Professional Documents
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EDITOR:
ARTHUR
OSBORNE
. "Entering ( m y ) home
and luring m e ( t o T h i n e )
w h y didst T h o u keep m e
prisoner in T h y heart's
cavern, O h A r u n a c h a l a ? "
I
The
*
Marital Garland of
Letters, Verse 3.
:
Publisher:
T. N.
QUARTERLY)
"Arunachala!
Thou dost root out the ego of those
who meditate on Thee in the heart, Oh A r u n a c h a l a ! "
The Marital Garland of Letters, Verse 1.
Vol. I
JULY 1964
No. 3
Venkataraman,
Sri Ramanasramam,
CONTENTS
Tiruvannamalai.
Page
EDITORIAL :
Editor :
Arthur
Sri
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Ramanasramam,
Tiruvannamalai.
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'THE
MOUNTAIN
PATH'
The aim of this journal is to set forth the traditional wisdom of all religions and
all ages, especially as testified to by their saints and mystics, and to clarify the paths
available to seekers in the conditions of our modern world.
Contributions for publication should be addressed to ' T h e Editor, The Mountain Path, Sri
Bamanasramam, Tiruvannamalai, Madras State'. They should be in English and typed witl
double spacing. Contributions not published will be returned on request.
The editor is not responsible for statements and opinions contained in signed articles.
No payment is made for contributions published.
Anything herein published may be re
printed elsewhere without fee provided due acknowledgement is made and the editor is previousl
notified.
AN ANNOUNCEMENT
" SRI R A M A N A S R A M A M C H A R I T I E S , T I R U V A N N A M A L A I " is a n e w l y registered
b o d y under the Societies Registration A c t X X I of 1860 with the f o l l o w i n g o b j e c t s :
1.
2.
3.
T o house b o o k s and periodicals on Eastern and Western Philosophy and d e p i c t ing different cultural aspects of life in India and other countries.
4.
5.
and
The Mountain
(A
QUARTERLY)
ARTHUR
Editor:
VOL
Path
JULY,
OSBORNE
1964
No.
Sri J. Krishnamurti
live
in this world.
moment
in life.
I feel
kindly
enlighten
He
to moment.
has stated
He
that the
any pattern
brought
in
Saints
we
and in
short
a dry
planation
told
cher,
by
that
one
one
who
receives,
is regarded
but to follow
no path,
either
orally
or in writing,
as a spiritual teacher
strive
Can
to the Editor
It is characteristic
from
people
no
you
section
of appeals for
philosophy.
Madras.
I quote this letter at the head of the Editorial instead of in the 'Letters
because
have
ex-
at being
or
tea-
aspiration.
THE MOUNTAIN P A T H
128
1564
A PATH AND A
GUIDfi
123
July
THE MOUNTAIN P A T H
130
accept the sins of the disciple I fall sick. It self-reliant ? W h o is the self on w h i c h y o u
is e x t r e m e l y difficult to b e a G u r u .
A n d o n are to b e reliant ? That v e r y ego, that v e r y
another occasion w h e n s o m e one protested individual being, w h o m y o u believe to b e a
against her allowing an u n w o r t h y person to phantom and h o p e to dissolve into n o t h i n g t o u c h her feet, since it w o u l d cause her pain, ness.
actual physical pain and burning, she said :
A n d w h o is the G u r u ? H o w can any one o u t " N o , m y child, w e are b o r n for this p u r - side y o u guide y o u to the Self of y o u ? The
pose. If w e do not accept others' sins and G u r u is not outside y o u . T h e essential G u r u
sorrows and do not digest them w h o else is the Self in y o u r heart. The Maharshi o i i e n
w i l l ? W h o will bear the responsibilities of reminded his disciples that the outer G u r u
the w i c k e d and the afflicted "
In Christia- exists o n l y to a w a k e n the inner G u r u in the
nity Christ is " H e that taketh u p o n himself heart. W h e n that has been done he ceases
the sins of the w o r l d " ; and in Hindu m y t h o - to b e necessary. Can o n e then not dispense
l o g y Siva is represented as b l u e - t h r o a t e d w i t h the outer G u r u ? So long as y o u feel
f r o m the poison of h u m a n iniquity that he that y o u exist in the b o d y , so long w i l l the
swallowed.
G u r u also exist o u t w a r d l y and his G r a c e
W h a t , then, of the m o d e r n craving to b e strengthen and refresh y o u in y o u r efforts.
