
real.

6. Just as in a mirage the idea of water

does not occur to one w h o k n o w s (that it is
a m i r a g e ) , even so latent impressions d o not
rise in o n e w h o s e ignorance has b e e n d e s -
troyed b y realizing that everything is
9. Latent impressions cease to b e active
Brahman.
when o n e associates with sages, discards all
7. B y the abandonment of latent i m p r e s - thoughts of samsara and r e m e m b e r s that the
sions o r b y the control of breathing m i n d b o d y has to die.
ceases to b e t h e mind. Practise w h i c h e v e r 10. O Raghava, even ignorant persons
y o u like. , j convert b y the firmness of their conviction,
poison into nectar and nectar into poison.
8. O pure soul, cherish the association of
11. W h e n this b o d y is taken to b e real it
sages and the true scriptures ; y o u will
serves the purpose of a b o d y , b u t w h e n it
attain the state of Supreme Consciousness
not in t h e course of months b u t days. i C o n t i n u e d f r o m o u r l a s t issue.
26 THE MOUNTAIN PATH January

is seen to b e unreal it b e c o m e s like space 14. W h e n the aspirant ( s a d h u ) thinks

(unsubstantial).
12. O Rama, w h i l e lying on a soft bed
you w a n d e r about in all directions with a
dream b o d y ; but n o w (in this w a k i n g state)
w h e r e is that b o d y ?
only of Brahman and remains calm and free
from s o r r o w s his egoity dies of itself.
15. If o n e - r e a l i z e s the unity of things
e v e r y w h e r e , one always remains tranquil,
inwardly cool and pure like space without
the sense of I \
1

13. Just as a respectable m a n avoids c o n -

tact with an outcast w o m a n carrying d o g ' s 16. If i n w a r d l y one is cool the w h o l e
flesh, so also one should discard the thought w o r l d will b e cool, but if i n w a r d l y one is
* i - a m - t h e - b o d y ' , e v e n if everything w e r e hot (agitated) the w h o l e w o r l d will b e a
to b e lost. burning mass.

In My Heart

By
A. K. Vattal
In the gathering of n e w bodies,
Their false ecstasies of life,
I pushed headlong into matter,
Struck the pain-springs of such lives,
A n d m y pain-throbs turned to crimson

On m y Hand
On m y Hand.

Came the m o m e n t of T h y meeting,

Prophecies f r o m Caves of light,
Turned the anguish of the senses,
T o the n e w , cool paths of life,
A n d the pain-throbs turned to p e a c e -
drops

In m y Heart
In m y Heart.

Unreluctant w o r k e d T h y Presence,
G l o r y - g i l d e d as a dream,
Sought m e out — m y inmost being —
In caressing light that streamed ;
With Its G l o r y filled its message

In m y Soul
In m y Soul.

1970
TIRUVANNAMALAI
C T I L L N E S S and peace, a closed G a r b h a -
^ griha, storing vibrant spiritual p o w e r ,
' prakdrds 9
and other details of structure
built according to the rules of the A g a m a -
shastras, a significant b a c k g r o u n d ( m a y be
mountainous b a c k g r o u n d or p r o x i m i t y to a
Arunachaleswara Temple seen
life-giving river with rich, green, v e g e t a -
t i o n ) , an elevating purity (physical purity
and f r e e d o m f r o m any particular stigma) —
these are a f e w characteristics of a place of
worship. In the southern part of our c o u n -
try w e h a v e quite a n u m b e r of temples
w h i c h are conducive to spiritual f e r v o u r .
Tiruvannamalai is one among them.
27
By
K. S, SUGAVANAM, I.A.S.
Tiruvannamalai is in the North A r c o t
district about 120 miles f r o m Madras on the
road to Salem.
i n the distant past, this place w a s in the
Chola K i n g d o m ; in the 14th Century, it
came under Hoysalas ; later Vijayanagar
from the Hill Arunachala,
kings and Thanjavur Naickers held s w a y
over it. T h e present f o r m and condition of
the temple is d u e to them all, and of course
the m o r e recent Kumbhabhishekas.
' T i r u v a n n a m a l a i ' should b e b r o k e n u p
into ' T i r u and * A n n a m a l a i * T i r u ' is the
9
Tamil equivalent of * Shri ' ; * A n n a m a l a i '
means literally unapproachable or inaccessi-
28 THE MOUN 'AIN P A T H
ble mountain. Geographically speaking the
fact is that the mountainous formation there
is quite old, considerably older than the
Himalayas. That is its physical aspect ;
spiritually it represents the Impassable State
of God-Conciousness.
A m o n g its Sanskrit names like Muktipuri,
Shivaloka, Shuddhanagara, Goureenagara,
Shonadri, Analagiri etc., the most famous is
Arunachala ( ^ u j + s r ^ ) meaning r u d d y
mountain. It is apt since among P a n c h a -
bhuta Sthalas, this Sthala represents A g n i
The Arunachala
Tatva ; among Shadadhara Sthalas, it is
Manipura Chakra Sthala (gross c o r r e s p o n -
dence of Manipura Chakra in the human
b o d y is the liver, w h i c h is the storehouse of
sugar-heat and e n e r g y ) .
T h e temple is surrounded b y walls, these
being pierced b y gates on four sides with
towering ' g o p u r a s ' over them ; the o n e on
the east is R a j a g o p u r a m and measures 217
feet in height. A s w e enter the temple
through this gopura to its right is the t h o u -
sand-pillared ' m a n d a p a m '. W h e n w e get
January
in further w e c o m e to the fifth prdkdrd ;
there w e see Vallala Maharaja G o p u r a with
Kalabhairava on its southern wall. In the
eastern part of fourth prdkdrd Kiligopura
(Parrot g o p u r a ) is prominent ; inside this
are * Dwajastambha ' and Deepastambha \4
In the third prdkdrd, w e h a v e the Vakula
tree w h i c h is the Sthalavruksha there, and
also images of m a n y gods. N e x t w e pass
through A d h i k a r a Nandi ( w e w o u l d also
have seen a bigger Nandi in the fifth prdkdrd)
to second prdkdrd, with images of saints,
Utsavamurthis and V e n u g o p a l a s w a m i t h e r e -
•s-ci ;
Hill
in. In the first prdkdrd w e behold D a k s h i -
n a m o o r t h y and Chandikeshwara. A n d at
last w e approach the heart of the temple,
n a m e l y the Garbhagriha. T h e r e the L o r d is
shining in Linga f o r m and is dearly called
as Arunachaleshwara, His Consort is
installed separately and Her sannidhi is
approached through the northern gate in
second prdkdrd. She is k n o w n as A p e e t h a -
kuchambika.
T h e r e are a n u m b e r of 4
t i r t h a s ' in and
around the temple.
1970 TIRUVANNAMALAI 29

Purana pati worship in Indus V a l l e y civilization into

Shaivism, and a lack of such an evolution
Sharabhopanishad, Suta Samhita, R u d r a
in the case of Brahma, there is fundamental
Samhita, Bhaskara Samhita, Shivamaha-
significance in w h y Shiva T a t v a is w o r -
purana, Shivarahasya (among Sanskrit
shipped and w h y B r a h m a T a t v a is not
w o r k s ) and K a n d a p u r a n a m , Periyapuranam,
worshipped. It is not due to deep fear of
Arunachalapuranam, Tevaram, Tiruvacha-
death entrenched in e v e r y h u m a n being.
kam, Tiruppugal (among Tamil works)
F o r Shiva T a t v a is not identical w i t h Rudra
speak about the greatness of this place.
T a t v a . T o understand better w e repair to
T h e puranic story associated w i t h this Shaiva Siddhanta ; there the scheme is as
place is this : once L o r d B r a h m a and L o r d f o l l o w s : v
Vishnu w e r e quarrelling, each claiming
superiority o v e r the other. A n n o y e d b y this
Shiva T a t v a ( w i t h Shakti T a t v a )
unedifying quarrel, the L o r d appeared
before them as a c o l u m n of resplendent fire . . 1

I I I 1 I
and assured them that w h o e v e r w a s able to
locate the origin o r limit of it is greater than
the other. L o r d V i s h n u earnestly pursued
to trace the origin d o w n i n the f o r m of
Brahma Vishnu Rudra Maheswara Sadashiva
' Varaha ' ; after a tiresome j o b , h e found
Tatva * Tatva Tatva Tatva Tatva
his , efforts to b e abortive and admitted his
F r o m B r a h m a T a t v a o n w a r d s , the five
inability to do so. L o r d B r a h m a w h o w e n t
Tatvas represent
Up flying in the f o r m of ' hamsa ' w a s not
T%RT%, F?K"rWa n
ER^TO
d

so modest ; not being prepared to accept

A l l of us recognize the m o r e familiar first
defeat, he falsely claimed to L o r d Vishnu
three Tatvas immediately as the creation,
that he did see the top of the blazing fire,
existence, and destruction ( o r perhaps t e m -
with a Ketaka flower as witness to testify
p o r a r y dissolution) ; j i v a going through
to his statement. The all-knowing Lord
these creation, existence and destruction of
cursed that Brahma should not b e w o r -
different physical bodies again and again
shipped in temples, and the Ketaka flower
w i t h o u t realizing its nature is c o v e r e d b y
not b e used in His w o r s h i p , because of the
the fourth Tatva w h i c h means concealing or
blatant lie. Finally, u p o n request, the
hiding i.e., because its o w n nature is not
c o l u m n of fire assumed the shape of L i n g o d -
revealed to the jiva, it is b o u n d d o w n to
bhaya.
small principles and concepts and h e n c e r e -
T h e a b o v e story does not stem f r o m any peated births and deaths b e c o m e inevitable.
sectarian zeal ; its purpose is not to c r y d o w n This repetition o f a c y c l e is due to m a y a ,
L o r d B r a h m a or L o r d Vishnu. It has e s o t e - represented b y Maheshwara Tatva. Finally,
ric significance : e v e r y o n e is likely to b e it flashes u p o n the j i v a that it is only P u r e
swept off b y his o w n ego and m a k e tall Awareness, absolutely free, u n b o u n d and u n -
claims. In its height of spiritual ignorance, fettered ; such a recognition, is d u e to G r a c e .
the jiva loses all perspective and humility. This is A n u g r a h a . Sadashiva Tatva stands
Ego-consciousness is so p o w e r f u l that the for this.
jiva caught in it is not prepared to c o n c e d e the Thus Shiva Tatva ( a c c o m p a n i e d b y Shakti
smallness of a rattling ego and a little human Tatva representing pulsating e n e r g y ) , c o m -
intellect. O n l y the benign grace of G o d prising as it does all five Tatvas, is most c o m -
Consciousness can save the j i v a . T h e s w e e t - plete. H e n c e the w o r s h i p of that Tatva is
smelling Ketaka is perhaps indicative of t h e ' m o r e prevalent in general, and m o r e c o m m o n
principle of moha with attendant infatuation with p e o p l e of a b o v e - a v e r age degree of
and wishful thinking. intuitive perception. In contrast to this, c r e a -
tion is t h e act of j i v a getting another b o d y -
A n d , apart f r o m the historical evoution
consciousness in this gross plane ; though
of R u d r a w o r s h i p in t h e V e d a s and P a s h u -
apparently glorious, it is l i k e chaining the
1970 BEINGNESS
through Self-enquiry affords the most direct
approach to victory. But it must be a real
attack. Mere theorising is no attack and can
produce no victory. A man's understanding
that his ego is unreal will do very little to
weaken his propensities, which nourish it
and which hold him back from the bliss of
realized Identity. Attachments have a strong
emotional force and can only be demolished
by a stronger force. It is often love and
devotion that supplies this. A man who, on
the basis of doctrinal understanding, criti-
cises a divine lover is like one who sits at
the foot of a mountain with a good route map
in his hand and declares scornfully of a
climber : " That fellow will never reach
the top ; his map only goes three quarters of
the way up." Perhaps s o ; but perhaps
when he reaches that point he will see the
way clear with no need for any further map.
And iriy any case he is already above the heat
and miasma of the plains, while his critic
may be no better off for his unused map.
But with love also, it must be real love,
capable of destroying attachments. That is
the test. Some have asked how one is to
Beingness
^JTHE Self is Awareness: objects and
things as seen by ego-consciousness are
the insentient Not-Self, and just as Univer-
sal Mind creates the illusory appearance of
matter so does individual mind create the
illusion of separated self and separated
things. The mechanism of thought and feel-
ing is the same as, and can be said to create,
the separated " I ". In order to dispel this
illusion it is only necessary to trace the " I "
back to its source by asking, " Who am I ? "
3
love God. The prescription sometimes
given—by counting His blessings on us and
thinking of all our sins and His forgiveness—-
is quite phony. Even humanly one does not
love out of gratitude. Such a mentality pre-
sumes two persons, God and ego ; but if God
is All-Powerful and ego loves Him out of
gratitude for caring for his wants he can
equally well blame Him for not caring for
them, for sending sickness, privation,
bereavement, and ultimately death. It is a
wholly false mentality. This individual is by
nature drawn to That Universal ; it only has
to stay still and forget its desires and inte-
rests and the natural power of divine
attraction will be felt. And that is love.
Individual attachment is also felt, and the
attraction must be powerful enough to over-
come the attachment.
The two methods of knowledge and devo->
tion may seem mutually exclusive in theory
but in practice they are not. One can seek
the inner Guru while at the same time wor-^
shipping the outer. The quest is a war in
which whatever weapon proves effective can
be used.
By
G. N. Daley
until it is seen that the ego " I " and mind
arise and cease together, just as creation
arises and ceases with Universal Mind. Con-
tinual Vichara and effort will ultimately
remove all trace of the ego " I " and aware-
ness alone will remain, not even perceiving
the unity of all. Thus will consciousness be
brought to the point of just Being in Now-
space. There is a formless state beyond this
which is also just Being, but that is of no
immediate concern, just BE now.
30 THE MOUNTAIN
j i v a afresh. Hence L o r d Brahma standing for
this Tatva is not w o r s h i p p e d . 1
T h e r e is another story associated with this
Sthala : o n c e in a sportive m o o d , Parvati
closed the e y e s of the L o r d . T h o u g h it w a s
m o m e n t a r y , it plunged the w o r l d in d a r k -
ness. T o m a k e g o o d for the mistake and
inadvertence, Parvati w o r s h i p p e d the L o r d
in the f o r m of Prithvi Linga in K a n c h e e -
pura Kshatra ; the L o r d asked Parvati to* d o
tapas at Arunachala to get t o H i m . While
Parvati was doing penance in this place w i t h
the help of sage Gautama, o n Kartika
Pournima d a y , the L o r d appeared as a
c o l u m n of fire ; Parvati got b a c k Her o r i g i -
nal state and \then appeared the A r d h a n a -
reeshwara f o r m . * In m o d e r n times, the place has been
T o celebrate this, w e have a t e n - d a y festi-
val in the m o n t h of Kartika starting on
Uttara Nakshatra day ; on tenth d a y w h i c h
will b e f u l l - m o o n day, indicative of Deepa
Darshna a beacon is lit on the mountain
w h i c h is visible f r o m m a n y miles, with D e e p -
aradhana to Panchamurthi in t h e temple, at
the same time. On the 12th day, the L o r d
with His consort has a Giripradakshina, cir-
cumambulation of- the mountain ; the distance
is eight miles. This Brahmotsava attracts
thousands of p e o p l e . F o r m e r l y , all these
w e r e being celebrated on a grand scale, with
the beacon light burning for a n u m b e r of
days. N o w things have b e c o m e m o r e modest.
' E c o n o m y measure ' — this is said to b e the
justifiable reason. But the actual reason is
lack of or decrease in religious f e r v o u r due
to increasing apathy and rise of p s e u d o -
intellectuality of people.
Saints in this Place
T h e saints w h o came here to worship the
Lord were Tirujnanasambandhar, Tiru-
navukkarasar, Manikkavasagar, Gugai
Namashivayar, Guru Namashivayar etc. It is
also said that Arunagirinathar, disgusted
PATH January
with w o r l d l y life, tried to put an end to
himself b y falling f r o m Vallala gopura ( r e -
ferred to a b o v e ) ; L o r d Subrahmanya is said
to h a v e saved him, given deeksha to h i m
and introduced the first f e w w o r d s of the
opening verse in praise of Himself ; A r u n a -
girinathar w h o n o w ripened into ardent
devotee of L o r d Subrahmanya began his
Tiruppugal with those opening w o r d s . Later,
the saint w e n t in t h e shape of a parrot to
bring a Parijata flower and w h e n h e c a m e
back, he could not find his h u m a n b o d y . So
sitting on K i l i g o p u r a m ( o r Parrot g o p u r a m ,
referred to p r e v i o u s l y ) , h e sang Kandar
Anubhuti remaining in the b o d y of the
parrot.
h a l l o w e d b y the stay of saints like Seshadri
Swami. Most notable among them was
Ramana Maharshi. W h i l e still in his teens,
h e experienced a sudden fear of death o n e
day. He enacted the b o d y ' s death, but
realized that he was quite apart f r o m the
b o d y whether it was alive or not. This firm
realization m a d e a deep imprint on him ;
up till then h e was studying in a school in.
Madurai. T h e intensity of vairagya surged
high, he felt an irresistible call towards
Arunachala w h e r e h e w e n t in search of his
Father. For months together he was s t a y -
ing in Patalalingeshwara Sannidhi, w h i c h is
to the south-west of the thousand-pillared
m a n d a p a m (see a b o v e ) in the temple. He
stayed here in the exalted state of Sahaja
Nirvikalpa Samadhi. W h e n he m o v e d out
of the temple, around him g r e w gradually
an A s h r a m k n o w n as S R I R A M A N A S R A M A M
n o w . He w a s a living demonstration of the
fact that to be in Advaita state is possible,
despite the super-imposition of b o d i l y e x i s t -
ence and w o r l d l y activities.
1 T h e r e is o n l y o n e t e m p l e d e d i c a t e d t o Lord
B r a h m a w h i c h is n e a r P u s h k a r L a k e .
1970 31

