5-1.1968-Jan The Mountain Path

SRI R A M A N A S R A M A M , TIRUVANNAMALAI
"(Unmoving) Hill, m e l t -
ing into a Sea of Grace,
have mercy (on me) I
pray, Oh, Arunachala ! "
(A QUARTERLY)
— The Marital Garland
of Letters, verse 17.
44
Arunachala ! Thou dost root out the ego of those who
meditate on Thee in the heart, Oh Arunachala ! "
—The Marital Garland of Letters, verse 1.
Publisher :
T. N. Venkataraman,
President, Board of Trustees,
Sri Ramanasramam, Vol. V JANUARY 1968 No. 1
Tiruvannamalai.
C O N T E N T S
* Page
EDITORIAL ;
Sacred Poetry . . 1
Editor :
T h e Principle of Japa
Arthur Osborne, — Prof. Eknath Easwaran • 4
Sri Ramanasramam, S r u t i a n d S m r i t i — Prof. G . V. Kulkdrni . . 8
Tiruvannamalai.
T h e V e d i c H y m n s — Abinash Chandra Bose . . 12
Garland of Guru's Sayings
(From the Tamil of Sri Muruganar)
#
— T r . by Prof. K. Swaminathan . . 19
T h e P o w e r o f t h e M a n t r a s — M . P . Pandit . . 20
Managing Editor : T h e Y o g a Vasishta : Gospel of Self-Enquiry
V. Ganesan, — Dr. T. N. Krishnaswami . . 21

Srimad Valmiki Ramayana
Sri Ramanasramam,
— Prof. M. K. Venkatarama Iyer . . 26
Tiruvannamalai. T h e T e a c h i n g of D h a r m a in t h e M a h a b h a r a t a
— Kamala Subramaniam . . 30
T h e U n i v e r s a l i t y o f t h e G i t a — Bhagavan Das 34
T h e R i b h u G i t a — T.K.S. . . 37
The Yaksha Prasna ( F r o m t h e Mahabharata) 38
T h e T h r e e f o l d S c r i p t u r e — Arthur Osborne . . 40
Annual Subscription :
The B h a g a v a t a — Dr. W. Radhakrishnayya 42
INDIA . . Rs. 5.
The Muktikopanishad
FOREIGN 1 0 sh. $ 1.50.
— Madguni Shambu Bhat r, . 46
Life Subscription : H y m n s f r o m Sri Shankaracharya . . 52
Rs. 1 0 0 : £ 10 ; $ 30. S r i R a m a n a G i t a — D r . V . A. Sarma . . 57

The Approach through S o n g — T . P . R. . . 62
Single Copy :
How m y father c a m e to the Maharshl
Rs. 1.50; 3sh.; $0.45
— Kovai-Mani 64
The Bhagavad Gita — T r . by Prof. G. V.
Kulkarni a n d Arthur Osborne . . 66
mitt m
c5b n"<?znyf
/. He who is forgetful of the Self, mistaking the

physical body for it, and goes through innumerable
births, is like one who wanders all over the world
in a dream. Thus realizing the Self would only
be like waking up from the dream-wanderings.
— BHAGAVAN SRI R A M A N A MAHARSHI

( QU ARTERLY)
Editor: ARTHUR OSBORNE
Vol. V J A N U A R Y , 1968 No. I
SACRED POETRY
Editorial
O A C R E D P o e t r y ? Isn't all p o e t r y s a c r e d ? glib. It requires greatest ability to

O n e is a p t t o s a y s o , b u t t h a t m a y not construct a p o e m than an alphabet. Before
be m u c h m o r e than a cliche. A good deal of accepting such a hypothesis one should con-
shoddy verse that is written nowadays is sider the mentality of early man and see
a n y t h i n g b u t s a c r e d ; o f c o u r s e , it m a y also whether he might not have had some reason
be anything but poetry. for not wanting to set down his poems in
writing. There is ample evidence that he
P o e t r y c a m e b e f o r e p r o s e in h u m a n l i t e r a -
had. I t is a u t h o r i t a t i v e l y l a i d d o w n t h a t t h e
ture. In m a n y languages the oldest forms of
Vedas should be chanted with correct into-
l i t e r a t u r e w e r e e i t h e r r e l i g i o u s l y r i c s s u c h as
nation and only b y those w h o have learned
the Vedic hymns or symbolical myths such
them from a duly authorised instructor.
as t h e Book of Genesis. (And it is worth
Similarly, Buddhist scriptures w e r e for cen-
noting that the classical G r e e k s regarded the
turies transmitted only orally despite the
Homeric poems -
as a religious document.
existence of a script. A n d in Islam f r o m the
T h e y had not the profound teaching or lofty
lifetime of the Prophet onwards there have
purpose of the Hindu epics, but they estab-
always been Muslims who could recite the
lished norms, and there is no doubt that
entire Quran b y heart. T h e Druids never did
symbolism of the quest runs through the
write down their scriptures even though
Odyssey.)
contact with the R o m a n s must have familia-
N o r m a l l y the earliest p o e t r y c o m e s before rised them with the art of writing. Scrip-
the invention of writing. Students of pre- tures had to be chanted and to learn them
history are apt to presume that this was from a book (which in a n y case could not
because early man lacked the ability to impart the correct intonation) would be
construct an alphabet, but this is rather profanation, In fact, for ancient man to
2 THE MOUNTAIN PATH January
introduce a script w o u l d open the door to a defeat the aim of remaining conscious in
twofold profanation : to the superficial and meditation without thinking.
unlicensed reading of the sacred texts and
to the use of p r e s e r v e d (i.e. written) langu- The widespread modern objection to
age for worldly purposes such as recording ritualistic p r a y e r s in a sacred language, and
property and settling disputes ; it would indeed to ritual in general, may be partly
mark the birth of prose. Such a stage had due t o a true feeling that the time has now
t o c o m e a n d it w a s a g r e a t s t e p f o r w a r d in c o m e w h e n inner and m o r e direct m e a n s are
m a t e r i a l c i v i l i z a t i o n , b u t s p i r i t u a l l y it w a s a appropriate ; on the other hand, it rriay be
decline. due to the anti-spiritual tendency going
right back to the Reformation to reduce
T h e ancient languages in w h i c h scriptures
everything to the mental level, seeing no
and sacred poems were composed — Sans-
m o r e in p r a y e r t h a n a r a t i o n a l s t a t e m e n t or
krit, Hebrew, Welsh, etc. — were actually
request. T h e r e are vibrations that affect the
regarded as sacred languages. This implies
being in a far more integral way. Before
that not m e r e l y the sense but the sound was
d e p r i v i n g o n e s e l f o f t h e m it is w e l l t o make
sacred. The texts not only expounded doc-
s u r e t h a t o n e is g o i n g b e y o n d t h e m a n d not
trine but did so w i t h the help of sound vib-
sinking below them.
rations h a v i n g their o w n effect o n those who
recite or even hear them. T h a t is w h y cer-
H o w far, then, should one's m i n d b e fixed
tain w o r d s and phrases could be prescribed
on a mantra that o n e uses ? How f a r is it
as m a n t r a s . T h e y have a subtle p o w e r going
valid if u s e d without concentration ? Some
far beyond their literal meaning. Since the
g u r u s h a v e d e c l a r e d t h a t it c o n f e r s n o b e n e f i t
principle underlying this explains the effect
unless one steadily keeps one's mind on it
o f b o t h m u s i c a n d p o e t r y o n p e o p l e , it s h o u l d
while using it ; o t h e r s (for instance Swami
not b e hard to understand. And it m u s t be
Omkarnath, about w h o m t h e r e is a n article
remembered that traditionally poetry and
in our issue of July 1965) that it h a s an
music w e r e not divorced. It w a s n o t a m e r e
e f f e c t e v e n if u t t e r e d w i t h o u t concentration.
cliche when a poet spoke of ' s i n g i n g '. In
T h e y are guarding against opposite dangers.
traditional communities even to-day sacred
The former guards against inattentiveness
p o e t r y is n o t s p o k e n b u t c h a n t e d . Certainly
and mental wandering, the latter against the
a pious phrase w h i c h some one repeats only
idea of a mantra as a mere thought-form.
for the meaning o f it is n o t a m a n t r a . This
I t is b e s t t o r e s i s t b o t h dangers b y keeping
shows the importance of regular liturgical
the mind concentrated but thought-free
prayers being said or chanted in a sacred
while saying a mantra.
language — S a n s k r i t , Hebrew^, A r a b i c , L a t i n ,
P a l i , as t h e c a s e m a y b e . I n f a c t , it is s i g n i -
Sacred poetry does not so m u c h express
ficant that B u d d h i s m and Christianity, both
d o c t r i n e as i n d i c a t e o r i m p l y it. Sometimes
of which began without a sacred language,
it does this through myths and symbols :
both adopted one : Pali in Southern Bud-
for i n s t a n c e w h e n it r e p r e s e n t s D i v i n e Acti-
dhism and Sanskrit in Northern ; Latin in
vity as t h e Son or Wife of Divine Being ;
Western Christianity and Greek in Eastern.
sometimes through cryptic utterances which
Parts of the V e d a s w e r e chanted before the
m e r e l y point the way. F o r i n s t a n c e , it w o u l d
Maharshi morning and evening in his life-
be hard to find a more far-reaching state-
t i m e a n d s t i l l a r e at h i s A s h r a m , a n d i t w a s
ment than the Vedic " Neti, Neti", "not
a n d is u s u a l t o sit i n m e d i t a t i o n d u r i n g the
this,. not that " ; but it n e e d s to b e under-
chanting. When some over-zealous person
stood.
asked him whether one should learn the
meaning o f t h e m s o as t o f o l l o w t h e chant- There is no actual difference in nature
ing he said no. Their purpose is only to between sacred and worldly poetry. What
quieten the m i n d and dispose o n e to m e d i t a - h a p p e n s i n b o t h c a s e s is t h a t t h e p o e t ' s m i n d
tion. To think about their meaning would becomes pregnant with some intuitional
1968 SACRED P 6 E T R Y 3
feeling or u n d e r s t a n d i n g and this churns h i m poets. I t is o n l y in m o d e r n times that the

u p in s u c h a w a y that his l a n g u a g e becomes tradition has been abandoned.
r h y t h m i c a l and h e utters forth an indication,
It was the same thing in the various
though never an exact account, of w h a t had
schools of Buddhism. The early Arahats of
moved him. The difference is that with
Theravada Ceylon have left poems record-
worldly poetry it is some merely human
ing the lofty grandeur of their state. The
emotion, frustration or desire which has
T i b e t a n T a n t r i c M i l a r e p a is o u t s t a n d i n g alike
m o v e d h i m to write. I t is i m p o s s i b l e t o d r a w
as a s a i n t and a poet. In Islam the great
an absolute dividing line and examples
poets were Sufi saints, outstanding among
w ould s e r v e little p u r p o s e , b e c a u s e t h e r e
r
are
them Jalaluddin Rumi in Persian and Ibn
innumerable gradations from physical im-
A r a b i in A r a b i c . Even Omar Khayyam, who
pulse to Divine certitude ; nevertheless the
has b e c o m e so f a m o u s in English owing to
b r o a d d e m a r c a t i o n is c l e a r . I t is n o t a q u e s -
a felicitous paraphrase, and has been consi-
tion of difference o f s u b j e c t , as f o r instance
d e r e d a h e d o n i s t , is i n r e a l i t y a m y s t i c u s i n g
when one poet writes about the beauty of
Sufi symbolism : the tavern is the mystic
nature, another about the squalor of the city
fraternity, the wine divine ecstasy, the
a n d a t h i r d a b o u t t h e w o m a n h e l o v e s ; it is
tavern-keeper the guru, and so forth. The
something more fundamental : a difference
point is that it w a s considered normal for
in l e v e l of p e r c e p t i o n . Spiritual understand-
p o e t s to b e saints a n d saints poets. It is t h e
ing is not a subject among others but a
West that has had the sad distinction of
higher and m o r e universal m o d e of experi-
b r e a k i n g this d i v i n e union. F r o m the begin-
ence. Writing sacred poetry does not mean
ning Christian saints have expounded their
writing doctrine or philosophy in v e r s e but
doctrine and recorded their experiences in
recording the supernal wonder.
prose. And the poets, with the mundane
Latin e x a m p l e to d r a w upon, have had only
Not o n l y in ancient times w h e n the scrip- this world to write about. Dante in Italy
tures w e r e c o m p o s e d b u t d o w n to the spread a n d S h a k e s p e a r e in E n g l a n d w e r e s t e e p e d in
of modernism in quite recent times poetry Hermetic symbolism and wrote with under-
n o r m a l l y w a s spiritual in m o s t of the w o r l d ' s standing, but how few others ! Other poets
great civilizations. The great Hindu epics, have had an occasional intuition but the
the Ramayana and Mahabharata, are quite great b o d y of W e s t e r n p o e t r y has remained,
explicitly w o r k s setting forth the d h a r m a or so to speak, on the ground floor level of
spiritual pattern of life and interspersed w i t h merely human experience. S u r e l y t h i s is a
expositions of doctrine. The Bhagavad Gita tradition w o r t h breaking !
is a n e p i s o d e in t h e l a t t e r o f t h e m . Although
there was secular Sanskrit literature, most A concluding remark may be in order
of the great w o r k s w e r e spiritual. N o t only about an unfortunate after-effect of the
in S a n s k r i t b u t in t h e v e r n a c u l a r languages great Hindu tradition of poet-saints. T h a t is
of India also, t h e saints w e r e e x p e c t e d to be that it seems to have become normal for
poets and the poets saints. The great Shan- Hindu swamis to write what they consider
kara was a poet incidentally, so to speak. to b e English p o e t r y . It is d i s t r e s s i n g t o h a v e
T a m i l p o e t r y is t h e w o r k o f s a i n t s . T h e g r e a t to read it, because that is j u s t what it is
M e d i a e v a l M a h r a t t a saints, J n a n a d e v , Tuka- not. To question a writer's eminence as a
r a m and others, w e r e great poets also. The swami might be presumptuous, but not
greatest Hindi poetical work is t h e Rama- as a n E n g l i s h p o e t . N o t one of t h e m has b e e n
yana of Tulsidas (for whom see an article accepted by English literary critics as an
in our issue of January 1965). Both the English poet or deserves to be. This tradi-
Bhaktas and Tantrics of Bengal were lyric tion also should b e broken.
4 January
THE PRINCIPLE OF JAPA
By
Prof. EKNATH EASWARAN
" ^ p H E m a n t r a b e c o m e s o n e ' s staff o f l i f e

declares Mahatma Gandhi, " and car-
r i e s o n e t h r o u g h e v e r y o r d e a l . I t is r e p e a t e d
net far the sake of repetition but for the
sake of purification, as a n a i d t o effort, for
direct guidance from a b o v e . I t is n o empty
repetition. For each repetition has a new
meaning, carrying you nearer and nearer
to God".
What exactly is a mantra ? In order to

a n s w e r t h i s q u e s t i o n it is n e c e s s a r y t o refer
briefly to the t h e o r y of vibrations on which,
s a y t h e i l l u s t r i o u s s a g e s , it is b a s e d . Accord-
ing to this theory, from the Great Silence
there issued one Creative Word. " In the
beginning was Brahman, with whom was
the W o r d ; and the W o r d w a s truly the s u p -
reme Brahman." This significant v e r s e from
the R i g - V e d a has an almost e x a c t parallel in
the Gospel according to St. J o h n : " In the
beginning was the W o r d , and the W o r d was
with G o d and the W o r d was God."
According to this theory, shahda or

sound is t h e subtle stuff out of which the
phenomenal world has emanated, and every
object may, therefore, be looked upon as
sound of a particular concentration. In
other words, this world of nama (name)
and rupa (form) is s h a b d a (sound) mani-
festing itself at v a r y i n g levels of vibration.
Language is only a very small part of

shabda and consists of words in w h i c h the
relationship between nama (name) and
rupa (form) may be called arbitrary or
accidental. For e x a m p l e , t h e r e is n o intrin-
sic or inherent connection between the
sound " table" and the object table. As
contrasted with the words of language, Om l i t y it r e p r e s e n t s . T o quote Swami Viveka-
or Aum is a " natural name" in which nanda : " The first letter A, is the root
there is an intrinsic and inherent connec- sound, the key pronounced without touch-
tion between the nama (name) and rupa ing any part of the tongue or palate ; M
(form), between the sound and the r e p r e s e n t s t h e last s o u n d in t h e series, b e i n g
substance, between the W o r d and the Rea- produced by the closed lips, and U rolls
1968 THE PRINCIPLE OF JAPA 5
f r o m the v e r y root to the e n d of the sound- H e r e is t h e p o w e r of the W o r d (japa) as

ing board of the mouth. Thus, Om (or proclaimed by a memorable mystical docu-
Aum) represents the w h o l e phenomenon of ment of mediaeval England, The Cloud of
sound-producing." Unknowing : " The word shall be thy
shield and thy spear, w h e t h e r thou ridest on
Listen to the K a t h a U p a n i s h a d : " Of that
p e a c e or w a r . W i t h this w o r d thou shalt beat
goal which all the V e d a s declare, which is
on this c l o u d a n d this d a r k n e s s a b o v e thee.
implicit in all tapas (austerities), and in
With this word thou shalt smite down all
pursuit of which men lead lives of conti-
manner of thought under the cloud of for-
nence and service, of that will I briefly
getting. I n s o m u c h that, if a n y t h o u g h t p r e s s
speak.
upon thee to ask w h a t thou wouldst have,
" I t is Om.
answer with no more than with this one
"This syllable is B r a h m a n . This syllable word. A n d if h e o f f e r o f h i s g r e a t learning
is i n d e e d s u p r e m e . H e w h o k n o w s it o b t a i n s to expound to thee that word, say to him
his desire. that thou wilt it a l l w h o l e , a n d n o t broken
"It is the strongest support. It is the nor undone. And if t h o u w i l t h o l d fast to
highest symbol. He who knows it is rever- this p u r p o s e , b e sure that that t h o u g h t will
e n c e d as a k n o w e r of Brahman." no while bide."
Rama 1
is a n o t h e r p e r f e c t " n a t u r a l n a m e " Let us now turn to an illuminating
that has c o m e d o w n to us t h r o u g h the ages. exposition in the annals of Islam on the
On the verbal level the w o r d Rama means power of the W o r d to e v o k e Reality. " The
h e w h o c a n fill u s w i t h a b i d i n g j o y ; a n d on shaykh took my hand and led m e into the
the shabda or spiritual level too it means c o n v e n t . I sat d o w n in the portico, and the
the same. W h e n w e try to describe G o d as shaykh picked up a b o o k and began to read.
Sat-Chit-Ananda (Absolute Existence, A s is t h e w a y of scholars, I could not help
Absolute Knowledge, Absolute Joy) Rama wondering what the b o o k was.
may be called a perfect " natural name"
" The shaykh perceived my thoughts.
for the third aspect of Absolute Joy. In
*Abu S a ' i d ', h e s a i d , ' a l l t h e h u n d r e d and
other words,. Rama is a spiritual formula
twenty-four thousand prophets w e r e sent to
for abiding joy bequeathed to humanity by
preach one word. T h e y b a d e the people say
the illumined sages of ancient India.
Allah and devote themselves to Him. Those
T h e constant repetition of the H o l y Name,
who heard this word by the ear alone let
whether Rama, Krishna, Shiva, Jesus
it g o out by the other ear ; but those who
Christ, A l l a h or the impersonal O m , has the
heard it with their souls imprinted it on
power of calming the mind, nay, even of
t h e i r s o u l s a n d r e p e a t e d it u n t i l it p e n e t r a t e d
stilling it.
their hearts and souls, and their whole
The repetition of the Holy Name or b e i n g s b e c a m e this w o r d . They were made
mantra is called japa in Sanskrit, and can independent of the pronunciation of the
bring us lasting benefits on the physical, word ; they were released from the sound
m e n t a l a n d s p i r i t u a l l e v e l s . " I t is a s u n t h a t of the letters. Having understood the
has brightened m y darkest h o u r s , " Mahatma spiritual m e a n i n g of this w o r d , t h e y became
Gandhi tells the world. " Ramnam is no so absorbed in it that they were no more
copy-book maxim. I t is s o m e t h i n g t h a t has conscious of their own non-existence.' "
to b e realized t h r o u g h e x p e r i e n c e . O n e who
In the H i n d u tradition, a spiritual aspirant
has had personal experience alone can p r e s -
receives a m a n t r a f r o m his g u r u for constant
c r i b e it, n o t any other. The recitation of
repetition or japa. The mantra consists of
Ramnam for spiritual ailments is a s o l d as
one or m o r e w o r d s or Holy Names skillfully
the hills. But the greater includes t h e less.
selected b y the teacher to answer the needs
And my claim is that the recitation of
Ramnam is a sovereign remedy for our i In speech and japa the final ' a ' in the n a m e
physical ailments also ! " ' Rama ' is usually omitted — (Editor).
o f t h e a s p i r a n t , a n d c a r r i e s w i t h it t h e im- is d r a w i n g u s t o h i m s e l f a l l t h e t i m e . I n t h e
print of the teacher's personal experience or Bhagavad Gita K r i s h n a tells A r j u n a , " I am
realization of the mantra. the gambling of the fraudulent," meaning
t h e r e b y t h a t e v e n t h e g a m b l e r , w h o is g o i n g
In the Catholic tradition " Hail M a r y " is
to L a s Vegas or Monte Carlo to break the
a very powerful Mantra that is pregnant
bank, is really hoping to break into the
with what Sri Ramakrishna would call the
Kingdom of Heaven within to find abiding
infinite Love of the Divine Mother for her
joy and complete fulfilment. In other
wayward children. As long as t h e child is
words, we are all looking for the Divine
p l a y i n g w i t h its t o y s i n t h e l i v i n g r o o m , t h e
Thief who has stolen our heart because we
mother keeps busy in the kitchen cooking
are all searching for abiding joy and com-
curry and rice for the meal. But the
plete fulfilment.
moment the child gets tired of the' toys,
throws them away and gives one full- When I was a child, sleeping on the
hearted, full-throated yell, the mother verandah of our ancestral home in Kerala
leaves her curry and rice on the stove, in South India, I used to wake up every
rushes into the living room, picks up the morning to the chanting of Hare Rama by
child tenderly and comforts it. Similarly, my g r a n d m o t h e r as s h e s w e p t t h e courtyard
Sri Ramakrishna would add, w h e n you arid with her coconut-fibre broom. Through her
I stop playing with our adult toys of plea- b e n e d i c t i o n , it m u s t h a v e s u n k d e e p i n t o my
s u r e a n d profit, p o w e r a n d p r e s t i g e , a n d call h e a r t t h e n f r o m w h e r e it r o s e t o m y rescue
from our heart of hearts for the Divine m a n y y e a r s later u n d e r the s t o r m a n d stress
Mother, She will reveal herself to us imme- of life.
diately in the d e p t h s of o u r o w n conscious-
How can one m a k e the mantra an integ-
ness.
ral part of one's consciousness ? On the
li
Om Mani Padme Hum " is the widely strength of my own very small spiritual
known Tibetan Buddhist mantra which, experience I would put forward the follow-
assiduously repeated, can enable us to find ing suggestions :
the Jewel that lies hidden in the lotus of
1. I t is very helpful for everyone to
our heart.
receive a mantra which carries the imprint
The mantra I have received from my of the giver's personal experience of its
grandmother, with the imprint of her own power.
intense spiritual awareness, is one of the 2. T h e m a n t r a m a y b e r e p e a t e d i n t h e m i n d
most powerful and one of the m o s t popular as l o n g and as often as we can — while
in all India. It consists, of three Holy walking, w h i l e riding in a car or on a plane,
Names : Hari (Hare is the vocative form while doing mechnical chores, etc. We can
pronounced Haray), Rama and Krishna. thus learn to m a k e good use of these odds
Hari comes from the Sanskrit verb har and ends of t i m e w h i c h are often w a s t e d in
meaning to steal. The Lord stole m y heart idle talk or escapist reading to practise japa.
a n d k e p t it w i t h H i m w h e n H e s e n t m e into
3. When we are getting angry, afraid or
the world. A l l that I a m d o i n g all t h e time
otherwise agitated, let us go for a brisk
o n e a r t h is s e a r c h i n g f o r m y h e a r t i n m o n e y
walk, repeating the mantra in the mind.
and material possessions, in pleasure and
Gradually the rhythm of our step, the
power. It is a great day for me when I
r h y t h m of our breath and the r h y t h m of the
discover t h r o u g h a process of trial and error
mantra will blend into a healing h a r m o n y to
that the D i v i n e Thief is h i d i n g in m y own
transform the negative emotion of anger
heart all the time.
into compassion, fear into fearlessness,
Rama, we have already s e e n , is t h e Lord frustration into fulfilment. The mantra acts
who can fill us with abiding joy. Krishna, as a t r e m e n d o u s transformer.
f r o m t h e S a n s k r i t r o o t harsh t o d r a w , is t h e 4. A t bedtime, after lying down, let us
Lord of Love enshrined in our heart, who close our eves and keep repeating the
1968 THE PRINCIPLE OF JAPA 7
mantra until we fall asleep. This may be with prosaic poetry, such a devotee is like
difficult at first, but we are likely to be an e m p l o y e e w h o r e c e i v e s his p e n s i o n from
pleasantly surprised at t h e e a s e w i t h which the employer after years of faithful service.
even the r e a d e r - i n - b e d learns to d o it. He can live on his p e n s i o n without having
to work any more for his livelihood.
As in secular disciplines, practice makes
perfect in j a p a too. Rut, unlike secular dis- O n e in w h o m the mantra has b e c o m e an
c i p l i n e s , as t h e m a n t r a s i n k s i n t o t h e deeper integral part of consciousness may be thus
levels ot consciousness, a wave of bliss described in t h e p o w e r f u l words of Meister
begins to rise u p f r o m the Sea of Bliss that Eckhart : " W h o e v e r has G o d in m i n d , sim-
is t h e A t m a . A f t e r years of patient practice p l y a n d s o l e l y G o d , in all t h i n g s , s u c h a m a n
w e c o m e to h e a r t h e m a n t r a in o u r dreams, carries G o d w i t h h i m into all his w o r k s and
in our sleep, in the song of the nightingale into all p l a c e s , and God alone does all his
or the m u r m u r of the brook that babbles works. He seeks nothing but God, nothing
by. N o longer do w e h a v e to p e r f o r m japa seems good to him but God. He* b e c o m e s
consciously because the mantra has become o n e w i t h G o d in e v e r y thought. J u s t as n o
an integral part of our consciousness. It is multiplicity c a n dissipate G o d , so n o t h i n g can
now ajapa japa (japa without japa) in dissipate this m a n or make him multiple.'
which the mantra goes on repeating itself.
In the mystical language of ancient India, May the mantra enable us to attain the
the mantra has o p e n e d its d o o r s and taken higher state of consciousness in which
in the d e v o t e e . A s Sri R a m a k r i s h n a p u t s it, n o t h i n g can dissipate or m a k e us m u l t i p l e !
Highlights of July
The Place of the Maharshi in History by Arthur Osborne
Zen and Vichara by Gerald Yorke
Thayumanavar, a Tamil Poet-Saint, by T. Krishna ji
Christ and Christianity as seen by a Hindu Swami

by Swami Nirmalananda
Problems of Right and Wrong by ' Sein '

8 January
SRUTI AND SMRITI
By
Prof. G . V, KULKARN!
H A R M A is t h e f u n d a m e n t a l b a s i s o f l i f e .
All other things vanish, they are
p e r i s h a b l e ; b u t d h a r m a is n o t ; it is e t e r n a l ,
in fact timeless. Hence it g i v e s a purpose
to life. It protects those who protect it
(dharmo rakshati rakshitah). It is a boat
that c a r r i e s u s a c r o s s t h e o c e a n of l i f e . It is
the root-cause of worldly wealth (preyas
or abhyuday) as also of spiritual wealth
(sreyas or nisreyas). It maintains the
whole universe in order and sustains it ;
that is why it is c a l l e d 1
dharma', derived
f r o m the Sanskrit root ' d h r i ' , which means
to support. I t is t h e highest means to the
ultimate end of life. But the nature of
d h a r m a is s u b t l e a n d d e e p . I t is b e y o n d the
ken of the senses, the m i n d and the intel-
lect. It is thus suprasensual and supra-
mental.
D h a r m a is t w o f o l d : (1) That w h i c h deals

with the duties, behaviour or conduct of
beings. This is called ' pravritti-lakshana'
as it d e a l s w i t h actions (karma). (2) That
which is c o n c e r n e d with wisdom that leads
to Liberation. This is called ' nivritti-
lakshana ' a s t h e r e is n o e m p h a s i s o n action
but on an attitude of resignation. The
former conduces to material prosperity, the
latter to spiritual well-being. As dharma
comprehends both these, it h a s both these
a s p e c t s , t h a t is ' k a r m a ' and ' jnana ' which
are complementary to one another when
understood in their proper spirit.
According to Hinduism, which is the

Sanatana Dharma, the Eternal support, uni-
versal and catholic in o u t l o o k , t h e r e are t w o
main sources of Dharma, the Sruti and the
Smriti, other supplementary sources being
the c o n d u c t of the w i s e w h o are conversant or rather etymologically, it means ' that
with the Vedic teaching and one's own which is heard from the voice of God',
conscience. Sruti and Smriti are the highest derived from the Sanskrit root ' sru'. To
authority on dharma. Of these Sruti stands the ancient Rishis, who were kavis (more
first. Sruti m e a n s divine w i s d o m . Literally, than poets — omniscient seers) the hymns
1968 SRUTI AND SMRITI 9
of the Vedas — another name for Sruti — between men, gods and God. M e n and gods
c a m e as d i r e c t r e v e l a t i o n s f r o m t h e Supreme co-operate and this enables the universe to
Being (kavayah satyasrutayah). They are run smoothly. The sacrifices f o r which the
also called ' S r u t i ' b e c a u s e this w i s d o m was Vedic hymns are employed strengthen the
transmitted to the disciples orally by the truth in man ; they further reveal its
g u r u a n d t h u s ' h e a r d ' b y t h e m . S r u t i i n its radiant beauty, joy and strength and by
limited sense means the four Vedas : Rig, their lustre destroy untruth or evil. Sacri-
Yajur, Sama and Atharva, along with their f i c e is t h u s i d e n t i f i e d with truth or l a w and
B r a h m a n a s , i.e., e x p l a n a t o r y r i t u a l i s t i c trea- is c a l l e d ' R i t a ' i n t h e Vedas.
tises in p r o s e or verse. In its w i d e r sense
(4) A n examination of the important phi-
Sruti includes, besides these, the Aranyakas
l o s o p h i c a l h y m n s s u c h as A s y a v a m i y a , Nasa-
(i.e., forest-treatises dealing with philoso-
diya and Purusha reveal that the world,
phical discussions) and Upanishads popular-
though having a contingent reality, has no
l y k n o w n as V e d a n t a . The four Vedas con-
s e l f - s u b s i s t e n t r e a l i t y . S a t o r T a t is t h e only
tain prayers to various gods such as Agni
Indra, Maruts, Varuna, Ushas and Yama. u l t i m a t e r e a l i t y , a n d is b e y o n d t h e r a n g e of
They are full of devotional feeling and sense-organs, mind and intellect.
most of them are exquisite poetry. Behind

In the w o r d s of an e m i n e n t P h i l o s o p h e r :
their outer form there is deep esoteric
" A s t u d y of the h y m n s of the R i g v e d a (and
knowledge and symbolism and they show
other Vedas too) is indispensable for any
diverse paths to union with ' that One'
adequate account of Indian thought. They
underlying the m a n y gods.
are the source of later practices and philo-
The Vedic hymns have the following fea- sophies of I n d o - A r y a n s , and a study of them
tures : — is n e c e s s a r y for a proper understanding of
subsequent thought." 1
The Vedas them-
(1) The nature of the Vedic gods
selves proclaim that they contain secret
shows a tendency towards monotheism and
words 1
ninya vachamsi' and in them 2
nor.-duality. From the multiple personali-

resides the highest Divinity ; one who
ties of these g o d s w e arrive in the Samhita
understands this in truth, understands
l i t e r a t u r e at a c o m m o n fundamental princi-
the mystery of the Vedas. The Tait-
p l e k n o w n as ' T a t ' o r ' S a t ' : T h e g o d s are
ftiriya 3
Brahmana also states that one
many and y e t O n e in principle. T h e i r com-
jwhc does not know the Veda, i.e.,
mon characteristics, common descriptions-
the spirit of the V e d a , does not understand
and the references to formless Godhead
Brahman. In the Shatapatha 4
Brahmana it
point to this Oneness.
is said that the hymns in t h e Rigveda are
(2) There are frequent references to the h o n e y , t h o s e in the S a m a v e d a are- g h e e and
struggle between Sat and Asat, A m r i t a and those in the Y a j u r v e d a are ambrosia. Hence
Mrityu, Rita and Anrita, light and darkness, they should be studied with devotion.
gods and d e m o n s etc. This shows discrimi- That the V e d a s are an authority in religious
nation b e t w e e n the true path and the false. a n d s p i r i t u a l m a t t e r s is v o u c h s a f e d n o t only
b y the Vedas themselves (in the wider sense
(3) The Vedic Aryans who wished to of the term) but also by the later smriti 5
stand by Sat and destroy Asat resorted to literature, Puranas, Histories and the six
the performance of sacrifice, both in its systems of Philosophy including the Sam-
gross and subtle aspects. They appreciated khya, Yoga and Vedanta. The great
that the w h o l e creation w a s d u e to sacrifice. Shankara often quotes Sruti in support of
The gods and the Rishis are born from
s a c r i f i c e . S a c r i f i c e is a p i l g r i m a g e t h a t leads
l Dr. Radhakrishnan, Indian Philosophy, v o l . I,
m e n t o t h e i r d e s t i n a t i o n , t h a t is first world- p. €6.
ly prosperity and then the realisation of 2Riq Veda I, 164
Truth. Sacrifice is t h e means of imbibing 3 Ibid., I l l , 12, 9, 7.
4 Ibid., X I , 5, 7, 5.
this T r u t h . It b r i n g s o u t t h e essential unity 5 Manusmriti, II, 13 ; IV, 147.
his s t a t e m e n t s 6
and says r e v e r e n t l y that the matters dealing with knowledge and the
V e d a s are an independent valid authority in Upanishads deal with action and Upasanas
t h e i r o w n s p h e r e as t h e s u n is i n t h e matter of v a r i o u s kinds. F o r e x a m p l e , M u n d a k a and
of perception of colours ; other means of Ishavasya glorify action done in a selfless
knowledge s u c h as p e r c e p t i o n (pratyaksha) spirit, with understanding. In the Upani-
are of no avail in this field. The great shads poetry and philosophy go hand in
Acharyas like Ramanuja and the great hand. They impart and explain in various
saints like Jnaneshwara universally pro- dialogues and stories the quintessence of the
claim the greatness of Sruti. " T h e r e is no wisdom of the Rishis, indicated by 'OM'.
Mother like Sruti for the w o r l d ", says the The four great sentences (Mahavakyas) in
latter. these Upanishads are : —
The Vedic hymns are the most ancient (I) ' Consciousness is Brahman' (Praj-
literature of mankind. But they are primi- nanam Brahma), (II) 'I am Brahman'
tive in the sense in which some Western (aham Brahmasmi), (III) 'That thou art'
scholars have made out. Their deep and (Tat tvam asi) and (IV) 'This self is
mystic contents show this. T h e y are full of Brahman' (ayam atma Brahma).
rich s y m b o l i s m . T h e deities or g o d s in them
are of symbolic nature. For example, Aditi The Upanishads are the fountain-head of
w h o is k n o w n as t h e M o t h e r o f t h e g o d s and all Hindu philosophies and scriptures, such
who is d e s c r i b e d as U n i v e r s a l a n d identified as t h e Bhagavad Gita and Bhagavata and
with gods is the Adi-Shakti (Prakriti) the later mystic poetry of m e d i a e v a l times.
presiding o v e r the universe, the p o w e r of the
supreme Being. The sun-god is t h e symbol Smriti are scriptures next in value and
of o u r self r e v e a l e d t h r o u g h e v e r y t h i n g and authority to Sruti, They are recorded
the support of everything. recollections (smriti from 1
smri' to
remember) of those great Sages w h o had
In the Brahmanas, which form a link deeply studied the Vedas and mastered their
between the Vedic hymns and the precepts, their injunctions as well as their
Upanishads, with the development of sacri- p r o h i b i t i o n s . W h i l e t h e S r u t i is d i v i n e reve-
fice, p h i l o s o p h i c a l ideas b e g a n to b e formu- lation, Smriti are man-made, products of
lated instead of s y m b o l i c a l l y expressed. Life mature minds. What is l e f t implicit in the
here on earth was regarded as secondary, S r u t i is m a d e e x p l i c i t b y t h e S m r i t i s ; w h i l e
while „ the immortal Divine Life was only a few can understand t h e veeJ import
supremely valued. Sacrifice with all its of t h e Sruti t h e m a s s e s can u n d e r s t a n d and
symbolism was an e m b o d i m e n t of Truth or f o l l o w the Smriti. T h e f o r m e r are meant for
Immortality. There is a philosophy of the f e w , t h e latter for all. T h e vision of life
sacrifice. The principal tenets of the Upa- t h a t is g i v e n by t h e S r u t i is a p p l i e d to all
nishads, w h i c h c a m e later, h a v e their begin- walks of human life by the Smriti. While
ning in t h e Brahmanas. For example, the t h e S r u t i is t r u e f o r a l l t i m e , t h e S m r i t i are
discussion of Vidya (knowledge) and both eternally and relatively true, suited
Avidya (ignorance) occurs here in to the times in w h i c h t h e y w e r e written, and
Shandilya Vidya. 7
are not sacrosanct. T h e y p e r v a d e the whole
e x p a n s e of a man's life f r o m his embryonic
The Upanishads form the essence of the
state to death and even after that. They
Vedas as also their concluding portion and
deal with : —
are hence called ' V e d a n t a ' . They are call-
ed works on knowledge (Jnana-kanda), (1) Customs, conventions, rites (achara)
while the V e d i c h y m n s and Brahmanas are to b e f o l l o w e d by an individual ;
called works on ritual (karma-kanda),
though this division is n o t absolute. They
6 Brahma Sutra Sankara Bhashya, II, 1, 1.
a r e n o t s o e x c l u s i v e l y s e t a p a r t as t h i s w o u l d Bhagavad Gita, X V , 15 ; X V I , 1 ; X V I I , 15.
indicate. The Vedas contain philosophical TShatapatha Brahmana, X , 6, 3.
1968 SRUTI AND SMRITI 11
(2) Relationship of individual and society Smriti usually follow Sruti. When, how-
(vyavahara), i.e., dealing with other e v e r , t h e r e is a d i v e r g e n c e 8
between a Sruti
persons. text and a smriti text, the Sruti text should
be followed. When there is a conflict bet-
(3) Expiations (prayaschittas).
ween one Smriti-text and another, that
T h e y m e n t i o n the duties and rights of all which follows the Sruti should b e accepted.
the four castes — Brahmin, Kshatriya, If t h e r e a r e S m r i t i - t e x t s w h i c h a r e n o t t o b e
Vaishya and Shudra — of persons in the traced to the Sruti, they should b e accepted
four stages (ashramas) of life — Brahma- by inference that the Sruti text might be
charya (celibate student stage), Garhastya lost. Again if there is divergence between
(house-holder stage), Vanaprasthya (retired two Sruti texts, they should be treated as
forest dweller stage) and Sannyasa (renun- optional.^
ciation) — of woman and her status in
society, of the king and his administration. A l t h o u g h traditional, the doctrine of Sruti
T h e y t h r o w light on legal matters ; they d i s - and Smriti cannot b e held to b e universally
cuss libations to be offered to the ancestors, applicable, for the reason that, a Jivan-
the three debts — to the G o d s , the fathers m u k t a b e i n g in a state of conscious identity
and the Rishis — dharma and its p l a c e in with the source of t h e Sruti, his utterances
life and the supreme value of self-know- must be held to be on a par with them. That
ledge, the ultimate end of human life. In means that a scripture such as the Yoga
short, they are the science of dharma Vasishta, in w h i c h it is declared that the
(Dharmashastra). The dharma expounded verses are mantras and the doctrine is the
in this shastra comprehends all t h e aspira- voice of one's Self, or the Bhagavad Gita,
tions of m a n , leading u p to the highest, that which is t h e word of Sri Krishna himself,
is t h e e v e r l a s t i n g Beatitude for the realiza- or the few brief writings of Bhagavan
tion of w h i c h all o t h e r aspirations a n d pur- Sri R a m a n a Maharshi must b e accorded the
suits are adjusted and synthesized. This is authority of Sruti. I n d e e d it is noteworthy
t r u e in the case of Smriti like those of Manu that the Bhagavad Gita and the Brahma
and Yajnavalkya. The works of the six Sutras of V e d a V y a s a although not formally
systems of philosophy are also known as classed as Sruti, form together with the
smriti, e.g., Samkhya smriti, Yoga smriti, Upanishads, the Prasthana Traya, or ' three-
etc. They are more or less specialised in fold scripture ' of Hinduism.
their subject matter which is a particular
8 Jabala Smriti.
1
darsana ' or ' view point \
9 Manusmriti, II, 14.
(This) m i s e r y i s d u e t o t h e b o d y ; t h e b o d y is t h e p r o d u c t o f
y Karma.
Karma proceeds d u e to the thought 'I am the body' (ego). The ego
is b e g i n n i n g l e s s a n d is c a u s e d b y nescience.
— Adhyatma Ramayanti.
Moksha or liberation from b o n d a g e is n o t s i t u a t e d i n t h e s k y , o r on

the earth, or in t h e nether world. When by the annihilation of all
desires, the m i n d itself is a n n i h i l a t e d , t h a t s t a t e is c a l l e d Moksha.
— Mahabharata, (Santi Parva).
12 January
THE VEDIC HYMNS
By
ABINASH CHANDRA BOSE
Prof. Abinash Chandra Bose was P r o f e s s o r of English in R a j a r a m College,