W h e n y o u feel ( n o t m e r e l y recognize t h e o 5 Holy Mother, being the Life of Sri Sarada
retically but feel constantly) that y o u are
Devi, Wife of Sri Ramakrishna and Helpmate in
his Mission, pp. 171 and 172, by Swami Nikhila- not the b o d y and feel inner grace and
nanda, Allen and Unwin.
awareness surge u p f r o m y o u r o w n heart,
I have taken the liberty in quoting these
sayings, translated as they are from the original the Guru also w i l l not need to b e manifested
Bengali, of substituting the word ' guru' for the o u t w a r d l y in a b o d y . But as long as y o u
author's 'teacher', since the latter word would live in fact on one plane it is n o use arguing
invite the very mistake against which I am protesting of equating the Guru with an instructor. f r o m another.
,,
GOLDSMITH
but the time of it. It could b e t o m o r r o w ,
n e x t w e e k , next m o n t h or next year ; but
that m o m e n t w e determine b y whether or
not truth is kept active in our consciousness
for an hour on Sunday, an hour e v e r y day,
t w o or three minutes out of e v e r y hour in
the day, or ultimately with almost e v e r y
breath w e breathe. It is possible to ' pray
without c e a s i n g if w e k n o w the inspired
passages of Scripture and those of mystical
or metaphysical writings, if w e are willing
to r e m e m b e r to apply them, and, a b o v e all,
_if w e are able to o v e r c o m e the inertia of the
h u m a n mind.
9
(Our
Spiritual Resources,
Allen & Unwin.)
p p . 104-106,
3i
RAMANA S A D - G U R U
By G. L. N.Sri Bhagavan has said of Arunachaia in
his ' P a d i k a m ' : " M y L o r d ! w h e n any one
asks m e of Y o u r greatness Y o u h o l d m e
motionless like a statue, with b o w e d h e a d . "
Similarly do I find that m y m i n d falls n u m b
w h e n I w o u l d w r i t e about B h a g a v a n Sri
Ramana.
W h o is our A r u n a c h a i a Ramana ? H e h i m self g a v e the answer w h e n he w r o t e : " I n
the recess of the lotus-heart of all, f r o m
Vishnu d o w n w a r d s , there shines as pure
Consciousness the Paramatman w h o is the
same as Arunachaia or R a m a n a . "
1
Nevertheless, though universal, it is c e n tred at the A s h r a m w h e r e he lived, at T i r u vannamalai, at Arunachaia, the spiritual
centre of the w o r l d . Here again there are
the t w o points of v i e w , both true although
apparently contradictory.
Sri Ramana's Grace acts always, but
inscrutably and in diverse w a y s . W e find his
gracious and p r o f o u n d utterances in the small
v o l u m e of his Collected W o r k s , in collections
of his reported sayings and in b o o k s about
him. That is f o o d for the mind, but w h e n
the mind is turned inwards b y the e n q u i r y
' W h o am I ? ' he is there in the heart, e v e r
watchful, ever helpful. H e does n o t allow
the soul to get d r o w n e d but d r a w s it m e r c i 4 The Personal God.
5 The Collected Works, pp. 106/121.
Siva manifested as a youthful Guru with
elderly disciples whom he taught in Silence.
6
verse 9.
allusion to
his
'Necklet
of Nine
Gems ,
9
July
gracious
and
PATTINATHU SWAMI
B y K. R. R. S A S T R Y
H e was a merchant prince living in K a v e ripattinam in the 15th Century.
His ships
sailed to foreign lands. Suddenly he r e a l i z ed that " N o w e a l t h w i l l f o l l o w y o u on y o u r
last j o u r n e y " and g a v e it all u p , setting
forth as a w a n d e r i n g mendicant f r o m the
shrine of Tiruvottiyur.
W h e n the b o d y b e c o m e s as t h o u g h
unreal,
M y last prayer to Thee,
L o r d of Tiruvottiyur, is this :
M a y I w e a r T h y h o l y ashes,
With hands outstretched a b o v e ,
M a y I call T h y h o l y Name, O h S i v a !
/33
BEYOND
By
PROF. K .
PSYCHOLOGY
SUBRAHMANYAM
its o w n purpose, though it can function efficiently o n c e its purpose has b e e n chosen for
it and " the w o r k s " set accordingly b y its
o w n e r . It is only at the vijnanamaya
or
' intelligence ' l e v e l that the h u m a n intelligence chooses its purposes, j u d g e s its o w n
functioning w i t h reference to them and
begins asking the question " w h a t for ? " ,
w h i c h w a s n e v e r raised in the l o w e r sheaths.