"ENQUIRE"

By
QUIS SEPARABIT

I will begin with an incident : If w e have f o l l o w e d up to this

S o m e time b a c k recently I had b e e n to It is a state of attention it is a state
Ramanashram ( T i r u v a n n a m a l a i - I n d i a ) of enquiry (and not at all, what w e have to
as I c a m e to a Hall w h e r e Ramana M a h a r - enquire) !
shi used to sit quite informally and w h e r e T h e state of attention ( of enquiry- )
some p e o p l e w e r e sitting in silence b e f o r e is without a centre !
him 1 am just pointing out the location.
B y the intensity of enquiry, b y Bhagavan's
In that hall 1 came and sat Grace, b y the fire of enquiry . we may
there alone, because it was v e r y early——- go (because, it is only that) we may
still there w a s dark outside. I sat before his go to " w h o I a m " , without these w o r d s
couch his f o r m e r sitting (rather, to b e w h i c h state is unrecognizable !!
v e r y clear, his f o r m e r ' reclining ) sit. . . . . .
%

If w e think ( e v e n slightly) that w e have

I sat before him (so to s a y ) . H e said to to enquire ' ' W h o am I " then the
m e : " Enquire " . whole thing is lost.
I was on m o v e t o w a r d s ' e n q u i r y '
If w e go with the idea that w e have to
. . . . . .-. .again he said " enquire " — m o r s enquire of ' w h o I a m ' , [ which
forcibly (I am using some a d v e r b ) has been m o s t l y done ]
" Enquire " . . third time ! It m a y lead us to ' ^identification absorp-
I again pulled myself (of course, p s y c h o - tion, or perhaps to a pointed-concentration
logically) [and, that itself m a y give us pleasure also,
a sort of an elated sensation] but,
Again " Enquire " .
that is absolutely not the thing
I then asked him ; Should I enquire (of
course, within m y s e l f ) ' W h o am I ' ? [ N e g a t i v e l y only w e can say that m u c h ] .

" No " he said ; We should approach the issue of

" enquiry ", newly
" Enquire o n l y enquire "
I was in a state of attention. and find out for ourselves what comes out
of it out of pure enquiry
N o w , as I proceed
" Can there b e " e n q u i r y " — a state of W e should " experiment " !
enquiry—(which p r o b a b l y Bhagavan m a y [ and not go into the trained
b e hinting a t ) , without the object to enquire w a y of ideology, ^ n d get frustrated, some
into to go into ? time or other unnecessarily],
W e have not thought o v e r this p h e n o - W e should not stop in Ramana Maharshi
menon this w o n d e r f u l state up to this with what he had said, but with what h e
time is saying.
May not be Bhagavan secretly leading [ K i n d l y understand the significance of
us putting us into that state the s e n t e n c e . . do not take it
...... I m a y say, of pure e n q u i r y ? literally].
 32
THE FALSE AND RIGHT SENSE OF " I "
H P H E Infinite W a y revelation is that G o d
is infinite individual being and, t h e r e -
fore, God constitutes our being. AH
of us that is spiritual, eternal, and
immortal is G o d - b e i n g . That of us w h i c h
is mortal, human, and finite is not an e x -
pression of G o d , but an illusion. It cannot
be raised up to the atmosphere of Christhood.
It must " d j e , " and it might just as w e l l
" die " in this minute. That " death " is the
death of the false concept of G o d and man
that has been built up throughout the years,
and that constitutes what m a y b e called the
human experience. But as w e " d i e d a i l y " i
to that human experience, w e are reborn
into the spiritual experience.
G o d constitutes our being in the same
sense that Jesus a c k n o w l e d g e d his sonship
with the Father and at the same time denied
p o w e r to his humanhood. " I can of mine
o w n self do nothing." 2
If a person can of
his o w n self d o nothing, that is about as
thorough and c o m p l e t e a denial of his p e r -
sonal selfhood as can be m a d e . Can w e
hope to m a k e a better demonstration than
Jesus did and claim something m o r e for o u r -
selves than h e claimed ? W h e n he was called
" g o o d Master," Jesus even w e n t so far as
to d e n y that, too : " W h y callest thou m e
g o o d ? there, is none good but one, that is,
God." 3
T h e truth is that o n l y G o d is real
and that G o d , the Father, appears i n d i v i -
dually as G o d , the son. That spiritual i d e n -
tity of the son is our real identity : sonship.
If w e w e r e to say that w e express G o d ,
w e w o u l d b e trying to do something. We
w o u l d h a v e some p o w e r of our o w n , the
power to express God. But this we
do not have. We have no power
to express God. God, being infinite,
G o d alone can express Itself. W e do not
reflect G o d ; w e do not express G o d : G o d
expresses Itself as our individual being. It
is G o d expressing, not m a n expressing, and
January
By
J O E L S. G O L D S M I T H
G o d expressing becomes y o u and m e in our
spiritual identity. Nevertheless, e v e n with
that sonship, G o d always is the presence
and G o d always is the p o w e r . N e v e r d o w e
have p o w e r , never : all p o w e r is G o d - p o w e r
as it flows forth f r o m the G o d - h e a d , a p p e a r -
ing as our individual capacities. It is always
the capacity of G o d , and that is w h y it is
infinite. If it ever b e c a m e y o u r capacity or
mine, it w o u l d be limited. Because all c a p a -
city is G o d - c a p a c i t y , all capacity remains
G o d and remains infinite.
T h e fullness of God's p o w e r was m a d e
evident through Jesus because h e thoroughly
understood his o w n nothingness and thus
b e c a m e that instrument through w h i c h the
allness of G o d could appear. In some degree
each one of us can do that. T h e r e m a y e v e n
b e those oi\. earth w h o m a y duplicate the
w o r k of the Master and s h o w forth G o d ' s
allness in its completeness. W e do not k n o w
of its ever having been done, and w e m a y
never k n o w if it ever is done because, as
a rule, the higher a person goes in spiritual
awareness, the further does h e retire f r o m
the human scene. So his accomplishments
m a y b e m o r e in the invisible than in the
visible. But so far as potentiality is c o n -
cerned, a n y o n e w h o can sufficiently u n d e r -
stand the nothingness of h u m a n h o o d can in
that degree s h o w forth the evidence^ of, or
bear witness to, God's allness.
The Trouble-maker
There is o n l y one reason for discords or
inharmonies of any nature, and that is a
false sense of " I ". What p r o b l e m is there
that does not concern the w o r d " I " or that
could not have been eliminated if there had
not been a little " I " ? If the personal sense
of " I " is out of the w a y , there is n o p r o -
11 Corinthians 15 : 3 1 .
2 John 5 : 30.
3 Matthew* 19 : 17.
 1970 THAT'S
blem. The only p r o b l e m that anyone ever has
is I, I. I am the o n l y one that ever has m y
p r o b l e m . A n d if there w e r e no I, I w o u l d
have no p r o b l e m . T h e t r o u b l e - m a k e r is I.
If I could just do a w a y with " I," w h a t a
pleasant sweet life I w o u l d h a v e — n o t a
single p r o b l e m .
W e want to fulfill that part of Paul's
teaching that says, " I die daily." O n l y let
us hurry up the process and instead of
" dying " bit b y bit and having it so d r a w n -
out and painful, let us do it all at once and
see if that little " I " cannot " d i e " one
beautiful, grand " death " so that w e m a y b e
reborn of the Spirit.
The correct sense of " I " will, eliminate
e v e r y p r o b l e m f r o m the face of the earth :
personal, family, community, national, and
international. T h e r e is only one error on
this entire earth, and that error is a false
interpretation or false sense of " I " . A s long
That's That
A s I s w a y in m i d - d a y sun,
M y head carolling
T h e poet in m e steps out and says,
B o y , w h y dont y o u go h e l l - b e n t for He
W h o k n o w s A l l and A l l That ?
I answer in reply,
" D o foreigners scan the Indian sky,
A n d see the bright forebears sigh,
Dont sing Madhu, all songs are done ;
A n d w h y in English do y o u sing ? "
M y c o u n t r y - m e n dont ken the loose footed
denizen,
T h e y w r a p their souls in meters,
THAT 33
as I think that I must m a k e a living, find a
h o m e , or decide w h a t to do n e x t year, just
that long will I b e facing problems of one
nature or another. If I ever c o m e to a place
of realization of the grand truth that has
been revealed b y Christ Jesus, w h o was p r o -
b a b l y the last of the Masters on earth to
reveal the I, the p r o b l e m s will dissolve.
Not only Christ Jesus but all the great
spiritual lights of the ages reveal that the
only I is G o d ; and that G o d as individual
Being is living Its life as y o u and as m e .
" A n d the W o r d b e c a m e flesh, and d w e l t
among u s . " T h e W o r d , I, b e c a m e i n d i v i -
4
dualized as y o u and as m e and dwells here
as us. But, through the years, w e h a v e
entertained a false sense of that I, and instead
of recognizing that the I is G o d , w e h a v e
taken the I to ourselves as person, built up
an identity, and then tried to maintain it and
sustain it. .
4 John 1 : 14.
By
Madhukar P. Padukone
A thousand folds hide their dithers,
A r e they m e n or are they Gods ?
Reach for the s k y
A n d f r o m here y o u try
Not in any balloon or s a t - a - l i e
T h e y t w i n k l e so b y m o r n to die
T h e Seven Great Rishis guide our
Dust-in-eye
But in English they say,
W h y ? Its only a Great Bear :
That's that
That's all there is to
IT.
34 January