K o l h a p u r , u n d e r the old B o m b a y U n i v e r s i t y (1920-1945) and after that Principal and
Professor of English under Calcutta and S a u g a r Universities for eleven years. W h e n ,
h a l f - w a y through his career as teacher of English, he was w o r k i n g on his thesis
" M y s t i c i s m in P o e t r y " , ancient and m o d e r n , in Trinity College, Dublin, the V e d a s
in w h i c h he had almost l i f e - l o n g interest attracted h i m m o r e than ever in the p e r s -
pective of w o r l d literature. Since then he has b e e n m a k i n g fresh translations of
V e d i c h y m n s , being guided b y oriental s c h o l a r s h i p and also to an e x t e n t b y the
Indian spiritual tradition, and aiming at strict fidelity to the original, as poetry and
as prayer. His b o o k s include Three Mystic Poets, a Study of W. B. Yeats, A. E. and
Rabindranath Tagore; The Call of the Vedas and the recently published Hymns from
the vedas. Stanzas quoted in this article are f r o m the last b o o k .
^pHERE are four Vedas (or Samhitas, (manman), work of dhi (dhiti, dhi), etc.
Collections of V e d i c h y m n s ) . T h e y are V e r s e f o r r e c i t a t i o n i s rik, for singing Saman
the Rigveda (consisting of 1,028 hymns and for ritualistic worship yajus. A com-
divided into ten sections, with a total of plete poem, generally a hymn, is called a
10,552 stanzas), the Samaveda (derived sukta (literally, well-spoken). The terms
mostly f r o m the R i g v e d a for musical render- vak (holy ' speech ') a n d chamdas (metrical
ing, having 1,875 stanzas), the Yajurveda language) a r e u s e d f o r t h e V e d i c t e x t s as a
(the Vajasaneya Samhita Madhyamdina whole.
text having 1,975 stanzas and prose units,
The Vedic language is accentual (unlike
divided into forty chapters of which all
the later classical Sanskrit) and consists
e x c e p t t h e last a r e i n t e n d e d f o r r e c i t a t i o n in
mostly of single words, compound words
ritualistic worship) and the Atharvaveda
having rarely m o r e than t w o members. The
(having 730 hymns in 5,987 stanzas and
short words with their stress and pitch
prose units divided into t w e n t y sections, with
acquire the natural flow and vigour of the
no connection w i t h ritual, and hence some-
spoken language. The Vedic poet has put
times called Brahma Veda, the Veda of
them into well defined metrical patterns,
Prayer, though certain prayers, described
with full scope for the free and spontaneous
by some as spells, are associated with a
expression of his inspiration. A poet has
minor form of ritual).
himself described the hymns sung by him
The Vedic poets have called themselves and other rishis :
by different names which include seer
(rishi), sage-poet (kavi), inspired sage L i k e birds splashing in w a t e r , that
(vipra), one in w h o m the higher intellect keep watch,
(dhi) is a c t i v e (dhira), maker (kari, karu, L i k e the loud voice of the thundering
' p o e t ' in the original G r e e k s e n s e ) , the wise clouds,
one (vedhas), o n e w h o is b r i l l i a n t i n m e n t a l Like joyous streams bursting from the
power (manishin), etc. There are women mountain
rishis, of whom two (Vak, the daughter of Our h y m n s h a v e s o u n d e d to the Deity.
Rishi Abhrina, and Ghosha) are eminent. (RV. X. 68, also AV.)
A poem has been called in the V e d a a The freshness, solemnity and power that
song (gir), a praise-song (stoma, uktha), a mark the Vedic hymns are f o u n d to belong
prayer (brahman) prayerful thought as m u c h t o t h e s o u n d - i m a g e as t o t h e s e n s e -
1968 THE VEDIC HYMNS 13
i m a g e t h a t it e m b o d i e s . Some have thought

that the Rishi's vision had both the sound
a n d t h e s e n s e as its c o m p o n e n t s . I n t h e b e s t
of Vedic hymns the sound has appeared so
perfectly adequate as a m e a n s of conveying
the sense that s o m e h a v e g o n e to the extent
of saying that the sound of a hymn is a
prayer in itself, without reference to the
meaning. This is the theory of Sabda-
b r a h m a n o r N a d a - b r a h m a n , P r a y e r as w o r d s
or sounds, w i t h o u t the support of meaning.
This theory has been opposed by some
scholars but its general acceptance pre-
s e r v e d t h e V e d i c f o r m of p r a y e r t h r o u g h the
centuries, even w h e n the language was only
partially understood.
This t h e o r y has to a great extent contri-

buted to the oral transmission of the Vedic
texts for the last t h r e e t h o u s a n d years and
more, carried on b y people many of whom,
particularly in later times, knew T
only the
words with the correct accents without any
appreciable knowledge of the meaning.
It is interesting to find that the Rishis

themselves anticipated that their hymns
w o u l d go d o w n to far-off ages. For example,
in a d i a l o g u e a R i s h i is t o l d by those with
whom he is s p e a k i n g :
Do not forget, O poet, this speech

of thine
That will resound in after-ages.
(RV. III. 33.)
In another h y m n the poet says that he will

s p e a k w i t h all his d e f t n e s s a b o u t D e v a s " so
that in after-ages one sees them as these
h y m n s are sung ". (RV. X. 72).
We find from the Vedas that the Rishis
IX. 1 3 0 , YV). The absence of basic diffe-
were held in great regard. The Rigveda
r e n c e s a m o n g t h e s e l e a d i n g Rishis in spite of
calls them ' truth-speakers' (satyavachah,
their originality characterises the w o r k of
RV. III. 5 4 ) . Elsewhere in t h e same Veda
the other Rishis too.
w e are told of people w h o " b y admiring the
eternal law (Rita) and thinking straight The Vedic Rishis, said to h a v e seen time
came to hold the rank of sages" (viprah. i n its t h r e e s t a g e s , d o s h o w a sense of time
RV. X . 6 7 , AV). The Atharva Veda honours i n its w i d e p e r s p e c t i v e . A simple illustration
them by saying : " Awe-inspiring are the can be given f r o m a h y m n to Ushas ( D a w n ) :
Rishis. To them our homage, to their eye " G o n e are those mortals w h o saw the b e a m -
and the truth of their spirit " (II. 5 ) . The ing Ushas in f o r m e r ages, w e are n o w look-
Veda says about the S e v e n Rishis that they ing at h e r , and those are coming who will
were " united in their praise-songs, united see her in o t h e r ages " (RV. I. 1 1 3 ) . Simi-
in h o l y chants and united in l u s t r e " (RV. larly they see the w o r l d and h u m a n society
in a comprehensive way, characteristic of the traditional belief that the V e d a is " n o t

their outlook. It is said in the V e d a that man-made" (apaurusheya). To this belief
"the Deity (Varuna) is of our own land must be chiefly attributed the preservation
(samdesya) and of foreign lands (videsya) " of the V e d a s b y u n b r o k e n oral tradition.
(AV. IV. 16) ; that the D e i t y ( I n d r a ) " is f o r
It is natural that what the poet gave
ever the common Lord of all (RV. IV. 32,
t h r o u g h l o v e s h o u l d , as t h e V e d a s a y s i n t h e
VIII. 65) T h e r e are p r a y e r s in t h e Veda
hymn on Vak, contain the spirit of love
for the a t o n e m e n t of sins " c o m m i t t e d against
("The h o l y b e a u t y of friendship lies hidden
a stranger " as w e l l as n e a r and dear ones
in V a k " ) and binds people in friendship
(RV. V . 3 5 ) , a n d of " sins c o m m i t t e d against
(RV. X. 71).
man (manushya) committed know-
ingly or unawares" (YV. 8. 13). In the
A J A a n d J A T A , the Unmanifest and the
Hymn to the Earth the poet recognises the
Manifested Divine.
many peoples "who speak various tongues
. . . . and h a v e various religious rites accord- The Vedic sages have two different
ing to their places of a b o d e (AV. XII. 1). approaches to the Divine, one leading to the
T h e V e d i c Rishis h a v e been called " world- Absolute (aksharam), unmanifested (ctja,
builders " (bhutakritah, AV. V I . 133, X I I . 1 ) . literally 'unborn') and single (ekam. ; in
T h e y addressed themselves to m a n k i n d , and later Vedic and post-Vedic literature,
gave the holy words (vak) " to their own advaitam, n o n - d u a l ) ; and the other to the
people and to the foreigner" (YV. 26. 2), Absolute, manifested (jata, literally, 'born')
and p r o v i d e d a universal basis for the higher in the glory of creation as D e v a , Being of
life of the spirit. Light.
About the sacred speech (vak), including T h e u n m a n i f e s t e d A b s o l u t e is p u r e Being,

t h e h y m n s , it is said in the V e d a that it formless,, attributeless, nameless and sexless,
w a s " t h e first a n d f o r e m o s t o f s p e e c h utter- a n d is g e n e r a l l y r e f e r r e d t o i n c r y p t i c words
ed by the sages, giving (the unnamed) a in the neuter singular, like the pronoun
n a m e " a n d t h a t " it w a s t h e i r b e s t a n d was That (tat), the numeral One (ekam) and
stainless ", and t h r o u g h this they, " w i t h l o v e the symbolic w o r d B r a h m a for the Absolute.
(preman) revealed the Divine Secret with- The indeclinable Om, also called Pranava
in their souls (guhanihitam, hidden in the ("the s y m b o l o f sastra i.e., o f V e d a , as t h e
cave, a symbolic expression) ". Yajurveda calls it ; 1 9 . 2 5 ) means the Ulti-
mate Reality. Sometimes sat (Reality) is
I t is a d d e d t h a t " w h e n the poets formed a d d e d t o tat a n d ekam. For example :
the speech with their spirit, they strained
it as people strain flour with a sieve (re- That (tat) was Supreme in the universe
moving unworthy matter derived from the (RV. X. 120)
lower levels of the v
poets' experience of
Who is t h e One (ekam) in the form of
life)" (RV. X. 71). The elimination of
the Unborn (aja) that has supported the
what was merely personal from the poetry
six spheres of the w o r l d ? (RV. I. 164)
of the V e d i c seers, w h i c h d e r i v e s its inten-
sity from their spiritual passion, has pro- Vena (the sage) saw That Reality (tat
d u c e d a t y p e o f l y r i c p o e t r y t h a t is r e m a r k - sat) in which all come to have one
able for its purity, freshness and vigour. home (YV. 32. 8 ) .
T h e a n a l o g y of t h e r u s h i n g mountain-stream
seems very apt for it. O m , the eternal Brahma (YV. 40. 17.)
A Vedic poet says elsewhere : " Not by The adjective aksharam (Eternal, Abso-
o u r h u m a n n a t u r e (purushatva) do w e know lute) in t h e neuter singular has been spe-
the D e i t y " (RV. V. 48). In another hymn cially associated with the Veda ("What
it is s a i d t h a t t h e D e i t y " r e v e a l s the hymn Veda-knowers speak of as aksharam",
in t h e heart " ( R V . I. 1 0 5 ) . There has been Bhagavad Gita, 8. 11).
T h e Manifested Absolute, Deva, has n a m e , Bhaktiyoga, the Path of Love and Karma-
f o r m and attributes w h i c h are different with yoga, the Path of Action).
the Rishis' different visions of the Divinity
The Vedic sage finds the Deva glorious
in his g l o r y . H e r e the n e u t e r g e n d e r of the
n o t o n l y as M o n a r c h (raja) b u t a l s o as P o e t
Unmanifested Absolute replaced by the m a s -
(kavi), as Architect (visvakarman) as
culine or feminine ; and to the singular
Physician (bhishaj), as h e r o (sura), as s a g e
number are added the dual and the plural
(vipra) and so on. And the Deity is
to give embodiment to the sage-poets'
not only Father, but also Mother, Father-
numerous visions. T h e V e d a has spoken of
and-Mother-in-one, and a Maiden to whom
the m a n i f e s t a t i o n of the Eternal in creation :
the worshippers are ' like sons of the
W h e n the earliest of the m o r n i n g s dawned m o t h e r T h e Deva is also Brother, Son,
the great (mahat) Eternal (aksharam) Friend and Guest (an honoured visitor to a
was manifested (lit. ' b o r n ') on the p a t h house). And he is like the lover to the
of light. beloved, like a b r i d e g r o o m to the bride, like
a husband to the wife.
Now the statutes of the Devas will be
honoured. G r e a t is t h e s i n g l e Godhood The Veda insists in several ways on the
of the Devas ( R V . III. 55). identity of the Devas with the Unmanifest
W h i l e dealing with the manifold visions of Absolute. I t d o e s so b y a direct statement
the Manifested Divine as Deva, the sages like that of the ' single Godhood of the
became poetically eloquent. The language D e v a s ' o r l i k e the* f o l l o w i n g :
was enriched by impressions of the visible The One Reality (ekam sat) the sages
world. So, instead of the cryptic * That' s p e a k o f i n m a n y w a y s (RV. I. 1 6 4 , AV.).
(tat), the One (ekam), etc., there were
At times they speak of a Deva or Devi as
w o r d s that, b y w a y of description a n d com-
if h e o r s h e w e r e t h e A b s o l u t e , as i n :
parison, brought form and colour and the
warmth of life. The Deva came close to S u p a r n a w h o is O n e t h e w i s e p o e t s figure
man's hearth and home. in m a n y ways b y their words
(RV. X. 11).
The difference between the Unmanifest
and the Manifested Divine will be evident A d i t i is .... all the D e v a s , A d i t i the five
f r o m a consideration of the ideas of creation peoples .... (RV. I. 8 9 . AV).
in each case. The following is a n account Savitr .... is O n e , O n e a n d Sole. He is
of creation in relation to the Unmanifest : not called the Second, Third, Fourth. . . .
. . . . That One (ekam) which had been In him all the Devas become the One
covered by the void through the might Alone (AV. XIII. 4).
o f tapas (spiritual fire) was manifested S o m e t i m e s a D e v a is i d e n t i f i e d w i t h another
(lit. ' b o r n ' ) . (RV. X. 129). D e v a o r w i t h all t h e rest. For instance, A g n i
I n t h e f o l l o w i n g , c r e a t i o n is s e e n i n relation is identified with Indra, Vishnu, Varuna
to the Deva : Mitra, Aditi, Sarasvati and others. (RV. II.
1), Varuna is identified with Indra (RV.
In love thou (Indra) madest the dawn
IV. 4 2 ) . Sometimes thirty-three Devas are
glow,
spoken of, but the Veda does not set any
In l o v e thou m a d e s t the sun shine.
limit to their number :
(RV. II. 3 5 ) .
Such is thy greatness, bounteous Lord,
B y using later t e r m i n o l o g y w e m a y say that,
that endless bodily forms are thine.
from the Unmanifest to the Manifested,
M i l l i o n s are in t h y m i l l i o n , or t h o u art a
there is a transition from Rajayoga (or
b i l l i o n in thyself. (AV. XIII. 4).
Rajaguhyayoga), the Path of Mysticism
(with which goes Jnanayoga, the Path of All these ideas have led to a far-reach-
Knowledge) to Vibhutiyoga, the Path of ing conclusion: that one can worship any
Splendour (with which are associated Deva or Devi as the Supreme Being, the
Creator and Ruler of the w o r l d and as the Rita and Satya and are full of light, and
almighty Lord, Father or Mother, without holy" (RV), there are among men "those
rejecting another Deva, similarly worshipped who are opposed to Rita (anrita) and
b y s o m e b o d y else. W e find in the V e d a that opposed to Satya (asatya) ". (RV. IV. 5 ) .
a D e v a , w h a t e v e r h i s n a m e is h e l d t o b e the So the Devas are m o d e l s for m e n and their
Deva. F o r i n s t a n c e , I n d r a is ' t h e O n e mani- Guides and Rulers. " T h e y bind the breakers
fested as the Lord of races ' ; A g n i is the of Eternal Law (Rita; R V ) ". The Veda
Emperor ; Varuna, ' the Emperor sublime also says : "It is k n o w n to wise people
Pushan, ' the Supreme R u l e r ', e t c . Again t h a t t h e r e is r i v a l r y b e t w e e n t r u t h a n d un-
a n y o n e D e v a m a y b e d e s c r i b e d in t h e s u p e r - truth. Of these two, that which is true
relative as ' the mightiest', ' the most be- (satya) and straight the D e v a protects. The
loved', 'the most beneficent', etc. (RV). untrue he destroys ". So the conflict bet-
A s t h e i r s i n g l e G o d h o o d is a c c e p t e d t h e r e is ween Rita and Anrita, Satya and Asatya is
no conflict. the conflict between good and evil. These
are often described by the prefixes su and
The Veda also declares : " All your
dus, respectively. The following prayers
names, Devas, are venerable (namasya),
point to this m o r a l conflict :
laudable (vandya) and adorable (yajniya) "
(RV. X. 63). Bar me, Agni, against evil conduct
(duscarita), e n g a g e m e in g o o d conduct
RITA, SATYA, TAPAS
(sucarita) YV.
The attributes that the Absolute in the May we have the good, loving mind all
manifested s t a t e r e c e i v e s as D e v a are based our days. (RV.)
on the Vedic values, which have been clearly M a y w e k n o w aright both truth and false-
stated. " A t the beginning of creation," says hood. (RV)
the Veda, " Rita (Eternal Order, L a w ) and May the purpose of my mind be true
Satya (Truth) were born (i.e., manifested) (satya). M a y I b e guiltless of t h e least
out of blazing Tapas (spiritual fire RV. aggression. (RV).
X. 1 9 0 ) " . R i t a is c o s m i c O r d e r — - t h e Natu- M a y m y m i n d w i l l w h a t is g o o d . (YV).
ral L a w and the s y m m e t r y and beauty pro-
The cause of Rita has to be defended
d u c e d b y it, as w e l l as M o r a l O r d e r demand-
against aggression. Indra, the Champion of
ing goodness and justice. Tapas, the spiri-
R i t a , is s h o w n i n t h e V e d a t o b e continually
tual fire, w h i c h works behind t h e s e , is the
fighting against Vritra, the enemy of Rita,
purifying principle that makes Rita and
w h o t r i e s t o s t o p its o p e r a t i o n . Indra defends
Satya flourish. In the Devas Tapas, Rita
his own dominion, Svarajya (based on
a n d S a t y a find their f u l l e x p r e s s i o n . . "Devas
Rita), by his victory over Vritra, won
are a l w a y s p u r e " , says the V e d a (SV. 442).
through valour. D e v a I n d r a is a m o d e l for
A Deva is d e s c r i b e d a s ' b o r n o f R i t a ', and
men in the fight against their Vritras,
' Son of Satya' and as ' one having his
aggressors against their Svarajya. So they
power in S a t y a ' (RV). Sometimes a Deva
are called on " to be heroic, following the
is s p o k e n of as R i t a o r Satya itself.
example of Indra (RV. X. 1 0 3 , SV. YV.
Men are like the D e v a s in b e i n g a mani- AV.)." A t his c o r o n a t i o n a k i n g r e c e i v e s a
festation of the Divine. So a sage prays : w e a p o n with the injunction, " W i t h thee m a y
"We have, bounteous Ones (Devas), this man kill Vritra — the power of evil
established our perpetual brotherhood with (YV. 10. 8 ) , " w h i c h m e a n s t h a t w a r should
y o u , w i t h h a r m o n y , in t h e m o t h e r ' s womb." b e in d e f e n c e of justice.
(RV. VIII. 83). B u t m e n are different from
There is a c a l l t o m e n to fight the hard
Devas in two respects — their imperfection
battle of life valiantly :
and their mortality (the latter referring to
their body only, not the spirit which is T h e rocky stream flows on. Hold you all
immortal). While Devas are "attached to together.
Be heroic and cross over, my comrades ! comes to them as a sweet friend (svadu
Leave here those who are evil-minded, sakha) most gladdening" (RV. X. 136).
Let us cross to p o w e r s that are undiseased
The ethical and aesthetic aspects of Rita
(X. 53).
are often associated with each other. For
T h e A t h a r v a V e d a w h i c h adapts this from instance, Devi Ushas, beautiful and smiling,
the Rig Veda adds, drawing the idea of the is called ' blessed ' (bhadra), and asked to
second line from another Rigveda hymn give worshippers ' every blissful (bhadra)
(X. 18) where people are enjoined to be- thought (RV. I. 1 2 3 ) . ' S h e also leads p e o p l e
come ' pure, clean and godly' : from sleep to waking and to the pursuit
of their avocations in life (RV. I. 113).
Strive for the lustre that belongs to all " S e n d u s w h a t is g o o d " , p r a y s a sage-poet
the Devas, becoming pure and bright to Savitr. " For noble power, we, free from
and purifying. sin, contemplate a l l t h a t is b e a u t i f u l " (RV.
And, getting across the difficult paths, V. 82). Indra, the heroic defender of Rita
may we, heroes all, enjoy a hundred as M o r a l L a w , is a l s o " t h e M o d e l f o r every
years ! (AV. XII. 2). kind of beauty (rupa) " (RV. VI. 47), and
To be pure, bright and purifying — here Varuna is n o t only a ruler enforcing Moral
heroism finds a new field for conquest : to Law but also " a Poet (kavi) who by his
rise above human nature in the raw and poetic power (kavya) cherishes manifold
build up and help another build a spiritual forms of beauty (rupa) like the sky"
personality. T h e V e d i c system of education, (RV. VI. 47).
Brahmacharya (AV. XI 50 r e q u i r e s t h e boy

( b o y or girl) to be reborn to a new life, SAMJNANA, U N I T Y THROUGH J N A N A
the A c h a r y a becoming a s it w e r e , t h e spiri-

T h e p r e f i x sam—in the Veda carries more
tual mother). So educated, " the Brahma-
than its literal meaning, ' t o g e t h e r '. Des-
charin goes performing his duties, and he
cribing the first appearance of Devas, the
becomes a limb of the Devas' own body "
Veda says that they were ' held together'
(RV. X. 109). " He, grasping the worlds
(samrabdha), and, b y comparing them to a
together, (lokan samgrihya ; lokasangraha
group of dancers, indicates that they were
of B h a g a v a d Gita, III. 2 0 ) constantly draws
' held together by an inner harmony'.
them near." (AV. XI. 5).
Similarly, Samjnana 1
among the Devas is
The householder's life (Grihastashrama) the loving unity brought about by their
w h i c h f o l l o w s B r a h m a c h a r y a a n d is b a s e d on knowledge (jnana) of each other, and of an
marriage and conjugal love and ruled by inner h a r m o n y ( o w i n g to their 6
single God-
Rita as both natural and moral law (AV. hood') that binds t h e m together.
XIV. 1) h a s its o w n sanctity. In the wed- The Veda recommends this harmony to
ding ritual the newly married husband men in their different social relationships.
t e l l s h i s w i f e t h a t h e is S a m a n (sacred song) Thus man and wife after the m a r r i a g e vow
and she Rik (the sacred verse), and they p r a y for t h e u n i t y of hearts (sam-hridaya).
are like the Divine cosmic couple, Heaven A sage enjoins Samjnana on members of a
and Earth (AV. XIV. 2). family, asking them to " l o v e each other as
the m o t h e r - c o w l o v e s the calf b o r n of h e r "
The Veda also speaks of the Acharya
(AV. III. 30). A sage in the Yajurveda
( t e a c h e r ) w h o , in his forest a s h r a m a , teaches
expresses the desire that the political and
p u p i l s , b o u n d s a t t h e i r i n i t i a t i o n by* t h e vow,
spiritual p o w e r s (kshatra, brahma) " should
" Here I approach truth (satya) beyond un-
move together in h a r m o n y " . (20, 2 5 ) . In
truth " (anrita, YV. I. 5). Then, there is
the Vedic Muni with long locks (kesin) who l T o V e d i c s a m - c o r r e s p o n d s to the G r e e k
is " a comrade (sakha) of Devas in doing sum-, in the English f o r m sy-, as in ' s y m p h o n y
good (sukrita) and treads in the path of in w h i c h the prefix means m o r e than a m e r e
c o m b i n a t i o n of sounds ; it also implies a h a r m o n y
.... wild beasts and, k n o w i n g men's hearts, linking the sounds together.
the closing hymn of the Rigveda, members a n d atma replace the t w o birds, and a large,
of a state are called upon to practise beautiful flower replaces the tree. The Veda
samjnana like the Devas b y " k n o w i n g each speaks of " a lotus with nine portals, cover-
other's mind (sam-jna) " and " by meeting ed under three bands (guna), in which
together and speaking together " (and thus d w e l l s the spirit w i t h the A t m a within, that
establishing an inner harmony). Again, the Veda-knowers know." (X. 8). Then
t h e r e is a p r a y e r i n t h e V e d a f o r ' Samjna- follows a stanza in the grand style of the
na (union through knowledge of each Veda, describing the A t m a , " serene, unaging,
other) w i t h f o r e i g n p e o p l e ', c o n c l u d i n g with youthful" (Ibid).
the desire that one's own people and
We have found the Rigveda speaking of
foreign people should unite.
'the great E t e r n a l ' (mahad aksharam), in
May we unite in our minds, unite in the transcendental sense. The Atharva
our purposes, and not fight against the Veda speaks ' of the great Spirit ' (mahad
Divine Spirit (daivyam manah) in us. yaksham) : " The great Spirit lies in the
May the battle cry not rise amidst many centre of the w o r l d s and on the surface of
slain. . . . (AV. VII. 52). water." And the Devas who are described
as having appeared with the birth (mani-
S o w e f i n d t h a t "the V e d a w h i c h demands
festation) of the Absolute (on the relative
heroic defence of Svarajya against aggres-
plain of reality) are here said to " attach
sion, also s h o w s the w a y of p r e v e n t i n g arm-
themselves to that Spirit (yaksham) like
e d clashes, and destruction of life caused by
branches to the trunk of a tree." (AV. X.
these. The Veda also wants man, by his
7. 38).
strength, to establish friendly relations with
other living beings. ' Make me s t r o n g ', a We may go back to Rigvedic symbolism
Sage prays, desiring that he and all living and to a Rishi w h o in a h y m n on Universal
beings (sarva bhuta) ' should look upon one Agni (vaisvanara agni) says : " A steady
another (Sam—iksh) with a friendly eye.' Light (jyotih), swifter than thought lies in
(IV. 36. 18). the midst of m o v i n g things to s h o w the w a y ,
and all the Devas, united in spirit (sama-
THE INDWELLING SPIRIT nasah) and in wisdom, proceed unerringly
to that O n e Intelligence (Kratu, in later t e r -
The reference to the spirit takes us from minology, chit)." The sage-poet experiences
the Devas, Manifestations of the Absolute the presence of that within himself, but
in creation, to the i n d w e l l i n g spirit in man cannot perceive it physically, or compre-
and in the universe. The Veda speaks of hend it intellectually, though he responds
t h e S p i r i t i n t h e n e u t e r s i n g u l a r as yaksham. t o it w i t h d e l i c a t e p o e t i c s e n s i t i v e n e s s , typi-
There is also the word atma (commonly cal of the V e d a :
used in English in the original form as
My ears strain to hear, m y eyes to see
'Atman'), in t h e m a s c u l i n e singular, mean-
this w i d e - s p r e a d i n g L i g h t w i t h i n my
ing t h e soul or self. These words are used
s p i r i t ;.
both in the individual and the universal
My mind roams afar beyond its confines.
sense.
What shall I speak, and what, indeed,
The Rigveda speaks figuratively of " two shall I think ? (RV. VI. 9)
beautiful-winged birds, knit together,
The Yajurveda, i n its c o n c l u d i n g portion,
friends, which have found their abode in
conveys what a r e g i v e n as t h e d y i n g words
the same tree, of whom o n e eats the sweet
of a sage, ending with : " The Purusha
pippala fruit, and the other that does not
who is i n t h e s u n , w h o is h e r e a n d t h e r e —
eat, looks o n . " ( R V . I. 1 6 4 , AV). The tree
h e r e is b e l i e v e d to imply the human body, I am He, Om, the Supreme Brahman"
and the two birds, the individual self and (40.17).
the S u p r e m e Self (jivatma and paramatma) Here not only is t h e I m m a n e n t identified

respectively. In the A t h a r v a V e d a yaksham with the Transcendental, but the individual
1968 GARLAND OF GURU'S SAYINGS 19
t o o is i d e n t i f i e d w i t h t h e U n i v e r s a l . T h i s is V e d a is m u c h m o r e t h a n p h i l o s o p h i c theory.
V e d a n t a , p u r s u e d in the Upanishads and by It has described itself as visvarupa, omni-
later sages, saints and philosophers. form (AV.). T h e V e d i c Rishi has the poet's
Philosophers in different ages of India interest in reality i n a l l its f a c e t s . He re-
have, not unjustifiably, sought final support veals their truth and beauty and invites us
for their theories from the Veda. But the to share his n o b l e visions.
Garland of Guru's Sayings
Translated by Prof. K. SWAMINATHAN

from the Tamil of Sri MURUGANAR
45. Only mad folk perplexed 50. Lord Ramana has in his mercy
B y mistaking for a fact Revealed to us that we are the world
This fiction of a world, And that f r o m us all t h i n g s derive
But not the truly wise, Their firm being. He has thus
F i n d j o y in a n y t h i n g proclaimed
But Awareness of Being. A s true the tenet of Mistakenness,
Putting away all o t h e r doctrines.
46. Those who know the joy that flows
from the k n o w l e d g e of true being
51. Because the Self b e c o m e s itself
Will never w a l k the w e a r y ways
The world with all t h e s e names
Of the false, eightfold 1
world
and forms,
Whose pleasures are all transient
It's n o t t h e efficient c a u s e that creates,
Some even bestial, sensual, base.
Preserves and then destroys the world
47. N o t in o n e single thing on earth

Is t h e r e a gleam of joy. 52. D o n ' t ask : " H o w did this m i s t a k e arise
How then is t h e m u d d l e d mind And grow inveterate, this ignorance
Deluded into thinking Of the Self's self-transformation as
That things yield joy ? the world ? "
Search and find
48. Knowing clearly and accepting To whom this happened.
Y o u r true nature and identity, T h e n t h e s e t t l e d e r r o r is n o more.
Abiding in the heart f o r ever
As the pure Supreme alone,
53. What is the Self's
Play perfectly your human role,
Self-transformation as t h e world ?
Tasting every pain and pleasure
A twist of straw appearing as a snake.
In common with all creatures.
Look hard. Y o u s e e n o s n a k e at all.
There was no transformation and never
49. Though they examine everything any world.
And attain the ultimate truth,
The wise put on no strange behaviour.
i The phenomenal w o r l d manifested in eight
Therefore let y o u r outward conduct
aspects : ether, fire, air, water, earth, Sun, M o o n
Conform to that of y o u r own people. and living beings.
20 January
THE POWER OF THE MANTRAS

By
M . P. PANDIT
In his b o o k ' Mystic A p p r o a c h to the V e d a and the U p a n i s h a d r e v i e w e d in this

issue, Mr. Pandit shows h o w far b e y o n d their m e r e l y rational meaning the V e d i c
h y m n s go. Their verses are mantras, and mantras are not something c o n c o c t e d b y an
author, but revealed to a Rishi. Their p o t e n c y is due to a c o r r e s p o n d e n c e b e t w e e n
the vibrations of physical sound in them and those of a higher level of shabda. In
this note he gives us a further elucidation of the theory of mantras.
J"T is one of the fundamental perceptions is r e n d e r e d at t h e h u m a n l e v e l i n t h e body

of the ancients that Reality turned of the letters of a mantra revealed to the
towards manifestation reveals itself as pri- seer. By concentrating upon this physical
mordial Sound : the Brahman is n a d a , God nodus one evokes the Deity ensouled in its
is L o g o s . T h e first s t i r , s p a n d a , o f t h e Crea- corresponding sound-form above to mani-
t i v e C o n s c i o u s n e s s r e n d e r s i t s e l f as a v i b r a - fest. Rapport is established between the
tion of sound, shabda, and all else issues person w h o waits upon the mantra and the
f r o m this S o u n d - F o r m of the Reality. Each Truth at its head.
form in creation has this Sound-origin at Naturally a mantra of this type is not
its base. It may belong to any plane of concocted by the h u m a n mind. I t is n o t a
existence, it may be a god, it m a y be a matter of clothing an idea with metrical
thought-form or a current of force or a form. T h e W o r d comes into being reverbe-
material object on earth. A t its r o o t there rating from the deeps of an eternal Silence
is a Sound-substance from which it has and settles in the recesses of the heart.
evolved into this manifestation. Naturally, There it is brooded upon b y the central
t h i s S o u n d is n o t t h e s o u n d of our physical consciousness till it is assimilated and
world, but it is t h e Sound of the plane of acquires sufficient individuation in this
supreme Ether, par am e v yoman. Indeed, it - w o r l d o f f l u x . W h e n it is s o p r o c e s s e d , hrda
translates itself into appropriate forms on tastan, carved by the h e a r t , it is t a k e n up
the different levels of creation. I t is only by the intellect and subjected to a further
the last stage of this rendering of sound- process of fusion and then clothed in an
f o r m t h a t is h u m a n s p e e c h . And when any appropriate thought-form. This thought-
particular word or group of words in our f o r m f l o w s i n its i n e v i t a b l e s o u n d - b o d y , and
s p e e c h is s u c h a p r o j e c t e d c o r r e s p o n d e n c e of w e have the Word.
a s u p r e m e S o u n d - f o r m , it is c a l l e d a m a n t r a . T h i s is t h e s a c r e d c h a r a c t e r o f t h e mantra
Thus the mantra is a t r a n s c r i p t in terms around which a whole science was built up
of h u m a n s p e e c h of the basic s o u n d - b o d y of b y t h e s e e r s o f y o r e . A m a n t r a is n o t a c o n -
any truth or form in creation. B y dwelling venient means for concentration, for arrest-
upon such a word or groups of words one i n g t h e w a y w a r d t e n d e n c i e s o f t h e m i n d ; it
can connect oneself with the prototype on is n o t e v e n a v e h i c l e t o c o n n e c t o n e s e l f with
the higher planes and evoke the truth a Deity ; the mantra is the body of the
embodied in that original Sound-form to D e i t y , i n a s e n s e it is t h e D e i t y i t s e l f . I t is
manifest. It is an occult law that if one when one looks upon the mantra in this
can recreate the conditions in w h i c h some- spirit, adores it, t a k e s to it with the love
thing first manifested, an inducement, a that o n e reserves for the Divine Beloved
p r e s s u r e , is e x e r t e d f o r t h a t t h i n g t o mani- that the mantra reveals its true nature,
fest again. yields its truth and becomes one with the
I n t h e Mantra-Shastra e a c h D e i t y is con- upasaka, the practicant. H e attains identity
c e i v e d as h a v i n g its o w n sound-form which with the ensouled Deity.
1968 21
THE YOGA VASISHTA,