N o w it delights in its o w n w o r k i n g and loves
to k n o w f o r the j o y of k n o w i n g . The vital,
biological, instinctive urge has b e e n t r a n s cended as sole m o t i v e p o w e r . T h e science of
p s y c h o l o g y , like all other sciences, has its
birth at this level.
But the sciences falter as they approach its
upper frontiers, w h e r e it touches the fifth or
anandamaya
kosa, that is / the Sheath of
Bliss.'
T h e m i n d here begins to lose selfconfidence. The instruments on w h i c h it has
relied so far, the senses and reason, n o longer
seem authoritative in their reports and findings ! A r e space and time themselves, the
f r a m e w o r k within w h i c h reason operates,
absolute entities ? T h e concepts of " d u r a tion " and " extension " and the appearance
of the " s p a c e - t i m e continuum " are portents
threatening the rule of vijnana.
Browning's
A b t V o g l e r declared that out of three
sounds he framed, not a fourth ( c o m p o s i t e )
sound, but a star. The rules of arithmatic
w e r e themselves in danger ! Besides, the h u man intelligence began to recognize that r e a son w a s not the o n l y p o w e r it could r e l y on.
As C r o c e pointed out, w e d o not understand
a sentence b y sticking together the meanings
of its w o r d s .
A t some early stage in the
understanding of itthe m o r e intelligent: and
seasoned the reader, the earlier the s t a g e
the intelligence makes a leap and lands on
the m e a n i n g of the w h o l e sentence ; and
w o r d s , thereafter, have only a confirmatory
function.
This p o w e r , in use f r o m d a y to
1 See The Collected Works of Ramana Maharshi, day, is " i n t u i t i o n " , w h e t h e r psychologists
Rider & Co., London, and Sri Ramanasramam,
like it or not. E v e n the scientist can o n l y
Tiruvannamalai.
,,
134.
THE M O U N T A I N P A T H
heap up mounds of data and await the m o m e n t w h e n he can leap to the top of them all
w i t h a victorious hypothesis ! Inventors h a v e
m a d e similar admissions of a saltatory p o w e r ,
b u t f o r w h i c h they w o u l d have been h e l p less. Studies such as Aesthetics, Ethics and
Metaphysics are founded on urges over w h i c h
reason and mechanistic m o d e s of thinking
h a v e never really had any valid jurisdiction.
B u t their usurpation has been of long standing ; and nineteenth century science, o v e r flowing into the twentieth, has conferred its
o w n worthless validating charter on the f o r ces of the fourth kosa aggressing across the
frontiers into the fifth. P s y c h o l o g y must l 3 e
confronted, at least at this late stage, with
a quo warranto
writ, w h e n it presumes to
operate in the region of Sad Vidya, w h i c h I
w o u l d translate as the " Urge to P u r e Being. '
It is an urge, at once a l l - c o n q u e r i n g and a l l pervading ; and reason, with all its p r e s u m p tion, has been only living, all along, on its
leavings. Vidya, here, is not a " science " or
a " lore " ; it is, the power of " Sat " ( B e i n g )
bursting through the obscurations of the h u m a n m i n d . " H o w can the m i n d - m o o n m e a sure the light of the Sun w h i c h is Reality ?
(Verse, 2 2 ) . "
5
Spiritual life begins w h e n the Sun of R e a l ity sets the pace for the activities of mirid
and its retinue, reversing the usual process.
President Radhakrishnan is fond of a story
of a group of Hindu sages visiting ancient
Athens and being p r o u d l y informed b y the
Athenian philosophers that they w e r e s e e k ing, with their investigations, to master all
h u m a n phenomena. T h e Hindus asked ;
" But h o w can y o u master things h u m a n
without first mastering the superhuman ? "
T h e Gita and Upanishads express this truth
w h e n they describe the Universe as an a s w a t h a - t r e e with its roots a b o v e and branches
below.
" F r o m the Ultimate to the p r o x i m a t e '
this seems to b e the l a w of progression in
spiritual life. B h a g a v a n begins his teaching
w i t h the Being w h i c h is K n o w i n g and then
c o m e s d o w n to Mahesa, the personal G o d ,
and o n l y then to ourselves and the w o r l d
w e cognize. N o building u p of Truth is p o s sible w i t h all our efforts, intellectual and
July
1964
BEYOND
PSYCHOLOGY
of
It is g o o d to d w e l l for a w h i l e on t h e l e v e l
the anandamaya
kosa, for b e y o n d this
135
136
THE
MOUNTAIN
PATH
July
imagination.