GARLAND OF GURU'S SAYINGS

Translated by Prof. K. SWAMINATHAN
from the Tamil of Sri MURUGANAR

107. The life of folly lived b y the filthy e g o 114. Here, right n o w , is a w o n d e r of
Fond of its location in the flesh wonders.
Is no true life ; it is a dream, Listen.
A passing f a n c y seen T h e bustling, hustling zeal in action
In the auspicious, blissful Of folk w h o cannot think at all
Self supreme. Unless omnipotent A w a r e n e s s
Makes them think !
108. T r u e ascetic and true Brahmin
Is he alone w h o has discarded 115. M u c h like the Zeal of the cripple
The petty ego b o d y - b a s e d . w h o declared
Hard, hard it is for those " S i n g l e - h a n d e d I will meet
W h o still retain regard This host of enemies, l a y them l o w
F o r asram or varna to cast off A n d raise a pile of corpses here
. T h e h e a v y b u r d e n of their ego. If s o m e o n e w o u l d but l i f t , and p r o p
mei "
109. O n e w h o sees otherness and difference
116. If even the W i n d G o d could not stir,
Cannot b y study of the V e d a s four
alas
Become a Brahmin, 1

Nor Fire G o d burn the flimsiest little

W h o sees his ego dead and k n o w s
straw, 2

T h e V e d a s ' import, he alone

H o w can o n e w i t h one's separate
Is a Brahmin. Failing here,
ego-strength
O n e swelters inly, fallen and despised.
D o anything at all ?
110. Kannappa, ripe in l o v e , scooped out 117. With k n o w l e d g e b y illusion veiled,
His eyes and in the L o r d ' s f a c e Staggering under a load of sin,
planted them. Blind and unseeing the S u p r e m e
But till he p l u c k e d and planted them T h e egos play their c o m i c role
He too retained a trace of p r i d e L i k e figures on the temple-tower. 3

In those bright, beautiful orbs of his.

; Attachment to t h e b o d y dies
Hard indeed.
111. Kannappa's application
Of t h e eyes he w a s so p r o u d of
W a s b y the t h r e e - e y e d L o r d ordained
T o save his d e v o t e e f r o m Death,
T h e folly that o n e is flesh inert.
112. Seen aright, t h e P r i m a l Ruler's
W o r l d plan comes to this :
If ego rises, all things rise ;
If it subsides, they all subside,
113. T h e e g o - l i f e that p e o p l e lead
In t h e three w o r l d s d e l u s i o n - b o u n d ,
W h a t is it but the dance of ghouls
118. Sensible passengers do n o t carry
Their l u g g a g e on their o w n p o o r heads
In a fast train hauling under
steam-power
Heaviest loads like wisps of straw.
119. Even so since the P o w e r supreme
Does, as it must, sustain all things,
M e n should l e a v e their burdens of care
O n that A w a r e n e s s and feel free.
120. In meditation, w h i l e t h e ego
Lingers, fear and quaking c o m e
Sometimes. B u t w h e n the e g o dies
A t last in pure awareness, quaking
Stops. Stillness alone prevails.
1 The w o r d m e a n s ' seer ' a s w e l l as * B r a h m i n \

Clinging to corpses in the burning 2 In the Kenopanishad.

3 G r i m a c i n g as if t h e y c a r r y the tower while
ground ? in fact t h e y are c a r r i e d h y it.
IV

5/

(We p u b l i s h e d in o u r l a s t issue t h e c o n c l u d i n g p o r t i o n
of t h e V e d a p a r a y a n a c h a n t e d b e f o r e S r i B h a g a v a n ' s s h r i n e
in the morning. We now publish the first p a r t of the
evening chanting. T h i s starts w i t h t h e E i g h t H y m n s to
Dakshinamurti. Although we have published a transla-
tion of it in o u r issue of J a n u a r y 1968 w e r e p r o d u c e d it
h e r e f o r t h e c o n v e n i e n c e of r e a d e r s . )

H Y M N TO DAKHINAMURTI

INVOCATION

That Shankara w h o appeared as Dakshinamurti to

grant p e a c e to the great Ascetics (Sanaka, S a n a n -
dana, Sanat K u m a r a and Sanat S u j a t a ) , w h o r e v e a l -
ed his real state of Silence, and w h o has expressed
i-Cv the real nature of the Self in this H y m n abides in m e .

THE HYMN

He w h o teaches through silence the nature of the

supreme Brahman, w h o is a youth, w h o is the most
eminent Guru surrounded b y the most competent
disciples that remain steadfast in Brahman, w h o has
the mudra indicating illumination, w h o is of the 1

nature of bliss, w h o revels in the Self, w h o has a

benign countenance — that F a t h e r w h o has a s o u t h -2

w a r d - f a c i n g f o r m , w e adore.
3

T o H i m , w h o , b y Maya, as b y dream, sees within

himself the universe w h i c h is inside him, like a city
that appears in a mirror, ( b u t ) w h i c h is manifested
as if externally, to one w h o apprehends, at the time
of awakening, his o w n single Self, to him, the primal
G u r u Dakshinamurti, m a y this obeisance b e !

T o Him w h o like a magician or even like a great

«1
y o g i displays, b y his o w n p o w e r , this universe
w h i c h at the beginning is undifferentiated under the
varied conditions of space, time and k a r m a and
posited b y M a y a : to Him, the G u r u Dakshinamurti,
m a y this obeisance b e !
36 THE MOUNTAIN
T o Him, w h o s e luminosity alone, w h i c h is
of the nature of existence, shines forth, e n e r -
gising the objective w o r l d w h i c h is like n o n -
existent ; to Him w h o instructs those w h o
resort to H i m through the text ' That thou
a r t ' , to H i m b y realizing w h o m there will
b e no m o r e falls into the ocean of rebirth ;
to H i m w h o is the refuge of the ascetics, the
Guru Dakshinamurti, m a y this obeisance be !
T o H i m w h o is luminous like the light of
a lamp in a pot with m a n y holes ; to H i m
w h o s e k n o w l e d g e externalises through the
eye and other sense organs : to Him w h o is
effulgent as ' I k n o w ', and the entire u n i -
verse . shines after him : to H i m the
u n m o v i n g Guru Dakshinamurti, m a y this
obeisance be.
T h e y w h o k n o w the • I ' as b o d y , breath,
senses, intellect, or the v o i d , are deluded
like w o m e n and children, and the blind and
stupid, and talk m u c h . To Him w h o d e s -
troys the great delusion produced by
ignorance ; to Him who removes the
obstacles to k n o w l e d g e , to the G u r u D a k s h i -
namurti, m a y this obeisance be !
To Him, w h o sleeps w h e n the manifested
mind gets resolved, on account of the v e i l -
ing b y Maya, like the sun or the m o o n in
eclipse, and on w a k i n g recognizes self-
existence in the f o r m ' I have slept till n o w
to Him the Guru of all that m o v e s and
moves not, Dakshinamurti may
f this
obeisance be !
To Him, w h o , b y means of the mudra
indicating illumination, manifests to his
devotees his o w n Self that for ever shines
within as ' I c o n s t a n t l y , in all the inconstant
states such as infancy, etc. and w a k i n g , etc.
— to him w h o s e eye is of the f o r m of the
fire of k n o w l e d g e , the Guru Dakshinamurti,
m a y this obeisance be !
To the self w h o , deluded b y Maya, sees in
dreaming and waking, the universe in its
distinctions such as cause and effect, master
and servant, disciple and teacher, and father
and son, to Him, the Guru of the w o r l d ,
Dakshinamurti, m a y this obeisance be !
T o Him w h o s e eightfold f o r m is all this
m o v i n g and u n m o v i n g universe, appearing
as earth, water, fire, air, ether, the sun, the
PATH January
moon, and the soul : b e y o n d w h o m , supreme
and all-pervading, there exists naught else
for those w h o enquire — to H i m the g r a c i -
ous Guru Dakshinamurti, m a y this obeisance
be !
Since, in this H y m n , the a l l - s e l f - h o o d
has thus been explained, b y listening to it,
b y reflecting on its meaning, b y meditating
on it, there will c o m e about lordship together
with the supreme splendour consisting of
a l l - s e l f - h o o d ; thence will be achieved,
again, the unimpeded supernormal p o w e r
presenting itself in eight forms.
SRI R U D R A M
(The Hymn to Rudra)
NAMAKAM
W e i n v o k e Thee that art the leader of the
hosts of celestial beings and bearest the
name of Ganapati. T h o u art the poet of
poets> of unsurpassed fame, the foremost
among the shining ones. L o r d of the Vedas :
Pray listen to our prayer and graciously
o c c u p y the place kept for Thee.
Grant m e (the devotee of R u d r a ) the
j o y s and pleasures of this w o r l d and the
higher w o r l d , the desire for them, the f u l -
filment of that desire, relations w h o are
well-disposed to m e , auspiciousness, p r o s -
perity, a g o o d place to live in, fame, g o o d
fortune, riches, a director, a supporter, w e l -
fare, steadfastness, the good will of all,
honour, k n o w l e d g e , intelligence, ability to
teach, control over sons and servants,
ploughs, f r e e d o m f r o m obstacles, sacred rites,
their fruits, f r e e d o m f r o m (chronic diseases
l i k e ) consumption, f r e e d o m f r o m acute d i s -
eases (like f e v e r ) medicines, long life,
absence of enemies, fearlessness, good
conduct, a g o o d bed, a g o o d morning and a
good day.
Om Peace ! Om Peace I Om Peace !
i T h e r e a r e m a n y t r a d i t i o n a l mudras o r p o s t u r e s
of t h e h a n d s w h i c h are u s e d in I n d i a n d a n c i n g
a n d i c o n o g r a p h y , e a c h of w h i c h h a s its o w n
meaning. In t h e O c t o b e r 1966 i s s u e of The
Mountain Path t h e r e is an article : The Language
of the Mudras in Indian Classical Dancing, by
Gita Sharma.
2 ' F a t h e r ' b e c a u s e h e is t h e u n i v e r s a l f a t h e r ,
or, t h e s u p r e m e f a t h e r of a l l .
3 T h e S u p r e m e G u r u is t h e s p i r i t u a l n o r t h p o l e
and therefore traditionally faces south.
1970 37

ONTOLOGY OF ADVAITA : By Dr. K. B. Is N i r v a n a a state of m i n d ? O r is it a condi-

Ramakrishna Rao. Pub. : Institute of Philo- tion of c o n s c i o u s n e s s which can b e a t t a i n e d b y a
sophy, Sringeri, M y s o r e . P p . 34. P r i c e : R s . 5.00. progressive dispossession of mental activity ?
And what is the content of Nirvana ? Is it an
Dialectics in Advaita Philosophy are endless. emptiness or a state of positive peace or bliss ?
Dr. Rao's forceful defence of the sole absolute- The writer takes up a representative collection
ness of Brahman is another restatement of the of verses from diverse Pali books and points out
position after r e b u t t i n g the c h a r g e s of irrational- how at different stages of the historical evolu-
ity and inconsistency from the opponents, espe- tion of Buddhism, Nirvana went on changing its
cially of the schools of Dualism and Qualified s i g n i f i c a n c e . I n t e r m s of m o d e r n t h o u g h t , Nirvana,
Non-Dualism. The author protests against what o b s e r v e s t h e a u t h o r , is " a state of calm content-
h e feefs to b e c o m p r o m i s e m o v e s b y s o m e of the ment and of complete intellectual insight. It is
defenders of the A d v a i t a philosophy and refuses a state of i n t e r n a l f r e e d o m , w h e r e all d e p e n d e n c e ,
t o g i v e t r u e v a l u e t o t h e M a n y t h a t is t h e w o r l d . insecurity and defence have disappeared. Ethical
He calls for a clear demarcation between the behaviour has become second nature, and the
ontological and the epistemological situations. attitude towards o t h e r s is f r i e n d l i n e s s , acceptance
and humility."
After reading the whole treatise, one wonders
if F . Schuon is n o t r i g h t after all in s a y i n g that There is a comparison between this * ideal

"The All-possibility must be by definition and state' and what is called 'mental health' by

on p a i n of c o n t r a d i c t i o n i n c l u d e its o w n impossi- modern psychology, especially in its e m p h a s i s of

bility."' (P. 8). Dr. Rao objects from his logical adaptation to moral norms, to the physical and

point of view. Suffice it t o s a y that the Reality social world, adjustment of one's rhythm to suit

breaks the b o u n d s of the l o g i c a l i n t e l l e c t of man circumstances — outer and inner / a n d integra-

and lends itself to b e known in t h e o n l y w a y it tion. The author is c o n s c i o u s that this is o n l y a

can b e k n o w n — knowledge b y identity. In this superficial similarity. Nirvana is a peak state of

experience all definitions lose their rigidity and consciousness freed f r o m all k i n d s of stress, open

all possibles reveal their truth. The One can be to the v i b r a t i o n s of the Infinite ; m o d e r n psycho-

Many without c e a s i n g to b e O n e . As the author logy touches only a fringe of the domain of

rightly says the O n e is n o t a n u m e r i c a l one. consciousness, the area p r o j e c t e d as mind.