GOSPEL OF SELF-ENQUIRY
By
D r . T. N . KRISHNASWAMI
g R I RAMA, the Seventh A v a t a r according

to the traditional Puranic list, the
hero of the great epic t h e Ramayana, was
given the true, ancient, Advaitic teaching
by his Guru Vasishta. The Yoga Vasishta
is t h e b o o k recording this. I t is sometimes
also known as the ' Maharamayana ' or
' Greater R a m a y a n a '. It can therefore be
considered, together with the Ramayana,
the scripture of this A v a t a r , the Ramayana
recording the life of Rama and the Yoga
Vasishta his teaching, that is the teaching
received and transmitted by him. Both are
said to h a v e b e e n w r i t t e n b y the sage Val-
miki, a contemporary of Vasishta and Rama.
It is a b o o k , its a u t h o r s a y s , f o r o n e w h o is
alive to the mystery of his life and the
world around him and is s t i r r i n g from the
stupor of ignorance but needs help to
awaken. T h e r e are m a n y s u c h in the world
t o - d a y , a n d it is a s o u r c e o f s h a m e t h a t s u c h
a book lies little used in our country and
almost unknown abroad.
I t is r e m a r k a b l y modern in tone, or per-

haps rather timeless. It was often quoted
by Sri Ramana Maharshi or referred to as
an authority on Atma Vidya, Spiritual
Knowledge. Again and again in quoting
passages from it o n e might be quoting his
v e r y w o r d s . V e r s e s 21 t o 27 o f h i s ' S u p p l e -
mentary Forty Verses on R e a l i t y ', given
below, are f r o m it.
21. " Tell m e what it is that is des-

cribed as t h e H e a r t of all t h e individuals
of the world, in which (as in a) big
mirror all this u n i v e r s e is p e r c e i v e d as a
reflection," Rama once asked the Sage
Vasishta and the latter replied : " After
investigation (it has been declared that)
t h e H e a r t f o r a l l i n d i v i d u a l s is t w o f o l d . ' 5
accepted and the other to be rejected.
22. ' Listen and understand the cha- That organ which is c a l l e d t h e h e a r t and
racteristics of the two, the one to be is s i t u a t e d at a p a r t i c u l a r s p o t w i t h i n the
c h e s t o f t h e p h y s i c a l b o d y is t o b e reject- Valmiki says of it : " T h i s is a composition

ed. That Heart which is o f the form of in a pleasant and simple style with similes
Absolute Knowledge is to be accepted. and illustrations that go direct to the heart
Though it is b o t h within and without, it of the reader. One who has studied and
is d e v o i d o f a n i n n e r a n d a n o u t e r side. understood it and realized its teachings
23. • That alone is t h e Supreme Heart, needs no other sadhana to obtain Liberation.
a n d i n it a l l t h i s w o r l d abides. I t is t h e It t e r m i n a t e s all s u f f e r i n g a n d t a k e s o n e t o
m i r r o r of all o b j e c t s , a n d t h e a b o d e of all the state of s u p r e m e Bliss b e y o n d the alter-
wealth. Hence, for all living beings that natives of pleasure and pain. Full under-
Knowledge alone is declared to be the standing of this book brings Jivan-Mukti,
Heart. It is not a part of the perishable Liberation while embodied."
body which is i n s e n t i e n t like a stone.
The introductory story straightaway sets
24. 1
Therefore the destruction of the
the tone of the book. A king who is prac-
latent tendencies of the m i n d c o m e s about
tising tapas is visited by a heavenly mes-
spontaneously as the result of earnest
senger whom he questions about the
e n d e a v o u r to h o l d the e g o in the H e a r t of
delights of heaven and their permanence,
perfect purity and absolute Knowledge,
H e is t o l d t h a t t h e d e l i g h t s a r § p r o p o r t i o n a t e
together with breath-control.
to the merits that h a v e p r o d u c e d t h e m and
25. 1
Ever abiding in the Heart through that they last only until his accumulated
the incessant meditation, " I a m that Lord m e r i t is e x h a u s t e d , a f t e r w h i c h t h e heaven-
Siva, w h o is Pure Knowledge, free from dweller returns to the world for rebirth,
all qualitative limitations," remove all T h e k i n g d e c l a r e s t h a t h e w a n t s n o n e o f this
attachments of the ego. but only final Liberation, whereupon he is
26. ' H a v i n g investigated the three guided to the ashram of the Sage Valmiki
states (waking, dream, and deep sleep) who reads him this b o o k of the instruction
-and holding steadfastly in your heart to of Rama by Vasishta. Similarly in the
the Supreme State which is above them Bhagavad Gita, it will be remembered,
and is f r e e from illusion, play your part Krishna urges Arjuna to strive beyond the
in the world, Oh hero Raghava ! You heavens to t h e final state of Liberation.
have realized in t h e h e a r t T h a t which is
the Substratum of Reality beneath all The Yoga Vasishta is a m a s s i v e work of
appearances. Therefore without ever 32,000 couplets divided into six prakaranas
abandoning that viewpoint, play your or sections. Various traditional condensa-
p a r t i n t h e w o r l d as, y o u please. t i o n s o f it e x i s t , o n e o f w h i c h w e a r e think-
ing of serialising in The Mountain Path at
27. ' A s one with feigned enthusiasm
a future date. The first p r a k a r a n a is con-
and joy, with feigned excitement and
cerned with vairagya or detachment. The
hatred, as one taking feigned initiative
youthful Rama has fallen into a state of
and making a feigned effort, play your
dejection (and here also there is a certain
part in the world, Oh hero Raghava ! '
parallel with Arjuna i n t h e first c h a p t e r of
It is the teaching of a Jivan-Mukta, the Bhagavad Gita) and is c a l l e d before a
Liberated while embodied, based on direct gathering of Sages at his father's court to
knowledge-experience, and is therefore explain his trouble. His statement shows
equivalent to the word of a Guru ; and that he has already come spontaneously to
indeed, Vasishta impressed on Sri Rama an understanding of the nature of life. " I
t h a t h e s h o u l d n o t r e g a r d it a s t h e teaching h a v e lost all a t t a c h m e n t to the w o r l d owing
o f a n o t h e r b u t as t h e v o i c e o f h i s o w n Self to thoughts of discrimination that arise.
s p e a k i n g t h r o u g h t h e G u r u . It has n o t m e r e - Thoughts such as this keep coming to me
l y i n t e l l e c t u a l v a l u e , s i n c e t h e l i n e s o f it i n spontaneously : ' Does the cycle of births
the original Sanskrit have the force of and deaths bring real happiness ? Men are
mantras and gan bring Enlightenment. b o r n to die and die to b e b o r n again. Plea-
'968 THE Y O G A VASISHTA 23
.ures are transient and lead to sin and required. He explained that the apparently
danger. The mutual relationships between outer w o r l d with one's successes and failures
sense-objects must be merely imaginary in it, one's pleasures and pains, good and
since they are perceived by separate, suc- e v i l f o r t u n e , is a f o r m d i c t a t e d b y t h e state
c e s s i v e a c t s o f p e r c e p t i o n . T h e w o r l d as p e r - of one's mind when quitting the previous
ceived b y the m i n d and the m i n d that per- incarnation at d e a t h . T h e only reality of it
ceives it s e e m to be unreal. Then why are is n o t its f o r m o r a p p e a r a n c e b u t t h e under-
we attracted b y sense-objects ? W e are like lying Self or Brahman. Its illusory reality
a deer that, led on by a distant mirage, is t o b e e x p o s e d and the true Self realized
runs from horizon to horizon in search of by constant discrimination and Self-enquiry
water. Even though we know that our fortified by non-egoistical conduct and
senses deceive us, w e allow ourselves to be association with the upright and enlighten-
enslaved by them like fools. Who am I ? ed. " The most effective remedy for this
And what is t h i s p h e n o m e n a l world around long-standing disease of samsara (worldly
me ? Where d o e s it c o m e f r o m , and w h y ? life) is t h e q u e s t i o n • Who am I ? ' and 'To
. . . Why does this w o r l d of appearances whom does this samsara come ? ' This
come into being and grow, and why is it entirely dissolves it." Here study is n o use.
finally destroyed ? ' " " Those whose aspiration after the higher
life goes no further than the m e r e thought
T h e t o n e is s u c h as o n e m i g h t u s e to-day,
o f it a n d w h o s h r i n k b a c k f r o m undertaking
if i n t e l l i g e n t enough ; the outlook might be
the necessary discipline prescribed by the
that of a nuclear scientist. He sees, more-
scriptures fail to a c h i e v e their goal. O n the
over, that the culprit is t h e m i n d . " I am
contrary, their efforts only produce the
possessed by this terrible mind like a boy
darkness of ignorance."
possessed b y a ghost. B u t in fact this ghost
o f a m i n d is u n r e a l . It t a k e s o n a f o r m only The third section passes f r o m the indivi-
in imagination, but discrimination shows it dual to the c o s m i c w i t h the s u b j e c t of crea-
to be unreal. And yet this ghost is very tion. Vasishta explains (as Sri K r i s h n a does
h a r d t o c o n t r o l . It b u r n s w o r s e t h a n f i r e , is in Chapter VIII of the Gita) how the
harder than diamond, runs after sense- beginningless, endless universe passes
objects like a c r o w after a bit of m e a t and through successive phases of manifestation
then the next moment drops it childishly. and dissolution, srishti and pralaya. The
It can't stick to any one thing. . . . To world, he explains, has the same sort of
r e s t r a i n t h e m i n d is m o r e d i f f i c u l t t h a n dry- reality as a dream. J u s t as a dream ends
ing up the ocean or upheaving a mountain when one subsides into deep, dreamless
o r e a t i n g f i r e . T h i s m i n d is t h e c a u s e o f the sleep, so the world ends when it subsides
world. Therefore the world depends on it i n t o p r a l a y a , a n d a l l its f o r m s , a n i m a t e and
and there would b e n o o u t s i d e w o r l d if the inanimate, dissolve. H o w e v e r , their seeds of
mind vanished." possibility remain in a latent form and
H e s e e s t h a t it is c r a v i n g t h a t c o r r u p t s t h e burgeon forth again in the next cycle of
mind and that craving never satiates, only manifestation.
allures. In vivid language he describes the I f t h e u n i v e r s e is h e r e d e s c r i b e d as a m e r e
indignity of childhood, the infatuation of manifestation of the potentialities of
youth and the frustration of age. However, Brahman and in the previous section as a
although he can diagnose the trouble he manifestation of one's own mind, one cor-
cannot prescribe the cure. Hence his dejec- responds to the macrocosmic and the other
tion. Similarly with the Maharshi, there to the microcosmic viewpoint. The imper-
were cases of people who knew the whole fections of a man's world reflect those of
d o c t r i n a l t h e o r y w h e n t h e y first c a m e t o h i m their mind. Therefore, the fourth section,
and only needed practical guidance. the Sthiti Prakarana, is largely concerned
Next comes the M u m u k s h u Prakarana in w i t h d i s s o l v i n g t h e ahankara, the ego-sense,
which Vasishta explains the discipline and seeing all as manifestations of Atma.
" ' T h i s is h e 'I am this ' that is m i n e •, Ramana said that Self-realization is not
such items make up the m i n d ; it can be one's b i r t h r i g h t ; it has to be fought for.
dissolved by dwelling on the unreality of E v e n t h o u g h o n e is a l r e a d y t h e S e l f , it is n o
them." use k n o w i n g that in t h e o r y unless o n e rea-
l i z e s it. I t is no use having a big bank
The fifth or Upasama Prakarana, as the
b a l a n c e u n l e s s o n e is a b l e t o d r a w o n it. A s
t i t l e s u g g e s t s , is c o n c e r n e d , l i k e t h e second,
long as a m a n accepts the leadership of the
w i t h spiritual training. Being n o w aware of
mind deluded by ego-sense he remains in
i m p e r s o n a l a t m a as w e l l as b o d i l y existence,
a state of bondage and ignorance. The
the seeker is directed still more firmly to
d e l u d e d m i n d b e l i e v e s i n its v u l n e r a b i l i t y to
Self-inquiry and to the attack on ahankara
suffering and therefore meets with suffer-
ot ego-sense. " After rejecting all that is
ing. Vasishta says : " W e are sold b y none
knowable as • not t h i s ', consider the pure
and yet we live like slaves ; w e are bound
consciousness that remains to b e y o u r Self."
b y n o n e and y e t w e live in b o n d a g e . We are
under the spell of a great hypnotist." The
The last is the Nirvana Prakarana, in
h y p n o t i s m consists in a c c e p t i n g the evidence
which the seeker discovers himself as pure,
of the senses and identifying ourselves with
eternal, impersonal consciousness and the
the body.
universe as a f o r m he wears. For him now
samsara is Nirvana and Nirvana samsara.
Vasishta, like Ramana, tells us that we
H e sees that there really w a s n o creation, n o
h a v e to restrain the m i n d f r o m its outgoing
samsara. " Nothing whatever is born or
tendencies and turn it i n w a r d s in quest of
dies anywhere, at any time. It is only
the Self. " Knowing that by which you
B r a h m a n that a p p e a r s illusorily in the form
k n o w this w o r l d , turn the m i n d i n w a r d s and
of the phenomenal world."
you will see clearly the effulgence of the
The Yoga Vasishta describes also the S e l f . " T a k i n g m u n d a n e l i f e a t its f a c e value
various worlds and planes of existence. It means denying the Self. Not only is the
speaks of the process of creation and return. ego-sense, on which mundane l i f e is based,
Although intricate, its teaching is clearly c a u s e d b y i g n o r a n c e , b u t it a l s o perpetuates
a n d s i m p l y e x p r e s s e d . I t is i n t e r s p e r s e d with and causes ignorance. " Do not be the
symbolical or illustrative stories. Some are understood object or the understanding
q u i t e l o n g ; h e r e is a v e r y s h o r t o n e . A man subject ; abandon all concepts and remain
set o u t f r o m h o m e i n s e a r c h o f a m i r a c u l o u s simply what you are."
jewel. At his v e r y doorstep he saw a piece
of coloured glass which he picked up and Although d i s t r u s t i n g t h e m i n d i n its f a l s e
threw away. Then he travelled through role of self, w e should not for that reason
many lands, through cities and forests, and dismiss thoughts as unreal or powerless.
found many more bits of glass but never They are the power that underlies the
t h e t r u e g e m . A t last, after m a n y y e a r s , he apparently substantial world. In fact, body
realized that it w a s what was lying at his and world are merely congealed thought.
o w n doorstep — j u s t as S r i R a m a n a u s e d t o Objects appear real to the e g o - s e n s e or ego-
say that it is nothing distant or outside mind, but one must get behind the ego-
yourself that you are seeking. Or, as the mind. " Time," Vasishta says, " is when a
Yoga Vasishta says: " Liberation is not thought arises. Space is where a thought
beyond the s k y or in the u n d e r w o r l d or on arises." A n d again : " W h e r e the I-thought
earth. It is simply the eradication of arises t i m e and space meet."
desires."
Bondage and freedom, happiness and
It is t h e m i n d that has to he conquered. m i s e r y , a r e o f t h e m i n d . W h a t w e a r e is t h e
" Mind and karma g o t o g e t h e r l i k e fire and result of our past thoughts shaping our past
h e a t , s o t h a t if o n e is d e s t r o y e d t h e o t h e r is actions. But Vasishta also emphasises the
inevitably destroyed too." power of t h o u g h t in the present to override
1968 THE Y O G A VASISHTA 25
the past, so that it is always possible to lute Being, is one's own natural state, the
create n e w destiny to rectify that with Self." (Forty Verses on Reality, v. 1 4 ) . The
which we are already burdened. The Yoga Vasishta is an incomparable exposi-
I-thought is t h e first t h o u g h t t h a t a r i s e s and tion of the n e e d to d e s t r o y the d e l u d e d ego-
constructs all other thoughts, as indeed mind and enable p u r e impersonal conscious-
Sri R a m a n a also taught. " I f t h e first per- ness to shine forth as t h e m i n d beyond all
s o n , I, e x i s t s t h e n t h e s e c o n d a n d t h i r d per- possibility of suffering or ignorance or
sons, you and he, will also exist. By rebirth. " There is nothing equal to the
enquiring into the nature of t h e I, the I supreme joy felt by a person of p u r e mind
perishes. With it you and he also perish. who has attained the state of simple
The resultant state, w h i c h shines as Abso- consciousness and o v e r c o m e death.''
T h e infinite Self m o r e m i n u t e than the m i n u t e and g r e a t e r t h a n the

g r e a t is s e t in t h e h e a r t o f t h e b e i n g s h e r e . T h r o u g h the g r a c e of the
C r e a t o r o n e r e a l i s e s H i m w h o is f r e e f r o m d e s i r e s b a s e d o n v a l u e s , w h o
is s u p r e m e l y g r e a t a n d w h o is t h e h i g h e s t r u l e r a n d m a s t e r o f a l l , a n d
becomes free from sorrows.
— Mahanarayanopanishad.
Though dishonoured, t h r o w n d o w n , obstructed or restrained, or

insulted b y , spat u p o n , or fouled, the m a n b e n t on realizing A t m a n , t h o u g h
h e suffers, w i l l o n l y t r y to e x p e r i e n c e the bliss of A t m a n .
— SRI KRISHNA (Bhagavatham, 11th Chap.)
* * # * *
T h e r e the • sun d o e s not shine, n o r the m o o n and stars ; t h e r e

l i g h t n i n g s t o o d o n o t s h i n e — m u c h l e s s t h i s e a r t h l y fire ! V e r i l y , e v e r y -
thing shines, reflecting His glory. T h i s w h o l e w o r l d is i l l u m i n e d w i t h
His light,
— Mundakopanishacl
* * * * *
A s a l u m p of salt t h r o w n i n t o w a t e r b e c o m e s d i s s o l v e d i n t o w a t e r
a n d n o n e , n o t e v e n a n e x p e r t c a n at all p i c k it u p , b u t f r o m w h i c h s o e v e r
p a r t o n e t a k e s t h e w a t e r a n d t a s t e s it, it t a s t e s s a l t y , b u t t h e r e is n o
l o n g e r a n y l u m p , e v e n so, m y d e a r M a i t r e y i , this great, endless, infinite
R e a l i t y is a s o l i d m a s s o f I n t e l l i g e n c e . W i t h the aid of these e l e m e n t s
the Self comes o u t s e p a r a t e l y as a l u m p o f s a l t . W h e n this s e p a r a t e -
n e s s is d e s t r o y e d , t h e i n d i v i d u a l i s e d e x i s t e n c e o f t h e s e l f c e a s e s a l o n g
with them. A f t e r attaining oneness with the S u p r e m e Self particular
c o n s c i o u s n e s s of t h e self d o e s n o t exist. This I say, m y dear. So Y a j n a -
v a l k y a p r o p o u n d e d t h e p h i l o s o p h y of self to his w i f e , M a i t r e y i .
— Brihadaranyakopanishad.
26 January
SRIMAD VALMIKI RAMAYANA

W h a t it has done to shape the genius of the Indian People
By
Prof. M . K. VENKATARAMA IYER
"NATIONHOOD except for its political went to U d d a l a k a Aruni for enlightenment.

overtones is not altogether a modern W h e n h e p l e a d e d i n a b i l i t y all t h e six betook
concept. From very early times the people themselves to Asvapati, King of Kekaya.
inhabiting this land have felt the sense of Such migrations of scholars must necessarily
belonging together. This sense of unity can have fostered the sense of unity.
be observed even in t h e hymns of the Rig
Veda. I t a r o s e i n t h e first i n s t a n c e f r o m t h e The next factor which promoted integra-
realization that all of t h e m l i v e d in a t e r r i - tion was the Sanskrit language and the
great literature enshrined in it. A passage
tory whose geographical limits were well
from the Upanishad or a verse from the
defined. This strip of land w a s bounded by
Ramayana or the Mahabharata served to
the Himalayas in the north and by the
bring together people from the extreme
ocean on t h e other three sides. In spite of
north and the e x t r e m e south. The works of
differences in climatic conditions and the
Kalidasa enjoyed wide popularity through-
resulting f a u n a a n d flora, t h e l a n d so b o u n d -
out the land and cemented the bonds of
ed w a s intended b y nature to b e treated as
unity to a v e r y remarkable extent. Despite
one unit. The awareness that in spite of
differences in other respects, scholars felt a
its v a s t n e s s t h e t e r r i t o r y w a s o n e continuous
strong sense of brotherhood by virtue of
land-mass engendered the feeling, however
their knowledge of Kalidasa. A Kashmiri
vaguely, that the people who inhabited it
B r a h m i n , b y virtue of his a c q u a i n t a n c e with
w e r e united by a common bond.
some of t h e classics in Sanskrit, r e c e i v e d a
This feeling of togetherness came to be warm welcome when he journeyed to the
strengthened as the message of the Veda south as a pilgrim. The same affectionate
spread from the land of the five rivers to welcome awaited the south-Indian Brahmin
o t h e r parts of the c o u n t r y . In c o u r s e of time w h e n h e w a s o n a visit to Kasi, H a r d w a r and
the study of the V e d a s and their auxiliaries Badari. T h u s the role of the Sanskrit lan-
covered the entire land. Scholars versed in guage and the rich literature that is
the Vedas and the Upanishads hailing from enshrined in it in implementing the sense
different parts of the land, m e t in the l e a r n - of n a t i o n h o o d a m o n g the p e o p l e of this vast
ed assemblies sponsored by the rulers. In sub-continent, despite sharp differences in
the Rrihadaranyaka Upanishad there is the their customs and manners and the regional
account of a philosophical disputation held languages they spoke, cannot be possibly
in the court of K i n g J a n a k a in w h i c h scho- overstated. For well over a thousand years
lars from the land of the Kurus and this l a n g u a g e , l i k e L a t i n in E u r o p e , fostered
Panchala took part. It is a l s o said in the the sense of unity.
same Upanishad that Ajatasatru, King of
Kasi, was fond of receiving scholars and T e m p l e s , places of pilgrimage, h o l y rivers
holding discussions with them. In Chan- and the habitations of saints and sages
dogya (V. 3) we read of Svetaketu, going attracted people f r o m all o v e r t h e l a n d and
to the assembly of the Panchalas and in acted as yet another cementing force. No
another section of the same Upanishad one who visited Kasi felt that his pilgri-
(V. 11) we are told that five scholars who mage was complete unless he paid a visit
were intent on knowing the relation to R a m e s v a r a m . T h u s the factors that pro-
between the Atman and the Brahman first moted the sense of nationhood among the
1968 SR1MAD VALMIKI .RAM A Y AN A 27
people of this land from very early times direction of n a t i o n - b u i l d i n g w h e n h e found-

were chiefly religious and cultural. Dr. ed four religious institutions known as
Radhakumud Mukerji has set them forth Maths in the four c o r n e r s of the land to
at l e n g t h w i t h a l l t h e r e l e v a n t documentary p r o p a g a t e the true faith. H e also t o u r e d the
evidence in his little book The Fundamen- land f r o m o n e end to the other on foot, met
tal Unity of India. scholars, held discussions with them and
T h e three famous Acharyas, Sri Shankara, induced them to accept the Vedic religion
Sri Ramanuja and Sri Madhwa, all hailed i n its o r i g i n a l purity. His services in the
from the south. They wrote their monu- direction of promoting the feeling of soli-
m e n t a l w o r k s i n S a n s k r i t , t h e lingua franca darity among the people of this l a n d are
of the country, and not in their respective very considerable.
The cultural and reli-

gious ties that bound
together the elite of the
land in the initial stages
began slowly to percolate
to the masses when the
message of the V e d a s and
the Upanishads came to
— — be presented to them in
a
manner they could
easily grasp. In carrying
the teachings of the origi-
nal texts to the people at
large, the Epics and the
Puranas have played a
very notable part. By
m e a n s of attractive stories
the great lessons of Sruti
and Smriti have been
brought d o w n to the level
of the generality of the
people. Srimad Valmiki
Ramayana, the Maha-
bharata and the Puranas
y ~~ *
are,
Sanskrit,
of course,
but
written
they
in
have
been interpreted to the
public in the regional
languages by qualified
expositors. Such exposi-
tions have been a regular
feature in this country
mother-tongues. They were prompted by for hundreds of years. In almost every
the feeling that their teachings were meant village there
is, or until recently was,
for the whole land and not only for the a Pauranika to give discourses, some-
inhabitants of a particular locality. Accord- times enlivened by music, bearing on
ingly their commentaries on the Brahma- the Itihasas and the Puranas. Such
Sutras, the Upanishads and the Gita are expositions have served the purposes of
read by scholars all over the country. adult education eminently well. Listen-
Sri Shankara took a further step in the ing to them d a y * after day the people at
2l> THE MOUNTAIN PATH January
large imbibed very useful lessons. They no quibbling about it. He braved all the
came to believe in a Supreme Being who hardships and privations of forest-life with
rules the universe, keeps watch over the singular courage and equanimity. T h e climax
welfare of the people, rewards the virtuous to his sufferings w a s r e a c h e d w h e n his dear
and punishes the wicked and who can be partner in life, Sita, w a s a b d u c t e d b y R a v a n a ,
propitiated by right conduct. They have the. K i n g of L a n k a . W h e n he came to know
f u r t h e r l e a r n t t h a t w e r e a p as w e s o w , t h a t that his wife had been captured and was
our sufferings are due to the misdeeds that h e l d c a p t i v e in R a v a n a ' s p l e a s u r e g a r d e n s h e
we committed in a p r e v i o u s birth and that promptly took the necessary steps to bring
by eschewing sin and doing meritorious about Ravana's destruction and secure her
deeds w e can confidently look for happi- release. T h e ocean that separated the m a i n -
ness in the life to come. Thus it happens land from Lanka was no bar to him. He
that the p e o p l e d o not l a c k the essentials of h a d a b r i d g e t h r o w n , a c r o s s it a n d w a s soon
culture though they are unlettered. The found knocking at the gates of Lankar In
sense of right and wrong has b e e n planted the w a r that f o l l o w e d , h e h a d to face heavy
d e e p in their m i n d s b y m e a n s of these p o p u - odds but he c a m e out successful. The forces
lar discourses. Their law-abiding traditions of evil w e r e c r u s h e d and, r e g a i n i n g Sita, h e
are also to b e traced to the s a m e source. In returned to A y o d h y a as c o n q u e r o r . He was-
spite of being the victims of poverty and now installed King of Kosala not merely
disease, they w e r e n e v e r f o r m e r l y k n o w n to b e c a u s e he h a p p e n e d to b e the eldest son of
take the l a w into their o w n hands. Guillo- his f a t h e r b u t b e c a u s e of his s u p e r i o r quali-
tines, regions of terror, S e p t e m b e r massacres ties. After his trials h e emerged as a real
and October Revolutions w e r e things unheard ruler of men.
of in this c o u n t r y . T h i s is i n d e e d a r e m a r k - The story is full of poignant incidents.
able phenomenon. The people in the mass There are also m a n y situations full of pro-
have never resorted to violence and blood- found human interest. With much imagi-
shed to redress their grievances. The lesson nation the poet has developed these situa-
that w e lie in the b e d s that w e h a v e made tions, sounded them to their depths and
for ourselves is b u r n t into the soul of the brought out their entire emotional content.
Indian nation. Even non-Hindus have All the leading emotions, tender love (srin-
imbibed this lesson. gdra), heroism (vira), pity (karuna)
humour (hasya), empathy (adbhuta), anger
Srimad Valmiki Ramayana has taken the (raudra), fright (bhayanaka), disgust (bhi-
p r i d e of p l a c e in this n o b l e m i s s i o n of l e a v e n - bhatsa) and quietude (santa) find full play
ing the m i n d of an entire nation and guiding in t h e a p p r o p r i a t e c o n t e x t s . While develop-
its c o u r s e . T h e s t o r y o f it r e l a t e s t o t h e life ing t h e m h e n e v e r allows t h e m to get out of
and adventures of Sri R a m a , son of Dasaratha. hand. The poet shows consummate skill in
H e is p r e s e n t e d as a m a n a m o n g s t m e n who presenting them in a disciplined form. He
rose to s u p e r h u m a n heights b y v i r t u e of his who reads the Ramayana or listens t o its
great qualities and attainments. H e is s h o w n exposition undergoes a silent change,
as the living embodiment of righteousness especially in regard to his emotional life.
(dharma). Right conduct is h i s watchword H e learns not only to keep his emotions
in e v e r y situation of life. T o save his father's under restraint but also to purify them.
reputation he voluntarily renounced his Such transformation of the affective aspect
claims to the post of h e i r - a p p a r e n t and be- of the m i n d answers to w h a t Aristotle calls
took himself to the forest for a period of t h e ' cathartic ' effect of t r a g e d y . T h e purg-
fourteen years. Not all t h e efforts m a d e by ing of the feelings and emotions takes place
Bharatha and Vasishta could make him in a most unobstrusive manner. All great
change this decision. He was firm in his w o r k s of art share this q u a l i t y of chastening
resolve. In his opinion a p r o m i s e that was the minds of the readers. Srimad Valmiki
solemnly given had to b e observed both in R a m a y a n a is s e c o n d t o n o n e i n t h i s r e s p e c t .
the letter and in t h e spirit. H e w o u l d allow It h a s l e a v e n e d t h e m i n d o f a w h o l e nation.
1968 SRIMAD VALMIKI RAMAYANA 29
W h e n t h e o r d e r of b a n i s h m e n t w a s served a n d " Ishvaranugraha " are frequently on our

on R a m a , h e w a s not p e r t u r b e d in the least. lips. T h e y point to an inner belief that our
He took it with his usual equanimity. He affairs are n o t r e a l l y in o u r h a n d s b u t that
w a s not inclined to b l a m e either K a i k e y i or God also has the shaping hand in them.
his father. He had the rare insight to see Gandhiji used to say frequently that he was
the hidden hand of God in the affairs of e n t i r e l y in t h e h a n d s of G o d a n d w a s c o n t e n t
men. H e realized that K a i k e y i w a s just an to b e directed b y Him. This direction came
instrument in t h e carrying out of a cosmic to h i m t h r o u g h his " inner v o i c e " w h i c h he
purpose. H e d i d n o t a s c r i b e it s i m p l y t o her considered infallible.
vicious nature. She was uniformly kind and
affectionate towards h i m . In fact, she made The lesson arising from Rama's victory
no difference b e t w e e n her o w n son and R a m a . o v e r t h e p o w e r f u l a n d l a w l e s s R a v a n a is n o t
If s u c h a n o b l e l a d y s h o u l d t a k e u p s u c h an lost o n t h e m i n d of t h e a v e r a g e Indian. R a m a
obstructional attitude towards his proposed fought against heavy odds. All the advan-
installation, R a m a was certain that it must tages were on the side of Ravana and yet
be due to divine intervention. He firmly the latter suffered a m o s t humiliating defeat.
b e l i e v e d t h a t t h e r e is a d i v i n i t y w h i c h s h a p e s What was the secret of Rama's s u c c e s s ? It
our ends and could therefore reconcile him- was his firm faith in d h a r m a that crowned
self to the sudden turn in the course of his a r m s with success. Though Ravana had
events. A lesser man might have broken obtained practical immunity from death
down. A greater revolution can hardly be t h r o u g h h i s s e v e r e t a p a s , still h e w a s foiled.
thought of in the fortunes of a man. He He employed right means (tapas) for wrong
who expected to be called to the post of ends, harassing other people. T h i s is as b a d
heir-apparent the very next day found him- as e m p l o y i n g w r o n g m e a n s f o r g a i n i n g right
self t a k i n g to t h e forest f o r a p e r i o d of four- ends. In R a m a ' s opinion the m e a n s that we
teen years. Nothing short of an unshakable e m p l o y and the end that w e h o p e to achieve
faith in the dispensations of Providence through them must both be above reproach.
could have helped him to take the change O n an i m p o r t a n t o c c a s i o n h e told L a k s h m a n a
without a murmur of complaint. that he would not use questionable means
even to attain the position of Indra.
Rama invariably accepted the divine dis-
pensation of events,. Whether they related We may add in conclusion that in many
to t h e life of an i n d i v i d u a l or a community. other w a y s also S r i m a d R a m a y a n a has influ-
F e w of us h a v e this firm serenity. W e gener- e n c e d our w a y s of t h i n k i n g and acting. They
ally ignore the divine will w h i c h the author a r e t o o n u m e r o u s t o m e n t i o n . It is e n o u g h if
o f t h e G i t a s p e a k s o f as t h e f i f t h a n d deciding w e a d d t h a t Ramanama has gained the status
factor (daivam) in drawing up our own of a mantra in this c o u n t r y . Gandhiji used
plans. No wonder they suffer shipwreck. t o s a y t h a t it g a v e h i m a l l t h e s t r e n g t h that
Events shape themselves in a manner con- he needed in carrying o n his many cam-
trary to w h a t w e h a d willed. R a m a is n e v e r paigns. T h e Upanishad speaks of Ramanama
tired of discoursing on the ways of this as t h e T a r a k a M a n t r a . Its d e v o u t recitation
mysterious Providence. can c a r r y a m a n across the o c e a n of samsara

and confer absolute liberation from the
T h i s is a n o t h e r l e s s o n t h a t t h e Ramayana f e t t e r s o f e m p i r i c a l l i f e . S u c h is t h e power-
h a s t a u g h t u s . E x p r e s s i o n s s u c h as " Ishvara ful hold of Srimad Ramayana on the
Samkalpa ", " Ishvarayatta ", " Ishvarecha " imagination of the Indian people.
O n l y w h e n m e n shall roll u p the sky like a skin, w i l l there b e an

end of m i s e r y for t h e m w i t h o u t realizing G o d .
— Svetasvataropanishad.
%v January
THE TEACHING OF DHARMA

IN THE MAHABHARATA
By
KAMALA SUBRAMANIAM
r
JTrIE Ashrama of Bhagavan Veda Vyasa
was built on the banks of the river
Sarasvathi. Alone sat the rishi absorbed in
meditation. Dwapara, the third quarter of
Time, had come to an end and Kali had set
in ; Kali which was laden with sin. Vyasa's
mind was full of sadness. He saw in his mind's
eye the dearth of Dharma in the days to
come. He knew that during Kali men would
have no thought of the next world. They
would have no desire to perform Tapas nor
would they have any desire to walk* in the
path of Dharma. The age of materialism
had set in. The study of the scriptures would
not find a place in the daily routine of man
in Kali yuga.
Vyasa told himself that he would simplify

the difficult path of Dharma. He edited the
Vedas and divided them into four so that
men could assimilate them more easily. Each
section was taught to one of his disciples
and they, in their turn, had been commanded
to propagate them to the world of men.
Vyasa pondered again and he felt that he

had not done enough. The Vedas and the
Vedangas were not accessible to everyone.
There were, again, the people who had been
forbidden from studying the Vedas. He wish-
ed to indicate the path of Dharma to every
human being. What could he do about it ? let him see what was good for him and for
Then came the great idea to him. the entire world. A little seed of avarice,
a small heart wherein it was planted, a few
Vyasa had seen the great war fought on drops of envy to nurture it and the tree had
the field of Kurukshetra. The participants grown to such an enormous size that nothing
were all his kinsmen : they were his grand- could be done about it. That was the tragedy
children. Protected by his armour of detach- underlying the great war.
ment he stood apart and watched the boil-
ing cauldron of war wherein was poured Vyasa had tried many a time to tell him
the bluest blood of Bharatavarsha as a liba- about the impending tragedy but it was of
tion. All because of the adharma of his son no avail. The great rishi said: " Thousands
Dhritarashtra who was affected by a pecu- of mothers and fathers, hundreds of sons and
liar type of inner blindness which would not wives who have been lived with, in the
1968 THE TEACHING OF D H A R M A IN T H E MAHABHARATA 31
recurring life of reincarnation, are going : o n e l o o k s f o r it t h e g o l d is p i c k e d up again

and others will go alike hereafter. Day after in s o m e o t h e r spot a n d t h e s a m e t h o u g h t is
day, thousands of sources of joy and hun- c o n t i n u e d as t h o u g h t h e r e w e r e n o interrup-
dreds of sources of fear o v e r t a k e the foolish tion. T h e r e are m a n y such spots in the epic.
man but not the wise man. With uplifted But five of them can be considered to be
arms I proclaim—and nobody listens to me g e m s . T h e r e is first t h e c o n v e r s a t i o n between
—that wealth and enjoyment are derived Nahusha and Yudhishtira set i n the Vana-
from Dharma. W h y is it t h e n , t h a t it is n o t parva. This parva, incidentally, abounds in
f o l l o w e d ? N e v e r should one, out of desire for dissertations on dharma when the exiled
enjoyment or out of covetousness, give up prince Yudhishtira holds conversation with
D h a r m a : not e v e n for the sake of one's life. t h e m a n y r i s h i s w^ho c a m e t o v i s i t h i m .
Dharma is eternal, but the reason for its The second, also a conversation, is that
being thus, in the embodied condition, is b e t w e e n Y u d h i s h t i r a and the L o r d of D h a r m a .
transient". Again and again Vyasa tried to T h i s is r i g h t at t h e e n d of the Vana Parva
reiterate the fact that D h a r m a w a s the only a n d it is w e l l k n o w n b y t h e n a m e o f Yaksha
permanent thing in the world of men. But Prasna. *
he was not heard.
T h e t h i r d is t h e i n c o m p a r a b l e Vaidurikam,
N o w w h e n he looked back on the tragedy the conversation between Vidura and Dhrita-
f r o m a distance of time, V y a s a told himself : rashtra, w h i c h occurs in t h e U d y o g a parva.
" I t is b u t r i g h t t h a t m e n i n a f t e r t i m e s should T h i s is f o l l o w e d b y the Sanat Sujata parva
learn the lesson. I must relate to t h e m the w h i c h is t h e f o r e r u n n e r o f t h e g r e a t Bhaga-
story of the feud b e t w e e n the sons of D h r i t a - v a d G i t a w h i c h is s e t i n t h e B h e e s h m a p a r v a .
rashtra and the sons of P a n d u : the w a r b e t - T h e last, the fifth, occurs in the Shanthi
w e e n right and w r o n g ; the conflict between P a r v a . I n f a c t , t h e e n t i r e p a r v a is d e v o t e d t o
Dharma and adharma. When they listen to the subject nearest to the heart of Vyasa,
it, m e n w i l l know t h a t D h a r m a is t h e ulti- Dharma.
m a t e v i c t o r y : that this entire w o r l d r e v o l v e s
N o w all t h e s e h a v e a c o m m o n f e a t u r e a p a r t
round the pivot called Dharma. I can thus
from the subject. They a r e all in t h e form
help mankind to walk in the path of
of question and answer. T h i s is i n keeping
righteousness."
with the style of the Upanishads w h e r e the
H e t h e n set a b o u t c o m p o s i n g the story of t e a c h e r a n d s t u d e n t sit t o g e t h e r and discuss
the House of Kurus. His task w a s not easy. Brahma Vidya.
H e had to b e ruthlessly honest w h e n he spoke Vaidurikam, incidentally, better k n o w n as

about the sinfulness of the old blind king Vidura Neethi, has not enjoyed the popu-
Dhritarashtra. Every event had to be larity of t h e Y a k s h a P r a s n a or the Bhagavad
related faithfully. His aim was to instil the Gita. P e r h a p s b e c a u s e t h e b e g i n n i n g is v e r y
lesson of D h a r m a in the heart of the listener. innocuous and one is tempted to skip the
How w a s h e to accomplish it ? A long dis- pages. But it is a v e r y beautiful portion of
sertation on D h a r m a w o u l d not serve and so the epic and deserves serious study. Here
he adopted a very effective method. The is s e t f o r t h , i n v e r y easy and simple steps,
story is related in a simple and powerful
the lesson of D h a r m a w h i c h can b e practised
style. T h e e n t i r e n a r r a t i o n is d r a m a t i c . The
by all.
epic abounds in word pictures which stay
for ever in the mind of the listener. But, I t is t h e m i d d l e of the night. Summoned
woven along with the fabric of the main by the king, Vidura hurries to the royal
s t o r y is a s u b t l e t h r e a d o f g o l d w h i c h com- apartments. H e sees the old m a n sitting all
prises the teachings of D h a r m a . This thread by himself. " Vidura ", says the king in a
gleams suddenly against the background of piteous voice. " Sanjaya has just gone after
the fabric. After lighting up the pages for
* A portion of it is translated in this issue.
a while, it is a p p a r e n t l y lost. If, however, — Editor,
censuring m e for m y conduct. H e will speak to avoid : and he arranges them in a very
a b o u t his j o u r n e y to U p a p l a v y a t o m o r r o w in attractive, catchy manner. H e uses the n u m -
the assembly hall. I am so worried about b e r s o n e t o t e n a n d i n t h e s e r i e s is t h r e a d e d
the future of m y sons that I a m not able to t h e list of qualities.
sleep. T e l l m e w h a t is g o o d for a sleepless
man like me. Comfort m e , V i d u r a ". Righteousness is the one highest good ;
forgiveness the one supreme peace ; know-
Vidura's talk begins in a sarcastic vein.
ledge the one supreme contentment, and
H e says : " Only a thief is a f f l i c t e d by this
b e n e v o l e n c e the one sole happiness. We then
m a l a d y : s o is a l u s t f u l p e r s o n . It g o e s w i t h -
c o m e to t w o . A n u m b e r of things are e n u m e r -
out saying that a m a n who has lost all his
ated in t w o s : f o r e x a m p l e , a m a n m a y attain
wealth and a man who has not been able
r e n o w n b y t w o things : refraining f r o m harsh
to s u c c e e d in life k e e p t h e m c o m p a n y . N e i t h e r
speech and disregarding those that are w i c k -
can the man sleep who is attacked by a
ed. T h e n f o l l o w the series of qualities t a k e n
stronger man. Do you, my lord, grieve
t h r e e at a t i m e : l u s t , a n g e r a n d convetous-
because you covet the wealth of o t h e r s ?• "
ness are destructive to one's self and are
Dhritarashtra is familiar with the bitter the gates to hell. A learned king, says V i d u r a ,
and acid tongue of his brother. He knows should not confer with these four : m e n of
that all the descriptions fit h i m as Vidura small sense, m e n of procrastination, m e n that
m e a n t , t h e m t o . B u t h e is t o o f a r g o n e i n h i s are indolent and m e n that are flatterers. In
despair to resent the words of Vidura. He other words he describes the court of the
implores his b r o t h e r to talk to h i m ' words Kauravas and the sycophants of Duryodhana
o f w i s d o m '. W e then hear the beautiful dis- in particular. T a l k i n g a b o u t the five, h e says:
sertation of V i d u r a on D h a r m a . All the codes " O f t h e five senses b e l o n g i n g to m a n , if one
of behaviour are dealt with systematically. springs a leak, from that one leak runs out
all t h e i n t e l l i g e n c e of m a n l i k e w a t e r runn-
V i d u r a ' s m e t h o d o f a p p r o a c h is delightful.
ing out of a perforated leathern vessel".
He begins with generalities and then he goes
O n e w h o masters the six, n a m e l y lust, anger,
on to emphasise the i m p o r t a n c e of behaviour:
grief, confusion of the intellect, pride and
about what should be done b y a man if he
vanity, will naturally b e c o m e master of the
is t o b e considered a well behaved person.
H e r e is a n e x a m p l e . " A man should be able senses a n d w i l l n e v e r c o m m i t sin. Six faults
to d i s c r i m i n a t e between the T w o by means should be avoided by a man who desires
of t h e O n e . H e should be able to bring under prosperity : sleep, drowsiness, fear, anger,
his control the Three with the help of the indolence and procrastination. A king should
Four. H e must be able to vanquish the Five. r e n o u n c e the seven : viz., w o m e n , w i n e , etc.
He should k n o w the Six and b e w a r e of the Eight qualities glorify a m a n : w i s d o m , high
Seven. This is the path to happiness ! " birth, self restraint, prowess, moderation in
C r y p t i c statements like this are quite c o m m o n speech, gift according to one's power and
in t h e e p i c . By O n e is m e a n t the intellect gratitude. This house has nine doors, three
and b y T w o , right and wrong. Three stands pillars and five witnesses a n d it is presided
for friend, stranger and foe ; while Four is o v e r b y the soul. T h e s e ten do not k n o w what
m e a n t to represent conciliation, gift, disunion virtue is : the intoxicated, the inattentive,
and severity. F i v e stands for the senses and the raving, the fatigued, the angry, the starv-
Six signifies treaty, war, etc., the essentials ing, the hasty, the covetous, the frightened
of a kshatriya. Seven enumerates the seven and the lustful. S u m m i n g up, V i d u r a says :
t e m p t a t i o n s in the p a t h of a k i n g . ; women, " That m a n w h o does not grieve w h e n cala-
dice, hunting, harshness of speech, drinking m i t y has a l r e a d y c o m e u p o n h i m ; w h o exerts*
severity of p u n i s h m e n t and w a s t e of wealth. himself with all his senses controlled, and
who b e a r s h i s m i s e r y i n s e a s o n is t h e fore-
V i d u r a tries to m a k e his l e s s o n as a t t r a c - m o s t o f m e n a n d all his f o e s are v a n q u i s h e d " .
t i v e as p o s s i b l e . H e m a k e s o u t a list o f the Incidentally he was describing Yudhishtira
qualities a m a n must h a v e and those he has and the king k n e w it.
1968 THE TEACHING OF D H A R M A IN THE MAHABHARATA 33
Vidura keeps on talking and the king con- dim and destruction is near, then, wrong,
tinues to listen. T h e o n e fails to m a k e any looking like right, firmly strikes the heart."
impression and the other is n o n e t h e wiser
for all t h e t a l k since h e has i n s u l a t e d him- And so it goes on, to Vidura's sorrow,
self f r o m a l l t h a t is g o o d f o r him. Vidura fruitlessly. A f t e r listening to the w i s e w o r d s
speaks on behaviour and then about conduct of V i d u r a the o l d k i n g can o n l y say : " Man
which goes deeper into the texture of the is n o t t h e d i s p e n s e r o f either his prosperity
mind, the heart and the p o w e r of thinking. or his a d v e r s i t y . He is l i k e a wooden doll
" Intoxication with wealth" says Vidura, moved by strings. Indeed, the Creator has
" is much worse than wine since a man made man the victim of Destiny."
drunk with power of wealth can never be
To a man who refuses to take good
brought to his senses unless he has a fall.
advice, words, though fraught with mean-
Like the moon during the bright fortnight
ing and wisdom, have no meaning at all.
calamities increase in respect of h i m w h o is
V i d u r a s u m s u p his talk w i t h a realistic p i c -
under the t y r a n n y of the five senses."
ture of the futility of m a n ' s life on earth. " I
would impart to thee another sacred lesson
Then comes the lovely, time-honoured
productive of good fruits and which is the
imagery from the beautiful Kathopanishad :
h i g h e s t of all t e a c h i n g s . Virtue should never
" O n e ' s b o d y , O k i n g , is o n e ' s c a r : t h e soul
be forsaken out of desire, fear or tempta-
w i t h i n is t h e d r i v e r : a n d t h e s e n s e s a r e i t s
tion, nay, not for the sake of life itself :
steeds. Drawn by these excellent steeds
v i r t u e is e v e r l a s t i n g : p l e a s u r e a n d p a i n are
when well trained, the wise man proceeds
transcient. Life indeed, is e v e r l a s t i n g , but
to perform the journey of life pleasantly,
its phases are transitory. Forsaking those
aw aker
and in peace. The horses that are
which are passing, take to thyself what is
unbroken and incapable of being controlled,
everlasting and let contentment be yours,
always lead the unskilled driver to destruc-
s i n c e c o n t e n t m e n t is t h e h i g h e s t o f a l l a t t a i n -
tion in the c o u r s e of the j o u r n e y : so one's
ments."
senses u n s u b d u e d lead only to destruction."
" B e h o l d ! Illustrious and mighty kings,
Again and again Vidura speaks in praise having ruled the earth abounding in corn
of soft words. " Avoid harsh words and and wealth, have become victims of the
speech. T o c o n t r o l s p e e c h is s a i d t o b e the Universal Destroyer leaving behind their
m o s t difficult. A heart w o u n d e d and pierced kingdoms and vast resources of enjoyments.
by harsh words will never recover. Wea- When a man dies, o n l y t w o go w i t h h i m to
p o n s l i k e a r r o w s a n d darts, w h i c h w o u n d the the other world, his merits and his sins.
body can be extricated but a dagger of O n l y these t w o keeps him c o m p a n y . There-
words plunged into the heart can never be fore should man, carefully and gradually,
taken out." earn the merit of righteousness."
" He to whom the gods have ordained And D h r i t a r a s h t r a ' s r e p l y is : " No crea-
defeat has his senses t a k e n away from him t u r e is a b l e t o t r a n s g r e s s D e s t i n y . Destiny
and it is b e c a u s e of this that h e stoops to is, I t h i n k , c e r t a i n t o t a k e its c o u r s e . Indi-
ignoble deeds. When the intellect becomes vidual exertion is. f u t i l e " .
G o d , w h o is o n e o n l y , is h i d d e n i n a l l b e i n g s . H e is all-pervading,
a n d is t h e i n n e r self of all c r e a t u r e s . H e p r e s i d e s o v e r all a c t i o n s , a n d
all b e i n g s r e s i d e in H i m . H e is t h e w i t n e s s , a n d H e is t h e P u r e C o n -
sciousness f r e e f r o m t h e t h r e e G u n a s of N a t u r e .
34 January
THE UNIVERSALITY OF THE GITA