A goooV essay that stimulates thinking on

Nirvana.
THE PSYCHOLOGY OF NIRVANA: By Run e

Johansson. Pub. : Allen and Unwin Ltd.,

SRI VALLABHACHARYA: By Bhai Maniial
London. Pp. 141. P r i c e : 35 sh.
C. P a r i k h , P u b . : V . M . P a r i k h , H a r m o n y House,
Rajkot ( G u j e r a t h ) . P p . 299. P r i c e : R s . 20.00.
Nirvana is, as the author writes, a much
misunderstood term. It m e a n s one thing in the This is the first b o o k of its k i n d in E n g l i s h on
Vedantic context and quite another in some of the great teacher of the Pushti Marga, the Way
the important texts of Buddhism. The present of Grace, Sri Vallabhacharya. An Andhra by
work, seeks to examine the implications of the birth (15th century A.D.) his teaching holds
word through a study of some of the major powerful s w a y in W e s t e r n India even today. The
Nikaya texts a n d see h o w f a r t h e o l d e r connota- author has produced this w o r k after a g o o d deal
tion agrees with the findings of modern psycho- of s t u d y , r e s e a r c h a n d t r a v e l to the p l a c e s s a n c t i -
logy on, the subject. fied b y the Acharya.
3B THE MOUNTAIN PATH January

After a detailed, documented treatment of the A l t h o u g h o n e h a s still to a w a i t a d e t a i l e d s t u d y

background and the birth and childhood of of the development of philosophy in t h e various
Vallabha, the writer narrates the circumstances countries of South America, we are indebted to
in which the y o u n g pilgrim w a s c o m m a n d e d b y a Solomon Lipp for m a k i n g a survey and interpre-
divine Voice, in the legendary land of birth of tation of t h e c o n t r i b u t i o n s b y r e p r e s e n t a t i v e i n t e l -
L o r d Krishna, to communicate and propagate the lectual luminaries in Argentina, one of t h e prin-
Way of d i r e c t r e l a t i o n w i t h G o d . T h u s c a m e into cipal countries of the Latin American continent.
being a fresh form of t h e B h a k t i M o v e m e n t that H e h a s e x a m i n e d t h e various, stages of t h e g r o w t h
w a s a l r e a d y in v o g u e in I n d i a : the emphasis here of p h i l o s o p h i c t h o u g h t i n t h a t c o u n t r y b y making
being on Grace of God instead of on devotional a thorough and learned research on the working
effort on t h e p a r t of t h e s e e k e r . O n e of t h e m a i n of t h r e e m a j o r philosophers, viz., Jose Ingenieros,
fundamentals of this D o c t r i n e is t h a t the soul is Alejandro Korn and Francisco Romero.
weighed down by many kinds of sin and no T h a t n o t all t h e t h r e e are a l i k e i n m a n n e r and
amount of human effort is able to rid the sou], content in reflecting the contemporary scene in
of this impediment. Man has to recognise this Latin America is effectively brought out in this
limitation, surrender himself to God and be a valuable publication. Jose Ingenieros is an able
r e c i p i e n t of the answering Grace that flows from exponent of the various currents of thought
a b o v e . It is this G r a c e t h a t n o u r i s h e s , pushti, man mingling in A r g e n t i n a d u r i n g t h e first q u a r t e r of
in his u p w a r d journey. the 20th century, such as t h e m e r g i n g of positi-
vism and Darwinism, the intermixture of social-
The Acharya toured, spoke and wrote widely
ist doctrine with Spencerian ideas, the influence
on this Doctrine of Grace as a d u m b r a t e d in the
of scientific naturalism and the psychological
Bhagavata and built up a socio-religious frame
theories based on biological determinism. Quite
of life in w h i c h a n y m a n , in w h a t e v e r Station of
different f r o m h i m is t h e n e x t t h i n k e r d e a l t w i t h ,
life, c o u l d fit h i m s e l f . A d i s t i n c t i v e f e a t u r e of this
namely, Alejandro Korn who has substituted for
path is the recognition of all the parts of the
the depersonalising effects of biological deter-
being, of all the spheres of l i f e , t o p r o g r e s s and
minism the r i g h t s of the human personality and
p a r t i c i p a t e i n t h e G l o r y of G o d . N o outer r e n u n -
the importance of spiritual values. He reminds
ciation is c a l l e d f o r . S p e c i a l r i t u a l is p r o v i d e d as
one of Kant in the belief t h a t it is a human
an aid to inner effort.
characteristic to experience the need for a meta-
This comprehensive book studies the Pushti p h y s i c s , a n e e d in w h i c h r e a s o n , e m o t i o n a n d w i l l
Marga i n r e l a t i o n to o t h e r r e l i g i o u s a n d spiritual play a vital part. Further Korn is insistent that
movements in t h e l a n d , e v a l u a t e s its r o l e in the t h e a b s o l u t e is u n a t t a i n a b l e , n o t o n l y b y t h e way
religious evolution of the country today and of senses but via rational knowledge as well.
makes a reliable reference work on the subject. Francisco Romero, the third Argentine thinker,

M. P. PANDIT.
conceives his mission to be that of leading the
entire Latin American continent along the road
to philosophic maturation. S o time-consuming was
PHILOSOPHY IN LATIN AMERICA: Three this g r a n d i o s e p r o j e c t t h a t it l e f t h i m little time
Argentine Thinkers : By Solomon Lipp. Pub- for original creative writing. His philosophy can
lished by Philosophical Library, New York. perhaps be looked upon as a r e f r e s h i n g contrast
Price: $4.50. to the all pervading anguish, melancholy and
overpowering sense of absurdity and desolation,
While the Indian reading public is familiar
so characteristic of certain sectors on the con-
with European and American philosophy, it is
temporary scene. B e i n g essentially expansive and
rather surprising that d e v e l o p m e n t of philosophic
optimistic, one might well feel that his is an
thought in other parts of the world remains a
extrovert view directing his whole attention to
sealed book. Not m a n y may, therefore, be aware
an outward projection for the realisation and
of the early decades of the colonial period in
conquest of ever-broadening and far-reaching
Latin America which were characterised by the
horizons.
domination of Scholastic philosophy, employed as
a t o o l to f o r t i f y a theological-political perspective
fostered b y the mother-country, Spain. Philosophy THE ERA OF T H E S Y S T E M : B y Gerald Rabow.
is n o t a m e r e i n t e l l e c t u a l e x e r c i s e b u t a m e a n s to Pub : By the A m e r i c a n Library. Price : $ 4.50.
justify the structure of a new and powerful As the subtitle apty describes the contents of
empire, which w a s out to e n s u r e its perpetuation t h e b o o k it is a n a m b i t i o u s s c h e m e a t t e m p t i n g to
by resisting a n y p o t e n t i a l l y dangerous ideological show how " the system approach so useful in
currents. large-scale scientific and engineering projects,
1970 BOOK REVIEWS 39

can h e l p s o l v e s o c i e t y ' s p r o b l e m s " . T h i s a p p r o a c h The author has taken upon himself the tre-
m a y well be the n e x t b i g i n f l u e n c e of s c i e n c e on m e n d o u s t a s k of bringing b a c k to life the mean-
society, taking the spotlight from atomic energy i n g of t h e b a s i c s y m b o l s of t h e a n c i e n t traditions
and automation. Gerald Rabow has his Sc.D. in of m a n k i n d w h i c h h a v e a l m o s t f a l l e n into o b l i v i o n .
Engineering Science from Columbia University He does that with amazing erudition and con-
a n d is a S e n i o r S c i e n t i s t w i t h IT&T. vinced that the symbolic interpretation of tradi-
tion m a k e s f o r " h a r m o n y a n d u n i t y of a i m among
One wonders however useful the scheme might
m e n " . H e quotes Origen w h o holds that Scripture
be in its mechanical spheres, what effects it
has not o n l y a b o d y but soul a n d spirit w h i c h is
m i g h t c r e a t e in o r g a n i s m s v i b r a n t to e v e r y throb
a c c o r d i n g t o t h e p a t t e r n s a n d s h a d o w s of heaven-
of life, thought and feeling. Wouldn't it be a
ly things. W h a t is a b o v e is also b e l o w . i Ancient
m i r a c l e if it is s u c c e s s f u l l y a p p l i e d in s o l v i n g t h e
ways of teaching were syncretic that is unifying
present imbroglios in the vital centres of Delhi,
whereas modern ways are rational in closed
Vietnam, Chicago, Peking and Jerusalam? The
youth culture centred on L . S . D . has come out of departments and divergent. T h e spiritual-intuitive

the a l l e y s a n d streets t o d a y a n d in M a x Lerner's function is starved with too much emphasis on

words, they have become " p a r t of a sea of g r a s s , material perception and thought. The four func-

and it would take a strong blade to resist the tions a r e o u t of harmony in t h e average m a n of

w i n d t h a t is s w e e p i n g a l o n g t h e w h o l e sea." our time so that people and the world at large

are i n a state of disunity and disruption.2 These
One cannot resist t h e f e e l i n g after reading the
two books make v e r y interesting reading and are
book that as human beings are free agents and
a valuable source of information. SHAKINAH.
not machines, they transcend any system and
methodology and hence cannot be brought within PHILOSOPHY OF EXISTENCE: By John
t h e g a m b i t of a n y p a p e r - b u i l t solutions. Micallef. Published by Philosophical Library,
ARGUS. N e w Y o r k . P p . 235. P r i c e : $ 6.50.
Prof. John Micallef tries to p r o v e existentialism
1. T H E KEY TO THE FIRST CHAPTER OF by testing existence against e x i s t e n c e . If o n e can
GENESIS followed by 2. E V O L U T I O N , PARA- l o o k on e x i s t e n c e o n l y t h r o u g h t h e f o c u s of one's
DISE A N D THE F A L L : B y G. H. Mees, M . A . , awareness, what about the awareness of others
LL.D. Published by N. Kluwer. Deventer, or w h a t is m o r e p e r t i n e n t a w a r e n e s s per se. The
P p . 94 a n d 96. P r i c e s n o t g i v e n . a u t h o r is s e e k i n g f o r the truth as a w a y of life.
Symbolically the beginning in Genesis has He repeatedly mentions becoming aware of his
r e f e r e n c e n o t to a n e w c y c l e w h i c h c o i n c i d e s w i t h self as a self i n the thing which he beholds and
the end of an old one so t h a t o n e cannot speak of himself as a person in the self of the other
of a " b e g i n n i n g " as s u c h , b u t t o t h e b e g i n n i n g of which beholds him as h e b e h o l d s the other. This
the spiritual path. In Buddhism they call it s u r e l y d o e s n o t l e a d t o c l a r i t y . S o m e of t h e p o e m s
the entering of an individual into the stream of of the author are rather elucidating:
returners. He begins to emerge from a state of
I n t h e m a z e of m y t h o u g h t s lost condemned
chaos and to differentiate between heaven and to move, turn in circles
earth, is placed before a choice and makes his that grip m y mind . . . .
choice. F o r h i m a new cycle has begun. . . . 1 drag m y feet from wall
Genesis or becoming portrays the stages in to wall and block my mind in my own
man's spiritual development from the state of search . . . and another one
ignorance or chaos to enlightenment, symbolically How long h o w long must I endure
a s c e n d i n g f r o m e a r t h t o air. G e n e s i s is i n t e r w o v e n my mind guideless as it w a n d e r s in
with the symbolism of t h e e l e m e n t s . A s t r o l o g y is contradiction
also d e r i v e d f r o m t h e s a m e s o u r c e as G e n e s i s but haunted by dread, drugged by resentment
has degenerated in modern times to predictions through this labyrinthine quest in the
m o s t l y . T h e s e v e n d a y s of G e n e s i s a r e t r a c e d a l o n g dungeons of dread
the path of the Sun, the Moon and the planets
known as the Zodiac with twelve divisions into 1 Milton with the intuitive insight of a poet
houses or signs. queries:
. . . w h a t if e a r t h
T h e s e c o n d c h a p t e r of G e n e s i s d e a l s w i t h man's Be b u t t h e s h a d o w of h e a v e n .
evolution before the Fall and the Fall is dealt 2 R e n e G u e n o n is q u i t e in a c c o r d . H e m a i n t a i n s
with in Genesis 3, traditionally a fall from the t h a t a c i v i l i z a t i o n w h i c h b r e a k s a w a y f r o m its
spiritual roots and leaves on rationalist and
spiritual path in t h e opposite direction, f r o m Air
m a t e r i a l i s t v a l u e s c a n n o t h a v e s t a b i l i t y or e n d u r e
to Earth. for long.
 Januafy

THE W A Y OF THE SPIRIT

By
Mi A. PIGGOTT

T h i s article r e l a t e s t o visits m a d e t o t h e A s h r a m of S r i R a m a n a M a h a r s h i in
the y e a r s 1 9 3 2 - 3 . Since that t i m e there has been a continual flow of visitors from
a l l p a r t s of t h e w o r l d . T h i s e n t a i l e d m u c h o u t w a r d a l t e r a t i o n a n d m a n y changes
have taken place.

T H A D visited India before, but it w a s m y

first trip off the beaten track. Staying
with friends or in the luxurious hotels of
B o m b a y and Calcutta, p r o v i d e d w i t h m o d -
ern conveniences, can give little indication
of the conditions to b e met with w h e n
leaving highways. But this w a s an a d v e n -
ture in a cause, and nothing else mattered.
For some years it had been m y wish to
meet o n e of the real H o l y M e n of India, but
so far it was a vain one. I had, it is true,
sp'okejn with a f e w saintly m e n and also
s o m e fakirs of the mediumistic type, w h o
w e r e no doubt sincere enough in their w a y .
But they w e r e not what I was seeking. T h e n
I was told of Sri Ramana Maharshi. And
even f r o m the little I heard, I k n e w I w o u l d
travel a n y w h e r e and put up with any i n c o n -
venience in order to reach him.

T h e friend w h o g a v e m e the w e l c o m e n e w s
of his existence offered to take m e to h i m ,
and so w e arrived at Tiruvannamalai late
one afternoon. W e put u p at that n o n e too
clean accommodation the ' d a k ' b u n g a l o w or
travellers' rest-house, w h i c h is all that is
offered to the w a y f a r e r w h o strays f r o m the
cities. No bedding is p r o v i d e d and there is
seldom m u c h furniture. But w e left m y
servant to wrestle w i t h such details and m a d e
our w a y to the bazaar and then u p the
A s h r a m in a cart d r a w n b y a p o n y . T h e e n d
of our drive f o u n d us s o m e w h a t battered
but full of expectation.
Several of the people living in the A s h r a m ,
mostly devotees, c a m e out to greet us.
A m o n g s t them was the y o u n g e r brother of strictly m o n k s in the western sense of the
the Maharshi. He w a s dressed in the ochre w o r d , nor is an A s h r a m a Monastery. It is
r o b e denoting a Sannyasin — one w h o has a place w h e r e people wishing to study or
renounced the w o r l d . T h e others w e r e not f o l l o w a spiritual life m a y live. Often there
40 THE MOUNTAIN PATH January

Jean Paul Sartre the existentialist par excellence means. He gave up his career and possessions
who seems to have started it a l l defines as the to put into practice his new way of life. Soon
first principle of existentialism that man is others gathered round him and thus was born
nothing else but w h a t h e m a k e s of h i m s e l f . Not I t t o e n , the Garden of the One Light. T nko-San
e

s i m p l y w h a t h e c o n c e i v e s h i m s e l f t o b e b u t h e is died o n l y last year.

what he wills. According to him there is no
human n a t u r e b e c a u s e t h e r e is n o G o d to h a v e a This book is the first translation to appear in
conception of it. This is an assertion that only E n g l i s h a b o u t this n e w w a y of life which accepts
human nature is a no-nature. Shen Hui calls it all religions without starting a new one. The
s e e i n g into n o t h i n g n e s s . In B u d d h i s m this princi- main emphasis is o n t h e O n e L i g h t w h i c h should
ple goes infinitely deeper by asserting that this permeate all. Those who are p r e p a r e d to die-to
n o - n a t u r e is B u d d h a - n a t u r e in its a b s o l u t e purity the self are welcome to join Ittoen. The anec-
and h a r m o n y . Again the a u t h o r a s k s : dotes a n d p o i g n a n t little stories of t h e p e o p l e h e l p
to understand how Tenko-San's influence is said
Is there anyone I could ask ? to be profound in Japan. Doing Takuhatsu in
Anyone w h o has t h e a n s w e r ? the West w o u l d have probably resulted in more
strikes and labour trouble.
Existentialism obviously has c not the answer.
S a g e s k n o w t h e t r u t h a n d t h e y can g u i d e . o n e out One cannot help admiring the courage and one-
of this m a z e . T h e y s h o w t h e w a y to r e t u r n to t h e pointedness of those dedicated people, dedicated
Source, to find out o u r t r u e state w h e r e there is not only to poverty but performing what in
no room for misery or uncertainty. In modern Hinduism would be pure nishkama karma and
times Ramana Maharshi shows the w a y predomi- w h a t is m o r e t a k i n g u p o n t h e m s e l v e s t h e respon-
nantly through t h e vichara " Who am I " ? sibility for all the evils of the world which
according to t h e author should lead to the heal-
ing of discords and peace if accompanied by
A NEW ROAD TO ANCIENT TRUTH: Tenko- humble selfless service trying to realize the One
San. Publishers: George Allen & Unwin Ltd. Light, Reality or God.
Illustrated. Pp. 183. P r i c e : 35sh.
The book though a translation is written in a
A New Road to Ancient Truth are extracts refreshing and lively style reminiscent of Marie
from the writings of Ittoen Tenko-San translat- Byles.
ed by Makoto Ohashi in collaboration with
Marie Beuzeville Byles with an introduction by
Marie Byles.
GANDHI — T H E MAN OF THE A G E S : B y T. L.
Vaswani. Pub.: Mira Publications, Poona-1.
Truth is o n e , the paths leading to it vary.
Pp. 72, P r i c e : R s . 3 or 5 sh. or $1-00.
Tenko-San's path is new and extraordinary for
o u r t i m e s of rampant materialism. It is m o r e a
I n t h e w e l t e r of l i t e r a t u r e a b o u t G a n d h i o n e is
way of life t h a n a p a t h and d e m a n d s total dedi-
apt t o a p p r o a c h a n e w b o o k a b o u t h i m w i t h some
cation to poverty, living in t h e present moment
mental reservations. The present book by T. L.
alone and as Christ said, taking no thought for
Vaswani is a pleasant surprise. Apart from
the morrow. The adherents of this way of life bringing out the significance of Gandhi's advent
never depend on payment for services rendered and his message not only to India but with a
in fact they do Takuhatsu i.e. selfless service vista embracing humanity it also gives a very
however menial wherever required with complete human touch to his personality coming from the
faith that e v e r y t h i n g necessary will come and so author w h o k n e w G a n d h i intimately and w h o was
it does. himself a dedicated patriot, mystic writer and a
man of great purity of character. In The Man
T e n k o - S a n could h a v e had a successful business
of the Ages, G a n d h i ' s p e r s o n a l i t y g o e s to t h e h e a r t
career had he not realized t h a t in society parti-
because it is w r i t t e n from the heart.
cularly in business the emphasis is on strife
against each other and above all o n gain by all L. O.
42 THE MOUNTAIN PATH January

s t a y e d w i t h m e in silence f o r h o u r s , a n d i n the was not strong enough, advised me to continue

e n d t h e y h e l p e d m e g e n t l y t o set m y f o o t back my sadhana steadfastly without too much strain
onto the earth. Twenty-four hours after our or impatience and assured me that there would
arrival I left the site as s o m e o n e changed into b e f u l f i l m e n t g r a d u a l l y in d u e t i m e . Then I heard
what he had always been ! " of B h a g a v a n S r i R a m a n a M a h a r s h i , o b t a i n e d S o m e
* * # books about Him 'and finally came to Ramanas-
ramam with my wife in 1962 a f t e r retiring from
There were also, as u s u a l a n u m b e r of visitors
-

service. I felt at p e a c e a n d t h a t this w a s a truly

from abroad. Their names and the countries
holy place. The only regret was that I did not
from which they came are shown below :
manage to come during His lifetime on earth.
Arrivals of Foreigners in Sri Ramanasramam I came to Ramanasramam again in 1965. The
from 1st Oct. 1969 to 10th Oct. 1969 very first night I felt I w a s rising f r o m my bed
up and then d o w n again and there w a s Sri Bha-
Marechal Michelle (Paris)
gavah smiling with G r a c e and assurance. It m a d e
Tanka Harumiko (Japan)
me feel so happy. After retiring to D e h r a Dun
Johan W i l l e m Frederik Ebbinge (The Nether-
some months later again Bhagavan appeared to
lands)
m e in a dream. I offered H i m 1 rupee which He
Ebbing, Barwolt Sybrando (The Netherlands)
accepted. Next morning I sent 5 rupees to the
Antoni — Charles (Paris)
ashram without any explanation. Mr. Osborne to
Careron Sylvie (France)
whom I narrated the dream explained that it
Simgleton Peres Lamila (London)
meant I had been taken up by Sri Bhagavan.
Brown Patrick Michael (U.S.A.)
Now my faith is firm."
Lawrence David (Calif. U.S.A.)
Rosenkrentz Stuart (U.S.A.)
Jeanson (Paris) Raphael Corona from Mexico, who is now at
Abrahams Keith & Irene (U.S.A. & England) the Ashram says:
Swami Narikutti, Barry Owen Windsor "After finishing my studies I w e n t to America
(Australia) to w o r k . T h e r e life w a s luxurious and I indulged
Susan Cohn (U.S.A.) in it b u t still t h e r e w a s discontent. I was seek-
Arnold J. Cohn (U.S.A.) ing . a meaning to life and a purpose. A friend
Wellings Julie (U.S.A.) introduced me to The Search in Secret India by

* * * Paul Brunton. This was a real revelation and I

w a s i m m e d i a t e l y d r a w n to t h e p a t h of a spiritual
Mr. M. R. Grover, Retd * I . D . A . S. from Dehra seeker. I became a vegetarian and started tra-
Dun, a long-standing devotee paid one of his velling giving up m y previous values. In a desert
u s u a l v i s i t s in D e c e m b e r a n d h e w a n t s t o e x p r e s s in Nevada I heard a voice telling me to go to
the following to f e l l o w - d e v o t e e s : India to Arunachala. Nobody I asked could tell

" In my childhood I have been inspired by me anything a b o u t it.

stories from the Mahabharata and similar ones At last I came here to Ramana Maharshi —
which my father used to read or tell m e . One Arunachala and i m m e d i a t e l y felt at h o m e . "
e v e n i n g l o o k i n g at t h e m o o n I w a s startled to see * * *
pictures moving across it of gods and goddesses
and saints one after another; Narayana, Vishnu, THE MASTER'S 90th BIRTHDAY
Lakshmi, Guru Nanak and others. . CELEBRATION
I b e g a n to m e d i t a t e w h e n I w a s 30. One morn- The ninetieth jayanthi or birthday of our
ing I h a d the experience of my heart expanding Master, Sri Ramana Maharshi was celebrated at
with a f e e l i n g of indescribable bliss. Then I got His Shrine of Grace on the Christmas Day,
frightened that my body would disintegrate and December 25, 1969, in t h e presence of a large
die a n d w h a t w o u l d h a p p e n to m y family? This g a t h e r i n g of d e v o t e e s f r o m all p a r t s of the w o r l d .
started m y heart contracting again. Another time T h e d a y s t a r t e d w i t h Mahanyasam (the consecra-
I d r e a m t of a m a j e s t i c p e r s o n a g e s e a t e d in great tion of the waters) and was followed by Veda-
splendour. I made m y salutations w h e r e u p o n he parayana (the chanting of Taittiriya Upanishad)
asked me " What do you want" ? I replied I by a group of persons well-versed in chanting.
wanted to see God. Under his intense gaze my N e x t c a m e t h e p u j a at t h e S h r i n e w i t h the p o u r i n g
heart started expanding again. This time I felt of the consecrated waters over Sri Ramaneswara
fear and with it this experience subsided. The Mahalingam and the. decoration of the lingam
saint explained to me that my nervous system with flowers, clothes, etc. A sahasranama, or the
 1970 A S H R A M BULLETIN 43

offering of flowers and bilva leaves to the printed and is expected to be released for dis-
a c c o m p a n i m e n t of t h e o n e t h o u s a n d s a c r e d names tribution and sale in January 1970.
of Sri Bhagavan followed this. A Laksharchana, * • ., • # *

one l a k h names of Sri Bhagavan, was also com-

menced on this auspicious day. Then came the
KARTHIGAI DEEPAM
The Holy Karthigai Deepam Day was observ-
ed on S u n d a y t h e 2 3 r d N o v e m b e r 1969 b y a l l the
Ashram inmates, and devotees of Sri Bhagavan,
the congregation including many foreign visitors
and from outside as w e l l . After the usual para-
yanam in the evening, the devotees and visitors
assembled together in t h e vicinity of the Maha-
nirvana Room, where Sri Bhagavan's portrait was
installed on the usual couch, facing the Hill
affording f u l l v i e w of t h e B e a c o n on t o p Of A r u n a -
chala. At the a p p o i n t e d h o u r of 6 p . m . one and
all had dharsan of the Jyothiswarupa Man a
Deepam lit o n top of Arunachala simultaneously
with the Holy Deepam lit in f r o n t of Sri Bha-
gavan's portrait amidst V e d i c chants. Old devo-
tees of Sri Bhagavan seated besides the couch
recited Arunachala A ksharamanamalai and
Sivapuranam, followed by distribution of Holy
final ceremony in which lights burning camphor, P r a s a d as u s u a l . T h e i n m a t e s of t h e A s h r a m then
etc. were waved before the linga. South Indian did Giri-pradakshinam. An atmosphere of grace
temple music (nadaswara) was played by a fine and devotion w a s felt throughout the w h o l e day.
band at appropriate intervals. The puja was
followed by the usual feasting of visitors and
devotees. A large number of poor persons were
THE MOUNTAIN PATH LIBRARY
also fed, as usual.* I n t h e morning as w e l l as in New Additions
t h e e v e n i n g a g r o u p of d e v o t e e s , m o s t l y children,
from Shankara Vihar, Madras, under the Practical Lessons in Yoga by Swami Sivananda.

leadership of Dr. T. M. P. Mahadevan, gave a The Relevance of Mahatma Gandhi to the World
wonderful bhajana, which was liked, especially of Thought. Gandhi Centenary Volume, pub-
by the western d e v o t e e s . I n the n i g h t Brahmasri lished by the University of Madras.
Bangalore Krishnabhagavathar gave a harikatha Upanishad by C. Rajagopalachari.
on Sri Purandaradasa a n d w i t h that t h e functions Shri Vallabhacarya, Life, Teachings and Movement
came to a h a p p y conclusion. by Manilal C. Parekh.