By
BHAGAVAN DAS
V X j T H E N there* is s u c h a w e a l t h a n d variety ing. In paranthesis, R a m a n a Maharshi used

of Hindu scriptures why is it t h a t the to give the same instruction to people who
Bhagavad G i t a is b y f a r t h e b e s t l o v e d and would ask his authorisation to renounce
m o s t w i d e l y r e a d b o t h in India and a b r o a d ? their family and occupations and become
It h a s become the regular thing for religi- sadhus.
o u s a n d i n t e l l e c t u a l l e a d e r s in I n d i a t o w r i t e
Krishna does indeed teach Arjuna the
commentaries o n it, a n d its t r a n s l a t i o n s are
true and ultimate doctrine of Advaita ; in
innumerable, while other sacred texts lie
fact he begins by doing s o i n t h e first part
more or less neglected.
of Chapter II, culminating in the stupend-
Perhaps it is because it has a peculiar ously simple verse : " T h e r e is n o existence
quality of universality. Sri Krishna, who of the unreal and no non-existence of the
proclaimed it, is the most universal of the Real." 2
B u t h a v i n g d o n e so h e says : " This
Avatars. The teaching covers all four of is t h e t h e o r y ; n o w listen to w h a t y o u have
the traditional paths to beatitude, those of got to clo a b o u t it." 3
And in l a y i n g down
knowledge, of devotion, of action and of what is to be done he does not burden
yoga. Also, Arjuna to w h o m it w a s taught, Arjuna with a whole network of commands
was a very ordinary, representative aspi- and prohibitions but points direct to the
rant. The Yoga Vasishta, in contrast, is heart of the matter, the spirit in w h i c h or
teaching given to Rama, a youth of rare motive for w h i c h h e is t o a c t . " Your con-
intelligence and sensitivity, who, while still c e r n is o n l y w i t h y o u r d u t y , n e v e r w i t h the
in his teens, had perceived the unsatisfac- gain f r o m action, but don't cling to inaction
tory and illusory nature of the phenomenal either." 4
world. Unlike him, Arjuna was a middle-

aged married man who had lived an active In the immediate context a cousin was
life and enjoyed it but now found himself trying to usurp the throne of Arjuna's
faced with a particularly distasteful task. brother, but the point was that, w h e t h e r it
Far more readers will be able to imagine concerned him personally or not, he was
t h e m s e l v e s in his p l a c e or share his difficul- to resist evil because it w a s evil. Right is
ties and problems. to b e upheld because it is r i g h t and wrong

resisted because it is wrong, regardless of
H e has reached the point w h e r e he w o n d e r s w h e t h e r one's o w n interests will b e further-
whether the game is worth the candle. ed or impaired by doing so.
Should he carry on with his struggle for
This might seem rather a cold incentive
victory, wealth and p o w e r (involving defeat
t o r i g h t l i v i n g , b u t , as t h o u g h t o b a l a n c e it,
and loss for others) or should he renounce
the Gita constantly prescribes devotion.
it all and lead a life of meditation and
" Those who worship Me, renouncing all
poverty. Neither, K r i s h n a tells h i m . He is
a c t i o n s i n M e , r e g a r d i n g M e as t h e Supreme
to carry on and face his d e s t i n y because it
Goal, meditating on M e with single-minded
is h i s , n o t for the sake of victory but as a
devotion, their minds fixed on M e , I speedily
duty. " Better one's own dharma, though
save from the ocean of samsara." 5
And
vigunah (lowly or unsuccessful) than that
of another though well performed. One 1 Bhagavad Gita, XVIII, 47.
incurs n o sin in f o l l o w i n g the line of action 2 ibid., II, 16.
true to one's nature." 1
And doing so was 3 ibid., I I , 39.
4 ibid., II, 47.
to b e his f o r m of sadhana or spiritual train- 5 ibid., X I I , 6-7.
1968 THE UNIVERSALITY OF THE GITA 35
t h e n , as s o o f t e n h a p p e n s i n t h e G i t a , a c o n - coming to the holy world of the Lord of

cession is m a d e for those w h o find it too Gods, they enjoy in paradise the celestial
hard : " If you cannot even practise con- pleasures of the G o d s . But having enjoyed
s t a n t d e d i c a t i o n , at l e a s t c o n c e n t r a t e o n per- the vast r e a l m of h e a v e n , t h e y return on the
forming actions for M y sake, Even by that exhaustion of their merit to the world of
you will attain the G o a l . " 6
And for those mortals. F o l l o w i n g the d h a r m a of the three
who find even this too strenuous there still Vedas, they entertain desires and are sub-
remains disinterested activity. " If you ject to going and returning, (i.e. to death
can't even do this, then, taking refuge in and rebirth)." 8
Arjuna is w a r n e d against
Me, perform all actions with self-control, b e i n g c o n t e n t with. this. " The Vedas speak
not for the sake of the benefits they may of the three gunas, but y o u should rise a b o v e
bring." 7
t h e g u n a s a n d also a b o v e t h e pairs of oppo-
sites, free from getting and keeping, esta-
However, the great consideration for the blished in the transcendental state of the
seeker that is shown in the Gita does not Self." 9
m e a n t h a t h e is e n c o u r a g e d , i n m o d e r n par-
Even though the aspirant, in the person
lance, to settle for s o m e lesser goal than the
o f A r j u n a , is c o n s t a n t l y u r g e d t o a i m at t h e
ultimate. Nothing of the sort. A part of
highest, there is benevolent tolerance of
the V e d a s k n o w n as t h e ' K a r m a K a n d a ' is
those who aim lower. " By whatever way
concerned partly with ritualistic activity
men approach Me, by that way do I come
aiming at a f o r m a l p a r a d i s e in w h i c h merit
to t h e m . A l l paths that m e n f o l l o w lead to
is r e w a r d e d b u t f r o m w h i c h t h e r e is r e t u r n
Me." 1 0
The meaning goes much deeper
again to samsara in a n e w life on earth after
t h e m e r i t is e x h a u s t e d . " Those who know Sibid., X I I , 10.
the three Vedas, drinking soma and purified 7 ibid., X I I , 11.
from sin, worship me with sacrifices and 8 ibid., I X , 20-21.
9 i b i d , , II, 45.
pray for the attainment of heaven. On 10 i b i d . , IV, 11.
than mere religious tolerance ; it implies m e to g o to attain the s u p r e m e g o a l . " 1 5

And
that all beings are following their destiny note, in parenthesis, that it has already
and thereby returning ineluctably to their ceased to be a question for Arjuna which
Source. There are various goals, various decision w o u l d m a k e life easier, a n d become
degrees of a c h i e v e m e n t short of the supreme a question which provides the path (charac-
achievement of return to the Absolute to, teristically, he says, "the one path" to
w h i c h A r j u n a is b e i n g u r g e d . Each aspirant Liberation). Krishna does not answer. He
achieves what he understands and works says that the path varies according to a
for, reaches the goal to which h e sets his man's temperament, that there are two
compass. "Worshippers, of the gods go to paths : " the path of Knowledge for intro-
the g o d s , of the ancestors to the ancestors, verts and the path of action for extro-
of the spirits to the spirits ; M y worshippers verts." 1 6
but he does not urge him, as
c o m e to Me." 1 1
The ' Me' here does not Vasishta does Rama, to take the path of
mean a personal or limited God contrasted Knowledge b y turning the mind inwards to
w i t h o t h e r g o d s ; it m e a n s t h e U n i v e r s a l S e l f . seek the Reality in himself and asking ' W h o
I n f a c t , K r i s h n a says, e x p l i c i t l y : " I am the a m I ? '. Instead he urges h i m to disinterest-
Self in the heart of all beings:" 1 2
Again ed activity, and a f e w verses later he adds
this amazing benevolence is shown when that "Action is b e t t e r than inaction." 1 7
A r j u n a , the ordinary, average aspirant, asks

what happens to one who strives but falls I t is n e c e s s a r y t o d i s t i n g u i s h b e t w e e n the
short of a c h i e v e m e n t . H e is n o t reprimand- doctrinal understanding from which a man
ed for his pusillanimity, as he might well starts a n d t h e t y p e of path h e f o l l o w s . For
h a v e b e e n , b u t is r e a s s u r e d t h a t s u c h a o n e , the path of K n o w l e d g e , full doctrinal u n d e r -
after enjoying the merit he has earned in standing o f A d v a i t a is e s s e n t i a l ; f o r a path
heaven, is born again in a pure or noble of karma or bhakti, less complete under-
family where he regains the understanding standing could serve. The Bhagavad Gita
he had acquired in his p r e v i o u s life and is gives full doctrinal understanding (once
carried on further, even involuntarily, by m o r e a sign o f its b e n e v o l e n c e , g i v i n g even
the c u r r e n t of his f o r m e r striving." 1 3
more than is necessary) ; but the path it
lays down is a combination of karma and
S u p r e m e A d v a i t i c k n o w l e d g e is constantly bhakti, action and devotion.
implied, s o m e t i m e s o p e n l y expressed, in the
Gita, n o w h e r e m o r e trenchantly than in the A l l s e l f i s h a c t i o n is p o s t u l a t i n g t h e reality
v e r s e a l r e a d y q u o t e d , t h a t t h e r e is n o being of t h e e g o , the i n d i v i d u a l self, in fact, even
of t h e u n r e a l a n d n o n o t - b e i n g of the R e a l . 2 though one may deny it in theory, and
A l s o it h a s t h e h i g h e s t p r a i s e f o r knowledge: therefore Arjuna is constantly exhorted to
" There is n o t h i n g in the world so purify- avoid this. There is, a modern ideal of
i n g as K n o w l e d g e . " 1 4
N e v e r t h e l e s s , it is n o t a l t r u i s t i c a c t i v i t y , b u t t h a t is f a r f r o m being
an Advaitic s c r i p t u r e , as t h e Y o g a Vasishta a r e l i a b l e m e a n s o f p u r i f i c a t i o n , s i n c e it can
is, o r t h e A s h t a v a k r a G i t a . It d o e s n o t pri- imply s e t t i n g o n e s e l f u p as a s o r t o f provi-
marily expound the path of. Knowledge. dence for o t h e r s . I t is n o t t h a t t h a t Arjuna
When, in Chapter II, Sri Krishna first is t a u g h t but disinterested activity, a far
expounds Advaita and then tells A r j u n a to purer discipline : doing one's duty because
follow in practice the path of disinterested it is o n e ' s d u t y , w i t h n o t h o u g h t f o r g a i n or
a c t i v i t y , t h a t is e n o u g h t o c o n f u s e t h e mili- loss. And it is not with Self-enquiry but
tary type, 1
the plain blunt man' that w i t h d e v o t i o n that this has to b e combined.
A r j u n a is, a n d h e starts C h a p t e r III b y com-
plaining : " If y o u t h i n k that K n o w l e d g e is nibid., IX, 25.
12 ibid., X , 20.
better than action, w h y do you urge m e to
13 ibid., VI, 37-44.
this d r e a d f u l action ? Y o u have got m e all 14 ibid., IV, 38.
confused with this double talk of yours. 15 ibid., Ill, 1-2.
16 ibid., Ill, 3.
Please tell me which is the one way for
17 ibid., Ill, 8.
1968 THE RIBHU GITA 37
I have already referred to a passage Supreme Faith." There is n o discussion of

where action rather than inaction is pres- theory, no question of one being right and
cribed, that is karma marga rather than the other wrong. Of those who seek the
jnana m a r g a ; in Chapter XII it is bhakti Impersonal Absolute, Krishna says that they
m a r g a and jnana m a r g a that are contrasted, too come to Him ; 1 8
only he tells Arjuna
and again it is jnana marga that is dis- t h a t it is a m o r e d i f f i c u l t path : " The diffi-
favoured. Arjuna asks : " Which are more culty facing those whose minds are set on
skilled in yoga, those devotees who ever the Unmanifest is g r e a t e r , b e c a u s e t h e goal
steadfastly worship You or those who seek o f t h e U n m a n i f e s t is v e r y h a r d f o r embodied
the Imperishable Unmanifest ? " And the beings to attain." 1 9
answer is : "I consider those more perfect

in y o g a who, with mind fixed on Me, ever is ibid., X I I , 4.
worship Me steadfastly, endowed with 19 ibid., X I I , 5.
THE RIBHU GITA By T . K. S.
T> I B H U w a s a great Rishi. His n a m e finds and going in procession. Ribhu asked
mention in a few Upanishads like the Nidagha which was the elephant and which
Thejobindu Upanishad, Narada Parivrajaka the king. Nidagha replied that the one
Upanishad and Varahopanishad. He is ' above ' was the king and the one ' below '
reported to have obtained Brahma Vidya was the elephant. Ribhu said that h e could
directly from Parameshwara and taught it not understand the terms ' above' and
later to several disciples, e.g. Nidagha, the 1
below'. Nidagha pitied the seeming
sage. Ribhu's teachings to Nidagha are c o n - ignorance of the ' villager' and began
tained in the Ribhu Gita, which forms a demonstrating the terms ' above' and
section of Siva Rahasya. T o the best of our ' b e l o w '. He got upon his b a c k and said,
knowledge, this S e c t i o n of Siva Rahasya in " Now you can understand, I am ' up ' and
Sanskrit is n o t i n p r i n t . We have a Tamil you are ' d o w n ' ". The seeming ignorant
rendering of the same by Lokanatha man said, " A h , now I understand, ' above '
Swamigal alias B h i k s h u Sastrigal. This ver- a n d ' b e l o w ' ; b u t n o t w h a t y o u s a i d as ' I '
sion in simple, understandable Tamil poetry and ' y o u ' ". This answer of the disguised
w a s o f t e n r e a d in the p r e s e n c e of Bhagavan ignorant man created an awakening in
and Tenamma Patti's recitals of the same Nidagha. H e t h o u g h t " surely, this m u s t be
were soul-inspiring. Ribhu Gita finds men- a strange man. No one but m y master can
tion in all works relating to Bhagavan discuss such terms as " I " and ' y o u ' ". So
b e c a u s e B h a g a v a n used to r e f e r to the work he jumped down and looked searchingly at
o r q u o t e f r o m it often. the disguised man and found that he was
Long after Nidagha w a s taught b y Ribhu, none else than his Guru, Ribhu. He fell
the latter desired to k n o w h o w his old d i s c i - p r o s t r a t e at his f e e t and w e n t into ecstasies
ple was faring. So he w e n t to the place of at t h e b e n i g n G r a c e o f h i s M a s t e r w h o had
Nidagha disguised as an ignorant villager, c o m e in s e a r c h of him.
and saw him watching a procession there.
It w a s t h e o c c a s i o n o f t h e k i n g o f t h e place F o r l a c k of translations of the R i b h u Gita
g o i n g in p r o c e s s i o n on an e l e p h a n t o n some in E n g l i s h , e n q u i r e r s have been referred to
[important occasion. The disguised master the Upanishads, as Sri B h a g a v a n said that
asked Nidagha what it all w a s . Nidagha the w o r d s of R i b h u Gita tally w o r d for word
said that the king was upon the elephant with the above said Upanishads.
38 January
THE YAKSHA PRASNA

From THE MAHABHARATA (contd.)
This dialogue in w h i c h a yaksha, w h o turns up to be the god Dharma,

questions Yudhishtira, mostly on points of Dharma, is continued f r o m our
p r e v i o u s issue. The notes are based largely on those of K. Balasubramania
I y e r in his translation published b y Bharatiya V i d y a Bhavan.
Yaksha Yudhishtira
17. W h a t sama (Vedic chant) is it t h a t is 17. P r a n a is t h e most appropriate sama

appropriate for a yajna (ritualistic sacri- for a yajna.
fice) ? 18. M i n d (manas) is t h e m o s t appropriate
18. W h a t yajus (Vedic text) is appro- yajus for a yajna.
priate for a yajna ? 19. It is t h e rik which chooses the yajna.
19. W h a t is it t h a t chooses the yajna ? 2 0 . I t is t h e rik which the yajna cannot
20. W h a t is it t h a t t h e y a j n a cannot dis- dispense with.
pense with ? Vedic religion contained also an important
ritualistic element, and knowledge of its techni-
calities was an important field of culture. How-
ever, the commentator, Neelakantha, mentions
also the inner sacrifice of jnana-yoga, to which
Yudhishtira's replies can refer. For this the
harmonisation of breath arid mind is necessary,
while the rik or mantra is essential to it and
helps to shape it.
w~ft
1968 THE YAKSHA PRASNA 39
Yaksha Yaksha
2 1 . W h a t is t h e b e s t o f t h i n g s t h a t f a l l ? 30. W h a t sleeps with its e y e s open ?

2 2 . W h a t is the best of things that are 31. W h a t does noj move after birth ?
buried ? 32. W h a t is w i t h o u t heart ?
23. W h a t is t h e b e s t of quadrupeds ? 33. W h a t expands by its o w n force ?
24. W h a t is t h e b e s t o f t h o s e b o r n ?
Yudhishtira
Yudhishtira 30. A fish s l e e p s w i t h its e y e s open.

31. A n egg does not m o v e after birth.
2 1 . R a i n is t h e b e s t o f t h i n g s t h a t f a l l .
32. A s t o n e is w i t h o u t heart.
2 2 . S e e d is t h e b e s t o f t h i n g s buried.
33. A river expands by its o w n force.
2 3 . T h e c o w is t h e b e s t o f quadrupeds.
24. A s o n is t h e b e s t o f those born. Questions of this type are apparently meaning-
less, like a modern ' intelligence testIn fact,
Yaksha however, they contain references to the scrip-
tures or traditional parallels which Yudhishtira
25. W h a t man can be said not really to is able to take up.
live although he enjoys sense objects, has a For instance, the Purusha (spirit) moving from
mind, is r e s p e c t e d by society, breathes and the waking state to the dream state and from
is a c c e p t e d b y a l l ? that to dreamless sleep is compared to a fish. The
body and its faculties and their stimulating im-
Yudhishtira pulses are the not-self. The Self retains aware-
ness (ope'n eyes) in whichever of the three
25. O n e w h o d o e s n o t m a k e t h e prescribed states they are in.
offerings to the gods, guests, dependants, the The next answer implies that the Self is in the
ancestors and the Self, though breathing, unenlightened individual but encased in' nescience
does not live. like the chick in its shell.
Ashma',
1
the word for stone, means etym^logi-
Yudhishtira rightly takes this question as cally ' without body'. It is the dark counterpart
referring to the householder who neglects the of the bodiless state.
traditional Panchamahayajnus (five great obliga- The ' nadi' in the fourth question refers not
tions or sacrifices) enjoined in the Smritis as only to a physical river but to the flow Of
obligatory for a householder, consciousness.
Yaksha
Yaksha
34. W h o is the traveller's friend ?
2 6 . W h a t is w e i g h t i e r t h a n t h e e a r t h ?
35. W h o is t h e home-dweller's friend ?
27. W h a t is l o f t i e r than the sky ?
36. W h o is t h e sick man's friend ?
28. W h a t is f a s t e r than the w i n d ?
37. W h o is t h e f r i e n d of the dying ?
29. W h a t is more numerous than blades
of grass ? :
; 1
• | ' (_ Yudhishtira
34. A company is t h e traveller's friend.
Yudhishtira
3 5 . H i s w i f e is t h e h o m e - d w e l l e r ' s friend.
26. T h e mother is weightier than the 36. T h e doctor is t h e f r i e n d of the sick.
earth. 37. G i f t s (made by him) are the friend
27. T h e f a t h e r is l o f t i e r than the sky. of the dying.
28. T h e m i n d is f a s t e r t h a n t h e wind. Gifts made in life are said in the sastras to

29. T h o u g h t s are more numerous than tide a man over his death. At least when dying
blades of grass. a man should make gifts.
Weightier as a basis for sustaining one's life. (This dialogue will be continued in our
Loftier as meriting respect. next issue).
40 January
THE THREEFOLD SCRIPTURE
By
ARTHUR OSBORNE
r
JpHERE are various w a y s of categorising orthodoxy ; what accords with them is
t h e H i n d u s c r i p t u r e s . I n t h e first p l a c e , valid ; if anything does not accord with
they are divided into s r u t i , t h a t is ' h e a r d ' t h e m it is n o t v a l i d . O n l y o n e o f t h e ' T h r e e
or 1
revealed' scripture, and smriti, that is S c r i p t u r e s ' is t e c h n i c a l l y s r u t i : t h a t is the
' recollected ' scripture ; the sruti being of Upanishads. The second is t h e Bhagavad
absolute and the smriti only of contingent Gita and is intrinsically compelling, being
validity. This does not necessarily mean the scripture of Sri K r i s h n a himself.
that the smriti are l e s s t r u e ; it m a y mean
that they are less widely applicable owing T h e t h i r d is t h e B r a h m a S u t r a s . T h e s e are
to their larger a d m i x t u r e of the contingent. traditionally regarded as t h e w o r k of Veda
The sruti comprise the Vedas including the V y a s a , the c o m p i l e r of the V e d a s a n d author
Upanishads. Their pre-eminence is n o t due of the Mahabharata. What is more im-
to a high or higher degree of philosophical p o r t a n t t h a n a u t h o r s h i p is t h a t f r o m ancient
exposition. In fact, except for the Upani- times they have been universally accepted
shads, they contain little of this. I t is due as the touchstone of Hindu orthodoxy, the
to the p o w e r in them, a power that goes enunciation of the Sanatana Dharma. They
b e y o n d theories and philosophies to the basic a r e , as t h e t i t l e i n d i c a t e s , o f t h e s u t r a form
source of Power in the monosyllable OM, of literature, that is a collection of terse,
which the Vedic Rishis grasped and cryptic statements, leaving all but the essen-
canalized. tial to b e understood or filled in b y com-
mentators. All three of the great Hindu
A second category arises from the fact Acharyas — Shankara, Ramanuja and
that the w p r d s of a J i v a n M u k t a , o n e Libe- Madhwa — have in fact written commen-
rated while living, are beyond scripture, taries o n them, each in terms of his own
beyond everything. They do not abide our school. They themselves, moreover, contain
question. They are simply to be accepted. a good deal of matter w h i c h can be con-
The Maharshi himself indicated this on one sidered c o n t r o v e r s i a l , p a r t i c u l a r l y in refuta-
occasion when he said : " The shastras are tion of unorthodox schools. Other names
the outcome of the sayings and doings of that h a v e b e e n g i v e n to t h e m are ' V e d a n t a
Jnanis and have come down through the S u t r a s ', ' Vyasa Sutras ' Uttara Mimamsa
ages through many channels. If there is Sutras ' and ' Sariraka Mimamsa S u t r a s '.
any divergence between what a Jnani says
or does and what is laid down in the All three of the ' Three Scriptures' —
shastras, then the latter h a v e to b e revised Upanishads, Gita and B r a h m a Sutras — are
or corrected." Such are the enunciations of regarded as authoritative. They are found
a Yoga Vasishta or a Ramana Maharshi. to b e in a g r e e m e n t , and the true orthodox
teaching of Sanatana Dharma is contained
The third category is the ' Prastana i n t h e m a l l . T h e d i f f e r e n c e is r a t h e r i n tone
Trayi' or ' Threefold Scripture' of Hindu- and manner of exposition ; while the Gita
ism. It has sometimes been said that any is vibrant with love and the Upanishads
d o c t r i n e c a n find a p l a c e in H i n d u i s m . That maintain sublime wisdom, the Sutras are
is, o f c o u r s e , a b s u r d . M a n y v a r i e d m o d e s of more like categorical guide-lines. No one
p e r c e i v i n g t r u t h are p o s s i b l e , b u t so also are who aspires to say what the Sanatana
many types of error. The three scriptures Dharma teaches and what it does not can
are accepted as fundamental to Hindu afford to neglect them.
1968 THE THREEFOLD SCRIPTURE 41
One cannot speak of an outline of what T h e j i v a is t h e a g e n t s o l o n g a s h e is c o n -

is itself an outline, but the following sets n e c t e d w i t h t h e upadhis (physical and subtle
f o r t h s o m e of the essential points contained bodies) and is dependent on the Lord for
in t h e B r a h m a Sutras and accepted tradi- his activity. H e is a r e f l e c t i o n of Brahman.
tionally as authoritative. In cases where The jiva or individual being experiences
t h e r e m a y s e e m t o b e c o n t r a d i c t i o n it m e a n s other lives after death. (Its possible deve-
that both aspects of a paradox have to be lopments are described. Possible modes of
accepted. death and rebirth are described.)
B r a h m a n is O n e w i t h o u t a s e c o n d , c a n be Liberation is of o n e k i n d only.
d e s c r i b e d o n l y as ' N o t t h i s , N o t t h a t i s the But a Jivan Mukta m a y take birth again
c a u s e o f a l l , is B l i s s a n d is t h e I n n e r Ruler. for the fulfilment of s o m e mission. 2
Brahman is the material cause and the

M e d i t a t i o n o n t h e A t m a is t o b e continued
e f f i c i e n t c a u s e a n d is a n i n t e l l i g e n t principle.
until Realization is attained.
Individual self (jiva) and Universal Self
While meditating on Brahman one should
(Paramatma) are in the heart.
regard I t as i d e n t i c a l with oneself.
Brahman is n o t the object of perception.
The Self consisting of Knowledge is not Knowledge of Brahman frees one from
the individual self but Brahman. the effects o f all past k a r m a s , f r o m (appar-
He who is t h e c r e a t o r of the sun, moon, ent) good and evil alike. Nevertheless
e t c . , is n o t p r a n a o r j i v a b u t Brahman. prarabdha-karma (that part of one's karma
Brahman, though different from the which is d u e t o b e w o r k e d out in this life-
world, can be its cause, and yet the effect time) continues ( f r o m the point of v i e w of
is n o t different from the cause. the observer) until exhausted, when the
knower of Brahman becomes (consciously)
Brahman is uncreated, indivisible and
One with It.
omnipotent.
N o m o t i v e can be attributed to Brahman's The Liberated Being does not thereby
creation and no evil ascribed to H i m . The acquire anything new but only realizes his
only thing that could be represented as already existent nature.
' motive ' is ' leela ' or 1
p l a y ', which is The Knower of Brahman has all powers
spontaneous. except that of creation ; he does not return
Mind, intellect and the sense organs are to manifestation.
created, not original. 1
The development of names and forms is 1 cf. the Bhagavad Gita, Ch. I X „ w h e r e Sri
the work of the Lord, not of the jiva, but Krishna speaks of them as the creation of his
Prakriti.
t h e j i v a is e t e r n a l (except i n s o f a r as trans-
2 Bhagavan Ramana Maharshi has also b e e n
cended through Knowledge in Moksha). heard to declare this.
I n t h e s t a t e o f i g n o r a n c e t h e r e is a p p a r e n t d u a l i t y i n B r a h m a n ,
then o n e smells the other, o n e sees the other, one hears the other, o n e
speaks to the other, one thinks something, one k n o w s something. But
t o t h e k n o w e r o f B r a h m a n all n a m e a n d f o r m b e c o m e m e r g e d i n t h e
Self. In t h e state of s e l f - k n o w l e d g e w h a t o b j e c t o n e s h o u l d smell and
through what instrument ? W h a t should o n e see and t h r o u g h w h a t ?
What should one hear and through what ? What should one think and
through what ? What should one k n o w and through w h a t organ ?
T h r o u g h w h a t i n s t r u m e n t s h o u l d o n e k n o w T h a t b y w h i c h a l l t h i s is
known ? T h r o u g h w h a t , O, M a i t r e y i , o n e s h o u l d k n o w t h e k n o w e r ?
— Brihadaranya kopanisha d.
42 January
THE BHAGAVATA
By
Dr. W . RADHAKRISHNAYYA
Dr. Radhakrishnayya, w h o s e article on * The Intricacies of K a r m a ' appeared in

our issue of A p r i l 1967, has published a tr anslation of extracts f r o m the Bhagavata
(entitled simply ' Sreemad B h a g a v a t a m o b tainable f r o m Sri Ramanashram, price Rs. 3,
r e v i e w e d in our issue of January 1967). A n outstanding feature of it is the p r o f o u n d
insight with w h i c h he e x p o u n d s the s y m b o lism of some of the old m y t h s and the
l e g e n d a r y exploits of Krishna.
4. poshana : protection of devotees.

r
I \HE B h a g a v a t a is a s u p r e m e example of
5. Ootayah : karma vasanas — the
that type of literature in which the
continuous chain of causation
ancient Hindus so excelled : a compilation
operation through the law of
of stories w o v e n on to a thread of doctrinal
karma.
exposition. M a n y of the stories are symbo-
6. manvantara : the course of human
l i c a l ;. t h e d o c t r i n e is p u r e l y spiritual.
development from the time of
The Upanishads, the Brahma Sutras and Manu onwards.
the Bhagavad Gita are spoken of as the
7. Isanukathanam : Divine Incarnations
' Prasthana Trayi' or ' Threefold Scripture '
and manifestations, stories of devo-
of Hinduism, but that is perhaps for the
tees.
learned ; for simple folk w h o like their doc-
8. nirodha : yoganidra ; subduing the
t r i n e h u m a n i s e d b y m y t h a n d s y m b o l it m a y
mind through the elimination of
be rather the Ramayana, the Mahabharata
thought.
and the Bhagavata. The Bhagavata is,
moreover, regarded as t h e B h a s h y a o r com- 9. Mukti : Liberation.
mentary on the B r a h m a Sutras, inasmuch as 10. Asraya : the Reality which is the
w h i l e t h e y give the t h e o r y of Liberation the support or substratum of the uni-
B h a g a v a t a g i v e s its c a s e - h i s t o r y , s o t o s p e a k . verse with a l l its a p p a r e n t modifi-
In t h e B h a g a v a t a itself it is s a i d t o b e " a cations and changes.
Puiana as sacred as t h e Vedas " (1-3-40),
The first n i n e o f these are only manifes-
" great, most auspicious, beneficent and pro-
tations of the tenth, which alone is real.
tective " (1-3-41), "the essence of all the
Vedas and Puranas extracted, collected and Some of this teaching is given directly,
extolled" (1-3-42). It is described as some through symbolical stories.
1
vedyam ' (understandable), ' veditavyam 9
As for authorship, it is traditionally
(worth understanding), ' sivadam' (auspi- ascribed to the great Sage V e d a Vyasa, who
cious) . I t is s a i d t o e l i m i n a t e r e b i r t h a n d t o was the grandfather of both the Pandavas
remove the threefold suffering, mental, and the Kauravas in the Mahabharata.
physical and phenomenal. It is declared Previous to him, it is s a i d , the Vedas had
that one w h o r e a d s it h a s i m m e d i a t e direct been handed down only by word of mouth
experience of God in the heart. from G u r u to disciple, a n d it w a s he who
gathered together the vast numbers of
The Bhagavata indicates its c o n t e n t s i n a
hymns and edited them into the four col-
stanza (1-10-1) which divides up into
lections know as Rig, Yajur, Sama and
1. sarga : c r e a t i o n in principle. Atharva. Next he wrote or edited the
2. visarga : detailed creation. Brahma Sutras, indications for direct reali-
3. sthanam : . the preservation of what zation of the S u p r e m e . S i n c e all this could
is created, help mainly the learned, he also composed
1968 THE BHAGAVATA 43
that vast epic the Mahabharata with its

hundred thousand verses. Here, amid the
turbulent and often poignant stories was
interwoven every kind of knowledge man
n e e d e d , s o t h a t it c a m e t o b e k n o w n as t h e
' Fifth Veda'. In the very centre of it is
enshrined the Bhagavad Gita.
Even after this stupendous achievement,

Vyasa still did not feel at peace ; he had
not yet the feeling that his w o r k in life was
accomplished. On the contrary, he felt
frustrated and d e j e c t e d ; that his life lacked
fulfilment. At this juncture the Sage
Narada ( w h o so o f t e n a p p e a r s as t h e Divine
Messenger) met him and advised him as a
r e m e d y to w r i t e the B h a g a v a t a extolling the
greatness of G o d and of d e v o t i o n to G o d and
to t h e d e v o t e e s of G o d . A l t h o u g h this gives
the impression of the Bhagavata as a work
o f p u r e b h a k t i , it s h o u l d b e a d d e d t h a t i t is
no less a w o r k of p u r e jnana, pure advaita.
For instance, opening at r a n d o m , o n e comes
upon a passage such as : " The body is
perishable. T h e S e l f is e t e r n a l . H e is ever
unmodified, pure, Self-luminous. He is the
Indweller, support and primary cause. He
is all pervading, unattached and full
(purna). H e has no actions. H e is O n e and
has no birth or death. One must investi-
gate and find out the Self in one's own
heart."
Accordingly, Vyasa wrote the Bhagavata