* * * A Theory of Thought Process by Robert Ownes

Jones.
SRI RAMANA AUDITORIUM
Discussions on the Styx by Mathias R, Heilig.
We have great pleasure in reporting that The New Road to Ancient Truth by Tenko San.
the work of construction of Sri Ramana Ontology of Advaita by Dr. K. B. Ramakrishna
Auditorium is progressing well. The struc- Rao.
ture has come upto the roof-level. The' Evolution, Paradise and the Fall by G. H. Mees.
concrete roof of beams and slab is l i k e l y to be The Key to Genesis by G. H. Mees.
cast i n t h e first w e e k of J a n u a r y 1970. The work
Philosophy of Existence by John Micallef.
on the floor, t h e d o o r s , t h e w i n d o w s etc. is likely
Life's Deeper Aspects by N. Sri Ram.
to be completed by the end of April 1970. An
Kant's Theory of Time by S a d i k J. Al-azm.
e x p e n d i t u r e of n e a r l y R s . 40,000 h a s b e e n incurred
The Commonwealth of the Mind by Walter H.
till n o w . . It is h o p e d that b y the Grace of Sri
Slack.
Bhagavan and the co-operation of His devotees
Man's Invincible Surmise by Gerald M. Spring.
the additional sum of Rs. 60,000 required will
Crisis in Consciousness by Robert Powell.
also be realized in due course, and the Audito-
Three Argentine Thinkers by Solomon Lipp.
rium opened formally on (the day of) Sri Bha-
The Psychology of Nirvana by Rune Johnson.
gavan's Mahasamadhi Day.
Significance of Dependent Origination by
The Souvenir Ramana Jyothi, proposed to be Nyanatiloka Maha Thera.
issued in c o n n e c t i o n w i t h t h e A u d i t o r i u m is b e i n g Prayer and Worship by Francis Story.
44 January

INTRODUCING
SRI J A Y A D E V L A L DAVEY

Sri Jayadevlal Davey, b a n k e r , c o m e s of a p i o u s

family of Gujarathi brahmins. This is how he
came to Sri Bhagavan. When he was about
twenty his mother
sent him one day with
hiksha (food offered
in alms to sannyasins)
to Sri Dandapani-
swami, who was then
living in the Ekamba-
reswara temple situat-
ed in Sowcarpet, Mad-
ras. This Swami, a
devotee of Sri Bhaga-
van, showed Davey a
p h o t o g r a p h of H i m , and
strongly advised him
to go to Sri Ramanas-
ramam and meet Sri
Bhagavan. According-
Sri Jayadevlal Davey
ly Sri Davey soon
proceeded to Tiruvannamalai taking with him a
garland of roses and some sweets. When he
entered the Ashram he saw Sri Bhagavan and
Hi's attendant, S r i M a d h a v a s w a m i , coming towards
him. He placed the garland and the sweets in
Sri Bhagavan's hands and paid his obeisance to
Him, and then followed Him into the Hall. Sri
Bhagavan's presence and the peaceful surround-
ings had a remarkably soothing effect upon him.

This first visit was made in 1928. Thereafter

Sri Davey began to visit the A s h r a m frequently,
very often bringing
his wife, Rajibai, with began to love Sri Bhagavan with the love of a
{him, for darshan of
son for his father.
Sri Bhagavan. He once
prayed to Sri Bhaga- On another occasion Sri Davey's wife, Raji-
van to give him some bhai, p e r s u a d e d h i m t o a s k S r i B h a g a v a n to bless
mipadesa (spiritual in- them with a child. All their four children, had
struction) . Upon this died in i n f a n c y and they were therefore anxious
Sri Bhagavan asked to h a v e . a child who would not meet with pre-
him whether he was mature death. Sri Bhagavan thereupon explain-
practising any sadhana. ed to t h e m that j u s t as all t h e flowers of a m a n g o
When he replied that tree do not produce fruits and as all the fruits
he was repeating the do not b e c o m e r i p e , so also all t h e c h i l d r e n who
Gayatri Mantra daily are born do not live to a ripe old age and that
Sri Bhagavan said: people must put up with their losses, consoling
Smt. Rajibai " The word dhimahi themselves with the thought that everything
o c c u r r i n g in the m a n t r a happens according to t h e will of God. This ex-
means ' I m e d i t a t e '. Now, do you know who is planation consoled the husband and wife and
this ' I ' w h o m e d i t a t e s ? If y o u d o not, y o u must thereafter they never felt a n y grief over the loss
find h i m o u t . " From this t i m e o n w a r d s S r i D a v e y of t h e i r c h i l d r e n or l o n g e d f o r a n o t h e r c h i l d .
1970 INTRODUCING . 45

In 1937, S r i D a v e y took a photographic film of Although there were numerous devotees who
S r i B h a g a v a n . T h i s film is of i m m e n s e i n t e r e s t a n d c a m e t o s e e t h e Sarvadhikari a l l of t h e m always
is e v e n n o w e x h i b i t e d to t h e d e v o t e e s w h o g a t h e r enjoyed Sri and Smt. Davey's generous hospita-
on occasions like the Jayanthi. Sri D a v e y was
lity.
also in a way responsible for bringing out the
valuable Talks with Sri Ramana Maharshi by Sri Davey and his wife were present at the

* Swami Ramanananda Saraswathi, a well-known Ashram at t h e t i m e of the Mahanirvana of S r i

and important publication of the Ashram, by Bhagavan. They first saw a bright light come
offering to g e t t h e m a n u s c r i p t in f o r m of a d i a r y out of Sri Bhagavan's body and, like a mist,
typed out. c o v e r t h e w h o l e A s h r a m a n d e v e r y o n e in it. They
next saw (like others) a bright star-like object
At the time of the K u m b h a b h i s h e k a m of t h e
in t h e s k y w h i c h started t o m o v e northwards at
Mathrubutheswarar Shrine i n 1949 h e p l a c e d h i s
spacious house in M a d r a s at t h e d i s p o s a l of t h e the precise moment of the Mahanirvana. They

Sarvadhikari, to whom he was devoted, the c o n t i n u e t o visit t h e A s h r a m regularly even after

latter's visit being for the purpose of collecting the Mahanirvana rarely missing any important
stores and materials required for the ceremony. function like the Jayanthi or t h e A r a d h a n a .

If you create a mental conception of ' God '

Such objective concept must inevitably
Prevent you from apperceiving what God is.
— WEI W U WEI.

1 .

Fourth Edition!!

TALKS WITH SRI RAMANA MAHARSHI

(Three Volumes in One)

A faithful record of the questions and answers, of TALKS with

SRI RAMANA MAHARSHI of various disciples during the years 1935 -1939 by \
Sri Swami Ramanananda Saraswathi. Sri Ramana Maharshi's teachings as found in |
this precious book will bring hope to every o n e ! Read this book and try \
and make it a part of yourself. f
(
Pages : xi -F- 644 A new and attractive get-up ! Demy Octavo Size

i
Price: Indian: Rs. 15/- (Postage Extra) |
Foreign: £ 1-17-6 or $ 5.00 (Postage FREE)

Kindly Write to

. t i l
R A M A N A S R A M A M B O O K D E P O T ,

r l Ramanasramam P.O. Tiruvannamafai, South India

 Income and Expenditure Account for the year ended December 31, 1968—(Contd.)

EXPENDITURE — (Contd.) INCOME — (Contd.)

1967 1967
Rs. Rs. P. Rs. P, Rs. Rs. P. Rs. P,

50,210 Brought Forward .. 48,693 43 Brought Forward 47,842 04

To Maintenance of Sundara Mandiram: 2JU By Pooja 2,343 54

Expenses 597 71 „ Pradosha Pooja 242 42

Less: Receipts 51 00 „ Laksharchana 492 22

264 546 71 1,355 „ Mandalabishekam

Sennalakudi Land Expenses 767 76

Less: Receipts 732 76
35 00

296 Telephone charges 333 80

290 Auditor's. Fees & T r a v e l l i n g Expenses 350 00
Depreciation:
Furniture at 6% 372 60
Electrical Installation at 1 0 % 355 20
Cycles at 10% 31 38
763 759 18

E x c e s s of I n c o m e o v e r Expenditure
63$ for the year 202 10

52,461 Total 50,920 22 52,461 Total 50,920 22

EXAMINED AND FOUND CORRECT

BANGALORE, (Sd.) J. SRINIVASAN,

24th S e p t e m b e r 1969. Chartered Accountant
 Income and Expenditure Account for the year ended December 31, 1968—(Contd.)

EXPENDITURE — (Conid.) INCOME — (Contd.)

1967 1967
Rs. Rs. P. Rs. P, Rs. Rs. P. Rs. P,

50,210 Brought Forward 48,693 43 48,39$ Brought Forward 47,842 04

To Maintenance of Sundara Mandiram: 2,711 By Pooja 2,343 54

Expenses 597 71 „ Pradosha Pooja 242 42

Less: Receipts 51 00 „ Laksharchana 492 22

264 546 71 2,355 „ Mandalabishekam

Sennalakudi Land Expenses 767 76

Less: Receipts 732 76
35 00

296 Telephone charges 333 80

290 Auditor's, Fees & Travelling Expenses 350 00
Depreciation :
Furniture at 6% 372 60
E l e c t r i c a l Installation at 10% 355 20
Cycles at 10% " 31 38
763 759 18

E x c e s s of I n c o m e o v e r Expenditure
638 for the year 202 10

52,461 Total 50,920 22 52,462 Total 50,920 22

EXAMINED AND FOUND CORRECT

BANGALORE, (Sd.) J. SRINIVASAN,

24th S e p t e m b e r 1969. Chartered Accountant
 43 January

to the EDITOR

EXPERIENCE—I ressing as it can be, can also be taken as a sign

of Grace. It shortens your accumulated karma and
Fortunately I am o n e of a v a s t n u m b e r of rea-
prepares you for better sadhana if accepted An
ders of The Mountain Path, the unique spiritual
the right spirit of surrender. It is better not to
journal from Sri Bhagavan's Ashram.
try too hard while meditating but in a relaxed
Being inspired by your replies which seem to mood " let go" of thoughts one by one. If your
stem from experience I am w r i t i n g this letter to breathing troubles you, simply watch it as it
you with a fervent hope of getting an answer. comes and goes without counting and of its own
Your clear exposition of Sri Bhagavan in your accord it will become slower, better and calm
Ramana Maharshi and the Path of Self Knowledge the mind. When your experience of Pufre BUss
l e d m e to s u b s c r i b e t o The Mountain Path. becomes more steady there will be no concern
Ever since I b e g a n to r e a d about Self-Enquiry about breathing.
I started d o i n g it at o n c e and the response from EDITOR-

within is r a t h e r encouraging. Please permit me * * *

to n a r r a t e a short dream I h a d . It w a s 4 - 3 0 a.m.
EXPERIENCE—II
S r i B h a g a v a n sat o n s o m e m a t on a v e r a n d a with
I wish to say a f e w words about some experi-
a few devotees assembled around him. I was
ences s i m i l a r in c h a r a c t e r to t h o s e I h a d in April
one of them very close to Him. I saw in the
this y e a r .
dream Sri Bhagavan embracing an o l d m a n who
was suffering from an incurable and contagious I was prosecuting in a case in o n e of the law
disease. Seeing this I thought immediately how courts in Colombo. During the course of my
l u c k y I w o u l d b e to b e also c u r e d l i k e this! (I a m w o r k I felt a c o m p l e t e l y s t r a n g e attitude towards
a chronic asthma patient). Meanwhile my wife the r e s u l t of this case ; a b a l a n c e d attitude t o w a r d s
entered with other ladies and Sri B h a g a v a n asked success or failure in a £>iece of work I was
me to allow them to get in. engaged in.

About my sadhana. Strictly following the While I w a s in this f r a m e of mind I suddenly

Path I still the mind taking care that no other felt a sense of deep quietude within me inspite

thoughts enter while meditating. In the begin- of my activities in t h e court. T h i s stillness con-

ning I felt relief, later as the concentration be- t i n u e d f o r a p e r i o d of a b o u t t w o a n d a h a l f hours

came more steady I experienced short glimpses and I w a s f u l l y aware of it. I n s h o r t it c a n be

of Pure Bliss which last for some seconds de- expressed as a calm expanse within me.

pending upon my physical capacity to retain the I had similar experiences lasting for short spells
breath. This experience comes very frequently on e a r l i e r o c c a s i o n s t o o . M y d e l i b e r a t e efforts now
n o w b u t it ceases w h e n I try very hard. Please to r e p e a t a n d e x p e r i e n c e t h e calm expanse is not
comment. crowned with success so far.
P. SUBBARAO, Dear Sir, I wish to read your comments in
Kharuman. The Mountain Path.
D. SlV APR AG A S AM,
It is a sign of Grace to be able to follow the Ceylon.
path of Self-Enquiry and get encouraging resMts.
The dream you had signifies that you can help What you describe is nishkama karma i.e. doing
your wife and the other ladies. Sickness, dist- what is necessary to the best of one's ability with
1970 LETTERS TO THE EDITOR 49

a balanced attitude towards success or failure. If dther thoughts arise ask "To whom"? and
Work without attachment to the fruit Such an they will vanish one by one. The integral
attitude is a great help in sadhana and leads to " I '\ thought, implicit in such enquiry, having
the experience of peace or a C A L M EXPANSE with- destroyed all other thoughts, is itself finally con-
in you as you so aptly describe it. Deliberate signed. By Self-Enquiry " Who am I ? " the mind
efforts to repeat such an experience are seldom gets introverted and with perseverance one
successful usually on account of too much acquires increasing power to abide in the Source,
tension. Just continue your sadhana and medita- the real Self. If on e {
merely continuously repeats
tion without making deliberate efforts of any to oneself inwardly "1*1" focussing the entire
kind. Simply try to be calm or still the mind mind thereon that also leads one to the Souwce
by not entertaining thoughts of any sort as far as Sri Bhagavan teaches. So you can practice
as possible without undue tension and this either whichever is more congenial to you.
experience may repeat itself spontaneously.
Lapsing into sleep or dreamy states during
EDITOR. meditation happens to many in the beginning and
* * * even later. This can be avoided by renewed and
THE PROPER METHOD more intense effort to remain alert. With time
and practice it will trouble you less.
I h a v e b e e n a d e v o t e e of S r i B h a g a v a n for the
past five years but could not carry on sadhana To become a life member of the Ashram one
regularly because of the nature of my employ- should remit $ 30. You will receive communi-
ment. Beginning of this y e a r Bhagavan has been cations, invitations and pmsad from the Ashram.
gracious to provide employment with regular Actually it is more in the way of a donation to
hours and I h a v e been meditating ever since re- the Ashram than anything else.
gularly. I have a problem. I hope you will help . EDITOR*

me. * * *
First I shall explain h o w I meditate. I do not
say Who am I ? as Bhagavan has explained, SAHAJA STATE
instead I only repeat I-I-I mentally. I try to I enjoyed reading Prof. U. A. Asrani's article
focus my entire mind on this soundless voice "Peak and Plateau" in t h e The Mountain Path
I - I - I w h i c h arises f r o m t h e r i g h t s i d e of m y chest. April 1969. But I would beg to differ with him
Is t h i s t h e proper method of Self-Enquiry ? If o n t h e p o i n t of b e h a v i o u r i n t h e S a h a j a S t a t e . He
not please kindly explain the proper method. has noted therein that the " V i t a - R a g a state of
Now my problem is that, if I r e m a i n free from t h e J a i n s is t h e s a m e as t h e s a h a j a state a n d that
other thoughts (except the thought on which I the equanimity of the sahaja state is not static
am meditating) only for a short while I fall a n d t h e b e h a v i o u r i n t h e s a h a j a state m a y exhibit
asleep and I dream. This is n o t d e e p sleep but desires and drives, very strong ones too....But
a sort of d r e a m - s l e e p . P l e a s e e x p l a i n to m e how t h e o u t l o o k is a l t e r e d to t h e e x t e n t t h a t as soon
I can remain awake during my meditation. I as t h e game is over, whether won or lost, the
pray to Sri Bhagavan for His Grace. m i n d is r e l a x e d l i k e t h a t of t h e p e r f e c t s p o r t s m a n . "

Please explain to me in full detail about the I n s u p p o r t of h i s v i e w h e s a y s t h a t h e i s s p e a k -

membership of the Ashram. ing on the basis of personal experience. Now
KABAL SINGH PARMER, coming to the Jain view of Vita-Raga state I
North Vancouver, Canada. may bring to your notice that the Jains don't
accept desires and d r i v e s in t h e V i t a - R a g a state,
We are glad to hear that your initial impedi-
not e v e n fleeting ones, l e t a l o n e the strong ones.
ment for doing regular sadhana has been removed
T h e y a r e e m p h a t i c o n this p o i n t . s

by Sri Bhagavan's Grace.

AMARENDRAVIJAYJI,
The most fundamental, the first thought in Prudawara, Rajasthan.
each individual is the "I" thought. All other
thoughts come after it. Holding fast to this "I" According to Ramana Maharshi and Hindu
thought other thoughts are excluded. This helps sages the sahaja state is one of perfect equani-
concentration and the " I" thought may merge mity not disturbed by emotions since the ego has
into " 1-1" which is all-pervasive. Actually Self- been eradicated once and for a l l , nor by the exhi-
Enquiry according to Sri Bhagavan's teaching tion of apparent emotions such as anger or dis-
aims at reaching the source of the "I" thought; pleasure. Sri Ramana Maharshi sometimes exhi-
" Who am I? " This should not be repeated like bited anger or displeasure with people rvot
a mantra. Enquire and remain intuitively alert. behaving in a right way and his anger was terri-
 THE W A Y OF THE SPIRIT 3

are no orders or binding rules, and a n y o n e O n e of the devotees offered to s h o w us

can c o m e and go as he pleases. E v e n w o m e n , around the A s h r a m , a cluster of small
though not a l l o w e d to sleep on the premises, w h i t e - w a s h e d buildings and huts, all s p o t -
are w e l c o m e d . lessly clean, and j o i n e d together in some
cases by a covered passage-way. The
Most of t h e people spoke English and
Ashram was picturesquely situated half w a y
greeted m e in a most friendly manner. This
up the famous holy mountain of Arunachaia.
was encouraging, for I w a s nervous, having
It w a s on this mountain side that the
been told that I was the first European
Maharshi took up his abode m o r e than thirty
woman so far to visit the Maharishi, or
years ago, and ever since then it has b e e n
Maharshi, as he is generally called. We
his h o m e . He was, at the t i m e of m y visit,
w e r e then taken in at once to see the H o l y
about fifty years, but l o o k e d older, o w i n g no
Man, and after making the Indian saluta-
doubt to the privations and austerities p r a c -
tion, b y holding the t w o palms together and
tised in early life.
raising them thus j o i n e d to the forehead, w e
laid our offerings on the ground b e f o r e him. It was dark w h e n w e returned for the
He w a s seated on a divan u p o n w h i c h w a s evening meditation, and most of the p e o p l e
spread a large leopard skin. In front of the not living permanently in the A s h r a m had
divan sandal-sticks w e r e burning and a small left. T h e hall was compellingly still. The
brazier of coals, o n w h i c h a special kind of eyes of the H o l y O n e blazed no m o r e . T h e y
incense was constantly being t h r o w n . w e r e serene and inverted. ,A11 m y troubles
seemed smoothed out and difficulties m e l t e d
A b o u t a dozen people w e r e present in the
away. Nothing that w e of the w o r l d call
hall. T h e y spoke in l o w tones to one
important, mattered. T i m e w a s forgotten.
another, and a child prattled to his mother.
Life w a s one, in its m a n y aspects.
But soon these sounds ceased and there was
quiet. I sat cross-legged on the floor with Late the n e x t afternoon m y friend had to
the others, though a chair had been t h o u g h t - return to his h o m e leaving m e behind in
fully p r o v i d e d for m e . charge of m y elderly servant, a fatherly and
trustworthy man, w h o saw to it that the
For a w h i l e nothing happened. I tried to
water and m i l k w e r e p r o p e r l y boiled, and
concentrate m y mind. Suddenly I became
that, o n m y return each night f r o m the
conscious that the Maharshi's eyes w e r e f i x -
Ashram, a suitable meal w a s waiting for m e
ed on m e . T h e y seemed literally like b u r n -
at the travellers' rest house.
ing coals of fire piercing through one. T h e y
glittered in the dim light. Never b e f o r e had F r o m that time o n w a r d s , started a routine
I experienced anything so devastating — in that w a s to b e the same for m a n y w e e k s .
fact it was almost frightening. W h a t I w e n t The rickety cart w o u l d turn u p at six in the
through in that terrible half hour, in a w a y morning. It t o o k m e u p to the A s h r a m and
of s e l f - c o n d e m n a t i o n and scorn for the p e t - c a m e back again at seven-thirty in the
tiness of m y o w n life, w o u l d be difficult to evening for the return j o u r n e y . I soon
describe. Not that h e criticized, e v e n in acquired a technique of balance that p r o m i s -
silence — of that he was incapable — but in ed safety if not c o m f o r t and the drive lost
the light of perfection all imperfections are most of its original precariousness. How-
revealed. T o s h o w h o w little responsible h e ever it was n e v e r peaceful o w i n g to the
was for m y feelings, h e told m e later o n that small insect life inhabitating the straw o n
doubting, self-distrust and self-depreciation w h i c h I had to crouch !
are some of t h e greatest hindrances to the
realization of Reality. Up at the A s h r a m I w a s given a small hut,
seven feet b y seven, for m y use during the
Presently the Maharshi got u p and w e n t day. In it w e r e a w o o d e n plank, a chair and
for his evening w a l k . This was the signal a table .on w h i c h w e r e a basin, t o w e l and
for a general exodus, and w e all trooped o u t - soap. Not luxurious, but the thought and
side. care with w h i c h it had been p r o v i d e d
50 THE MOUNTAIN PATH January

ble to bear but the very next moment he might the wise man act unattached for the welfare of
be smiling quite untouched by it. His exhibi- the masses."
tion of anger served a purpose. You"} may have
You yourself reply to your question with the
elucidated this matter already with Prof. Asrani,
statements by Sri Bhagavan and Sri Ramakrishna
who also speaks in his article of "that perfect
Paramahamsa. Since all sankalpas are born of
unselfishness and detachment of the sahafa
mind and the Jnani has no mind, he also has no
state
sankalpa. Sri Ramakrishna says that the ego of a
EDITOR*
Jnani is a mere appearance, like a line drawn
* * * across water. That is quite clear. A Jnani in
human form does not denote sankalpa either even
A REQUEST
if ignorant men do not recognize Him as such. A
Having perused the immensly beautiful trans-
Jnani is always in the sahaja state in human form
lation of " S r i S u k t a " p u b l i s h e d i n t h e J u l y issue
or disembodied, (VIDEHAMUKTA) .
of The Mountain Path, I request that a transla-
EDITOR
tion of SOUNDARYA LAHARI of Sri Sankara be
* * *
translated in equal manner and b e published in
your distinguished magazine, assuring that all t h e CLARIFICATION
Goddess worshippers will b e grateful to y o u .
I h a v e b e e n anxious to write to y o u a letter in
DR. CRISHA M. P. VERNENCAR, appreciation of your personal contribution in
Betim, G o a . particular a n d of The Mountain Path in general
We will consider this matter. to those w h o a r e anxious t o k n o w w h o t h e y are,
EDITOR* but I have been hesitating to write a n d disturb
* * * you without a cause ..Please also let m e
k n o w a s t o w h e t h e r I c a n w r i t e to* y o u f o r c l a r i -
O N SANKALPA fication of c e r t a i n doubts that occasionally arise
I n y o u r i l l u m i n a t i n g issue of J u l y 1968 P a g e 2 4 2 in m y m i n d .
r e f e r e n c e is m a d e t h a t a " J n a n i " h a s n o s a n k a l p a B. RAMAKRISHNA R A O ,
and o n e w i t h * s a n k a l p a ' is n o ' J n a n i ' . perhaps
Bombay.
it m a y b e w o r t h w h i l e t o c o n s i d e r t h i s a b i t m o r e ,
lest wrong conclusions be made By all means write. " The Mountain Path" is
After all " sankalpa " i s just an activity by here to answer such doubts as a sacred duty in
way of f u l f i l l i n g any promise or purpose or any His service. Some letters are held over for future
objective. Many dor " s a n k a l p a " prior to j a p or editions of " T h e Mountain Path", if too many
dhyan. What about the following " sankalpa" for one edition. They will get answered in due
(which is i n t h i s s e n s e an activity of a s s u r a n c e course.
or promise) coming as it d o e s from the Lord EDITOR*

Himself: — t • *
"Whenever virtue declines a n d vice prevails LIQUIDATION OF EGO
I will b e reborn ( G i t a I V , 7, 8 ) .
. . . Your editorial of t h e October N u m b e r of
" I l o o k after t h e w e l f a r e of m y d e v o t e e s " . . The Mountain Path wherein y o u note that t h e
" . . . . . . surrender unto M e and I shall relieve m o s t p e r n i c i o u s e g o i s m is t h a t of t h e p e r s o n w h o
y o u of a l l s i n s ; g r i e v e n o t .etc. has already advanced f a r enough o n the path to
Can w e then interpret from these that H e is n o obtain certain experiences throws some light o n
Jnani, although L o r d a n d Jnani are t h e s a m e my doubts.