Purana and attained immense peace there-
by feeling at last that his function in life
had been accomplished.
T h e death of K i n g Parikshit provides the

framework for the Bhagavata. All five of Parikshit was a wise, upright and devout
the Pandava brothers survived the 18-day ruler and had a long and prosperous reign.
Battle of Kurukshetra at w h i c h the Kshat- Then one day, while out hunting, he got
riya chivalry of India was decimated, but separated from his followers and arrived
all their sons were treacherously slain. A a l o n e at a h e r m i t a g e i n t h e f o r e s t . Feeling
few months later, however, a posthumous thirsty and exhausted, he asked the B r a h m i n
son was born of Arjuna's son Abhimanyu. w h o w a s sitting there for a d r i n k of water.
He was born dead owing to the machina- The Brahmin, however, was in meditation
tions of an enemy but was brought to life and ignored him. Incensed by this, Parik-
by Krishna. He was given the name of shit p i c k e d u p o n t h e e n d of his b o w a d e a d
Parikshit. When he came of age the five s n a k e t h a t h e s a w l y i n g t h e r e a n d d r a p e d it
brothers m a d e him king and renounced the round the hermit's shoulders like a garland.
world, leaving on foot for the Himalayas. W h e n the hermit's son returned and w a s told
The famous Rasaleela
what had happened he cursed the king to The Bhagavata is woven mainly around
die of snake-bite within a week. the A v a t a r s or D i v i n e Incarnations, of which
Curses were taken very seriously in it lists the principal ones as ten. Some
ancient times and were very effective. It Puranas bring the list up to over twenty,
never occurred to Parikshit to doubt that including less i m p o r t a n t ones also. Krishna
the curse w o u l d fructuate. Nor did he deny and his elder brother, B alar a m , are some-
t h a t h e d e s e r v e d it f o r h i s o u t b u r s t o f t e m p e r times listed together as t h e e i g h t h . In one
and the indignity inflicted on the sage. He passage in the Bhagavata B alar a m alone is
t h e r e f o r e a b d i c a t e d in f a v o u r of his son and s p o k e n o f as t h e E i g t h A v a t a r o n t h e g r o u n d
w e n t to s p e n d his last s e v e n d a y s sitting on that an Avatar is a m a n i f e s t a t i o n of some
the b a n k s of the G a n g e s , b r i n g i n g his mind aspect of G o d , w h e r e a s K r i s h n a w a s univer-
into a fit state for the great transition of sal, i
Bhagavan swayam ', ' God Himself \
death.
V y a s a had a son n a m e d S u k a w h o , t h o u g h This Divine Purana consists of eighteen
young, was perfectly enlightened, completely thousand verses divided into t w e l v e sections
free f r o m the I - a m - t h e - b o d y illusion which or skandas. T h e first a n d l a s t o f t h e m , like
still possessed Vyasa himself, despite his a f r a m e w o r k , tell the tale of K i n g Parikshit.
vast achievements. Suka wandered con- The second to the ninth are composed of
stantly, never staying even a day in one stories centred mainly around the Avatars.
place, never begging, only accepting what The tenth and longest, of nearly four
was offered to him. Now, however, he came thousand verses, is devoted to tales of
to stay with Parikshit during the last days Krishna — his birth, childhood, boyhood,
of his life to prepare his mind for death. youth, his m a n y exploits, the great w o r k of
Other kings and sages gathered round to his p r i m e . T h e e l e v e n t h is a d o c t r i n a l expo-
listen. Suka's stories and dissertations, sition which Krishna gave to his devotee
w h i c h h e h a d learned f r o m his father, Veda Uddhava before leaving the body. " The
Vyasa, comprise the Bhagavata. A t the end wise seeker, w h o s e intuition has led him to
of six days Parikshit was completely free realization of the Self, does not indulge in
from body-identification and Suka wander- theoretical argument about this world of
ed away. T h e r e u p o n a serpent bit Parikshit diversity, k n o w i n g it t o b e a mere appear-
and he died peacefully. ance in M e . " I t is a f i t t i n g c o m p a n i o n piece
1968 THE BHAGAVATA 45
to that great exposition Sri K r i s h n a g a v e to into a disciple w h o could say : " I live, yet
another disciple in the B h a g a v a d Gita. not I but Christ in me." A person who
hates and attacks religion is u s u a l l y much
Instruction is also given through stories.
n e a r e r t o it t h a n one w h o is indifferent.
H e r e is o n e , g r e a t l y c o n d e n s e d . There were
In the story of Krishna's birth, Kamsa
four child sages, sons of Brahma, who, in
(the e g o ) , the tyrant king, keeps his sister
t h e f o r m o f f i v e - y e a r - o l d b o y s , u s e d to r o a m
Devaki (Daivi Pxakriti — Divine Nature)
about naked and wander in and out of
and her husband Vasudeva (pure sattva) in
heaven at will. The gate-keepers, Jaya
prison and kills their children because he
and Vijaya, resented this and barred their
fears that her eighth son (the Eighth
entrance, for which the young sages cursed
Avatar) will destroy him. When the birth
them to fall f r o m heaven and be reborn as
of Krishna (of Divine Intuition in the heart)
d e m o n s in three successive births. Jaya and
takes place the c h a i n s f a l l off and the pri-
Vijaya appeal to the L o r d but he confirms
son doors stand open, but the Child G o d has
the curse. He grants them, however, the
to b e s m u g g l e d out to safety and brought
b o o n that, e v e n as d e m o n s , t h e y w i l l retain
up in exile (the intuition of Truth kept
c o n s t a n t r e m e m b r a n c e of him.
shielded from the ego) till h e has c o m e to
T h e child sages represent the inner faculty maturity a n d is s t r o n g enough to challenge
of consciousness which, being so proximate and destroy the tyrant.
to the Self, slips in and out with childish
Krishna grows u p in the h o u s e of Nanda
familiarity. But the door-keepers, ' 1 * and
(Ananda—Bliss) but the tyrant Kamsa
' Mine' bar the way and keep them out.
(ego) sends various d e m o n s to destroy him.
This sets up a feeling of frustration! and
Each of these has a specific meaning. For
brings a curse on ' I ' a n d ' M i n e '. Innocent
i n s t a n c e , t h e first o f t h e m , s e n t w h i l e h e is
in their primordial state, they have to be
still a baby, is Putana, a female demon
r e n o u n c e d , t h a t is s l a i n , b u t a r e v e r y tena-
appearing as a h a n d s o m e w o m a n who seeks
cious of life and come to birth again and
to suckle the child and poison him with
again, only now with animosity, that is as
her milk. S h e represents the allure of pre-
demons. First they are reborn as Hiranya-
tentious false doctrine which assails the
kasipu and H i r a n y a k s h a in the stage of pure
beginner on the path. The Divine Infant
e n m i t y of the ego to the Self and are slain
s u c k s t h e v e r y l i f e o u t o f h e r a n d it is she
by the Narasimha Avatar ; then as Ravana
who dies, leaving h i m unharmed.
and Kumbhakarna, distracted by the plea-
sures of sense, and are slain b y R a m a , and Many such are the meaningful stories.
l a s t l y as S i s u p a l a and Dantavakra, enslaved
The Bhagavata is p e r m e a t e d through and
to evil s p e e c h and evil action and are killed
through with spiritual wisdom. It appeals
by Sri Krishna. Being slain, they finally
to Vaishnavites and Saivites alike : to
merge into him, as the I-thought, when
Vaishnavites because, like all accounts of
f i n a l l y e r a d i c a t e d , is t h e r e b y p e r p e t u a t e d as
Avatars, it represents Lord Vishnu as the
awareness of Self.
S u p r e m e •; a n d t o S a i v i t e s b e c a u s e i t s t e a c h -
This story, even apart from its symboli- ing rises to the level of pure Advaita. It
cal meaning, has the remarkable implica- proclaims all three margas, jnana, bhakti
tion that one-pointed concentration on the and karma — knowledge, devotion and
Lord can bring Liberation e v e n if it is not a c t i o n •— w i t h o u t ever suggesting any in-
through love but hatred. G r e a t e m p h a s i s is compatibility between them. Its stories
laid o n this in t h e B h a g a v a t a . E v e n in the fascinate learned and simple alike. Even
W e s t t h e r e is a n example of it in St. Paul children are captivated by its tales of
w h o s e one-pointed enmity to Christ brought Dhruva and Prahlada and the Child
on him the visitation which converted him Krishna.
46 January
THE MUKTIKOPANISHAD
By
MADGUNI SHAMBU BHAT
'JpHE Muktikopanishad 1
is the last of the Harih Om. That is f u l l , this is f u l l . This
108 more important Upanishads. It is fullness has been projected from that full-
also a sort of conclusion and even index to ness. W h e n this f u l l n e s s m e r g e s in that full-
them. W h e r e a s n o n e of the others mention ness, all that r e m a i n s is fullness.
each other at all, the Muktika gives a list OM. Peace ! Peace ! Peace !
of them in the order in w h i c h they should
1
b e read, placing itself at t h e e n d . For this
Harih OM !
reason it is probably the latest written of
In the beautiful city of Ayodhya Maruti
them. Not only does it give a list of the
(Hanuman) petitioned R a m a , praying to h i m
whole 1 0 8 , b u t it s t a t e s t o w h i c h V e d a each
with due devotion and service. Rama was
one belongs and which invocatory verse is
seated on a jewelled dais, accompanied by
attached to each.
Sita, Bharata, Lakshmana, Shatrughna and
It consists of t w o c h a p t e r s . T h e first con- others.
tains the a b o v e v e r y interesting information 2
and mentions indirect paths to various m o d e s
Being praised day and night by Sanaka
o f L i b e r a t i o n ; t h e s e c o n d is p u r e l y a n d s u b -
and other groups of Sages, by Vasishta,
limely metaphysical. This second chapter
Suka and others and b y other devotees,
(as Prof. B. L. A t r e y a points out o n p. 3 of
his The Yogavasishta and its Philosophy) 3
is n o t a n o r i g i n a l w o r k b u t is q u o t e d entirely Rama sat unchanged although witnessing
from the Yogavasishta. thousands of changing mental conditions.
H e sat e n g r o s s e d in m e d i t a t i o n u p o n his Self.
' Mukti' in the name of the Upanishad When he came out of samadhi Maruti said
means ' Liberation'. To this is added the to h i m :
suffix ' ka ' meaning ' m a k e r ' or * cause so
4
that the name means ' The Liberation-
g i v e r '. I f t h i s n a m e is t a k e n t o g e t h e r with " Oh ! Rama : You are the omnipresent,
the w o r d ' upanishad o n e of whose mean- everlasting, incarnate Bliss.
i n g s is ' a p p r o a c h ', it c a n b e t a k e n t o mean 5
' T h e a p p r o a c h to attainment of L i b e r a t i o n \
" Oh Head of the Raghava Dynasty ! I
b o w d o w n to y o u again. I desire, O h Rama,
"I strongly r e c o m m e n d reading this Upani-
to know your essential form in order to
s h a d as a n i n t r o d u c t i o n to the w h o l e series,
obtain Liberation.
as it h e l p s t o p u t t h e m in perspective.
6
TRANSLATION " O h R a m a , graciously tell m e h o w I may
easily escape t h e b o n d a g e of w o r l d l y life and
CHAPTER I
attain Liberation."
Invocatory Verses
7
I take shelter beneath the feet of Rama- " Well said, Oh mighty-armed Maruti,"
chandra which can be understood through (Rama said). "I will tell y o u the essential
the Muktikopanishad, that is the abode of
l See m y article on ' T h e S e q u e n c e of the
t h e 108 p e t a l s o f V e d a n t a b e g i n n i n g w i t h t h e
Upanishads' in The Mountain Path of January
Ishavasyopanishad. 1965.
1968 THE MUKTIKOPANISHAD 47
truth. It is that I am well based in Benares under proper instructions from a

Vedanta. l a
Therefore you should turn to Guru, others that it can be attained by
Vedanta." Sankhya-Yoga, and others that it is only
8 to b e w o n by the path of Bhakti.
" What are the Vedantas, O h Best of the 17

Raghavas, and where ? Graciously explain
" Others say that Liberation is of four
to me."
types, Salokya, and the others 4
and can be
• " Listen, then, H a n u m a n : I w i l l tell you attained b y meditating on the injunctions of
in d e t a i l a b o u t t h e V e d a n t a s . Vedanta ".
9
18
T h e v o l u m i n o u s V e d a s issue forth f r o m the
Sri Rama said : " Perfect Liberation is
b r e a t h o f M e as A l l - P e r v a d i n g - V i s h n u , 2
and
only one and is t h e h i g h e s t thing. Even a
Vedanta is f i r m l y established in the Vedas
p e r s o n s u b m e r g e d in evil actions, O h M o n k e y
j u s t as o i l i n s e s a m e s e e d s " .
Lord,
10
19
" Oh Rama of the Raghavas, how many
" obtains the Salokya type of Liberation
divisions of the Vedas are there, and what
and not rebirth in other worlds if he dies
are their branches and w h a t place h a v e the
i n t h e s a c r e d c h a n n e l o f B r a h m a at B e n a r e s ;
Upanishads among them ? Please put me
he obtains instructions in My liberating
right about this."
names. 5
11
20
Rama said : " The Vedas are said to be
four, that is t h e R i g - V e d a and the others. 3 " He attains Liberation from which there
T h e y h a v e m a n y branches, and a m o n g these is n o r e t u r n t o b i r t h , f o r t h e g r e a t G o d Siva
branches are the Upanishads. instructs h i m in m y liberating names when
the time is ripe, if he dies in any part of
12
Benares.
"The branches of the Rig-Veda number
21, those of the Y a j u r - V e d a 109, O h S o n of 21
Maruta. " S u c h a o n e has all his a c c u m u l a t e d sins

washed off and attains Liberation of the
13
Saroopya type.
" Oh Fighter of the Enemy, the Sama-
Veda has p r o d u c e d branches to the number
la A t w o f o l d attitude t o w a r d s scripture (and
of 1,000 and the A t h a r v a - V e d a 50 different the Upanishads in p a r t i c u l a r ) pervades this'
branches. Upanishad. In s o m e verses t h e y are declared
infallible b e s t o w e r s of Liberation, w h i l e others
14 warn that Liberation is not to b e f o u n d in them
but o n l y in inner control and understanding.
" I t is r e c o g n i z e d t h a t e a c h b r a n c h h a s an The full message must b e taken to b e that inner
Upanishad. He who recites a single stanza control and understanding alone lead to L i b e r a -
of t h e m with devotion to Me, tion but that the Upanishads point the w a y to
inner control and understanding.
15 2 Rama, as an Avatar, is regarded as an I n c a r -
nation of Vishnu, that is of G o d in His aspect
" He indeed attains to Union with Me of Preserver.
which is difficult to achieve even for the 3 The ' o t h e r s ' are the Sama, Y a j u r and Atharva
Sages." Vedas.
" Oh Rama, Prince of Sages, some say 4 The ' o t h e r s ' are Saroopya, Sameepya, and
Sayujya.
that Liberation is o n l y of one type.
5 It is first e x p l a i n e d that perfect Liberation is
16 o n l y one. Later in the Upanishad it is explained
that this true Liberation is t o be attained only
" Others say that one type of Liberation through inner control and understanding. First,
is t o b e a t t a i n e d b y r e p e a t i n g y o u r n a m e at h o w e v e r , m o r e technical paths are dealt with,
22 30-39
" Such is t h e Salokya type of Liberation " 1. I s h a , 2. K e n a , 3. Katha, 4. Prasna,
(residing in t h e s a m e w o r l d with Me) and 5. Mundaka, 6. Mandukya, 7. Taittiriya,
such the Saroopya type (resembling Me). 8. A i t h a r e y a , 9. C h a n d o g y a , 10. B r i h a d a r a n -
The twice-born 5 a
of upright life who is yaka, 11. Brahmabindu, 12. Kaivalya,
whole-heartedly a b s o r b e d in Me 13. J a b a l a , 14. S h w e t a s h v a t a r a , 15. Hamsa,
16. Arunika, 17. Garbha, 18. Narayana,
23 19. Hamsa, 20. Hindu, 21. Amrutananda
" comes to Me through devoted oneness 22. Atharvashiras, 23. Atharva Shikha,
with Me, the Universal. T h i s is c a l l e d L i b e - 24. Maitrayani, 25. Kaushitaki Brahmana,
ration of the Salokya, Saroopya and 26. B r i h a d J a b a l a , 27. N a r a s i m h a (purva and
Sameepya types. uttara) tapini, 28. Kalagnirudra, 29. Mai-

treyi, 30. S u b a l a , 31. K s h u r i k a , 32. M a n t r i k a ,
24 33. Sarva sara, 34. Niralamba, 35. Shuka-
rahasya, 36. Vajrasuchika, 37. Tejobindu,
" The twice-born who meditates on my
38. N a d a b i n d u , 3 9 . D h y a n a b i n d u , 4 0 . B r a h m a
inexhaustible q u a l i t i e s , as i n s t r u c t e d by the
Vidya, 41. Yogatatwa, 42. Atmaprabhoda,
Guru, attains c o m p l e t e union with Me, like
43. Narada parivrajaba, 44. Trishikhi
the caterpillar which becomes transformed
Brahmana, 45. Sita, 46. Yoga Chuda-
into a butterfly.
mani, 47. Nirvana, 48. Mandala Brah-
25
mana, 49. Dakshinamurti, 50. Shara-
" This it is t h a t is t h e Sayujya (Union) bha, 51. Skanda, 52. Mahanarayana,
type of Liberation, the most auspicious and 53. Advaya Taraka, 54. Rama Rahasya,
the o n e w h i c h brings the bliss of Brahman. 55. Sri Rama (purva and uttara) tapani,
T h u s L i b e r a t i o n o f t h e s e f o u r t y p e s is t o be 56. Vasudeva, 57. Mudgala, 58. Shandilya,
attained through devoted service to Me". 59. Paingala, 60. Bhikshuka, 61. Maha,
62. S h a r i r i k a , 63. Y o g a s h i k h a , 64. T u r i y a t i t a ,
26
65. S a n y a s a , 66. Paramahamsa Parivrajaka,
" By what means can the Liberation of 67. A k s h a m a l i k a , 68. A v y a k t a , 69. E k a k s h a r a ,
Oneness be attained ? " asked Maruti. Rama 70. Annapurna, 71. Surya, 72 Akshi,
replied : " The study of the Mandukyopa- 73. Adhyatma, 74. Kundika, 75. Savitri,
nishad alone will suffice to lead seekers to 76. A t m a , 77. P a s h u p a t a Brahma, 78. P a r a -
Liberation. b r a h m a m , 79. A v a d h u t a , 80. T r i p u r a Tapini,
27 81. Devi, 82. Tripura, 83. Katha Rudra,
" If enough knowledge is not obtained 84. Bhavana, 85. Rudrahridaya, 86. Yoga-
through the Mandukya, then study the Ten kundali, 87. Bhasmajabala, 88. Rudraksha
Upanishads 5 b
and you will soon attain En- Jabala, 89. Ganapati, 90. Jabala darshana,
lightenment and rise to My station. 91. Tarasara, 92. Mahavakya, 93. Pancha-
b r a h m a , 94. P r a n a g n i h o t r a , 9 5 . G o p a l a (purva
28 and uttara) tapini, 96. K r i s h n a , 97. Y a j n y a -
valkya, 98. Varahaka, 99. Shatyayani,
" If even then your conviction does not
100. H a y a g r i v a , 101. D a t t a t r e y a , 102. G a r u d a ,
strengthen into Enlightenment, Oh Son of
103. Kalisantarana, 104. Jabali, 105. Sau-
A n j ana, y o u s h o u l d f i n d it e n o u g h to study
bhagyalakshmi, 106. Saraswati Rahasya,
t h e first 32 U p a n i s h a d s and then stop.
107. B a h v r i c h a , 108. M u k t i k a .
29 5a The ' t w i c e - b o r n ' are m e m b e r s of the three
upper castes: Brahmins, Kshatriyas and
" But if you seek Videhamukti through
Vaishyas.
dissolution of the b o d y , then study the entire 5b These are the ten m a j o r Upanishads, those
108 U p a n i s h a d s . I w i l l tell y o u in w h a t o r d e r on w h i c h Sri Shankara w r o t e commentaries.
T h e y are the Isha, K e n a , Katha, Prasna, Mundaka,
and with what peace invocations. This you M a n d u k y a , Taittiriya, Aithareya, Chandogya and
should follow, L i s t e n it is : Brihadaranyaka.
1968 i
t m M u k t i k o p A m s h A d 49
40 pupil or a g o o d s o n , 7 b
w h o is d e v o t e d t o M e ,
who is v i r t u o u s and of a good family and
"These are the 108 Upanishads which
quieten the three kinds of e m o t i o n s , bestow has a keen intellect. This series of 108
enlightenment and lead to non-attachment should be given with discretion and after
and which destroy even the three kinds of due consideration since, beyond all doubt,
vasanas. 6
one who studies t h e m or even hears them
comes to M e . The following is t h e authen-
41-42
tic s t a t e m e n t to that effect in t h e V e d a s :
" Those twice-born who study these 108
Upanishads after being initiated into them Vidya (Knowledge or Enlightenment)
b y o n e w h o h a s r e n o u n c e d t h e w o r l d a n d is approached Brahman thus : " Pray protect
well versed in the study of the Vedas, me, for I am indeed a treasure. Never dis-
together with the appropriate peace invoca- close m e to an envious person or a crooked
tions both at t h e b e g i n n i n g and the end of cheat. Thus alone shall I r e m a i n powerful.
each Upanishad attain Liberation, although 1, w h o a m of L o r d V i s h n u and abide in the
r e m a i n i n g in the b o d y until their prarabdha Self should be given in initiation after due
karma 6 a
is exhausted. consideration o n l y to a w i s e and l e a r n e d p e r -
son who approaches you for this and is
43
sober, intelligent and firmly grounded in
" Then, on the exhaustion of their pra-
celibacy ".
r a b d h a k a r m a , t h e y attain to V i d e h a Mukti,
the b o d i l e s s state of L i b e r a t i o n , e q u a l to My Then Maruti besought Sri Ramachandra
state. Of t h i s t h e r e is n o doubt. to tell him the invocation which goes with
each Upanishad according to w h i c h Veda it
44 belongs to. Sri R a m a replied :
" The 108 (great) Upanishads are the
essence of all the (1180) upanishads and (Here follow the invocations to he read
hearing them wards off the attacks of the at the beginning and end of each Upani-
hosts of accumulated sins. shad, according to the Vedas they belong
to. Only the numbers of the Upanishads
45 are given here, to save space, since their
"jOh Son of Pavana, I have personally names have already been given in the
initiated you my disciple, into this secret previous table, so that they can easily be
s c i e n c e o f t h e 108 Upanishads. checked up from there.)
46-
6 See Chapter II verse 2.
" Whether read with understanding or 6a Prarabdha karma is that part of one's karma
not, this series of 108 U p a n i s h a d s b r i n g s re- w h i c h is due to fructify in this lifetime, so that
even a Liberated M a n remains e m b o d i e d o n
lease f r o m suffering to those w h o read it. 6 b
earth until the prarabdha k a r m a of his b o d y has

run its course. W h e n it is said that h e has n o
47 karma, what is m e a n t is that he does not identify
" But they should not be given to any himself w i t h the b o d y and therefore does not
regard its karma as his.
o n e at w i l l , 7
not to an u n b e l i e v e r or an un-
6b The assertion of the inherent p o w e r of
grateful p e r s o n or o n e s u n k in evil d e e d s . scripture apart f r o m its meaning refers to the
vibrational or mantric p o w e r of sound.
48 7 It w i l l b e seen that the severe restrictions
" T h e y should never be given to one who that f o l l o w as to w h o can b e initiated into the
Upanishads take away from the apparently
is n o t devoted to Me 7 a
or w h o strays from excessive liberality in the statement of their
orthodoxy or lacks d e v o t i o n to his G u r u . effects.
7a The ' M e ' here does not refer to the histori-
(From here onwards the text is in prose
cal Rama. Not all seekers are w o r s h i p p e r s of
and is not divided into verses) this Avatar. It refers to the Inner Self, the u n i -
versal ' M e '.
" O h Maruta, these Upanishads should be ? b " Or a g o o d s o n " , because a father has the
given ( b y i n i t i a t i o n ) t o o n e w h o is a w i l l i n g right to give initiation to his son.
THE RIG-VEDA we both study reveal the Truth ! May we

Invocation 8 cherish no ill f e e l i n g towards one another !
M a y m y speech b e fixed in m y mind, may OM. Peace ! Peace ! Peace !
my mind be fixed in m y speech ! O Self- for the following 3 2 Upanishads : 3, 7,
luminous Brahman, be manifest to m e . O 11, 1 2 , 1 4 , 17, 18, 2 0 , 2 1 , 2 8 , 3 1 ; 3 3 ; 35;

mind and speech, may you bring me the 37, 39, 40, 4 1 , 49, 51, 62, 63, 69; 72; 79;
meaning of the V e d a s ! May what I study 83, 85, 86, 93, 94, 98, 103, 106.
from the Vedas not leave m e ! I shall unite
day and night through this study. I shall THE SAMA VEDA
think of the right ; I shall speak the right. Invocation

May Brahman protect me, may Brahman
Om. M a y the different parts of m y body,
protect the teacher ! M a y Brahman protect
my tongue, breath, eyes, ears, and my
me, May Brahman protect the teacher !
strength, a n d also all t h e o t h e r sense organs
OM. Peace ! Peace ! Peace !
be nourished ; All, indeed, is Brahman, as
for the following ten Upanishads : 8, 2 5 ,
is d e c l a r e d i n t h e U p a n i s h a d s . May I never
38, 42, 47, 57, 67, 8 2 , 105, 107. deny Brahman ! May Brahman never deny
me! M a y there never be denial on the part
THE WHITE YAJUR-VEDA
of B r a h m a n ! M a y there never be denial on
Invocation
my part ! May all t h e v i r t u e s d e s c r i b e d in
OM. That is f u l l . 9
This is f u l l . 1 0
This the Upanishads belong to m e w h o a m devot-
fullness has been projected from that full- ed to B r a h m a n ! Yes, m a y they all belong
ness. W h e n this fullness m e r g e s in that full- to m e !
ness, all that r e m a i n s is fullness. OM. Peace ! Peace ! Peace !
OM. Peace ! Peace ! Peace ! for the following 16 Upanishads : 2, 9,
for the following 19 Upanishads : 1, 1 0 , 16, 24, 29, 36, 46, 56, 6 1 , 65, 6 8 ; 74; 75;
13, 15, 19, 3 0 , 3 2 , 3 4 , 4 4 , 4 8 , 5 3 ; 5 9 ; 60; 88, 90, 104.
64, 73, 9 1 , 97, 99, 108.
THE ATHARVA-VEDA
THE BLACK YAJUR-VEDA
Invocation
Invocation
OM, M a y we, O gods, hear with our ears
Harih OM! w h a t is a u s p i c i o u s ! May we, O worshipful
May Mitra be propitious unto us ! May g o d s , s e e w i t h o u r e y e s w h a t is g o o d ! May
Varuna b e propitious unto us ! May Arya- we, strong in limbs and body, sing your
m a n b e propitious unto us. M a y Indra and praise and enjoy the life allotted to us by
Brihaspati be propitious unto us! May
Prajapati ! 1 1
Vishnu of wide strides be propitious unto

OM. Peace ! Peace ! Peace !
us !
for the following 31 Upanishads : 4, 5,
Salutation to Brahman! Salutation to
6, 22, 23, 26, 27, 43, 4 5 ; 50; 52; 54; 55;
thee, O V a y u ! T h o u i n d e e d art t h e visible
58, 66, 70, 71, 76, 77, 78, 80, 8 1 ; 8 4 ; 87;
Brahman, T h e e indeed, O V a y u , I shall p r o -
89, 92, 95, 96, 100, 101, 102.
claim as t h e r i g h t (ritam). Thee indeed I
shall p r o c l a i m as t h e t r u e (satyam). 8 The Invocations are given in the translation
of Swami Nikhilananda in his book ' The Upani-
May it p r o t e c t me ! May it p r o t e c t the shads ' published by Allen & Unwin.
teacher ! M a y it p r o t e c t m e ! M a y it pro- 9 The word ' purna' translated here as full can
tect the teacher ! imply ' complete ' perfect' or infinite 4
io' That' is the Unmanifest, ' this' the mani-

OM. Peace ! Peace ! Peace ! fested universe. The emergence of the manifest-
Om. May Brahman protect us both (the ed universe leaves the Unmanifest infinite as it
was.
Guru and the disciple) ! May w e both obtain
ii The Originator, Creator or Ancestor of
the e n e r g y to acquire K n o w l e d g e ! M a y w h a t mankind.
1968 THE MUKTIKOPANISHAD 51
Persons seeking Liberation and possessing through Enlightenment : not b y performance

the four qualifications (keen desire to escape of right actions, such as sacrifices, or by
from bondage, detachment and the others) 1 2
Samkhya or yogic practices such as breath
should c o m e with full faith and respectfully control and worship. Thus declares the
bearing offerings to a Sat-Guru 1 2 a
of good Upanishad.
family, well versed in Vedanta and with
l o v e f o r t h e s c r i p t u r e s , o n e w h o is s t r a i g h t - Chapter Two (which is doctrinally more inter-
forward in his c o n d u c t and seeks to benefit esting) is said to be taken entirely from the
all and who is an ocean of benevolence. ' YOGA VASISHTA ' ; since Chapter One has already
gone on rather long, Chapter Two will be pub-
Being duly initiated by him, they should
lished in a later issue of T H E M O U N T A I N P A T H ,
ceaselessly engage in listening, reflecting
and meditating on the Upanishads until they
12 T h e other t w o are discrimination and the
achieve the dissolution of the three kinds of f o l l o w i n g g r o u p of six q u a l i t i e s : sama ( c a l m ) ,
body 1 3
on the exhaustion of prarabdha. 6 a
dama ( s e l f - c o n t r o l ) uparati (indifference to sense
Then they will b e free of all b o n d a g e , just o b j e c t s ) , titiksha ( f o r b e a r a n c e ) , shraddha ( f a i t h ) ,
samadhana ( c o m p o s u r e ) .
as t h e s p a c e within a jar is o n e with that 12a A n essential o r Realized Guru. It w o u l d b e
outside w h e n the jar breaks. T h a t is V i d e h a m o r e c o r r e c t l y transliterated S a d b u t
1
that
M u k t i or Infinite Liberation. I t is t h e same w o u l d b e reminiscent of the English w o r d ' sad '
and the pronunciation is m o r e like ' s a t ' ,
as K a i v a l y a Mukti or Supreme Liberation. 13 These are the gross, subtle and causal bodies.
Even those who abide in Brahmaloka 1 4
14 B r a h m a l o k a or the heaven of Brahma is the
attain this Kaivalya Mukti along with highest heaven w h e r e , as described in the
Bhagavad Gita Ch. V I I I and in the article
Brahma himself, having received initiation ' D e v a y a n a and P i t r i y a n a ' b y Bhagavan Das in
from him personally. Hence it is s a i d that J u l y 1966 The Mountain Path, those w h o attain
to it abide till the end of af c y c l e of manifesta-
none can attain to Kaivalya Mukti save
tion.
Knowing Him who is t h e o r i g i n and dissolution of t h e u n i v e r s e —

t h e s o u r c e o f all v i r t u e , t h e d e s t r o y e r of all sins, t h e m a s t e r of all good
qualities, the immortal, and the abode of the u n i v e r s e — as seated in
.. o n e ' s own self, He is p e r c e i v e d as different from, a transcending, the
tree of Samsara as w e l l as t i m e a n d form.
— Svetasv ataropanishad.
# * * * - *
Right is austerity (tapas). Truth is austerity. Understanding of

the scriptures is austerity. Subduing of one's senses is austerity.
Restraint of the b o d y through such m e a n s as f a s t is a u s t e r i t y . Cultiva-
tion of a peaceable disposition is a u s t e r i t y . Giving gifts w i t h o u t selfish
m o t i v e s is a u s t e r i t y . W o r s h i p is a u s t e r i t y . The Supreme Brahman has
manifested Himself as B h u h , B h u v a h , and Suvah. Meditate upon Him.
T h i s is t h e e s s e n c e o f austerity.
— Mahanarayanopanishad.
HYMNS FROM SRI SHANKARACHARYA
HHHE very brief little survey of the kara will appear from time to time in
Hindu scriptures which this issue of (
The Mountain Path \
' The Mountain Path 3
constitutes would be
incomplete without some tribute to Sri
HYMN TO DAKSHfNAMURTHI
Shankara or Shankaracharya, ' The Teacher
Shankara His brief life and vast achieve- [Mythology relates that Brahma (that
ment put him in a class quite apart. He is, God as Creator) created first four
was born in K e r a l a , in South India, in the youths who were his spiritual offspring.
7th Century A.D. and died in his thirty- They were expected to assist him in his
second year. During this short span he work but w e r e d r a w n instead to a spiritual
wrote commentaries on the principal Hindu life a n d n e g l e c t e d this d u t y . They found a
Scriptures which are not only formidable youth of divine lustre seated beneath a
in b u l k b u t h a v e r e m a i n e d t h e m o s t autho- spreading banyan tree and facing southward.
ritative to this d a y . A t his a d v e n t t h e pro- This was Dakshinamurti, the ' Southward-
foundest Hindu scriptures setting forth the F a c i n g ', for the Guru is traditionally the
doctrine of advaita or ' n o - o t h e r - n e s s ' were north pole. He was Lord Siva incarnate.
being neglected and Buddhist and Jain tea- Without words he assumed the posture
chings were making great inroads ; within known as Chinmudra or the ' Dakshina-
his short life he r e v e r s e d the trend and r a i s - murti m u d r a '. The three first fingers are
ed advaita to the position of primacy in held upright and symbolise the three states
H i n d u t e a c h i n g w h i c h it h a s n e v e r s i n c e l o s t . of being (waking, dream and deep sleep)
each of t h e m m a d e u p of the three p h a l a n x e s
There was nothing dry or bookish, how-
which symbolise enjoyment, en j oyer and
ever, about his teaching. W h i l e offering the
what is e n j o y e d . The forefinger stands for
ultimate path of advaita to those w h o could
the individual being. W h e n it is b e s i d e the
follow it, h e wrote also glowing hymns of
o t h e r t h r e e it is s e p a r a t e d f r o m the thumb,
devotion and adoration of a personal God
which symbolises Pure Being, and the four
for those w h o n e e d e d this support.
t o g e t h e r s y m b o l i s e the w o r l d of sense expe-
Nor was the active side of life ignored. rience. When it separates itself from the
He traversed the whole of India on foot, other three and forms a circle with the
training disciples as h e went. While doing t h u m b , the individual has identified himself
so h e founded monastic establishments at w i t h t h e E t e r n a l W i t n e s s of all t h a t is. Birth
the four corners of India which have re- and death are transcended and P u r e Aware-
mained the bastions of advaitic orthodoxy ness remains. The mere assumption of this
e v e r since, not o n l y in the theoretical t e a c h - posture was enough to enlighten the four
ing they impart but in the living spiritual disciples and no words were needed. The
tradition transmitted from G u r u to disciple. other three hands holding a flame, a snake
F o r a brief, s i m p l y w r i t t e n a c c o u n t of the and the V e d a s h a v e their o w n s y m b o l i c sig-
stupendous life and work of Sri Shankara, nificances. The flame represents Saguna
we recommend s
Homage to Sankara \ by Brahman, the serpent the kundalini shakti,
Dr. T. M. P. Mahadevan, published by a standard symbol of y o g i c power, and the
Ganesh & Co., Madras. Sri Bhagavan him- Vedas, for learning and knowledge.
self translated s o m e of Sri S h a n k a r a ' s works Sri Shankara himself is looked upon as
from Sanskrit into T a m i l and English ver- the manifestation of Dakshinamurti for the
sions of t h r e e of these are g i v e n w i t h brief Kali Yuga. Sri Ramana, as t h e invocation
forewords. Other translations from Shan- here given shows, declares that " That
Shankara who appeared as Dakshina- his real state of Silence, and who has
murti abides fn^ M e . " J expressed the nature of the Self in this
Hymn, abides in me.
THE HYMN
H e w h o teaches through silence the nature

of the supreme Brahman, who is a youth,
w h o is t h e m o s t e m i n e n t G u r u s u r r o u n d e d by
the most competent disciples that remain
steadfast in Brahman, who has the mudra
indicating illumination, 1
w h o is o f t h e n a t u r e
of bliss, w h o revels in t h e self, w h o has a
benign c o u n t e n a n c e — that Father 2
who has
a southword-facing form, 3
we adore.
•X- #
To him who by Maya, as b y d r e a m , sees

within himself the universe which is inside
him, like a city that appears in a mirror,
(but) which is m a n i f e s t e d as if externally,
to one who apprehends, at the time of
awakening, his o w n single Self, to h i m , the
primal Guru, Dakshinamurti, may this
obeisance be !
-X- 4fr
To him who like a magician or even like

a great yogi displays, by his own power,
this u n i v e r s e w h i c h at t h e b e g i n n i n g is un-
differentiated like the sprout in the seed,
but which is m a d e differentiated under the
varied conditions of space, time and karma
and posited by Maya : to him, the Guru
D a k s h i n a m u r t i , m a y this o b e i s a n c e b e !
•3<- -X-
To him whose luminosity alone, which is

of the nature of existence, shines forth,
entering the objective world which is like
the n o n - e x i s t e n t ; to h i m w h o instructs those
who resort to him through the text * That
thou a r t ' , to h i m by realizing whom there
will be no more fall into the ocean of re-
birth : to him who is the refuge of the
(Translated from Bhagavan Sri Ramana ascetics, the Guru Dakshinamurti, may this
Maharshi's Tamil rendering) obeisance be !
1 There are m a n y traditional mudras or p o s -

INVOCATION tures of the hands w h i c h are used in Indian
dancing and i c o n o g r a p h y , each of w h i c h has its
That Shankara who appeared as Dak- o w n meaning.
shinamurti to grant peace to the Great 2 The supreme Guru is the spiritual north pole
Ascetics (Sanaka, Sanandana, Sanat and therefore traditionally faces southwards.
3 ' F a t h e r ' because Brahma was the father of
Kumara and Sanat Sujata), who revealed the four youths for w h o m the h y m n was written.
To him who is l u m i n o u s l i k e t h e l i g h t of reflecting on its m e a n i n g , by meditating on

a lamp in a pot with many holes : to him it a n d b y r e c i t i n g it, t h e r e w i l l c o m e about
whose knowledge moves outward through lordship together with the supreme splen-
the eye and other sense organs : to him who d o u r consisting of a l l - s e l f - h o o d ; t h e n c e will
is e f f u l g e n t as 1
1
k n o w a n d the entire uni- be achieved, again, the unimpeded super-
verse shines after him : to him, the un- normal power presenting itself in eight
moving Guru Dakshinamurti, may this forms.
obeisance be ! They who know the ' I' as - -» -X- #
body, breath, senses, intellect, or the Void,

are deluded like women and children, and II
the blind and stupid, and talk m u c h . To him
G U R U STUTI
who destroys the great delusion produced
by ignorance : to him who removes the [There is a s t o r y that Sri S h a n k a r a once
obstacles to k n o w l e d g e , to the G u r u Dakshi- challenged an opponent to a dispute, the
namurti, m a y this o b e i s a n c e be ! understanding being that if he won his
opponent was to renounce his family
and go forth in the homeless state,
To him, w h o sleeps when the manifested
but if his opponent won Shankara
mind gets resolved, on account of the veil-
was to accept the life of a house-
ing by Maya, like the sun or the m o o n in
holder. The opponent was beaten on all
eclipse, and on w a k i n g recognizes self-exist-
points but then his w i f e intervened, claim-
e n c e in t h e f o r m c
I h a v e slept till n o w t o
i n g that s h e also s h o u l d b e h e a r d as s h e a n d
him the G u r u of all that m o v e s and moves
her husband were one and the penalty he
not, Dakshinamurti, m a y this o b e i s a n c e b e !
would undergo if he lost affected her also.
* #
Sri Shankara granted this and she there-
T o him w h o , b y means of the m u d r a indi- upon challenged him to e x p o u n d the spiri-
cating illumination, manifests to his devo- tual symbolism of sex. Never having
tees his o w n Self that for e v e r shines with- experienced carnal love, he was at a loss
in as ' I ', constantly, in all the inconstant and asked for two weeks' grace before
s t a t e s s u c h as i n f a n c y , e t c . , a n d w a k i n g , e t c . answering, and this she granted.
— to h i m whose eye is o f the f o r m of the
A t this t i m e a k i n g died a n d Sri S h a n k a r a ,
fire o f k n o w l e d g e , t h e G u r u Dakshinamurti,
by his y o g i c p o w e r , left his o w n body and
m a y this o b e i s a n c e b e !
entered that of the dead king, so that it
* * seemed to the latter's courtiers that h e had
To the self who, deluded by Maya, sees, miraculously recovered. The queens were
i n d r e a m i n g a n d w a k i n g , t h e u n i v e r s e i n its overjoyed but, contrasting the intelligence,
d i s t i n c t i o n s s u c h as c a u s e a n d e f f e c t , master vigour and grace that their husband now
and servant, disciple and teacher, and father showed with the dull, inert fellow he had
and son, to him, the Gurti of the world, been formerly, they guessed what had
Dakshinamurti may this o b e i s a n c e b e ! happened. They therefore sent out officers
* * with instructions to seek for the apparently
To him whose eightfold form is all this dead body of a sadhu and to cremate any
such that t h e y f o u n d , so that the n e w king
moving and unmoving universe, appearing
c o u l d not return to his f o r m e r body. They
as e a r t h , w a t e r , f i r e , a i r , e t h e r , t h e s u n , t h e
did indeed come upon the apparently life-
moon, and soul : beyond whom, supreme
less body of Sri Shankara and took it for
and all-pervading, there exists naught else
cremation.
for those w h o enquire — to h i m the gracious
G u r u Dakshinamurti, m a y this obeisance b e ! Sri Shankara, however, had taken the
precaution of w a r n i n g his disciples and had
Since, in this H y m n , t h e a l l - s e l f - h o o d has told them, if he overstayed his time or if
thus been explained, by listening to it, by there was a n y d a n g e r to his b o d y , to go to
1968 HYMNS FROM SRI SHANKARACHARYA 55
his p a l a c e and sing the f o l l o w i n g song about 7. What pure Brahmins seek so eagerly
the Truth. T h e y d i d so a n d h e immediately by repetition of the Vedas, by religious
abandoned the king's body and revived his gifts, by earnest application of their hard-
own. Sri Shankara thereafter m e t the wife earned knowledge, and by renunciation, is
of his opponent and, having now gained the Truth. T h a t t h o u art !
experience, accepted and w o n the contest. 8. That is the Truth which the valiant
The Maharshi translated this song under have got by seeking, with controlled mind,
t h e t i t l e ' Guru-Stuti \] w i t h abstinence, p e n a n c e , etc., and b y diving
* * * # into the Self b y t h e self. Realizing it they
are considered to b e heroes w i t h their highest
1. T h a t is t h e T r u t h w h i c h t h e w i s e rea-
purpose accomplished. That is the trans-
lize as t h e Self, the r e s i d u u m left over on
cendental Satchidananda (Being-Conscious-
withdrawing from external objects, with or
ness-Bliss) after gaining which there is
without form (ether, air, fire, w a t e r , and
nothing more to worry about since perfect
e a r t h ) , b y a careful application of the scrip -
peace reigns. That thou art!
t u a l t e x t ' N o t t h i s - N o t t h i s '. That thou art!
•x- -x- -x- -x-
2. T h a t is t h e T r u t h w h i c h , a f t e r g e n e r a t -
III
ing the fundamentals, ( e t h e r , air, fire, w a t e r ,
and earth) and entering the worlds, lies
HASTAMALAKA STOTRA
hidden beneath the five sheaths, and which
has b e e n threshed out b y the w i s e w i t h the INTRODUCTION
pestle of discernment, just as the grain is
recovered by threshing and winnowing the [ A B r a h m i n w o m a n w e n t to t h e J u m n a to
chaff. T h a t t h o u art ! bathe. Finding a yogi sitting in meditation
on the b a n k she left her o n l y child, a baby
3. Just as w i l d horses are b r o k e n in by of two years old, near him, asking him to
whipping and stabling them, so also the t a k e c a r e o f it u n t i l s h e r e t u r n e d f r o m bath-
unruly senses, straying among objects, are ing. On returning she f o u n d to her dismay
lashed b y the w h i p of discrimination, show- that the child had died in the meantime
ing that objects are unreal, and are tethered through s o m e accident or other. The bereav-
b y the r o p e of p u r e intellect to the Self by ed m o t h e r l a m e n t e d his d e a t h so l o u d l y that
the wise. S u c h S e l f is t h e T r u t h . That thou the yogi a w o k e . On understanding what had
art! h a p p e n e d h e w a s m o v e d to p i t y a n d in o r d e r
4. T h e Truth has been ascertained b y the to c o n s o l e t h e p o o r w o m a n g a v e u p his own
w i s e t o b e t h e s u b s t r a t u m w h i c h is different b o d y b y y o g i c p o w e r and entered that of the
from the waking, dream, and deep sleep dead body. Seeing the child revive the
states, its o w n e x p a n d e d m o d e s , w h i c h i n d e e d mother was overjoyed, took it up and
are held together by it like the flowers r e t u r n e d h o m e w i t h o u t t r o u b l i n g to find out
strung together on a garland. That thou the secret of the child's miraculous revival.
art ! T h e c h i l d d i d n o t g r o w u p as a n o r m a l boy.
He was too contemplative to learn, lisp,
5. T h a t is t h e T r u t h w h i c h t h e scriptures p l a y or entertain his p a r e n t s in a n y w a y , so
s h o w to b e t h e p r i m a l c a u s e of all, e l u c i d a t - they thought that he must be deaf and
ing the point clearly by such texts as dumb.
' P u r u s h a is a l l t h i s ', ' l i k e g o l d i n o r n a m e n t s
A few years afterwards Sri Shankara -
o f g o l d ', e t c . , T h a t t h o u art!
c h a r y a w a s t r a v e l l i n g in t h e neighbourhood.
6. The Truth has been forcefully pro- The parents took their child to him and
claimed by the scriptures in such texts as prayed that he m i g h t be pleased to restore
i
H e w h o is i n t h e S u n , is i n m a n ', ' H e who it t o n o r m a l health by means of his divine
s h i n e s i n t h e S u n , s h i n e s i n t h e r i g h t e y e ', powers. The Acharya t o o k in t h e situation
etc., T h a t t h o u art! at a glance and addressed the following
1)6 THE MOUNTAIN PATH January
questions to the boy. The boy in his turn 6. " I a m the unqualified, conscious Self,
replied immediately, astonishing the audi- existing even after the extinction of
ence with the sublimity of his wisdom. buddhi just as t h e o b j e c t remains ever the
When the parents learnt the truth they same even after the r e m o v a l of the reflect-
left h i m w i t h Sri Shankaracharya. He was ing mirror.
known from this time as Hastamalaka —
7. "I am eternal Consciousness, disso-
one of the four leading disciples of the great
ciated f r o m the m i n d and senses. I am the
master.
mind of the mind, the eye of the eye, ear
H a s t a m a l a k a m e a n s " an e m b e l l i c a fruit o n of the ear and so o n . I am not cognizable
the p a l m of one's hand The stanzas ex- b y the m i n d and senses,
pound the sublime Truth as clearly as the
8. " I am the eternal, conscious Self, re-
fruit seen on one's palm.]
flected in v a r i o u s intellects just as t h e Sun
* * * * is r e f l e c t e d o n the surface of various sheets
of water.
TEXT
9. " I am the single, conscious Self illu-
1. "Who are you? Whose child are mining a l l i n t e l l e c t s , j u s t as t h e S u n simul-
you ? Whither are you bound ? What is taneously illumines all eyes so that they
your name ? Whence have you come ? O perceive objects.
Child ! I should like to hear your reply to
10. " Only those eyes that are helped by
these questions ".
the Sun are capable of seeing objects, not
Thus spoke Sri Shankaracharya to the others. The Source from which the Sun
boy, and Hastamalaka replied as follows : derives its p o w e r is myself.
2. " I am neither man, god, yaksha,
11. "Just as the reflection of t h e Sun
Brahmin, Kshatriya, Vaisya, brahmachari,
oh agitated waters seems to b e broken up,
householder, forest-dweller, nor sannyasi ;
but remains perfect on a calm surface, so
but I a m pure Awareness alone.
a l s o a m I, t h e c o n s c i o u s S e l f , unrecognizable
3. " Just as t h e Sun causes all worldly in agitated intellects though I clearly shine
movements, so do I — the ever-present, in t h o s e w h i c h are calm.
conscious Self — cause the m i n d to b e active
12. " Just as a f o o l thinks that the Sun
and the senses to function. Again, just as
is e n t i r e l y lost w h e n it is h i d d e n by dense
t h e e t h e r is a l l - p e r v a d i n g y e t d e v o i d o f any
c l o u d s , so d o p e o p l e t h i n k that t h e ever-free
specific qualities, so a m I f r e e f r o m all qua-
Self is bound.
lities.
4. " I am the conscious Self, ever-pre- 13. " Just as the ether is all-pervading
sent and associated with everything in the and unaffected by c o n t a c t , so also d o e s the
same manner as heat is always associated ever-conscious Self pervade everything
with fire. I a m that eternal, undifferentiat- without being affected in any way. I am
ed, unshaken Consciousness, on account of that Self.
which the insentient m i n d and senses func- 14. " Just as a t r a n s p a r e n t crystal takes
tion, each in its o w n manner. o n t h e l i n e s o f its b a c k g r o u n d , b u t is i n no
5. "I am that conscious Self of whom way changed thereby, and just as t h e un-
t h e e g o is n o t i n d e p e n d e n t as t h e i m a g e i n a changing moon on being reflected on undu-
mirror is n o t i n d e p e n d e n t of the o b j e c t relating surfaces appears agitated, so is it
flected. with You, the all-pervading G o d '\
1968 57
SRI RAMANA GITA
By
DR. V. A. S A R M A
Dr. V. A . Sharma is a youthful lecturer in Sanskrit of Sri Venkateswara

University, Tirupati, A. P. He has taken Sri Ramana Gita as the subject for
his doctoral thesis. He is devoting his studies to Hindu doctrine and philosophy
generally.
/"OUTSTANDING in the vast H i n d u sacred when they drop away, being no longer
literature are the Gitas, of which the needed, 4
best known are the Bhagavad Gita, the

Ashtavakra Gita, the Avadhuta Gita, the The Heart
Uttara Gita and the R i b h u Gita. 1
All are in
O n e stanza in this G i t a w a s w r i t t e n b y the
Sanskrit, all p r o c l a i m the s u p r e m e truth of
Maharshi himself, that is t h e s e c o n d stanza
A d v a i t a a n d all p o i n t t h e w a y t o L i b e r a t i o n .
of the second chapter. It r u n s :
In o u r o w n times a n e w o n e has b e e n added
in t h e ' Sri Ramana Gita ' composed by the " In the H e a r t - c a v e r n the Supreme alone,
great Sanskrit poet Kavyakantha Ganapathi in all its elemental purity, shines as {
I ',
Sastri. 2
This is divided, like the Bhagavad the Self, and is w i t h i n the direct reach of
Gita, into eighteen chapters. L i k e that also, experience. Enter the heart ; search there
it is in dialogue form, but with many with the mind or dive deep within or
Arjunas, being composed of questions put control the movement of the breath, and
to the M a h a r s h i by the poet and a number r e m a i n f o r e v e r in t h e S e l f , "
of his friends and followers, with the
Maharshi's answers. Like the B h a g a v a d Gita Thus the seat of the Self in the body is
and unlike the other Gitas, mentioned above, indicated and the three m e t h o d s of attaining
it t a k e s i n t o c o n s i d e r a t i o n also a man's life it a r e s p e c i f i e d : b y c o n s c i o u s q u e s t , b y deep
in the world and the obligations it entails. diving or by breath-control. In any case,
some spiritual discipline is necessary,
Nobody can reach the goal by theoretical
The Quest understanding alone.
Daivarata, an earnest disciple of the Chapter V is called ' Heart-Knowledge'
Maharshi, asked : " What undertaking is a n d is, i n m y o p i n i o n , t h e h e a r t o f t h i s G i t a .
most necessary to man ? " The immediate I n it t h e M a h a r s h i d e c l a r e s t h a t t h e s p i r i t u a l
reply came : " To know his Self on which h e a r t at t h e r i g h t s i d e o f t h e c h e s t is n o t t o
all undertakings and their results are be identified either with the physical heart
based ", 3
on the left or with t h e anahata-chakra or
yogic centre on the level of t h e heart.
The next question was naturally how to
A s the physical heart p u m p s l i f e - b l o o d to
d o this, and Maharshi replied : " By with-
all parts of t h e b o d y , so this h e a r t distributes
drawing one's thoughts from external
the light of consciousness t h r o u g h the chan-
objects and remaining in steady, non-
objective contemplation of the Self alone ". l The second and third of these w e r e translat-
B u t h e also a d d e d , in r e p l y to f u r t h e r ques- ed into English b y the late Hart Prasad Shastri
and are obtainable f r o m Shanti Sad an, 29 C h e p -
tions, that other methods prescribed by the stow Villas, L o n d o n W. 11.
a n c i e n t s ( s u c h as m a n t r a s ) a r e a l s o g o o d a n d 2 F o r an article on w h o m see 'The Mountain
that n i y a m a s or disciplines of character are Path' of A p r i l 1965.
3 Ramana GUa, III, 2, 3
helpful until the moment of achievement, 4 ibid,, III, 4-11,
n e l o f s u s h u m n a t o t h e Sahasrara chakra and Even if objects are cognized that does

thence through the whole b o d y . I t is m i s - not harm the cognizer since they do not
taking this light for. a m u l t i p l i c i t y of things appear other than him. Only the Oneness
w h i c h plunges a m a n into the avidya (igno- o f S e l f is f e l t . I n t h i s s t a t e t h e l i g h t o f Self
rance) or m a y a (illusion) of s a m s a r a . This irradiates the w h o l e b o d y , like heat a piece
m i n d w h i c h creates all t h e s e baffling differen- of red-hot iron. This state is attained in
ces, receives its o w n light from the Heart, deep meditation called samadhi. In the case
like the m o o n f r o m the sun. I n f a c t it i s t h e of a fainting attack or deep sleep or sudden
Heart-sun which lights up the whole great fear, joy, sorrow, etc., the mind
universe. 5
returns to its seat in the Heart, but un-
consciously ; it is only in samadhi that it
The Granthi (The Knot) returns there consciously. This conscious
return of the m i n d t o its s o u r c e is Libera-
The first manifestation of ignorance tion. 9
(avidya) is the rise of the I-thought, the

individualisation of the Self. This is des- Mukti
cribed as a k n o t w h i c h the aspirant has to
cut or u n r a v e l in o r d e r to attain Liberation. The Liberated Being who continues to
T h e i d e a is f o u n d i n t h e U p a n i s h a d s b u t it is o c c u p y a b o d y is c a l l e d a J i v a n m u k t a . There
nowhere described so technically as i n the is n o d i f f e r e n c e between this Enlightenment
Ramana Gita. It is said there that when and that of the disembodied.
the light of consciousness spreading out from
" There being no difference between com-
the heart is entangled in the network of
plete knowledge (prajnana) and Mukti.
subtle nerves ( k n o w n as n a d i ) the existence
Mukti is of one type only. One released
o f t h e s e p a r a t e i n d i v i d u a l s e l f is f e l t . These
from temporal bonds while yet in t h e body
two phenomena, the entanglement of the
is c a l l e d a Jivanmukta/' 1 0
light and the feeling of a limited ego-sense,

constitute the knot. 6
There are no different types or kinds of
( M u k t i a n d n o d e g r e e s o f it. Either there is
The knot is to be cut and Liberation M u k t i o r t h e r e is n o t . Differences observed
attained by turning the light of conscious- by others refer only to the m o d e of action
ness b a c k to the heart, w h i c h it a p p e a r s to or manifestation of a Jivanmukta dictated
h a v e left, flowing into various regions of the by his p r a r a b d h a . Therefore Mukti cannot
body. 7
This involves turning attention b e gradually built up. I t d a w n s as a s u d d e n
inwards from the world and thus stripping illumination.
the subject of its object.
" Jnana is n o t gained gradually, step by
" W h e n t h e l i g h t w i t h d r a w s f r o m all o t h e r step and day by day. When the practice
nadis and remains in one nadi alone, the b e c o m e s p e r f e c t it b l a z e s f o r t h in f u l n e s s all
knot is cut asunder and then the light at once." 1 1
becomes the Self. 7
(If any aspirants consider these state-

The cryptic injunction which the Maha- ments discouraging, let them remember that
rshi has been known to give to some one the same applies to physical changes also,
w h o asked the w a y : " G o back the w a y you like birth and death. Both are sudden
camerefers to this. It is t o be done by changes, but the approach or ripening
concentrated enquiry or inward turning of towards them is gradual. Realization is
the attention, which churns up the nadis
with the result that the split-mind is uni- 5 ibid., V , 3-16.
6 ibid., I X , 17.
fied i n t o o n e s t r e a m a n d r e - e n t e r s its a b o d e , v ibid.. I X , 18.
the sushumna. 8
In this state there is 8 ibid., I X , 10, 12. 13-16.
9 ibid., V , 20, 21.
no awareness of anything as being other
to ibid.. X I V , 4.
than the Heart, which is the Self. nibid.. X V I I , 3.
sometimes compared to the rising of the ents, the question whether Universal Being
sun ; although this is a definite act, the pre- is the very Self of the seeker or a God
glow lighting up the land before the sun's wholly other than him, the Maharshi here
disc actually appears on the horizon is elucidates simply, naturally, in passing.
already considerable.)
" The Jnani knows through l o v e that the
Although there are n o stages in J n a n a or Divine is none other than his own Self.
Mukti (which are the same) there m a y be Another (the bhakta) though he takes Him
pre-glimpses. to be different from his Self, merges and
abides in Him.
" If the mind, once entering the Heart,
c o m e s o u t a g a i n , it is o n l y t h e s t a g e o f q u e s t . " That love which flows towards the
J n a n a is e x p e r i e n c e f r o m w h i c h t h e r e is n o Supreme (unbroken) like the flow of oil
slipping back." 1 2
leads inevitably to the Self e v e n t h o u g h one
may not aim at this.
This implies that although the phenome-
non is t h e s a m e , it c a n n o t be called Jnana " When the devotee feels himself circum-
or Mukti, not being permanent. 1 3 scribed and of little k n o w l e d g e , then, for the
removal of misery, he worships the all-per-
Self or Other v a d i n g S u p r e m e R e a l i t y as G o d o u t s i d e h i m -
Even that vexed question which many 12 ibid., XVII, 5.

find insuperable, claiming truth for them- 13 ibid. In his ' S e l f - E n q u i r y ' the Maharshi
explains at some length that t e m p o r a r y glimpses
selves and imputing error to their oppon- of Realization do not m a k e one a Realised Man,
self, and, worshipping It as God, finally On the microcosmic or subjective plane

attains to It, the Supreme Being is no other than the
B y vesting G o d with name and form one Heart or Self (Swarupa) and its S h a k t i is
transcends the n a m e s and f o r m s of the w o r l d t h e vritti, 20
It c a n b e c o g n i z e d in t w o ways,
t h r o u g h that v e r y name and f o r m . " 1 4 simply as Truth or through experience of
its working. 2 1
Life in the World
As already pointed out, the R a m a n a Gita Upasana

(like the Bhagavad Gita alone among the
It has been disputed whether Liberation
Gitas) c o v e r s i n its t e a c h i n g a m a n ' s obliga-
can be attained by any scriptural study or
tions in life in the world. It shows how
meditation or other means. Some have
karma marga is also useful for purifying
argued that to say that it can would be
the mind, 1 5
An individual is t o society as
a limb to the b o d y . He should subordinate m a k i n g it t h e o b j e c t o f a c t i o n , w h e r e a s it is
his p e r s o n a l interests to the m a i n t e n a n c e of in f a c t s e l f - s u b s i s t i n g , beyond and unaffect-
a united, strong and healthy society, like ed by any activity as Sri Shankara has
one united family, 1 6

The wise resort to proved at l e n g t h in his c o m m e n t a r y on the
righteous activity as an example to others Brahmasutra. But for practical purposes all
and for the w e l f a r e of others. 1 7 Advaitins do agree on the necessity for some
kind of upasana or means, and they explain
The Direct Path this b y t h e f a c t that all m e a n s t o Self-Reali-
" One seeks to attain ; another seeks who zation are merely negative, removing the
it is t h a t seeks to attain. The former goes obstructions to recognition of established
the long way but in the end he too fact, and therefore do not contradict the
attains." 1 8 i m m u n i t y of M o k s h a to cause and effect. I t is
in this light that we have to interpret the
Lord and Shakti
Maharshi's categorical declaration that with-
U p to n o w I h a v e e x p o u n d e d the teaching out upasana there can be no Realization. 2 2
from the aspirant's o w n v i e w p o i n t ; n o w let He also rules out any difference between
us l o o k at it f r o m the objective or cosmic Jnana as the end (i.e. M o k s h a ) and jnana
angle. The appearance of the universe is as t h e m e a n s , s a y i n g t h a t t h e f o r m e r is o n l y
the result of apparent movement in the the intensification and permanence of the
Supreme Being (Ishvara or Siva). This latter. 2 3
movement is called the power or energy

(shakti) of the Supreme. Maya is another I n t h e s a m e s p i r i t , as r e m a r k e d earlier in
n a m e f o r it, u s e d w h e n o n e w i s h e s t o e m p h a - this study, h e a d m i t t e d the n e e d f o r niyamas
sise its illusory nature. Sri Krishna, in or disciplines of life and character. 2 4
It
Chapter Nine of the B h a g a v a d G i t a , c a l l s it has b e e n a r g u e d that t h e y can b e of n o use
' Prakriti'. The Lord is the same as His since action is impotent for achieving
Energy. The difference is o n l y in w o r d s , to Moksha : but in actual practice they are
help in u n d e r s t a n d i n g . The same Being is used and p r o v e effective. The reason given
called Ishvara when movement does not is t h e s a m e as a b o v e , t h a t their use is the
appear in it and Shakti when it appears negative one of removing obstructions.
with m o v e m e n t . It i s , i n o u r c o m m o n par-
lance, by means of his Energy or Shakti H ibid., X V I , 3-7.
15 ibid,, VII, 14-19.
that Ishvara creates the universe. Vyapara 16 ibid,. X , 3-11.
is' another word for the movement of the 17 i b i d . . VII. 16, 17, 20.
Supreme. It is t w o f o l d : praimtti or posi- 18 ibid., V I I . 22.
19 ibid.. X I I , 17.
tive action and nivritti or negative action. 20 ibid,. X I I , 28.
By the former the universe is projected 21 ibid,. X I I , 29. 30.
through space and time and b y the latter it 22 ibid,. I. 12.
23 ibid., I. 13.
is w i t h d r a w n again into the Being. 1 9
24 ibid,. III, 8.
62 1
January
THE APPROACH THROUGH SONG

By
T. P. R.
£^NE afternoon when I entered the Hall

t h e r e w a s a l r e a d y a c r o w d , so I s l i p p e d
in and sat in a c o r n e r . I sat d o w n by the
side of a well built man wearing a lot of
vibhuti and with strings of rudraksha mala
revealing him as a V e e r a Saiva. Suddenly
Bhagavan turned to m e a n d said : " Don't
you know him ? H e is K a n n a p p a , t h e dis-
ciple of Vallimalai Swami " (a Swami who
was famous for singing devotional Tamil
songs. Bhagavan himself told us that his
voice was simply marvellous). "He sings
beautifully, e v e n better than his g u r u . You
should hear him. He brings tears to one's
eyes."
Bhagavan went on praising Kannappa,

which was something quite unusual, so a
real urge to hear h i m came over me and I
begged him to sing. He began to sing
Tiruppugazh. I have never heard
such a vibrant voice. It even brought
tears to m y eyes. It w a s a really thrilling
experience. For an hour or more we all
listened spellbound. Then the gong went
for lunch and we got up reluctantly.
I w e n t out of the hall just b e h i n d Bhaga-

van and he suddenly turned round and said
to m e : " All this is u n n e c e s s a r y . If you
g i v e y o u r m i n d t o it it w i l l l e a d y o u astray
no use."
This was a shock to m e , as h e h a d just

been praising Kannappa sky high. I said
n o t h i n g i n r e p l y b u t I t o o k it t o m e a n that
he did not w a n t m e to f o l l o w this path.
On another occasion the famous singer

Dilip K u m a r R o y w a s in the hall and, after
Meera in ecsiacy
prostrating a n u m b e r of times b e f o r e Bhaga-
van, he spoke as follows: "I know no B h a g a v a n , is t h i s w a y right ? Please guide
meditation or samadhi and no sadhana to me, Master."
a t t a i n it. I follow the devotional approach For days together dear Dilip had delight-
of bhakti. I worship G o d through m y songs. ed us w i t h his songs of M e e r a etc. Bhaga-
By crying to Him I seek to attain Him. van looked graciously at h i m a n d s a i d with
1968 THE APPROACH THROUGH SONG 63
" Emotional devotion "
immense love and compassion : " Yes, what emotional way of bhakti was the supreme
you are doing is j u s t w h a t y o u h a v e t o do. and almost the only way to reach God. I
Carry on and it w i l l certainly lead you to pondered over it f o r a long time, and then
y o u r goal. T h r o u g h d e v o t i o n to G o d w e d i s - it f l a s h e d o n m e t h a t h e p r a i s e d t h i s w a y to
c h a r g e o u r e m o t i o n s a n d t h a t is a s u r e way Kannappa who was already following it
to reach H i m . " Dilip prostrated again s e v e - under instructions from his guru but cau-
ral times on hearing this. t i o n e d m e a g a i n s t it a n d t h e c a u t i o n applied
Again I went out to lunch just behind only to me personally. And he alone can
Bhagavan and again he turned x
o me. This j u d g e w h a t p a t h is r i g h t f o r m e . Now again
t i m e h e said : " Tell Dilip that our Tamil he was commending the bhakti path as
saints have said that bhakti is t h e mother supreme because for Dilip it w a s supreme.
of jnana. S o b h a k t i m a r g a is s u p r e m e . The
essence of bhakti is in merging with the The path of meditation alone is appro-
Universal Being through emotional devo- priate for me, and h o w simply he indicated
tion." . it ! Whether directly or indirectly he guides
I was perplexed. The other day he had us. H i s G r a c e is a l w a y s w i t h u s . Even in
praised the singing of Kannappa but then times of doubt and despair he guides us
advised m e not to f o l l o w that w a y ; and now from within. The Grace of the Guru is
again he w a s saying that the devotional and indeed supreme !
T h e S e l f is n o t a t t a i n e d t h r o u g h d i s c o u r s e s , n o r t h r o u g h i n t e l l e c -
tuality, nor through m u c h learning. It is g a i n e d o n l y b y h i m w h o l o n g s
f o r It w i t h his w h o l e heart. F o r to s u c h a o n e t h e S e l f r e v e a l s Its
o w n nature.
— Mundakopanishad.
64 January
HOW MY FATHER
CAME TO THE MAHARSHI
By
t h e Musician KOVAI-MANI
jyjY father's spiritual life started in his

boyhood w h e n he h a d darshan of Lord
S i v a in t h e guise of an old m a n and conti-
nued to carry him further and further till
it induced him to throw up his job at
A l l e p p e y in K e r a l a a n d p l u n g e i n t o t h e o c e a n
of spiritual quest, taking to a w a n d e r i n g life,
visiting t h e s h r i n e s a n d o t h e r h o l y p l a c e s of
South India together with his wife. This
was long before he came face to face with
Bhagavan but for the space of a year he
received spiritual guidance and instruction
through a human medium. He was able to
maintain himself on his wanderings, being
a musician w h o gave harikirthanas. He and
his w i f e had a number of thrilling experi-
ences proving that the Lord is i n d e e d One
and pervades everywhere. In 1928 he
s e t t l e d at C o i m b a t o r e a n d i n 1930 I h a d the
g o o d f o r t u n e o f b e i n g b o r n as h i s s o n . Most
of the time poverty stared him in t h e face
but he never actually lacked food. When
t h e last m e a l was finished and he was left
" Wait a little," Bhagavan said, and in
wondering about the m o r r o w the next would
that ' little ' Nilakanta (my father) was
appear, but only the next. Many sadhus
caught as i n a n eternity.
used to visit him, directed by Providence,
e i t h e r as a m e a n s o f s t r e n g t h e n i n g his faith
" C o m e , let us go to the h a l l , " Bhagavan
or testing his strength-
said, tapping him. Without a word, Nila-
It w a s i n 1933 t h a t h e first w e n t t o Tiru-
kanta got up to follow him but then, with
v a n n a m a l a i in t h e h o p e of e a r n i n g something
a sudden shock, saw the Divine Father walk-
and felt a desire to see the person he had
ing in front of him and, unable to control
heard spoken of as ' the Maharshi'. Bha-
himself, cried out " Appa ! " (Father). By
gavan was going through some papers when
that time Bhagavan had turned into the
he first saw him. After a while he raised
doorway of the hall and Nilakanta, hurry-
his head, shaking slightly as usual, and
ing after him, beheld the G o d Subrahman-
backoned to m y father to approach. Hesi-
yam ahead of him. Before he had time to
t a n t at first b u t t h e n c o n v i n c e d t h a t t h e c a l l
t h i n k B h a g a v a n w a s in the hall a n d m o t i o n -
w a s f o r h i m , m y father w e n t u p to h i m and ed to h i m t o sit o n h i s r i g h t at t h e f o o t of
prostrated. " So you have come from the couch. T h e r e h e sat, f e e l i n g l i k e a c h i l d
Coimbatore ? And how are the family ? " at t h e f e e t o f its f a t h e r . The minutes ticked
Bhagavan s a i d , s h o w i n g , as h e so o f t e n did, by. People were coming in, asking ques-
k n o w l e d g e of the circumstances. tions, prostrating, but Nilakanta w a s oblivi-
1968 HOW MY FATHER CAME TO THE MAHARSHI 65
o u s of all this. Then the lunch gong sound- T o the last h e u s e d to r e f e r to Bhagavan
e d a n d p e o p l e g o t u p a n d w e n t o u t as u s u a l , as his father, and indeed, when I volun-
taking it for granted that Bhagavan, who tarily took over the massaging of his legs I
was always punctual, would go too. But used to feel that Bhagavan was giving me
he did not get up. Nor did Nilakanta. Nila- an opportunity to serve h i m in that form.
kanta heard a silent voice asking him :
" What do you want ? " And silently he O n the d a y p r i o r to his l e a v i n g the body
answered : " Grace." Still neither of them oxygen had to be administered. Suddenly
moved. Nilakanta did not even look up at my brother and I began to chant the holy
Bhagavan. Suddenly he felt a h a n d on his refrain ' A r u n a c h a l a - S i v a '. We were sup-
shoulder and, looking up, he saw the Sar- porting h i m in a sitting position. He opened
vadhikari who whispered : "Bhagavan his e y e s and looked at t h e p i c t u r e of Bha-
won't get up unless you do. People are gavan in front of him, and tears began to
waiting in t h e d i n i n g hall." trickle d o w n his face. H e indicated that we
should lay him down. There was a beauti-
ful s m i l e o n his lips. S o o n after this he lost
Nilakanta looked up and saw Bhagavan's
consciousness and throughout the night we
u s u a l l y s h a k i n g h e a d as f i r m as a r o c k w h i l e ,
chanted Bhagavan's ' Marital Garland of
through half-closed eyes he was bestowing
Letters to Sri Arunachala'. Incense was
on h i m a penetrating look 1
of boundless l o v e
burning. A sweet and holy silence filled
and grace ! Surrounding Bhagavan's head
the entire house. Even the children, usually
was a golden halo the size of an umbrella
noisy, w e r e v e r y quiet. There was no m o v e -
inside which golden light-waves emanating
m e n t in his b o d y e x c e p t t h e b r e a t h i n g . At
from Bhagavan's ' head were radiating.
5.30 o n O c t o b e r 2 0 t h , 1 9 6 1 , t h e e a s t e r n hori-
Nilakanta forgot everything. In one bound
zon g l o w e d r e d as t h o u g h t h e H o l y Aruna-
he was at Bhagavan's s i d e *and had flung
chala w e r e giving us darshan. There was a
his a r m s r o u n d h i m . In a voice husky with
slight m o v e m e n t and it w a s over.
love he said : " My Father, your devotees
are waiting for you. Shall w e go ? "
There was no weeping or outer show of
grief. A s it w a s p u j a s e a s o n , t h e w h o l e city
" Is that so ? " Bhagavan immediately re- through which w e carried the b o d y
T
wore a
plied. " Yes, of course w e will g o . " And he festive appearance. Everywhere music,
left for the dining hall followed by Nila- flowers, pandals and images of M o t h e r D u r g a .
kanta.
Thus ended the story of the body. The
My father told me that after that there spark of Bhagavan Ramana's eternal flame
w a s n o further n e e d for h i m to visit Bhaga- which had occupied Nilakanta's b o d y merged
van physically. Over the years, as I can into its Source in Bhagavan Ramana.
testify, his features b e g a n to c h a n g e , taking
l This was the ' initiation b y l o o k '. E x c e p t w h e n
on something of the appearance of Bhaga-
Bhagavan was in the sort of samadhi w h i c h is
van. Devotees and even strangers would without outer consciousness or was concentrating
look at h i m a n d t h e n at t h e w o n d e r f u l pic- in a G r a c e - g i v i n g l o o k like this, there was a
constant slight shaking or trembling of his head.
ture of Bhagavan at his side and exclaim
This was attributed to the p o w e r of the spiritual
on the likeness. vibration in him — Editor.
(That A t m a n ) can never be reached b y speech, nor b y eyes, nor

even by mind. H o w c a n it b e r e a l i z e d o t h e r w i s e t h a n f r o m t h o s e w h o
s a y t h a t it e x i s t s ?
— Kathopanishad.
66 January
to
The Bhagavad Gita

CHAPTER ELEVEN
Translated by
Prof. G . V. KULKARNI and A R T H U R OSBORNE
1 3
Arjuna said : As You have declared of Yourself, so it
By the profound explanation of the Self is, D i v i n e L o r d . But I long to see Your
that y o u have made out of grace towards Heavenly Form, O Supreme Being.
me my delusion has been quite dispelled. (The glories of the D i v i n e described in the
p r e v i o u s Chapters a w a k e n curiosity to visualize
2 them. This demand f o r cosmic vision of the
L o r d thus comes naturally.)
I have heard from you at l e n g t h of the
origin and dissolution of beings, O Lotus- 4
E y e d , as a l s o o f Y o u r i m p e r i s h a b l e Majesty. If Y o u deem it p o s s i b l e for m e to see it,
O L o r d , then, L o r d of Y o g a , s h o w m e Your
Note : V e r s e 1 refers to the contents of C h a p -
ters S e v e n and Eight and V e r s e 2 to those of Imperishable Self.
Chapters Nine and Ten. 0 Y o g a ' here m e a n s Power.)
1968 THE BHAGAVAD GITA 67
5 13
Sri B h a g a v a n said : Then in the b o d y of t h e G o d of g o d s the
B e h o l d M y divine f o r m s , O S o n of Pritha, Pandava beheld the entire (universe) in
hundreds and thousands of them, of many one form divided into many.
sorts, m a n y colours, m a n y shapes.
14
6 The Wealth-Winner (Arjuna), astounded
Behold Adityas, Vasus, Rudras, Asvins and hair standing on end, b o w e d - his head
and Maruts. Behold also, O Bharata, many before the Lord and with joined hands
w o n d e r s not seen before. spoke.
(The Adityas are t w e l v e , the Vasus eight, the 15

Rudras eleven, the Asvins t w o and the Maruts Arjuna said :
in groups of seven. These are the divine beings
or forces, different manifestations of the One.) 0 G o d , I s e e all t h e g o d s i n Y o u r b o d y as
w e l l as t h e m u l t i t u d e s o f b e i n g s o f a l l k i n d s
7 and the God Brahma o n his lotus seat and
Behold here today, O Gudakesa, the entire all the Sages and celestial serpents.
universe, moving and unmoving and what-

Brahma is G o d in his aspect of Creator.
e v e r m o r e y o u w o u l d see, all c e n t r e d in My
body.
16
1 see Y o u of boundless f o r m o n e v e r y side,
8
with numberless arms, bellies, mouths and
But y o u cannot see M e w i t h these eyes of eyes, O Lord of the Universe, O Cosmic
yours. I will give you divine sight : behold Form ; no end, no middle, no beginning do
My Divine Power. I see to you.
In the Purusha-Sukta of the Rig V e d a (X) the
(Again here. ' Y o g a ' means ' P o w e r . ' )
Purusha is similarly described.
9
17
Thus speaking, O king, Hari, the great
L o r d of Y o g a , s h o w e d the son of P r i t h a the I see Y o u with diadem, mace and disc, a
Supreme Divine Form. radiance blazing everywhere, hard to look
upon, dazzling like blazing fire and sun,
10 immeasurable.
With innumerable mouths and eyes, The m a c e and disc are the traditional w e a p o n s
innumerable wondrous sights, innumerable of L o r d Krishna.
divine ornaments, innumerable divine wea-
pons brandished. 18
You are the Eternal Supreme to be rea-

11
lized, the ultimate Treasure of the Universe,
Wearing heavenly garlands and attire, the Imperishable, Lord of eternal Dharma.
anointed with celestial unguents, wondrous, You are, I believe, the P r i m o r d i a l Purusha.
resplendent, boundless, facing all ways.
19
12
I see Y o u with no beginning, no middle,
If the s p l e n d o u r of a thousand suns were no end, infinite in power, with countless
to blaze forth simultaneously in the sky it arms, with the sun and m o o n for eyes, f l a m -
would be like the splendour of that Great ing fire for mouth, scorching this universe
One. with Your radiance.
20 be seen caught in the gaps between the
T h e space between heaven and earth and teeth, their heads crushed to powder.
all t h e ( f o u r ) quarters are p e r v a d e d b y You ' Sutaputra ' meaning ' Sen of a Charioteer ' w a s
alone. At sight of Your wondrous, terrify- a name used contemptuously for Karna.
ing f o r m the three worlds tremble.
28
21 As the torrents of many rivers hasten to
Behold galaxies of gods entering into Y o u ! t h e o c e a n , so d o t h e s e h e r o e s of t h e w o r l d of
Some in fear extol Y o u with palms folded, men into Y o u r flaming jaws.
companies of Maharshis and Siddhas crying
29
c
A l l Hail ! ' extol Y o u with their hymns.
A s m o t h s p l u n g e s w i f t l y to their d o o m in
22 a b l a z i n g fire, so d o t h e s e m e n s p e e d t o t h e i r
The Rudras, Adityas, Sadhyas, Viswe- doom in Y o u r jaws.
devas, the two Asvins, the Maruts, the
30
A n c e s t o r s , the hosts of G a n d h a r v a s , Y a k s h a s ,
Asuras and Siddhas, all gaze astounded at Devouring all t h e worlds on every side
You. with Your flaming jaws, Y o u lick them up.