K. R. RAO, But, still the question remains as t o h o w c a n

Bombay. one retain strong egoism a n d advance o n the path
towards the liquidation of t h e e g o s o f a r as t o
Your letter was held u/p owing to our absence obtain Kevala Nirvikalpa Samadhi. A n d if o n e
from the country. The assurances of Lord Krishna w h o h a s r e c e i v e d B h a g a v a n ' s initiation a n d G r a c e
in the B h a g a v a d G i t a quoted by you do not denote may s u c c u m b tov t h e l u r k i n g ego what is t h e
activities dule to sankalpas. They flow from com- difference between one w h o has received Bhaga-
passion and Gmce : " I have nothing whatsoever van's initiation b y either of t h e w a y s (through
to achieve in the three worlds, O son of Pritha, silence, look or touch) and the one w h o has
nor is there anything unattained that should be riot'?-'. I .
attained; yet I engage in action." "As ignorant AMARENDRAVIJAYJI,
men act attached to work, O Bharata, so should Cambay, Gujerat.
 1970 LETTERS T O THE EDITOR 51

The experience of kevala nirvikalpa samadhi the mind will cease of their own accord. The
may be true with some sadhakas and only difference between one who says he has received
imagined with others. Sadhakas and occasionally Bhagavan's initiation and Grace and the one who
even people who do not follow any sadhana may thinks he has not may be that the latter
get glimpses of Reality. This experience may has it and the former only imagines he
inflate the ego after the initial glow, has subsided has it. Bhagavan is not limited to his physical
or bring to the sulrface the remaining hidden body. Someone asked Him once whether a Guru
vasanas to be eradicated or will make the expert- has any solicitude for the struggling in samsara
encer humble enough to realize that all his efforts and He replied; " You cannot even imagine to
were no move than a drop in a sea of Grace. From what an extent . . . " It is so now. Just turn
this point his sadhana should start in all earnest to Him.
to make the mind pure and steady enough to hold EDITOR.

this experience should it repeat itself. * * *

The pitfalls on the spiritual path are many all

along. Even those vjho have obtained siddhis may
A TRIBUTE!
fall into them by displaying those siddhis for the I c o n s i d e r The Mountain Path t h e finest j o u r n a l
aggrandisment of the ego. What really matters is of i t s k i n d a n d t r u s t i t w i l l c o n t i n u e t o w i d e n its
sincerity, onepointedness and humility. The less circulation and become known to discriminating
we let our mind be preoccupied with the progress and earnest seekers of t h e L i g h t .
or lack of it of others the better for our own pro- E. OVEREND,

gress. Let all effort be directed toward the elimi- Yorkshire.

nation of our ego. In the measure as we su\cceed Thank you !
in this our uncertainties and whatever agitates EDITOR.

©©•©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©&©©©©©©©&
0 0
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§ WHO AM I ?, SELF ENQUIRY, |

| SPIRITUAL INSTRUCTION I
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g At the request of many a devotee the original essay form of 6

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8 SRI R A M A N A S R A M A M B O O K D E P O T , |
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 THE MOUNTAIN
a
touched m e m o r e than I can say. H o w e v e r ,
being a European, m y bones w e r e not
accustomed to wood unrelieved by a the hall. But t h e Maharshi was not in the
mattress, and the m i d d a y rest taken after
the n o o n meal, w a s hardly one so far as I
was concerned.
T h e r e w e r e t w o chief meals, one at e l e v e n -
thirty in the morning and the other a r o u n d
eight in the evening. I ate with the others
at the morning one. T h e f o o d w a s m o r e o r
less the same at both — rice, w i t h an assort-
ment of vegetables and milk curd. Every-
b o d y sat on the floor in front of an i n d i v i -
dual strip of banana leaf.
* * #
E v e r y o n e gathered in the hall. Most p e o -
ple w e r e quiet and taken up w i t h their o w n
thoughts. B u t sometimes there w e r e visitors,
travelling m o n k s or devotees w h o c a m e for
the Maharshi's blessing, and they w o u l d sing
sacred songs and tell allegorical tales.
Among those who turn u p vat the
A s r a m for a short stay w a s an A m e r i c a n
author, w h o s e books and translations of
1 " B u t in any case," w e n t on the Maharshi,
Tibetan manuscripts are w e l l k n o w n . We
had m a n y enlightening talks, and I w a s glad
of his presence for another reason. Asking
questions in the open hall was rather an
ordeal, but b a c k e d b y him I lost some of
m y diffidence. W e pooled our p r o b l e m s and
c a m e t o the Maharshi with them, trivial or
profound. A n interpreter was always on
hand, for although the Maharshi understands
English he does not speak it with ease. He
knows immediately, h o w e v e r , whether the
exact shade of meaning has been accurately
translated, and if not he perseveres until o n e
has understood him completely. One day
w e brought up the question of guruship.
" I s it necessary for spiritual attainment
to have a guru or spiritual teacher ? "
The Maharshi ordered a certain treatise t o
be read, in w h i c h it was stated that as in
all physical and intellectual training a t e a -
cher or instructor is sought, so in matters
spiritual the same principle holds good.
" A n d , " h e added, " it is hard for a m a n
to arrive at the goal without the aid of such
a one,"
PATH January
I turned to him. " B u t y o u had no guru ? "
A rustle of shocked horror ran through
least disturbed b y m y audacious remark. O n
the contrary, h e l o o k e d at m e with a twinkle
in his e y e . T h e n h e t h r e w b a c k his head
and gave a j o y o u s , w h o l e - h e a r t e d laugh. It
endeared m e to him as nothing else could.
A saint w h o can turn the laugh against h i m -
self is a saint indeed.
M y companion next w a n t e d a ruling o n the
v e x e d question of vegetarianism. Everyone
had something to say about that. T h e o u t -
c o m e boiled d o w n to this :
F o o d affects the mind. Certain kinds m a k e
it m o r e sattvic—alive, vibrant. F o r the
practice of any kind of yoga, vegetarianism
is absolutely necessary. But o n m y asking
if o n e could e x p e r i e n c e spiritual i l l u m i n a -
tion whilst n o r m a l l y eating flesh foods, the
answer w a s ' y e s q u a l i f i e d b y the i n j u n c -
tion to l e a v e them off and gradually a c c u s -
tom the b o d y to the purer types of f o o d .
" once y o u h a v e attained Illumination, it w i l l
m a k e little difference what y o u eat. It is the
early stages that are important. O n a great
fire it is immaterial w h a t fuel is h e a p e d . "
A n o t h e r p r o b l e m discussed was that of the
different kinds of Yoga, and the benefit of
various methods.
The Maharshi said that in the end there
was only one approach to the goal, and that
was through the realization of w h a t the Self
is. W h y waste t i m e on other roads w h i c h at
best will o n l y lead to the final path ? Better
b e on that path itself all the time, and loose
no precious m o m e n t s . Meditate on the Self,
on that alone. T h e r e is n o other goal. T h e
Maharshi's philosophy and teaching is the
purest A d v a i t a — non-dualistic — as will
b e seen in a talk I shortly had with h i m .
I had been in despair of ever getting the
Maharshi alone. It is hard to u n b u r d e n the
soul b e f o r e a c r o w d . But early o n e morning
I came into the hall and found him there u n -
attended, Emanating a w o n d e r f u l stillness
and peace. I asked quietly if I might talk
iMr. Paul Brunton, the author of A Search in
Secret India.
 8 THE MOUNTAIN P A T H January

But this w as unusual. T h e Maharshi did the answer to l i v e in t h e w o r l d , if w e must,

not heal, in the accepted t e r m of the w o r d . but not b e of the w o r l d ? T h e r e was nothing
Talking about it one day, I asked h i m if o n e n e w in the idea, yet in this place I seemed
could use spiritual p o w e r for healing. H e to understand it for the first time.
remarked, " Y e s , if y o u think it w o r t h - That afternoon I had m y f a r e w e l l talk
w h i l e , " but added that it required a great with the* Maharshi. He w a s so gentle and
deal of force, w h i c h might b e used m o r e human. W e discussed the difficulties of
profitably in other directions. e v e r y d a y life and m u n d a n e problems. I
asked again about the relation of the b o d y
I was told that the Maharshi had his to the * I ' . H e g a v e this simile.
finger on the pulse of the w h o l e A s h r a m .
" Y o u c a m e up f r o m the b u n g a l o w this
For instance : w h e n in the hall, he w as s u p -
morning in a cart. Y e t y o u do not say, ' T h e
posed to k n o w what w a s going on, e v e n in
cart c a m e u p \ Y o u say I c a m e up ' Y o u did
1

the kitchen — and incidentally I w a s s u r -

not m a k e the mistake of identifying y o u r -
prised to find that h e himself assisted in the
self w i t h the cart. In the same w a y , l o o k u p o n
cutting up of vegetables f o r the daily meal.
y o ur b o d y as y o u do the cart. Treat it w e l l ,
I was also told that h e k n o w s w h a t is p a s s -
and it wi l l b e a g o o d servant and instru-J
ing in the minds of people. Of this latter
ment. But do not b e deceived into thinking
ability, I had a small personal experience.
it is ' I V* H e again stressed the necessity to
It wa s in the afternoon and I was in the see o n l y the Self in everything. A c t a u t o -
far corner o f the hall reading the translation matically, so to speak, and let ' I t ' do the
of a collection of aphorisms written in —^to w o r k . " A n d ' I t ' always w i l l , " h e added.
m e — a flowery and artificial vein. I w a s " D o not l o o k for results. D o w h a t is right
bored and slightly irritated. S u d d e n l y o n e in the given m o m e n t and l e a v e it behincj
of the devotees stood b e f o r e m e w i t h another y o u . "
b o o k in his hand — all the A s h r a m b o o k s
A t the end of our talk, h e quoted that
w e r e b o u n d in b r o w n paper and l o o k e d
wonderful saying from the Upanishad
e x a c t l y alike — and said, " T h e Maharshi
' W h e n to the m a n w h o understands, the
asks m e to give y o u this. H e thinks it w i l l
Self has b e c o m e all things, w h a t s o r r o w ,
be m o r e sympathetic to y o u r t y p e of m i n d . "
what trouble, can there b e , to him w h o has
It was. H o w could the Maharshi k n o w what
o n c e b e h e l d this unity ? '
I wa s reading ? I was sitting far a w a y , w i t h
A s I we nt to say g o o d b y e in the evening
m a n y p e o p l e in b e t w e e n us, blocking his line
the A s h r a m p e o p l e clustered r o u n d in
of vision. But I had previously noticed that
m a n y times he w o u l d answer a question in sympathy for m y departure. I felt I had made
m y mind, whilst it w a s o n l y in the process and w a s leaving true friends. T h e y w e r e so
of being formulated. This happened too simple and yet so genuine.
often t o b e a coincidence. T h e r e was a service taking p l a c e in th&
•* * * adjoining T e m p l e , and an old Sanscrit h y m n
was being chanted. Just as I stepped into
Every experience has to end and.
the cart the T e m p l e bell rang. This brought
the last day of my visit to the
a smile of happiness on e v e r y o n e ' s face.
Ashram arrived, and w i t h it a great
Apparently, to hear a t e m p l e gong in the act
sadness filled my heart. I must go *
of departure is a w o n d e r f u l o m e n and brings
b a c k to worries, p r o b l e m s and irritations.
peace.
Here all was peace. Here it w a s c o m p a r a t i v e -
l y easy to l i v e in the m o o d of the spirit. Is A s I left Tiruvannamalai in the d a w n of
this w h y so m a n y h o l y p e o p l e retire to s o l i - the n e x t morning, I caught a last glimpse of:
tude, I w o n d e r e d . Is it o n l y in conditions Arunachala, the H o l y Mountain, o n w h i c h
such as these that the hidden verities e m e r g e lives o n e as one of the saints of earth. It was
f r o m under the covering of distractions ? red and g l o w i n g in t h e rising sun.
Still, all of us cannot f o l l o w such a life. Is I wept.
 1970 9

T W O KINDS OF SILENCE

By
Prof. N . A . N I K A M

p v l F F E R E N T people h a v e had different

sorts of experience at Ramana A s h r a m .
If I w e r e to describe m y e x p e r i e n c e on
entering the Ramana A s h r a m for t h e first
time, I w o u l d describe it as an e x p e r i e n c e
of two sorts of silence : the silence of death
and the silence of illumination. A s I entered
the ashram, I perceived a g r o u p of p e o p l e
sitting around in utter silence around s o m e -
body w h o was reclining on a sofa. O n seeing
this, I stopped and w i t h d r e w a little, and
became g r a v e and s o l e m n j and b e h a v e d
exactly as I w o u l d or have done w h e n I
enter a house in w h i c h s o m e o n e is (Jead. It
was a grave and solemn silence, the silence
of sorrow and grief, as it w e r e . It was
natural that I should e x p e r i e n c e this on
seeing the group of people w h o w e r e sitting
in silence around s o m e b o d y , as, till then, I
had no experience of silence other than the
silence that is associated with death. But
this experience of mine was also appropriate,
as Ramana Maharshi had died to the b o d y .
The silence that I experienced therefore was
symbolic ; it symbolised the death of the
body. This was significant. Ramana M a h a -
rshf was dead to the b o d y , and yet he lived.

Yet, when I lived in the ashram f o r t w o

or three days, I experienced an altogether
different kind of silence. In the first instance,
it was a silence of meditation. Its direction
was towards a stillness that w a s coming
into being, hour after hour, accompanying
all m y physical activities at the ashram. It
was f o l l o w e d b y an ineffable kind of c a l m - desire to ask questions, or discovered that
ness and j o y , or j o y and calmness, w h e r e one had no questions to ask ; or, if there
one was indistinguishable f r o m the other. w e r e indeed any questions to ask, they w e r e
But the final phase of this e x p e r i e n c e was directed to one's o w n self, and so, the
a silence that communicated through silence. experience of this sort of silence w e n t m o r e
It was a silence that was teaching ; it was ( and m o r e inward, and the silence b e c a m e
a silence that was speaking. Indeed, it w a s an experience of a presence. A n d it still is
a
silence of illumination, w h e r e o n e had no that experience of an ever-present presence,