Your radiance lights the w h o l e w o r l d while
These are various categories of celestial and
s c o r c h i n g it, O Vishnu.
infernal beings. T h e siddhas are m e n w h o have
attained superhuman p o w e r s .
31
23 Tell me who You are with so t e r r i b l e a

form. I bow down to Y o u , Great God. Be
O mighty-armed, seeing Your huge form
gracious to me. I seek to know You, the
with myriad faces, eyes, feet, with myriad
Primal Being ; I do not k n o w Your nature.
bellies bearing fearful tusks, the w o r l d s are
horrified. So too am I. 32
Sri B h a g a v a n said :
24
I a m T i m e the m i g h t y D e s t r o y e r of w o r l d s
Seeing Y o u reaching the sky, blazing with engaged now in world destruction. Even
many colours, mouth wide open, with large w i t h o u t y o u n o n e of t h e s e w a r r i o r s in h o s t i l e
fiery eyes, I am terrified at h e a r t and find armies shall survive.
no courage or peace, O Vishnu !
Doctrinally V i s h n u is G o d in His aspect of P r e - 33

server, and Krishna, is an A v a t a r and manifesta- Arise therefore and win fame. Conquer
tion of Vishnu.
your enemies and enjoy a prosperous king-
dom. By Me alone these have been already
25
slain. Be merely the instrument, Left-
Seeing Your jaws terrible with tusks Handed One (capable of shooting arrow
flaming like the fires of Cosmic Death, I w i t h the left hand).
find no directions of space and know no A c t u a l l y A r j u n a was a m b i d e x t r o u s . „
peace. B e gracious, O L o r d of gods, refuge The purpose of the cosmic vision is e v i d e n t l y
of the worlds ! to shatter the ego of A r j u n a c o m p l e t e l y and to
s h o w h i m that it is the D i v i n e Prakriti ( w i l l )
26-27 that does everything. A n individual is m e r e l y
an instrument in Her hand. He must f o l l o w H e r
And all these sons of Dhritarashtra and
and submit his ego at the feet of the D i v i n e .
hosts of the kings of earth, with Bhishma, Vide Bhagavad G'ita X V I I I , 59 : " If p r o m p t e d
Drona, Sutaputra and the warrior chiefs of b y egoism, y o u think ' I will not fight', this
o u r side also rush h e a d l o n g into Y o u r fierce determination of yours is vain. Prakriti w i l l
tusked j a w s , terrible to behold. S o m e are to c o m p e l y o u to fight."
1968 THE BHAGAVAD GITA 69
34 41-42
Slay Drona, Bhishma, Jayadratha, Kama F o r w h a t e v e r I h a v e rashly or lightly said,

and other great warriors slain already by calling You ' Krishna, Yadava, friend',
Me. Have no fear. Fight and you shall treating You as a friend, ignorant of this
conquer the enemy in battle. greatness of Y o u r s , for any disrespect I h a v e
s h o w n in p l a y o r r e p o s e , w h e n sitting or at
35 meals, O Achyuta, alone or in company, I
now implore You, the Immeasurable, for
San jay a said :
pardon.
Hearing these words of Kesava, the
Crowned One joined his hands and, trem- 43
bling, prostrated before him again and then
You are the Father of this w o r l d , of the
said in a c h o k e d voice, o v e r c o m e b y fear :
m o v i n g a n d u n m o v i n g , its g r e a t a n d revered
Guru. There is n o n e equal to You in the
36
three worlds, who then can surpass You,
I t is b u t right O Hrishikesha that the Lord of Boundless Might ?
world is delighted and rejoices in Your
praise, the demons flee to all sides in fear 44
and the hosts of the siddhas bow down to
Therefore, b o w i n g d o w n to Y o u and p r o s t -
You.
r a t i n g m y b o d y at Y o u r f e e t , I c r a v e f o r g i v e -
ness, Adorable Lord. Bear with me, as a
37
father with his son, as a friend with his
Why should they not bow down to You, friend, as a l o v e r with his beloved.
Great One, Originator even of Brahma ? O
Unbounded God of gods, Refuge of the 45
worlds, You are the Eternal Being, the
I rejoice that I h a v e seen w h a t none have
Non-Being, and the Supreme beyond both.
s e e n b e f o r e , a n d y e t m y m i n d is s h a k e n with
fear. Show me only Y o u r usual form. Be
38
gracious, Lord God, Refuge of the worlds.
You are the Primal God, the Primordial
Purusha, the Supreme Refuge of this uni- 46
verse. You are the K n o w e r a n d w h a t is t o
Let me see You in the same form as
be known, the Supreme abode ; all this
before, four-armed wearing a crown, and
universe is pervaded by You with Your
with mace and disc in hand O Thousand-
endless forms.
Armed Cosmic Form.
E v e n n o w , w h e n imploring a return to normal
39
vision, A r j u n a still considers it normal to see
You are Vayu (Wind), Yama (Death), Sri Krishna with four arms as in i c o n o g r a p h y .
Agni (Fire), Varuna (oceans), the Moon,
Prajapati (the First Ancestor) and the 47
Great Grand Sire. Salutations to You ! A Sri B h a g a v a n said :
thousand times and ever again salutations
Out of grace for you, I have shown you
to You.
by My yogic power this supreme form of
M i n e , splendid, u n i v e r s a l , infinite, primeval,
40
never before seen b y any other.
Salutations to Y o u before, behind and on Actually, Sri Krishna had o n c e given a brief
every side, All-in-all, of endless power, glimpse of his cosmic f o r m to his f o s t e r - m o t h e r
Immeasurable ; You pervade all and thus Yashoda and once as a w a r n i n g to D u r y o d h a n a ,
are all. the villain of the Mahabharata.
48 52
I a m not to b e seen in such f o r m b y any Sri B h a g a v a n said :
other than you, great hero of the Kurus, Very hard it is t o see the form of Mine
whether through the Vedas or through which you have seen. Even the gods ever
sacrifice or s t u d y (of s c r i p t u r e s ) , or gift or l o n g to see this f o r m .
ritual or severe austerity.
53
49 I a m not to b e seen in s u c h f o r m as you
h a v e seen M e by study of the V e d a s or by
B e n o t a f r a i d o r b e w i l d e r e d at h a v i n g s e e n
austerity or gifts or sacrifice.
this terrible form of Mine. With fear dis-
pelled and heart m a d e glad behold M y usual
54
form again.
Only by unswerving devotion can I be
50 known and t r u l y seen in this f o r m , Arjuna,
Sanjaya said : and even be entered into, O Tormentor of
the Foe.
Having spoken thus to A r j u n a , Vasudeva
s h o w e d again the usual form. In that gentle
55
f o r m the G r e a t O n e c a l m e d his fear.
He who performs actions for Me, takes
51 M e f o r h i s G o a l is d e v o t e d t o M e a n d is f r e e
Arjuna said : from attachment and aversion towards all

beings, he c o m e s to M e , O Pandava.
Now that I again see this gentle human
f o r m of Y o u r s , O Janardana, I a m composed This is the eleventh Chapter, called ' The Vision
again and restored to m y own nature. of the Cosmic Form'.
I n d e e d , a l l t h i s is t h e i m m o r t a l B r a h m a n ! H e is e v e r y w h e r e —
a b o v e , b e l o w , i n f r o n t , at t h e b a c k , u p o n t h e r i g h t , u p o n t h e l e f t ! All
t h i s w o r l d is i n d e e d t h e S u p r e m e B r a h m a n !
•— Mundakopanishad.
A s o i l i n s e s a m e - s e e d s , as b u t t e r i n c u r d s , as w a t e r i n u n d e r g r o u n d
s p r i n g s , as f i r e i n w o o d , e v e n s o t h i s S e l f is p e r c e i v e d i n t h e s e l f . He
w h o , b y means of truthfulness, self-control and concentration, looks
a g a i n a n d a g a i n f o r t h i s S e l f , w h i c h is a l l - p e r v a d i n g l i k e b u t t e r c o n -
t a i n e d i n m i l k , a n d w h i c h is r o o t e d i n s e l f - k n o w l e d g e a n d m e d i t a t i o n , ' —
he b e c o m e s that S u p r e m e B r a h m a n , the d e s t r o y e r of i g n o r a n c e .
•— Svetasvataropanishad.
* * # 4fr *
( T h a t ) o n e ( S u p r e m e ) R u l e r , t h e s o u l of all b e i n g s , w h o m a k e s
H i s o n e f o r m m a n i f o l d — t h o s e w i s e m e n w h o p e r c e i v e H i m as e x i s t i n g
in their o w n self, to t h e m b e l o n g s eternal h a p p i n e s s , a n d to n o n e else.
— Kathopanishad.
INTRODUCTION '
In Sri Bhagavan's lifetime V e d i c chanting or

Veda Parayanam was held twice a day, morning and
evening, lasting about forty minutes on each o c c a -
sion, a n d this is still c o n t i n u e d . This with the puja
w h i c h f o l l o w s it is t h e o n l y r i t u a l w h i c h w a s o r is
g e n e r a l l y a t t e n d e d at t h e A s h r a m . E v e n f o r this
t h e r e w a s a n d is n o c o m p u l s i o n , a l t h o u g h B h a g a v a n
o b v i o u s l y a p p r o v e d o f p e o p l e a t t e n d i n g it. It w a s
a n h o u r of t r e m e n d o u s s i l e n c e w h e n h e sat i m m o b i l e
as t h o u g h c a r v e d i n r o c k . He never allowed any-
t h i n g to i n t e r r u p t it. W h e n asked whether people
s h o u l d l e a r n t h e m e a n i n g , s o as t o f o l l o w i t , h e s a i d
n o : it w a s s u f f i c i e n t t h a t t h e c h a n t i n g s e r v e d as a
support for meditation.
D e s p i t e t h i s , it is a l s o t r u e , h o w e v e r , t h a t t h e
portions used for chanting w e r e carefully chosen and
a p p r o v e d b y Sri B h a g a v a n himself. Technically the
V e d a s are a well-defined g r o u p of scriptures, but
n o t all the passages c h a n t e d b e f o r e Sri B h a g a v a n are
technically Vedas. A l l of t h e m h a v e the sanctity
infused b y Sri Bhagavan's presence. A l l of t h e m
are recited in Sanskrit. I t is f e l t t h a t t h e y s h o u l d
b e m a d e accessible in translation to readers of
Bhagavan's journal. Nothing has b e e n deleted f r o m
t h e m since Sri B h a g a v a n ' s lifetime and only o n e
item added. T h a t is D a k s h i n a m u r t i S t o t r a w h i c h ,
m a i n l y on the request of the late M a j o r C h a d w i c k
( S a d h u A r u n a c h a l a , for an a c c o u n t of w h o m see o u r
Ashram Bulletin o f J a n u a r y , 1 9 6 4 ) , is n o w u s e d a s
the opening h y m n before the evening chant. An
E n g l i s h t r a n s l a t i o n o f it, t o g e t h e r w i t h t w o o t h e r
items b y Sri Shankara translated f r o m Sanskrit into
T a m i l b y S r i B h a g a v a n , is g i v e n i n t h e p r e s e n t i s s u e
00
o f The Mountain Path.
us
Technically, e v e n listening to the chanting of
t h e V e d a s is s u p p o s e d t o b e m a d e a v a i l a b l e o n l y t o
B r a h m i n s , but this p r o h i b i t i o n w a s a b r o g a t e d by
Sri B h a g a v a n . I t is r e c o g n i s e d t h a t t h e w o r d o f t h e
Jivan Mukta is m o r e than the scriptures and
Bhagavan's w o r d was accepted. Bhagavan's word
w a s t h e l i v i n g "Veda, h e w a s t h e s o u r c e o f t h e V e d a s .
As explained in o u r article, 'Above Ortho- EVENING

d o x y and Unorthodoxy ' b y Krishna Bhikshu
in October 1965, he retained only such DAKSHINAMURTI STOTRAM (by Shankara-
elements of orthodoxy as he saw to be charya)

appropriate. In his p r e s e n c e Brahmins and SRI RUDRAM (Namakam from the Yajur
non-Brahmins, Hindus and Westerners, sat Veda)
shoulder to shoulder at the chanting. SRI RUDRAM (Chamakam from the Yajur
A North Indian visitor once had the temerity
Veda)
to challenge this and Bhagavan answered
PURUSHA SOOKTAM (from the Rig Veda)
curtly : " Sit down and attend to your
DURGA SOOKTAM (from the Y a j u r Veda)
own sadhana," (which might be rendered :
SRI SOOKTAM (from the Rig Veda).
"mind your own business.").
A small portion of the ARUNA (from the
The following is a list of the items Yajur Veda)
c h a n t e d :-—
A small portion of the 4th. c h a p t e r of the
TAITTIRIYA UPANISHAD
MORNING
UPADESA S A R A M (Thirty Verses containing
RAMANA CHATVARIMSAT (Forty Verses in the essence of the M a h a r s h i ' s t e a c h i n g
praise of Ramana by Kavyakantha composed by him)
Ganapathi Muni) A small portion of the TAITTIRIYA
UPANISHAD (Nakarmand).
SRI ARUNACHALA PANCHARATNAM (Five
Verses addressed to Arunachala com-
Further there is a set of 108 names of
posed by Bhagavan) Bhagavan which are recited daily during
TAITTIRIYA UPANISHAD (the first three morning and evening puja. O n special occa-
chapters) sions an expanded set of 1008 names is
chanted. B o t h lists a r e given.
SRI SOOKTAM (from the Rig Veda)
A small portion of the 4th chapter of the [This is far too much, of course, to quote
TAITTIRIYA UPANISHAD (Nakarmand). in one issue, so we shall serialise it.]
No one can grasp Him above, or across, or in t h e m i d d l e . There

is n o n e equal to Him whose name is g r e a t glory.
•5f 45- * * *
His f o r m is n o t t o b e b e h e l d ; n o n e e v e r b e h o l d s H i m w i t h t h e eye.
Those who meditate on Him with their minds undistracted and fixed
in the heart know Him ; they become immortal.
— Mahanarayanopanis ha d.
1968 73
EVIEWB
M Y S T I C A P P R O A C H T O THE V E D A A N D T H E yet it is clear that his o w n intuitive understand-

UPANISHAD : B y M. P. Pandit. (Ganesh & ing and arduous study have also contributed
Co., M a d r a s . P p . 127. P r i c e : Rs. 3 ) . m u c h to the m a k i n g of the b o o k .
Hinduism had m u c h to learn f r o m the West ARTHUR OSBORNE.
in the 19th century, and Western educated Hindus

justifiably put themselves in the position of
VEDASAMIKSHA: Ed. Dr. E. R. Sreekrishna
disciples. What w a s not justified, h o w e v e r , was
Sarma. (Sri Venkateswara University, T i r u -
that they still maintained this position and
pati. P p . 127. P r i c e : Rs. 6.)
e c h o e d Western scholarship w h e n this scholarship
e x c e e d e d its c o m p e t e n c e b y sponsoring a c r u d e This representative collection of the Papers
materialistic interpretation of the V e d i c h y m n s . submitted at the V e d i c Seminar held at Sri
T o d a y there is a change of tone. A significant Venkateswara University in 1964, focusses the
part of Western scholarship has itself o u t g r o w n light of m o d e r n research on the oldest k n o w n
the nineteenth century ignorance of and hostility Scripture, the Veda. The general trend of these
to spirituality in general and non-Christian studies is to l o o k u p o n the V e d a not as litany of
spirituality in particular. A r e d i s c o v e r y of the n a t u r e - w o r s h i p p i n g barbarians at the d a w n of
Vedas is taking place in w h i c h Hindu scholarship civilisation, but as a r e c o r d of the aspirations,
is taking the lead as indeed it ought to. In our thoughts and w a y s of life of a p e o p l e o v e r a long
issue of J a n u a r y 1967 w e r e v i e w e d Prof. A . C. stretch of three millennia. T h e h y m n s of the
Bose's ' H y m n s f r o m the V e d a s ' , a translation V e d a as available to us in their present f o r m are
w h i c h does m u c h to rectify previous purblind only a portion of the vast literature of the kind
scholarship. that was salvaged at the end of an e p o c h in the
d e v e l o p m e n t of humanity.
i M r . Pandit's little b o o k is a p o w e r f u l v i n d i c a -
tion of the V e d a s . It is cogent and w e l l d o c u - In those times there w a s no water-tight d i v i -
mented and remains highly readable despite its sion b e t w e e n things secular and things s p i r i t u a l ;
erudition. H e has concentrated particularly on all life w a s o n e and e v e r y part of it was related
t w o points, first on disproving the attempt to to the S u p r e m e G o d h e a d — or its emanations,
represent S o m a as a m e r e physical intoxicant the G o d s — around w h i c h d a y - t o - d a y life was
and expounding its mystic symbolism, and consciously organised. That is w h y w e find almost
secondly o n s h o w i n g the r e v e r e n c e in w h i c h the e v e r y branch of life-activity reflected in some
writers of the Upanishads held the V e d i c h y m n s . w a y or other in these h y m n s . T h e learned papers
H e has s u c c e e d e d magnificently in both o b j e c - in this v o l u m e d r a w attention to this feature of
tives. the V e d a . A s t r o n o m y , Chemistry, A g r i c u l t u r e ,
T h e author lays all credit at the feet of his Polity, Music, P r o s o d y , G e o g r a p h y are some of
instructors, Sri A u r o b i n d o and Sri Kapali Sastri, the topics that are interestingly d e v e l o p e d in the
c o n t e x t of the V e d a . The Vedic Concept of Waters THE PETITION OF R A M : A Translation of

is a striking contribution. Prof. E. A n a n t a c h a r y a Tulsi Das's Vinaya-Patrika with an I n t r o d u c -
writes at considerable length to p r o v e that these tion, Notes and Glossary b y F. R. A l l c h i n
' w a t e r s ' are not m e r e l y physical waters but are ( G e o r g e A l l e n & U n w i n Ltd., L o n d o n . P p . 335.
currents of Consciousness that take different P r i c e : 48 sh., for U N E S C O ) .
f o r m s on the different levels of this m a n y - t i e r e d
It is a matter o f deep gratification to all l o v e r s
creation.
of Tulsi Das to see this excellent translation of the
T h e papers in Sanskrit deal m o r e with the Vinaya Patrika, a classic in its o w n right and
textual aspects of V e d i c study. T h e r e is an amongst the vast writings of the poet second in
elegant article o n the origins of the Darshanas popularity o n l y to his immortal Ramcharitmanas.
in the V e d i c literature b y Sri Ramachandrachar. T h e unusual approach of the poet in the planning
T h e v o l u m e stimulates" interest in V e d i c studies of this most original b o o k , his devotional f e r v o u r
and is a w e l c o m e contribution on the subject. c o m b i n e d with rare poetic talent, all together
create a spell on the m i n d of the sensitive
M. P. PANDIT.
reader. W h e n a petition is presented to r o y a l t y
supplication has to be m a d e to the d o o r - k e e p e r s
THE YOGA VASISHTA AND ITS PHILO- and courtiers f o r leave of access to the king. S o
S O P H Y : B y B. L. A t r e y a , 3rd E d i t i o n . (Dar- in sweet humility Tulsi addresses his prayers to
shana Printers, Moradabad, U.P. Pp. 184. Ganesh, the Sun-god, Siva, Parvati, Ganga,
P r i c e : R s . 12.) Jamuna, Hanuman, the brothers of R a m , Sita and
last of all t o his Master R a m . The majestic aspect
T h e Y o g a Vasishta is a unique w o r k of value
of the L o r d ' s character is kept in v i e w here. Tulsi
not o n l y for theoretical study but for practical
as the supplicant delights in effacing himself so
sadhana. Ramatirtha described it as " the greatest
that the greatness of his Master might shine in
w o r k e v e r w r i t t e n . " T h e author speaks from
undiminished splendour. H e extolls the g l o r y of
indubitable direct e x p e r i e n c e and at o n c e carries
the Lord's name and l o v e s to d w e l l o n the c o m -
conviction. Dr. A t r e y a is a lifelong student of it
passion and m e r c y of G o d w h i c h flows so
and presents its teachings with admirable fide-
abundantly to sinners and l o w l y creatures like
lity. He r e m a r k s that there is m u c h repetition in
himself. T h e only b o o n h e seeks f r o m the gods
it and that it lacks logical classification, but this
and goddesses is devotion to the feet of R a m .
is of the nature of the w o r k and rather an asset
than a flaw. D i v i n e K n o w l e d g e is a study w h i c h In spite of its Indian setting, its m a n y r e f e r -
needs to be r u b b e d in and the teaching w i l l bear ences to m y t h o l o g y and traditional Hindu v i e w s
any amount of repetition. Vasishta himself says such as karma and rebirth, the appeal of this
that as the pupil advances in understanding the b o o k is universal. T h e author of The Petition of
teaching requires to b e adapted and varied. H e Ram is w e l l aware of this uplifting quality f o r
d e c l a r e s : " I spread m y net of w o r d s to catch in his introduction he says, ' Vinaya-Patrika'
the m i n d - b i r d and b r i n g it to the A t m a . " It is establishes Tulsi as one of the great mystical
important to approach the w o r k as arranged and writers of the rich Indian tradition and he m a y
presented b y h i m and any attempt to i m p r o v e fairly rank a m o n g the great mystics of the w o r l d .
u p o n the classification of the material or to H o w difficult the task of a translator can b e is
r e - a r r a n g e it will o n l y detract f r o m its p u r p o s e - k n o w n o n l y to those w h o h a v e tried to d o it
fulness. themselves. A s the author points out they h a v e
On the w h o l e , h o w e v e r , Dr. A t r e y a has w e l l the alternative of f o l l o w i n g different methods*
b r o u g h t out the salient features of the teaching such as a close literal translation ' in w h i c h m u c h
1
in this small v o l u m e . With r e m a r k a b l e clarity h e of the original m e a n i n g is lost, ' a free transla-
presents Vasishta's teaching that everything one tion ' w h i c h attempts ' to obtain the spirit of the
perceives is in one's o w n mind. ' G o d ' , ' R e a l i t y ' , original without particular attention to the actual
' U n r e a l i t y ' , are all thoughts and are the same w o r d s ' , or the adoption of ' the Indian c o m -
mind-stuff of w h i c h the entire universe is m a d e . mentatorial s t y l e ' w h i c h ' allows the translator
T h e r e is thus o n l y Reality and its appearance as to s h o w clearly his o w n interpretation of difficult
w o r l d , ego and G o d , just as the Maharshi says in p a s s a g e s ' . But the songs of The Petition of Ram
verse 2 of his ' Forty Verses on Reality'., do not share any of the a b o v e defects. W h e t h e r
in themselves or in comparison with the o r i g i -
This is a valuable introduction to a w o r k w h i c h
nal they are most pleasing to read. T h r e e factors
should b e read in the original or in translation.
seem to h a v e i m m e a s u r a b l y enhanced the value of
D R . T. N. KRISHNA S W A M I . this b o o k ; they a r e : the enviable gift of c h o i c e
1968 BOOK REVIEWS
w o r d s , a scholarship which has painstakingly T h e only notable omission in it is a paper on

studied Tulsi Das, his contemporaries and ante- K a m b a n ' s treatment of the t h e m e of the R a m a -
cedents, and a sympathetic insight into an alien yana. It is t o o great a w o r k to b e omitted. It is
belief and culture. T h e author hopes that his unfortunate that a w o r k w h o s e popularity is
b o o k w i l l add lustre to the English language. second to that of n o n e among the regional v e r -
M a y w e h o p e that it will also c e m e n t the g r o w - sions of the R a m a y a n a should find no p l a c e in
ing understanding b e t w e e n India and the W e s t ! the b o o k .
MRS. CHANDRA HANDOO. P R O F . M. K. V E N K A T A R A M A IYER.
RAMAYANA SAMIKSHA: Edited b y E. R. M A H A B H A R A T A : Translated b y K a m a l a S u b r a -

Sri Krishna Sarma. (Venkateswara University, m a n i a m . (Bharatiya Vidya Bhavan, Chow-
Tirupati. P p . 116. P r i c e : R s . 5.) patty, B o m b a y - 7 . P p . 766. P r i c e : Rs. 30.)
This small b o o k contains the collection of
T h e m i g h t y epic centred around the Pandava
papers on Srimad R a m a y a n a presented at the
brothers is far m o r e than a tale of adventure.
Seminar held in F e b r u a r y 1965 under the auspices
So m u c h and varied instruction is w o v e n into
of the Sanskrit Department of Venkateswara
it that the saying has b e c o m e current that what
University. Besides the inaugural address b y
is not to b e f o u n d in the Mahabharata is n o V t o
Sri K. Pampapati R a o and t w o presidential
be f o u n d a n y w h e r e ; and it has c o m e to b e
addresses b y Sri B. R . Sarma and Sri P. N a g a -
k n o w n as the ' Fifth V e d a ' . It is illuminated b y
raja R a o , there are eight other papers bearing on
the personal c h a r m and p r o f o u n d teaching of
the great Epic. F o u r of them s h o w the impact of
Sri Krishna. In the v e r y centre of it is enshrined
Valmiki's w o r k on the regional literature of this
the Bhagavad Gita. L i k e a golden thread r u n -
c o u n t r y such as Hindi, Telugu, Kannada and
ning through it is the theme of dharma
Malayalam. T h e Jain version of the story of R a m a
that is of right and h o n o u r a b l e conduct. It
in the Prakrit language is dealt w i t h b y H. L.
is b y no means idealised or romanticised;
Bhayani in a separate paper. Sri T. K. G o p a l a -
villainies in plenty are r e c o r d e d and violent
s w a m i Iyengar, in a w e l l - w r i t t e n paper, i n t e r -
passions c o m e into p l a y ; but the yardstick of
prets the R a m a y a n a f r o m the Vaishnava stand-
dharma remains the infallible measuring rod.
point of Saranagati Tattwa. O n e or t w o seeming
It is indeed g i v e n a n e w subtlety and profundity
lapses f r o m the strict c o d e of dharma with w h i c h
as Sri K r i s h n a turns it f r o m the letter to the
R a m a is charged are e x a m i n e d with m u c h insight
spirit of h o n o u r .
b y the Editor of the V o l u m e . The adaptability of
the slokas to musical recitation is w e l l set forth In condensing this vast w o r k to something
in a Sanskrit p a p e r b y Sri Anantakrishna Sarma. under eight h u n d r e d pages the present transla-
W h i l e the writers in the regional languages tor has not impaired the zest of it. T h e essen-
h a v e d r a w n their inspiration f r o m V a l m i k i , the tials of both teaching and episode remain. It is
poets' poet, and h a v e also kept f a i r l y close to the a b o o k that is hard to put d o w n .
original in respect of the m a j o r events, they have T h e translation is free and v i g o r o u s with no
not hesitated to m a k e additions and alterations archaisms of style. H o w e v e r it is far f r o m p e r -
in respect of details. S o m e of these h a v e b e e n fect. T h e r e are mistakes in English and o c c a -
c o m p l e t e l y omitted, others have b e e n assigned a sional infelicities of style (*' W i t h a smile h e
different place and yet others changed c o n s i d e r - felled the b a n n e r of Nakula and with an a r r o w
ably. S o m e n e w episodes are also to b e f o u n d in h e killed his charioteer." p. 457) . What is m o r e
these regional versions. Such departures are but serious is that the translator sometimes intrudes
natural. In a vast sub-continent presenting a w i d e opinions or interpretations without indicating
variety of customs and manners, the R a m a y a n a the f a c t . A n y m o d e r n interpolations in an old
is b o u n d to take the c o l o u r of the locality in text should b e indicated either b y printing them
w h o s e language it is presented b y a poet gifted in a different type or b y direct a c k n o w l e d g e -
with imagination and daring. But the r e m a r k a b l e ment, as C. Rajagopalachari does in translating
point is that these regional versions of the R a m a - the R a m a y a n a . A b o v e all, no condensation or
yana, in spite of deviations f r o m the original, editing should have been used with the
emphasise the central m o t i v e of the story, n a m e - Bhagavad Gita. A scripture is not to b e t a m -
l y dharma. Most of t h e m present R a m a as a pered with. A f t e r all these qualifications, h o w -
h u m a n b e i n g w h o f a c e d innumerable odds most ever, this remains a fine, b o l d rendering k e e p -
c h e e r f u l l y in his adherence to what he considered ing both the tension and the nobility of the
right c o n d u c t in the various situations in w h i c h h e original.
f o u n d himself. ARTHUR OSBORNE.
THE MOUNTAIN PATH January
T H E W I S D O M O F U N I T Y (Manisha P a n c h a k a m the names of the L o r d is one of the traditionally

of Sri S a n k a r a c h a r y a ) . B y T. M. P. M a h a d e v a n . h a l l o w e d m o d e s of G o d realization called Japa
(Ganesh & Co,, Madras-17. P p . 48. P r i c e : R s . 3.) Y a j n a . It is also described a s ' n a m a samkirtana.
It is w r o n g to h o l d that the repetition of the
This is a f a m o u s stotra c o m p o s e d b y Sri
L o r d ' s n a m e is a thoughtless mechanical o c c u p a -
Sankaracharya in five verses. A s Sri Sankara
tion. T h e n a m e sinks into our life and b e c o m e s
was going to the river Ganges he c a m e across
p o w e r f u l . T h e Christian B i b l e affirms that " The
a Chandala, a l o w caste untouchable person, and
name of the L o r d is a strong t o w e r , the righteous
bade h i m g o a w a y . T h e Chandala asked h i m
runneth into it and is safe." T h e Puranas h o l d
w h e r e he should go, since the b o d y is insentient
that in the Kali Y u g a the uttering of the n a m e
and its m o v e m e n t has n o meaning, w h i l e the Self
of the L o r d saves us. T h e Bhagavata, the Vishnu
is O n e and thus I m m o v a b l e . Sankara, listening to
Purana and the Saints of India h a v e all glorified
these w o r d s , recognised that he must b e L o r d
the efficacy of the repetition of the n a m e . Sri
Siva himself in h u m a n f o r m and c o m p o s e d these
Krishna in the Gita says " I am the Japa Y a j n a
five verses glorifying the Unity of Brahman.
a m o n g yajnas ". T h e literature on this s u b j e c t is
According to Balagopalendramuni, who has
Vishnu Sahasranamam. A f t e r having listened t o
written a c o m m e n t a r y on these verses, the first
the discourse on Dharma, Yudhishtra asks
four are based on the f o u r m a j o r texts r e s p e c t i v e -
Bhishma, " What d o y o u consider the greatest of
l y " Consciousness is B r a h m a n " of the R i g v e d a ,
all dharmas ? B y reciting w h a t w i l l h u m a n beings
" I am B r a h m a n " of the Y a j u r v e d a , " That thou
b e liberated f r o m samsara ? " Bhishma replies
art " of the Samaveda and " This Self is B r a h m a n "
that in his v i e w the d e v o t e d adoration of the
of the A t h a r v a v e d a . T h e last verse glorifies the
L o r d with h y m n s of praise and b y his thousand
ecstatic bliss of Brahman. T h e verses h a v e a
names is the dharma w h i c h is superior to all
p r o l o g u e and an epilogue, the f o r m e r g i v i n g the
others. It is b y w a y of reply to this question that
b a c k g r o u n d of the story and the latter a practi-
w e h a v e the V i s h n u Sahasranamam. T h e names
cal conclusion.
c o n n o t e attributes. Each name of the L o r d the
D r . M a h a d e v a n w h o has edited these five
Bhagavata says describes an exploit. The L o r d
verses has given a transliteration after the version
possesses infinite qualities, hence he has
in Devanagari script, f o l l o w e d b y an English
thousands of names. T h e b o o k under r e v i e w
translation and detailed explanation. T h e trans-
gives us the text, translation and introduction
lation is both literal and lucid. T h e explanation
a l o n g , w i t h t w o commentaries of the b o o k , i.e. o n e
or c o m m e n t a r y elucidates the contents of the
f r o m Sankara and the other from Parasara
verses and r e m o v e s o b j e c t i o n s to the fundamental
Bhatta, w h o belongs to the school of R a m a n u j a .
principles stated there. In his c o m m e n t a r y he
T h e commentaries are p r o f o u n d . Sankara regards
has m a d e use of the Sanskrit commentaries of
the thousand names as superior to all sacrifices
M a d h u m a n j a r i and Tatparyadipika. The work
because : " It does not i n v o l v e any i n j u r y to any
begins with obeisance to Sri Sankara and ends
b e i n g in the p r o c e s s . " H e calls it A h i m s a - y a g a .
with a quotation f r o m Sankara's c o m m e n t a r y on
F o r doing it y o u need n o c o l l e c t i o n , of m o n e y or
the M a n d u k y a - k a r i k a both suited to the text.
material, n o r need you o b s e r v e any particular
The learned editor c o m b i n e s scholarship with
time, place or p r o c e d u r e . Bhatta's c o m m e n t a r y is
lucidity, e x c e p t perhaps in P p . 11 — 12.
full of praise for the L o r d and is a r e c o r d of
T h e verses in the original Sanskrit are simple devotion and unqualified and absolute self-
and deserve to b e recited and reflected u p o n b y surrender to the L o r d .
the spiritual aspirant. The translation and the
In the present edition the translation is literal
c o m m e n t a r y are also useful. Dr. M a h a d e v a n has
and sometimes not academic. But to translate a
done excellent service in editing this beautiful
classic is not easy. Careful and diligent p r o o f -
text. ,
reading w o u l d h a v e spared us the u g l y t w o - p a g e
PROF. G. V. KULKARNI.
Errata. T h e English k n o w i n g w o r l d gets a glimpse
of this great w o r k in the v o l u m e under notice.
SRI V I S H N U S A H A S R A N A M A M with the c o m - PROF. P. NAGARAJA R A O .
mentaries of Sri Sankaracharya and Parashara
Bhattar. (Ganesh & Co., Madras. Price: THE GREAT INTEGRATORS: THE SAINT-
Rs. 12.) SINGERS OF I N D I A : B y Dr. V . Raghavan
The Vishnu Sahasranamam occupies a special (Publications Division, Delhi-6. Pp. 184.
place in the Anushasana parva (canto) of the Price : Rs. 2.25.)
great epic Mahabharata. It is a chain of the In this amplified version of the Patel M e m o r i a l
thousand names of the L o r d . T h e recitation of Lectures for 1964, n o w issued with a c o m p r e -
1968 BOOK REVIEWS 77
hensive A n t h o l o g y , w e h a v e god's plenty of disciples of the same guru ( f r o m w h o m indeed

sacred songs all f o r a song. Dr. Raghavan, w h o s e they had to extract initiation), but N a r a y a n a -
erudition is o n l y matched b y his enthusiasm, s w a m i surging with j o y and devotion, p l u n g e d
takes in his s w e e p fifteen centuries of time and in japa, w h i l e Ramananda was austere and
ranges at w i l l o v e r the regions w h e r e Tamil, irascible.
Telugu, Kannada, Marathi, Gujarati, Sihdhi,
Sri Champakbhai ( w h o is n o w a swami and
Punjabi, Hindi, Bengali and Assamese are spoken.
at w h o s e Mandir this b o o k was published)
T h e vast and active m o v e m e n t of integration
recollects Narayanaswami's occasional visits to
w h i c h began with the Bhagavata and is e v e n
the cities of the plains in his later years. H e
n o w at w o r k with the bhajans popularised b y
shows h i m surrounded b y disciples, leading kirtan.
Gandhiji, not to m e n t i o n A l l India R a d i o and
often lost in ecstasy. His intuitive k n o w l e d g e
p o p u l a r films on the Bhaktas, serves to bring
and l o v i n g guidance of his disciples is described.
together not o n l y the various corners of India,
but all the social and intellectual strata, f r o m ARTHUR OSBORNE.
Maharajas and Maharishis to the masses. The

songs cross sectarian and e v e n religious frontiers
LIFE A N D PHILOSOPHY O F SRI SWAMI-
and the singers c o m e f r o m all trades and p r o f e s -
NARAYAN: B y H. T. D a v e : Foreword by
sions — scholars, w e a v e r s , potters, butchers and
D r . K. M. M u n s h i : (Published b y A k s h a r
cobblers. T h e contents appeal to the p o p u l a c e ,
Bhavan. 19, L a k h a m s e y N a p o o Road, Dadar,
but t h e y maintain high standards of correctness
B o m b a y - 1 4 D D . P p . 186 + X X I V . Price : Rs. 10.)
of doctrine and purity of taste.
Besides the P r e f a c e and Introduction, the b o o k
Dr. Raghavan's quotations are not only apt but
under r e v i e w falls into t w o parts, part I c o m -
c o n v i n c i n g ; praise for our culture is fetched
prising t w e n t y - o n e chapters and part II seven
f r o m f o r e i g n and sometimes reluctant witnesses.
chapters. The f o r m e r is l a r g e l y o c c u p i e d with
One quotation f r o m an English writer r e a d s :
the w o r k of Sri S w a m i n a r a y a n as a religious
" T h e spiritual m e n of India, a great and w a t c h -
r e f o r m e r . The latter sets forth his metaphysical
ful multitude w h o s e spiritual status is unattain-
position.
able, are m a n y of them Catholics in a d e e p e r
sense than w e of the West h a v e yet given to the H e was b o r n in a small village near A y o d h y a
w o r d . .. . " (p.74). T o p r o v e the possibility e v e n and his original n a m e was C h a n a s h y a m . In
t o - d a y of " being still in the midst of one's b o y h o o d he learnt all the sastras and acquired
activities Dr. Raghavan cites the recent e x a m p l e such mastery as to b e able to intervene effectively
of Gandhi, w h o s e impact on his p e o p l e p r o v e s , in philosophical disputations b e t w e e n the a d h e -
as T o y n b e e declares, that " this spiritual gift, rents of Sankara's A d v a i t a and of Ramanuja's
that m a k e s M a n human, is still alive in Indian Visishtadvaita. He was a c o n v i n c e d e x p o n e n t of
souls." The lectures (100 p a g e s ) , the A n t h o l o g y Visishtadvaita. He b e l i e v e d in the ultimacy of
(75 pages) and the B i b l i o g r a p h y (9 pages) f o l l o w difference. The Highest Brahman was P u r u -
a uniform plan and support one another shottama ; Akshara B r a h m a n was l o w e r in rank ;
admirably. the jivas or souls w e r e the l o w e s t in the
PROF. K. SWAMINATHAN. hierarchy. Each j i v a had its o w n individuality
and retained it even in the state of Moksha. He
LIFE SKETCH OF P U J Y A N A R A Y A N A S W A M I : firmly b e l i e v e d that realism and pluralism w e r e
By (Miss) Sudha Rathi. (Parmanand Pra- given facts of e x p e r i e n c e and there was no
k ash an Mandir, Matunga, B o m b a y - 1 9 . P p . 86. explaining them a w a y .
P r i c e : Rs. 2.)
But strangely e n o u g h it is stated on page 158 :
The c o m p i l e r of this b o o k did not k n o w Sri u
Akshara Brahman is the highest to be attained
Narayanaswami personally, although he died as for a m u m u k s h u . The c o m p l e t e identification
recently as 1956. She has b e e n fortunate enough, with the Akshara Brahman is the nirvikalpa
h o w e v e r , to d r a w on the recollections of t w o samadhi or the highest m u k t h i . " On the n e x t
w h o d i d : Y o g i Ramananda S w a m i and P a r m a - page it is s t a t e d : * J i v a n m u k t h i is attainable
nand S w a r u p Sri Champakbhai, the f o r m e r a here only and the h o l d i n g of the physical b o d y
c o m p a n i o n and the latter a disciple. Ramananda is not incompatiable with the release of the soul
Swami's recollections have been shaped into an f r o m Maya or the shackles of K a r m a . Since
unsophisticated but charming account of the rare atma is the k n o w e r , his a w a k e n e d knowledge
w o r l d of saints and sadhus tramping the H i m a - separates h i m f r o m the physical b o d y . It is not
layas f r o m one h o l y place to another. The t w o necessary to be physically d i s e m b o d i e d to e n j o y
c o m p a n i o n s are c o n v i n c i n g l y d e s c r i b e d : both this bliss as it is k n o w l e d g e of one's o w n self
78 THE MOUNTAIN PATIl January
as Brahman, attained and established, that blots a life of leisure and peace m a y l o o k odd, but
out the w o r l d w i t h i n . " there is m u c h sense in what he says. Most y o u n g
But Swaminarayan's main w o r k was as a r e l i - men w h o are v e r y active and w h o take pleasure
gious r e f o r m e r . He was w e l l e q u i p p e d f o r this in being active fail to understand that peace and
task both b y virtue of his learning and his s p o t - rest are the ultimate o b j e c t s of all these activi-
less character. In the course of his travels he ties.
came to L e j p u r in Saurashtra w h e r e he r e c e i v e d
Vaishnavi Diksha f r o m Sri Ramananda. S o o n he T H O U G H T S ON I S L A M A N D O T H E R SUB-
became the guru of the ashram at L e j p u r . F r o m J E C T S : B y Haji A h m e d A l i . (Sri R a g h a v a -
this position of spiritual e m i n e n c e he did m u c h simham Press, Madras-15. P p . 133. Price:.
useful w o r k in infusing the spirit of true religion Rs. 5.)
in the minds of the p e o p l e of Gujarat and
Saurashtra. LIFE IN VERSE: By Haji Ahmed Ali.
(3/2, A l a n d u r Road, Saidapet, M a d r a s . P p . 54.
The author writes with m u c h earnestness and
P r i c e : Rs. 4.)
devotion. This is the saving feature of the b o o k .
His English leaves m u c h to b e desired. F o r his T h e mystic thoughts of Haji A h m e d A l i are
b r o k e n English he thinks it sufficient e x c u s e to pleasing. T h e y are dedicated t o his Master,
Mustan Bava. His attempt to write English
say that he is only a ' c o m m e r c e graduate'
verse is regrettable, h o w e v e r .
(page X X I I I of the I n t r o d u c t i o n ) . The book
w o u l d h a v e m a d e a m u c h better impression if it
BRIGHT PATH W A Y (sic) T O G O D : B y V i s n u
had b e e n written in faultless English and if the
Dass. (International Book Service, Deccan
facts relating to Sri Swaminarayan's w o r k as a
G y m k h a n a , P o o n a - 4 . P p . 100. Price : Rs. 2.)
religious r e f o r m e r had b e e n set forth in a m o r e
realistic manner, avoiding the usual e x a g g e r a - Visnu Dass groups the Gita verses according to
tions that gather r o u n d a great personality. theme, pointing out the f o o d f o r study and
reflection in each g r o u p .
PROF. M . K. V E N K A T A R A M A IYER.
PICTURES OF A PILGRIM OF PEACE : By

OTHER BOOKS
C. P. M. A b e y e s e k e r a and H . L. D . M a h i n d a -
SRI K R I S H N A A N D HIS G O S P E L : B y S h u d d h a - pala. ( A t k a - J y o t i Nilayam, C e y l o n . P p . 42.
nanda Bharati. (Yoga Samaj, Madras-20. P r i c e : 2.50.)
P p . 107. P r i c e : Rs. 2.) This is a small illustrated souvenir of K. R a m a -
Y o g i Shuddhananda Bharati presents the Gita chandra, Editor of the ' Religious D i g e s t ' , C e y -
a c c o m p a n i e d b y accounts of the s y m b o l i s m of lon, and a d e v o t e e of Bhagavan. Mr. R a m a c h a n d r a
Sri Krishna's e a r l y adventures. These, incidental- is photogenic and the souvenir contains s o m e
ly, are n o r m a l l y and traditionally regarded as striking photographs. There is also o n e of
symbolical. Bhagavan.
SADHANA — SPOTLIGHTS BY A SAINT: By TEMPLES A N D LEGENDS OF B E N G A L : By

M. M. V a r m a . (Manava Seva Sangh, V r i n d a - Roy Choudhury. (Bharatiya V i d y a Bhavan,
van, U . P . P p . 70. P r i c e : R s . 1.25.) B o m b a y . P p . 167. P r i c e : R s . 2.50.)
Mr. V a r m a has written a study of a S w a m i w h o T h r o u g h o u t India there is a wealth of temples,
prefers to remain u n n a m e d . His teachings, w h i l e each with its o w n legends, its o w n ritual, its o w n
(or because) not spectacular seem sound. P a r t i - devotional traditions and practices, m a n y of w h i c h
cularly striking, because often o v e r l o o k e d , is the are d e r i v e d f r o m some saint. F e w of these are
f o l l o w i n g r e m i n d e r ; " In the renunciation of a i m - w i d e l y k n o w n to the outside w o r l d . Mr. R o y
less ramblings of the m i n d lies the k e y to c r e a - C h o u d h u r y has p e r f o r m e d a useful service in
tive thought." collecting records of m a n y of those of Bengal.
T h e photographs also s h o w the characteristic
THE S Y M P H O N Y OF L I F E : B y B. Natesan. architecture of that part of India.
(Copies can b e had f r o m Higginbothams Private
Ltd., Madras-2. P p . 42. P r i c e : R e . 1.) SOUVENIR: SRI VAISHNAVI SHRINE. (Pub-
T h e r a n d o m thoughts on life expressed in the lished b y T h e Sanmarga Sangam, Tirumullai-
b r o c h u r e " T h e S y m p h o n y of Life " deserve to b e vayal, Madras-54. P p . 98. P r i c e : Rs. 3.)
studied, though n o reader will agree with the Scripture and tradition h o l d m a n y accounts of
author in toto. T o , the m o d e r n m a p w h o s e life is a D i v i n e Presence fusing with the devotion of its
m a r k e d b y restless activities the author's plea for worshippers to create a powerful influence felt
1968 BOOK REVIEWS 79
i n w a r d l y and manifested in outer events. U s u a l - ASHRAM REPRINTS

ly, h o w e v e r , this is in past ages. It is all the m o r e
remarkable to see such a process taking place M A H A Y O G A or T h e Upanishadic L o r e in the
before our e y e s in this twentieth century. What Light of the Teachings of Bhagavan Sri Ramana,
makes it still m o r e striking is that Sri P a r t h a - is an old f a v o u r i t e . Its author, u n d e r the p s e u -
sarathi, the f o u n d e r of this shrine, b e g a n as a d o n y m of ' Who \ was one of the Maharshi's
strong disbeliever in the p o w e r i n d w e l l i n g a earliest disciples and was w e l l k n o w n for years
statue and was only c o n v i n c e d b y e x p e r i e n c e . at the A s h r a m . It is n o w appearing in its sixth
edition at Rs. 4. (lOsh ; $ 1 . 5 0 ) .
The S o u v e n i r is v e r y attractively p r o d u c e d and
S. S. Cohen, w h o w a s introduced to o u r readers
the n u m b e r of donations it has r e c e i v e d is e n o u g h
in o u r issue of A p r i l , 1967, is another of the
to s h o w what popularity this private shrine of
early disciples. His G U R U R A M A N A , M e m o r i e s
recent origin has already achieved.
and Notes, is appearing n o w , enlarged and
It includes an account of the life of Sri revised, in its third edition at R s . 2.50. (6 sh. 6 d . ;
Bhagavan as also of a f e w other S w a m i s . A m o n g $1).
them is Seshadri S w a m i , the strange, enigmatic T h e late M a j o r C h a d w i c k (Sadhu A r u n a c h a l a )
S w a m i w h o arrived at Tiruvannamalai a f e w translated T H E P O E M S O F B H A G A V A N into
years b e f o r e Bhagavan and w a s connected with English verse. T h e second edition of this w o r k is
him in the early part of his life. n o w available at R s . 0.75. (1 sh. 6 d . ; $ 0 . 3 0 ) .
R AMANA
Pictorial Souvenir
RELEASED ON 18—6—1967
in Commemoration of K U M B H A B I S H E K A M
TO
S R I R A M A N E S W A R A M A H A L I N G A M
W e have brought out a Pictorial Souvenir on Foreign Real A r t Paper, containing

8 6 full page reproductions of rare photographs o f Sri Bhagavan. It also contains
32 pages o f thoughtful articles specially contributed. S i z e : 5|" x 8", A book
worth possessing and preserving; such an opportunity may not recur.
Price : Indian : Rs. 7.50 — postage 75 paise extra.

Foreign : 15 sh. or $ 2 . 2 5 (postage free)
President,
BOARD OF TRUSTEES,
Send your order of requirement to : SRI R A M A N A S R A M A M ,
TIRUVANNAMALAI, (S.I.)
AT HIS S H R I N E OF GRACE
T HE 88th Jayanthi or birthday of Sri Bhagavan

was celebrated on the 19th of D e c e m b e r . The
deesa Iyer and party gave a d i v y a n a m a s a n k e e r -
tana bhajan w h i c h lasted till late in the night.
celebrations began with special chanting of U p a n i - A special feature of the w h o l e function was
shads b y a n u m b e r of Brahmins and Laksharchana that one and all assembled e x p e r i e n c e d the
or w o r s h i p at Bhagavan's shrine with the r e p e t i - L i v i n g Presence of Sri Bhagavan throughout.
tion of the thousand names of Bhagavan. These A feast was arranged f o r them as usual. A
w e r e f o l l o w e d b y elaborate puja or ceremonial large n u m b e r of p o o r persons w e r e also fed.
w o r s h i p . T h e entire p r o c e e d i n g s w e r e w a t c h e d b y * * *
a large concourse of devotees w h o had c o m e
KARTHIKAI DEEPAM
f r o m far and near.
The annual D e e p a m festival of the temple of
This was the first time after several years Arunachala was celebrated for ten days f r o m the
that the celebrations w e r e conducted at the 4th of D e c e m b e r . The D e e p a m o r the H o l y B e a c o n
original shrine. The large pavillions put up in was lit on top of the Hill Arunachala at
front of the shrine at the time of the K u m b h a b h l - dusk on the tenth day, but to the disappointment
s h e k a m afforded excellent shelter to the devotees of thousands of devotees w h o w e r e eagerly w a i t -
all of w h o m could c o n v e n i e n t l y sit and w a t c h ing to catch the first glimpse of the sacred flame,
the w a v i n g of the lights, etc. dense clouds hid the entire top of the Hill.
H o w e v e r after about half an hour a f e w glimpses
In the afternoon, Bangalore Sri Krishna B h a - of the flame were caught through the clouds b y
gavathar gave a harikatha on Sri R a m a n a
4
the devotees of Bhagavan w h o had assembled in
Vijayam', with his inimitable admixture of the quadrangle of the A s h r a m a c c o r d i n g to the
h u m o u r and emotional outbursts. Sri O m Sadhu custom o b s e r v e d in Bhagavan's • life time. An
with his party c o n d u c t e d bhajan for an h o u r unusually large n u m b e r of devotees c a m e to the
b e f o r e the evening puja. A f t e r dinner, at the A s h r a m in connection with the festival. In the
request of the devotees, the cinema film of Sri night, as usual, most of the devotees went round
Bhagavan was screened. T h e n Brahma Sri J a g a - the Hill.
1968 ASHRAM BULLETIN 81
HOMAGE FROM A SILENT DEVOTEE W h e n all this has b e e n said in their praise,
w h o am I to say a n y m o r e ?
F o r the c o m p l e t i o n of the 60th y e a r of the M y o n l y p r a y e r this d a y is like Saint T u k a -
ascension of H . H. S r i K a m a k o t i Jagadguru ram's w h o said : ' Oh M a s t e r ! I d o not wish to
Shankaracharya of K a n c h i t o the peetham, Sri have a n y thing, let m e b e u n d e r y o u r feet
Framji Dorabji w a s invited to m a k e a short w h e r e there is all happiness.'
speech on ' T h e J a g a d g u r u w h i c h h e has sent t o Jai Shankara J
us f o r insertion in The Mountain Path, * # *
Sri F r a m j i is o n e of t h e MOUNTAIN PATH NEWS

seniormost and most d e v o t e d
of the f o l l o w e r s of Sri B h a g a - Our next issue will again
v a n a n d w e should l o n g a g o be about SACRED POETRY, but
h a v e introduced h i m t o o u r this time to redress the
readers b u t f o r his fixed balance, NON-HINDU.
opposition to a n y kind of
publicity. W e n o w gladly A f t e r that w e are bringing
e x t e n d what recognition w e to an e n d o u r series of issues
can b y publishing this short d e v o t e d t o particular subjects.
speechi:— T h e y c o u l d n o t g o o n indefi-
nitely, as it would have
It is v e r y difficult f o r m e meant taking u p less i m -
to w r i t e or speak about a portant themes w h i l e n e g l e c t -
Jagadguru; but I would ing basic ones t o w h i c h an
like to quote w h a t other issue had already b e e n d e v o -
great saints h a v e said. ted but about w h i c h much
K a b i r says : ' The J a g a d - m o r e remained t o b e said. F o r
guru is the o n l y G u r u w h o instance, w h o l e v o l u m e s could
brings peace and prosperity be and have b e e n written
to the w h o l e w o r l d ' . A n o t h e r about the single s u b j e c t of
Marathi saint has said : ' F o r Kanchi Acharya symbolism. Nevertheless, it
the good and betterment w a s considered a g o o d thing
of h u m a n beings they sacrifice themselves and to start t h e life of The Mountain Path b y dealing
do g o o d to m a n k i n d in a m o r e c o m p r e h e n s i v e w a y with some of the
Bhagavan Sri Ramana s a y s : ' T h e Sage is basic p r o b l e m s w h i c h arise, such as predestina-
characterised b y eternal and intense activity. tion o r reincarnation o r s y m b o l i s m .
His stillness is like the apparent stillness of a O u r change of style does n o t m e a n that future
fast rotating t o p . Its v e r y speed cannot b e f o l - issues of The Mountain Path w i l l b e just a
l o w e d b y the e y e and so it appears to b e still. haphazard j u m b l e , b u n d l i n g together w h a t e v e r
So is the apparent inaction of the Sage. These happens to arrive in the post. It has b e e n possible
must be explained to build u p a certain reserve, and with the help
because the people of this and of articles in series w e h o p e to m a k e
generally mistake his an aesthetically arranged b o u q u e t of each issue.
stillness to b e i n e r t - In order to d o so w e have t o m a k e a t w o f o l d
ness. It is n o t so. appeal to contributors : o n the o n e hand to k e e p
There is n o activity us plentifully supplied with material and on the
under the sun w h i c h other t o bear with us patiently if some of the
is m o r e intense than material accepted is kept pending f o r a w h i l e
that of a Jnani.' b e f o r e b e i n g used.
T h e Bhagavad Gita
Pausing at this milestone o n o u r path t o l o o k
has g o n e a step f u r -
back, w e see that n o single issue has y e t a p p e a r -
ther and says : ' If t h e
e d w h i c h has n o t b r o u g h t us a n u m b e r of n e w
•splendour of thousand
contributors, w h i l e o n the other hand w e h a v e
suns w e r e t o blaze out
been able to build u p a staunch f o l l o w i n g of
together in the s k y
that might resemble
1 W e are glad to i n f o r m the readers that Sri
the glory of that
Framji will b e introduced in o u r next issue of
Framji Dorabji Mahatma '. A p r i l '68 — Editor.
regulars such as Wei Wu Wei, Cornelia BagaroUi, In the last issue our e v e r g r o w i n g list of life
Gladys de Meuter, Prof. Kulkarni and all those m e m b e r s of the A s h r a m and life subscribers t o
others w h o m w e apologize for not mentioning b y The Mountain Path got transferred to J u l y . Since
name. W h i l e the f o r m e r illustrate the f e c u n d i t y there is apt to b e greater pressure o n space in
of our journal, the latter s h o w its stability. We our January issue, w e h a v e decided to leave it
are confident that both will continue. there.
* * * * * *
POSTAL SERVICE THE MOUNTAIN PATH LIBRARY
i NEW ADDITIONS
U n d e r the heading ' postal d i s s e r v i c e ' w e had The Credibility of Divine Existence: The Col-
to complain in our issue of January, 1966 that the lected Papers of N o r m a n K e m p Smith. Edited
postal authorities had suddenly and f o r n o k n o w n
b y A . J. D . Porteous, R. D . Maclennan and
reason cancelled the facilities for an A s h r a m
G. E. D a v i e .
postal d e l i v e r y service w h i c h w e had e n j o y e d
Religion in Philosophical and Cultural Perspec-
ever since Bhagavan presided over the opening
of our branch post office as far b a c k as 1937. W e tive : A cross Disciplinary A p p r o a c h . Edited
are n o w glad t o b e able to say that this facility b y J. Clayton F e a v e r and W i l l i a m Horosz
has been restored. The A s h r a m office and The Sri Aurdbindo on the T antra. Compiled by
Mountain Path had b e e n put to m u c h i n c o n v e n i - M. P. Pandit
ence b y the w i t h d r a w a l of the facility and w e The Eternal Verities b y F r a n k Lester
congratulate and thank the postal authorities for
Space, Time arid Karma by Keshavamurti
restoring it to us.
* * * The Mind of Mahatma Gandhi b y R. K. Prabhu
and U. R. R a o
RAMANA KENDRA
The Secularisation of Modern Cultures by Ber-
T h e R a m a n a K e n d r a , Delhi, w e are glad to say, nard E. Meland
has n o w taken u p their d e v e l o p m e n t p r o j e c t Bright Pathway to God b y Visnu Dass
earnestly. A s a first step to collect funds t o w a r d s Life Sketch of Pujya Narayanaswami by Sudha
the^cost of the premises acquired and. a building
Rathi
o v e r it, they w a n t to bring out a SOUVENIR,
Transactions of the Indian Institute of Advanced
dedicated to Bhagavan Sri Ramana Maharshi. In
Study Vol. I
addition t o original articles b y eminent scholars,
selected portions f r o m articles in The Mountain Treasury of Thought b y D a g o b e r t D . Runes
Path, are also to b e published. Prof. K. S w a m i - Islam the Misunderstood Religion by Muhammad
nathan, w h o is the spirit b e h i n d this, has f o r m e d Qutb
a Committee, the office-bearers of w h i c h a r e : The Tarjuman al-Quran b y A b u l K a l a m Azad,
Sri K. M. Munshi, Chairman, Sri K a k a Saheb Edited and R e n d e r e d into English b y S y e d
Kalelkar, Prof. M. Y a m u n a c h a r y a , Sri K. S w a m i - A b d u l Latif
nathan, Secretary, Sri M . S. K. Sastri, Treasurer.
Radhakrishnan — The Portrait of an Educationist
T h e S o u v e n i r Committee appeals to p h i l a n t h r o -
by R. P. Singh
pists and industrialists to b o o k advertisements in
the Souvenir. W h i l e w e wish them all success Temples and Legends of Bengal by P. C.
and offer our sincere g o o d wishes and c o - o p e r a - Choudhury
tion, w e advise readers interested t o obtain All India Colloquium on Ethical and Spiritual
further details f r o m Sri K. Swaminathan, Level 5, Values as the basis of National Integration —
East Block IV, Ramakrishnapuram, New Delhi-22. D e c e m b e r 30, 1966 to J a n u a r y 2, 1967 —
* * * R e c o r d of P r o c e e d i n g s
Sri Krishna and His Gospel by Shuddhananda
PILGRIMS
Bharati
T w o devotees f r o m abroad, w h o after strenuous Sadhana — Spotlight by a Saint b y M . M. V a r m a
efforts o v e r the years have succeeded at last in Thoughts on Islam and other Subjects by Haji
c o m i n g to the A s h r a m , are Mr. Horst Rutkowski
Ahmed Ali L
~
and Mr. Vaclav Cech. T h e y will b e staying for
a f e w months, doing sadhana, Mrs. Lucy Cdr- Life in Verse b y Haji A h m e d Ali
nelssen, our staunch devotee and the G e r m a n Ramayana Samiksha by E. C. R. Sreekrishna
writer, is b a c k again h e r e and will be staying Sarma
for g o o d . Sankaradeva and His Times b y Maheswar Neog
19,68 INTRODUCING 83
Life and Philosophy of Shree Swaminarayan by Meditation b y M o u n i Sadhu

H. T. D a v e The Symphpny Of Life b y B. Natesan
The Practical Approach to Divinity by Chandra Prophet of Indian Nationalism b y K a r a n Singh
Swami Holy Commandments of Hazrat Mehboob-i-Ilahi
Pictures of a Pilgrim of Peace b y C. P. M. Kwaja Nizam-uddin Aulia b y Baba
A b e y e s e k e r a and H. L. D . Mahindapala The Magnificent Defeat by Frederick Buechner
INTRODUCING
R. NARAYANA IYER
Q R I R. N A R A Y A N A I Y E R , an old devotee, a
^ r e t i r e d Sub-Registrar, is o n e of t h e seniormost
devotees of Sri Bhagavan and o n e w h o e n j o y e d
some special privileges. S o o n after h e came to
Sri Bhagavan he b e g a n to m o v e with h i m m o r e
like a resident of the A s h r a m , than a casual
visitor. H e was an out and out sceptic with
ultra m o d e r n v i e w s and w a y s , but v e r y soon he
b e c a m e a staunch f o l l o w e r and devotee of Sri
Bhagavan. H e describes this change fully in his
narrative of h o w he c a m e to the Maharshi w h i c h
w i l l b e published in a later issue of The Mountain
Path.
T h e familiarity and f r e e d o m w i t h w h i c h he
m o v e d with Sri B h a g a v a n can b e u n d e r s t o o d f r o m
the fact that h e was chiefly responsible f o r e l i c i t -
ing a g o o d deal of information about the f a m i l y
in Tiruchuzhi, their financial difficulties w h i c h
necessitated b o r r o w i n g s and alienation of f a m i l y
properties. H e also assisted the A s h r a m m a n a g e -
m e n t to r e d e e m these properties and to preserve
them as sacred m o n u m e n t s at Bhagavan's b i r t h -
place and the place of his education u n d e r the
names of Sundara Mandiram and Ramana Mandi-
ram. H e l i k e w i s e p l a y e d a p r o m i n e n t part in the
e x e c u t i o n of the W i l l of Sri B h a g a v a n — a d o c u -
ment about the p r o p r i e t y of w h i c h later on there
was a g o o d deal of c o n t r o v e r s y .
T h e r e w e r e occasions on w h i c h Sri Bhagavan

t o o k special notice of h i m , for instance, w h e n a
cinema picture w a s about to b e s h o w n in the
dining hall at 13 p.m., Bhagavan declined to go
there till Sri Narayana Iyer, w h o w a s e x p e c t e d also. Though d e e p l y i n v o l v e d in the affairs of
at 7 p.m., arrived c o n s e q u e n t l y a large n u m b e r the A s h r a m and having different v i e w s h e con-
of p e o p l e w h o had gathered in the hall had t o tinues to visit the A s h r a m regularly and is w e l l -
wait f o r a l o n g time. T h e r e w e r e other Instances k n o w n to one and all.
His article, Divine Glimpses under the p s e u -

d o n y m ' Vishnu' was published in our Jayanthi
N u m b e r of January, 1966. S o m e of his r e m i n i -
scences w i l l also b e f o u n d in the Ramana Pictorial
Souvenir, published in c o m m e m o r a t i o n of the
K u m b h a b h i s h e k a m of Sri Bhagavan's Shrine of
Grace. It was h e w h o asked for a clarification
of the. state of a family m a n w h o f o l l o w s the
path of jnana, and to w h o m Sri Bhagavan said :
" R e m a i n i n g as a f a m i l y m a n y o u can certainly
engage in spiritual practice. E v e n better than
the man w h o thinks * I h a v e r e n o u n c e d e v e r y -
thing * is o n e w h o does his d u t y but does not
think '' I d o t h i s ' or ' I am the doer '. A sannyasi,
w h o thinks ' I a m a s a n n y a s i ' cannot b e a true
sannyasi, whereas a h o u s e h o l d e r w h o does not
think ' I am a h o u s e h o l d e r ' is truly a sannyasi."
Sri Narayana Iyer was the first person to c o n - lives h e r e and narrates, to those w h o seek, the
struct a house in R a m a n a Nagar c o l o n y . He still Grace, L o v e and Splendour of Sri Bhagavan.
M o t i o n l e s s d i d t h e S u p r e m e S p i r i t v i b r a t e a l o n e i n its o w n glory.
B e y o n d that nothing did exist. Creative then b e c a m e the glory with
self-sustaining principle b e l o w and creative energy above.
— Rig Veda.
* * * * #
T h e O n e R e a l i t y c a n n o t e v e n b e s a i d t h a t I t is o n e . For h o w can
there b e a second other than that ? T h e r e is n e i t h e r a b s o l u t e n e s s , n o r
non-absoluteness, neither non-entity nor entity, for the Reality is
absolutely non-dual. H o w , t h e n , c a n I d e s c r i b e T h a t w h i c h is t h e g o a l
of the highest k n o w l e d g e ?
— Sri Shankara.
•3fr -X- . -5f -X- *
A l l this, w h a t s o e v e r moves in t h e U n i v e r s e , is t o be enveloped in

the Self.
-— Isa Upanishad.
* * * * *
H e s e e s t h e S e l f i n h i s o w n b o d y , h e s e e s a l l as t h e S e l f . Evil does
n o t o v e r t a k e h i m ; b u t h e t r a n s c e n d s all evil. Evil does not trouble
h i m ; h e c o n s u m e s all evil.
— Brihadaranyaka Upanishad.
* * * ^ *
Verily, he b e c o m e s B r a h m a n w h o realises B r a h m a n . He overcomes
evil and transcends grief. B e i n g f r e e f r o m all k n o t s of t h e h e a r t , h e
attains to i m m o r t a l i t y .
— Mundaka Upanishad.
1968 85
to the EDITOR
KRISHNA, TEACHER Of DHARMA nation therefore seems to be m e r e l y ad h o c aris-

ing directly f r o m the quotation casually sprung
M o r e than anything else, I was thrilled to read upon y o u b y the letter-writer.
in the O c t o b e r Mountain Path your article T. S. SANKARAN,
'Krishna, T e a c h e r of Dharma'. A s y o u k n o w , there M y l a p o r e , Madras.
is a lot of misunderstanding on this subject. T h e r e
My explanation was indeed ad hpc, provoked
are various interpretations. 1. Our Bhagavatas
by the suggestion that Valmiki Ramayana was
are n e v e r tired of expatiating on the ingenuity
not reliable. I am grateful to Mr. Sankaran for
of Krishna in his dubious dealings with the
his fuller comment.
K a u r a v a leaders. 2. T h e Rt. H o n . Srinivasa S h a s -
EDITOR.
tri, f r o m the w a y he dealt w i t h the R a m a - V a l i
episode, w o u l d perhaps argue that Krishna was * * *
not a b o v e the weaknesses and errors of mankind,
I w o u l d like to say h o w m u c h I like the July
thus d e n y i n g his divine personality. 3. Prof. Lai
1967 issue of the Mountain Path. It is g o o d to h a v e
of Calcutta University is of the opinion that the
an appreciation in one issue of the elements of so
k e y n o t e of the Mahabharata is e x p e d i e n c y , doing
m a n y different y o g a paths and to h a v e it stated so
things as politicians do, to serve the time and
definitely what y o g a is and what it is not.
occasion. 4. It is refreshing to see y o u r sane
and correct interpretation of the Mahabharata e p i - It has helped m e to m a k e up m y m i n d and led
sodes. I am h a p p y to h a v e read it and thank y o u me to one definite conclusion, h o w e v e r : Y o g a is
f o r giving m e the opportunity to d o so. not for m e . I w o u l d go further than that and say
that Y o g a is not f o r most p e o p l e . If y o g a is not
B. N A T E S AN,
f o r those w h o h a v e f a m i l y responsibilities, w h o
Calcutta.
is it f o r ? I w o u l d guess that of the p e o p l e of
* * * E u r o p e and A m e r i c a perhaps one in ten thousand
w o u l d consider seeking the higher spiritual states.
VALMIKI RAMAYANA The p r o p o r t i o n in India m a y b e higher.
In the issue of Mountain Path of J u l y 67, there D o y o u consider that the time w i l l c o m e w h e n
is a q u e r y about destiny in V a l m i k i R a m a y a n a , m o r e p e o p l e are interested in the religious life?
and y o u r r e p l y thereto (page 260). I w o u l d invite Will there then b e m o r e husbands l e a v i n g their
y o u to go through sargas 22-24 of the A y o d h y a h o m e s and w i v e s to obtain solitude W i l l there
K a n d a . R a m a emphasises that destiny alone is then b e f e w e r p e o p l e m a r r y i n g and having c h i l -
responsible for all that happens and Lakshmana, dren ? Or is it l i k e l y that y o g a w i l l always b e
impulsive as he . is, rails against Rama, saying o n l y f o r the f e w and that the m a j o r i t y w i l l always
that o n l y c o w a r d s b e l i e v e in destiny. But R a m a be there to m a k e families and live in society?
finally sticks to his resolve about o b e y i n g his What h a v e the Hindu scriptures t o say to this
father and Lakshmana cools d o w n and seeks his m a j o r i t y of the p e o p l e , w h o will always h a v e
brother's permission to a c c o m p a n y h i m to the family responsibilities and b e unable to f o l l o w
forest. Rama's v i e w about destiny as enunciated yoga v e r y far?
b y V a l m i k i is thus quite clear. Sita's v i e w is also MURDOCH KIRBY,
the same e.g., Sundarakanda, 37-3. Y o u r e x p l a - Isle of Wight, England.
THE MOUNTAIN PATH January
You are confusing two issues: the general v o l u m e of ' T a l k s ' and read a f e w pages at r a n -
possibility of following a spiritual path and the dom. Needless to say, I find in Bhagavan's t e a c h -
technical possibility of following a yogic path. ings the only c o m p l e t e and clear w a y that I h a v e
It has been pointed out on a number of occasions encountered in m y reading.
in T H E MOUNTAIN P A T H that a technically yogic LOCKE R U S H ,
path is not only unnecessary but was not even T o k y o , Japan.
advocated by the Maharshi. He preferred people
to follow a spiritual path invisibly in the life of * * *
the world. The conclusion to be drawn from the
technical difficulties may indeed be that " yoga SELF-ENQUIRY
is not for me ", but with the corollary that one What e x a c t l y does the Maharshi m e a n b y S e l f -
should give up playing about at it and turn enquiry? Is it a continued process of asking ' W h o
instead to some spiritual path that one is in a am I ? ' or does it mean trying to give an answer
position to follow seriously. The question how as w e l l ? A c c o r d i n g to the Maharshi, e v e r y m a n is
many people will do so djoes not arise, because already realized. T h e n w h o is to ask and w h o is
the fundamental question is always whether Y O U to answer? Is there a n o n - S e l f w h i c h shrouds the
will. eternal Self? If so can the eternal Self free itself
EDITOR. b y m e r e l y asking about its identity with itself?
BlJAYA K. MISRA,
* * *
Cuttack.
GASPING
You have to be very careful not to get tangled
W h e n I sit in meditation focusing the m i n d on up in such questions. The Maharshi did not say
the right side of the chest and asking ' W h o am that " every man is already Realized", because
I ? ' c h o k i n g of breath ensues. I c o n c l u d e that " evejy " presumes multiplicity while " Realized "
that m a y b e due to emotions. What should I d o presumes universality. He might have said "You
about it? are already Realized", but then you have to
MRUTHYUNJAYA, understand who is the "you" to whom this
Davangere. applies and who is the illusory or imagined " you "
Bhagavan explained that thought and breathing to whom it does not apply. That is Self-enquiry.
are connected and rise from the same source, so EDITOR.
if you stop one the other also stops. Sometimes
in meditation the breathing slows dowU or eUen
* * *
stops and the mind may notice that it has stopped
and start it up again with a sudden shock or even H O W MANY OF ME?
a feeling of fear. It is best to pay as little
Sri Ramana Maharshi discourages m e r e reading
attention to this as possible. Don't try to syste-
of learned b o o k s . H o w then does ' The Mountain
matise it. When it happens just resume calm,
Path' justify its existence? I h o p e to purify
gentle breathing until it becomes normal again.
m y m i n d b y inspirational writings like y o u r e d i -
EDITOR.
torials. I read y o u r last editorial and y o u r article
* * * on Sri Krishna with great delight. Y o u r r e p l y
to G o r d o n G r e e n confirmed m y feeling in the
It is so k i n d of y o u to h a v e r e s p o n d e d so p r o -
matter. I read in the O c t o b e r issue that there is
m p t l y to the need of a sadhaka. Y o u r k i n d s u g g e s -
a possibility of y o u r editorials being published in
tion is so apt and precise, as if it came b y t h o u g h t -
b o o k f o r m , possibly along with other important
reading. T h e w o n d e r is that the same s u g g e s -
articles. I am o n e of those w h o are eagerly a w a i t -
tion w h i c h y o u gave m e in y o u r letter arose s p o n -
ing such a publication.
taneously in m y m i n d about four days b a c k and
I put it into practice and in the m e a n w h i l e y o u r M a y I ask if y o u r e c o g n i z e t w o egos, one
letter arrived. It is all Bhagavan's G r a c e . absolute and admirable and desirable and the other
MRUTHYUNJAYA. limited and undesirable?
S. K. PHADKE,
* * *
Bombay.
THE ONLY WAY
You have answered the question about writing
F o r several years n o w I h a v e read everything T H E MOUNTAIN P A T H yourself. If writings are
I could lay m y hands on c o n c e r n i n g Sri Bhagavan found inspirational they are not merely learned
and each m o r n i n g I open at r a n d o m the large and can be helpful.
1968 LETTERS TO THE EDITOR 87
If the editorials or other articles are published e n c e ? These are a f e w of the questions that have
separately in book form it will not be yet awhile. puzzled m e .
Questions about the ego and the self are a trap. MRS. BHIM KRISHNAMMA,
Try to remember that there just is . Secunderabad.
EDITOR. Before asking whether an animal has a sioul or

understands the idea of God it might be best to
# * *
make sure what one means by ' soul' and ' God \
Certainly an animal has consciousness and can
THE HEART
respond to a spiritual influence. It can feel devo-
1. I wish to obtain annual b o u n d copies of tion, anger, gratitude and a sense of duty.
The Mountain Path. F r o m w h a t year are t h e y Bhagavan showed clearly both by precept and
obtainable ? practice that we can help animals in their deve-
2. U n d e r question 9, chapter 1 1 of ' Spiritual lopment and have a responsibility to do so. That
I n s t r u c t i o n ' the Heart is described as " . . . . i n v e r t - wk)uld also imply that we have culpability for
ed, and in it there is a tiny orifice w h e r e i n is not doing so when the opportunity to do so comes
firmly seated along with desires (tendencies) etc. our way.
an i m m e n s e darkness. T h e r e o n the entire n e r v o u s EDITOR.
system has its support. It is the seat of the vital * * *

forces, the m i n d and the light (of c o n s c i o u s n e s s ) . "
D o e s this refer to the gall bladder? JUDGE NOT—I
RICHARD E . YAP,
Malaysia. Immediately on receipt of The Mountain Path
e v e r y quarter I first read y o u r expert and b r i l -
1. There are still a few bound volumes of
liant editorial and then go through the last pages
T H E MOUNTAIN PATH available for the years 1 9 6 6
with eagerness to see the ' Letters to the E d i t o r '
and 1 9 6 7 . Only those for 1 9 6 4 and 1 9 6 5 are com-
and y o u r clear replies thereto.
pletely out of stock.
This time I myself wish to refer to y o u r e d i -
2. The centres referred to in such texts are not
torial Oct. 1 9 6 7 called ' Quest and E g o i s m ' and
physical organs. On the other hand they are also
to ask y o u w h e t h e r there is any w a y to distinguish
not imaginary. They can best be described as
b e t w e e n the t w o types of aspirant you mention
' subtle centres'.
there :
EDITOR.
1. those w h o s e vasanas or latent tendencies are
# * * being brought to the surface o n l y to b e e x p e l l e d
and leave them in peace, e v e n though causing a
ANIMAL CITIZEN lot of i n c o n v e n i e n c e to themselves and others in
the process.
I read with interest what M. D . Sagane had to
say about his dog u n d e r the caption ' A d o g m e d i - 2. those w h o have fallen on the w a y in their
tates' in y o u r O c t o b e r issue, because it brings up sadhana, tripped up b y m u n d a n e luxuries or b y
questions w h i c h h a v e often puzzled m e . arrogance o r in s o m e w a y deluded and are in a
What e x a c t l y is the position of the animal in w o r s e state than b e f o r e .
the divine s c h e m e of things? I h a v e heard a r e l i - H. A. SHANKARANARAYAN,
gious teacher say that animals h a v e n o souls. Coimbatore.

Personally I do not agree with this. If the animal There is no easy way to distinguish. That is
has a soul, what is the difference b e t w e e n its soul why \one is always urged not to judge others but
and that of a man? W h e n an animal indulges in to concentrate on removing one's own imperfec-
cruel or brutal acts is it committing ' s i n ' In the
tions.
generally accepted sense of the term? T h e r e
are p e o p l e w h o l o v e their animal pets d e e p l y that There is, however, the consolation of Sri
they place them on a par with human beings. Krishna's assurance in the Bhagavad Gita that
A r e they right to do this? even those who fail in their quest are not lost
but are brought back in circumstances favourable
If w e b e l i e v e in reincarnation w e m a y hold that
for renewed effort in their next birth. (Ch. V I ,
an animal can one day be reincarnated as a man.
v. 37-45.) ,
Does the w a y an animal lives help it to m o v e
EDITOR.
in this direction? D o e s the animal understand the
ideal of G o d ? Is it capable of a mystical e x p e r i - $ $
JUDGE NOT—2 Dr. R a o was a long-standing d e v o t e e and f r e -

quent visitor and the y o u n g m a n was a close
1. Let m e congratulate y o u on y o u r p o e m 'The relative of his, and this m a y be w h y the S a r v a d h i -
V o i c e of the E g o ' and G. N. D a l e y for ' I n B r i e f , kari intervened and Bhagavan supported h i m .
appearing respectively in the O c t o b e r and January DEVARAJA MUDALIAR,
issues of The Mountain Path. Both h a v e s u c - Kancheepuram.
c e e d e d in putting the w h o l e sadhana in brief.
2. If one w h o has r e c e i v e d Bhagavan's initia- This letter from one of our seniormost devotees
tion and G r a c e m a y s u c c u m b to the lurking e g o will remove the need for further controversy. It
what is the difference b e t w e e n h i m and o n e w h o will be seen that it is substantially in agreement
has not? with our previous reply.
AMARENDRAVIJAYAJI, EDITOR.
Dharmaj.
* * sit
When Christ said that many are called but few
are chosen he implied that being called is no
guarantee of being chosen. But one is apt to be too RECOGNITION
impatient and attach too much importance to this
I am v e r y glad to h a v e r e c e i v e d ' Guru R a m a n a v
lifetime. In the Bhagavad'Gita, ch. V I , v v . 40-45

and the O c t o b e r Mountain Path. I feel that Sri
Sri Krishna reassures Arjuna that one who has
Bhagavan has d r e n c h e d m e with his blessings.
striven on the path in this lifetime but fallen from
These w o r k s are not revealing something n e w to
it is reborn in favourable conditions for further
m e but I f e e l that I am r e d i s c o v e r i n g myself. It
effort %n his next lifetime and carried forward by
is m o r e than r e w a r d i n g to b e fortunate enough
the momentum of his past practice.
to have contact with the A s h r a m . T h o u g h p h y s i -
EDITOR.
cally miles away, I feel f r o m the v e r y c o r e of
- * * * m y heart some out-flowing fountain of divine bliss
that makes m e h u m b l e and m e e k .
RITUAL (Continued III) I should like to pay m y fervent compliments to
y o u personally f o r y o u r scholarly craftsmanship
I wish to add w h a t e v e r I m a y k n o w on the
in w i e l d i n g y o u r p o w e r f u l p e n in p r o j e c t i n g the
a b o v e subject as the result of m y l o n g residence
teachings of Sri Bhagavan. T should feel highly
at the Ashram, * especially in v i e w of m y personal
obliged for permission to b o r r o w and translate
connection with the two devotees concerned.
s o m e of the articles. Of course, all such articles
Bhagavan's rule was that in m a k i n g arrangements
w i l l contain due a c k n o w l e d g e m e n t to the author
for guests dining there the A s h r a m should see to
and The Mountain Path.
it that p e o p l e w h o ordinarily observe caste are
not f o r c e d t o give it up at the Ashram'. It w a s O n c e again offering y o u m y highest respects
particularly true with h i m that circumstances alter and rededicating myself w h o l e - h e a r t e d l y to the
cases, and the f o l l o w i n g incident, w h i c h o c c u r r e d service of L o r d Bhagavan.
in m y presence, illustrates this. A y o u n g m a n c a m e D H A R M PAUIL,
to the A s h r a m with D r . Srinivasa Rao, retired New Delhi.
D. M . O., and w h i l e the d o c t o r w e n t and sat inside
the y o u n g m a n came and sat in the general s e c - It is a frequent phenomenon that when some
tion. T h e Sarvadhikari c a m e after h i m and o r d e r - one comes in contact with the Truth he feels that
ed h i m to go and sit in the Brahmin section. T h e it is not anything new but something that he
y o u n g man started to argue but Bhagavan took always knew but had forgotten that he knew.
the side of the Sarvadhikari, saying sarcastically Any one is permitted to reproduce items from
to the y o u n g m a n : " Y e s , of course, y o u k n o w T H E M O U N T A I N P A T H provided due acknowledge-
everything. G o and sit inside! " A n d he w e n t as ment is made.
ordered. EDITOR.
Whatever e x i s t s in this u n i v e r s e v i b r a t e s w i t h i n t h e Prana.

— Kathopanishad.

5-1.1968-Jan The Mountain Path

Caricato da

Informazioni sul documento

Copyright

Formati disponibili

Condividi questo documento

Condividi o incorpora il documento

Opzioni di condivisione

Hai trovato utile questo documento?

Questo contenuto è inappropriato?

Copyright:

Formati disponibili

5-1.1968-Jan The Mountain Path

Caricato da

Copyright:

Formati disponibili

SRI R A M A N A S R A M A M , TIRUVANNAMALAI

V. Ganesan, — Dr. T. N. Krishnaswami . . 21

Rs. 1 0 0 : £ 10 ; $ 30. S r i R a m a n a G i t a — D r . V . A. Sarma . . 57

/. He who is forgetful of the Self, mistaking the

— BHAGAVAN SRI R A M A N A MAHARSHI

Editor: ARTHUR OSBORNE

Vol. V J A N U A R Y , 1968 No. I

O A C R E D P o e t r y ? Isn't all p o e t r y s a c r e d ? glib. It requires greatest ability to

feeling or u n d e r s t a n d i n g and this churns h i m poets. I t is o n l y in m o d e r n times that the

THE PRINCIPLE OF JAPA

Prof. EKNATH EASWARAN

" ^ p H E m a n t r a b e c o m e s o n e ' s staff o f l i f e

What exactly is a mantra ? In order to

According to this theory, shahda or

Language is only a very small part of

f r o m the v e r y root to the e n d of the sound- H e r e is t h e p o w e r of the W o r d (japa) as

The Place of the Maharshi in History by Arthur Osborne

Zen and Vichara by Gerald Yorke

Thayumanavar, a Tamil Poet-Saint, by T. Krishna ji

Christ and Christianity as seen by a Hindu Swami

Problems of Right and Wrong by ' Sein '

SRUTI AND SMRITI

D h a r m a is t w o f o l d : (1) That w h i c h deals

According to Hinduism, which is the

most of them are exquisite poetry. Behind

nor.-duality. From the multiple personali-

Moksha or liberation from b o n d a g e is n o t s i t u a t e d i n t h e s k y , o r on

THE VEDIC HYMNS

ABINASH CHANDRA BOSE

Prof. Abinash Chandra Bose was P r o f e s s o r of English in R a j a r a m College,

i m a g e t h a t it e m b o d i e s . Some have thought

This t h e o r y has to a great extent contri-

It is interesting to find that the Rishis

Do not forget, O poet, this speech

In another h y m n the poet says that he will

in a comprehensive way, characteristic of the traditional belief that the V e d a is " n o t

About the sacred speech (vak), including T h e u n m a n i f e s t e d A b s o l u t e is p u r e Being,

W h i l e dealing with the manifold visions of Absolute. I t d o e s so b y a direct statement

became poetically eloquent. The language D e v a s ' o r l i k e the* f o l l o w i n g :

personality. T h e V e d i c system of education, (RV. VI. 47).

Brahmacharya (AV. XI 50 r e q u i r e s t h e boy

the A c h a r y a becoming a s it w e r e , t h e spiri-

and the two birds, the individual self and (40.17).

the S u p r e m e Self (jivatma and paramatma) Here not only is t h e I m m a n e n t identified

Garland of Guru's Sayings

Translated by Prof. K. SWAMINATHAN

47. N o t in o n e single thing on earth

THE POWER OF THE MANTRAS

In his b o o k ' Mystic A p p r o a c h to the V e d a and the U p a n i s h a d r e v i e w e d in this

J"T is one of the fundamental perceptions is r e n d e r e d at t h e h u m a n l e v e l i n t h e body

THE YOGA VASISHTA,

g R I RAMA, the Seventh A v a t a r according

I t is r e m a r k a b l y modern in tone, or per-

21. " Tell m e what it is that is des-

c h e s t o f t h e p h y s i c a l b o d y is t o b e reject- Valmiki says of it : " T h i s is a composition

T h e infinite Self m o r e m i n u t e than the m i n u t e and g r e a t e r t h a n the

Though dishonoured, t h r o w n d o w n , obstructed or restrained, or

T h e r e the • sun d o e s not shine, n o r the m o o n and stars ; t h e r e

SRIMAD VALMIKI RAMAYANA

"NATIONHOOD except for its political went to U d d a l a k a Aruni for enlightenment.

people of this land from very early times direction of n a t i o n - b u i l d i n g w h e n h e found-

The cultural and reli-

W h e n t h e o r d e r of b a n i s h m e n t w a s served a n d " Ishvaranugraha " are frequently on our

to t h e life of an i n d i v i d u a l or a community. other w a y s also S r i m a d R a m a y a n a has influ-