T h e " t e n t h - m a n - f a l l a c y " is
frequently mentioned in our b o o k s of s c r i p tural exegetics and there is no m o r e n e c e s sary and useful pill in the kit of the spiritual
traveller.
W e are constantly tempted to
consider ourselves spectators and j u d g e s of
the universe, standing, so to speak, outside
it, leaving out of account the truth that w e
should always b e reminding ourselves t h a t "
w e are the Universe. Said Sri Ramakrishna,
" Evil is in the universe as poison in t h e
c o b r a " t h e poison is not poisonous to him
w h o secretes it. T o g r o w into oneness w i t h
it ( t o b e ' o n e d ' as in V e r s e 8) is spiritual
life.
mi
THE D A R K N I G H T
137
m
HOW I GAME T O THE MAHARSHI
II
By P. V . S A S T R I
Which is the greater
man's heart ?
miracle,
to change
In M a y 1 9 4 5 m y eldest son, w h o w a s 23
years old, married, d e v o u t and a v e r y p r o mising y o u n g m a n , passed a w a y . T h e event
was so terrible and caused such grief that it
was thought I w o u l d not survive it. I n e g lected practically all m y w o r l d l y duties for
some time. Later I w a s s o m e h o w attracted
to Ramanashram and w e n t there w i t h the
w h o l e of m y family. Ordinarily people,
under such circumstances, w o u l d g o to o b tain p e a c e and get rid of their s o r r o w . B u t
that w a s not the idea of myself and m y w i f e .
Having read about Sri Krishna's bringing
Sandipani's son b a c k to life, w e w e r e so m a d
as to think of getting o u r son restored to life
b y the grace of B h a g a v a n Sri Ramana. W e
w e r e prepared to sacrifice our all f o r that.
W e left f o r Tiruvannamalai and, reaching
the A s h r a m at 11 a.m. entered the hall w h e r e
Bhagavan used to sit. O u r one idea w a s to
beseech him to bring o u r son b a c k to life ;
but despite our intense desire w e f o u n d that
w e could not open o u r m o u t h s to speak. W e
simply sat silent till B h a g a v a n rose for d i n ner and e v e r y one w e n t out. T h e n w e too
w e n t b a c k to w h e r e w e l o d g e d . W e w e n t
again in the afternoon, w h e n
devotees
assembled in the hall, w i t h the same p u r p o s e
but w i t h the same result. In that w a y eight
days passed.
Each m o r n i n g and afternoon
w e w a n t e d to i m p l o r e B h a g a v a n to bring
our son b a c k to life b u t w e could not utter
a w o r d in his presence. O n the eighth e v e n ing w e talked it o v e r together o n coming out
of the hall and decided that it w a s n o u s e
staying any l o n g e r since our purpose had n o t
been fulfilled. S o w e decided to l e a v e n e x t
morning.
A t that m o m e n t a gentleman of the n a m e
of S u b b a r a o m e t us. H e w a s f o r m e r l y a p l e a -
the
date
on
a tombstone
or
to change
1964
HOW I C A M E TO THE M A H A R S H I
139
Ill
By
I first learnt of Sri R a m a n a Maharshi w h e n
I came across the b o o k * A Search in Secret
I n d i a ' b y Paul Brunton in 1943 o r 1944. It
m a d e a tremendous impression on m e and
I must have read it three or four times ; but
s o m e h o w it did not occur to m e that I could
go to Tiruvannamalai and meet B h a g a v a n
in actual flesh and blood. A p p a r e n t l y I w a s
.not destined to ; m a y b e because I w a s not
mature enough.
N e x t I r e m e m b e r hearing
about his Mahasamadhi
(leaving the b o d y )
in A p r i l 1950 w h e n it was broadcast all
o v e r India. I felt v e r y v e r y sorry that I had
missed having his darshan.
One day in 1961 I happened to visit a
friend w h o had a v e r y pious and d e v o u t
l a d y staying with him. There w a s a small
gathering there of people w h o had c o m e to
hear her talk on the spiritual life.
I also
stayed to listen. The w o r d s that stuck in
m y mind w e r e :
" D o n ' t delay any longer.
The time to b e g i n y o u r sadhana is here and
n o w . It will b e too late w h e n y o u get old ;
either y o u w i l l not h a v e the energy or ill
health will prevent it. Don't put it off on
the excuse that y o u are still w o r k i n g p r o fessionally or in business or that y o u still
h a v e to arrange y o u r daughters' marriages
D.
and get y o u r sons fixed up in life b e f o r e y o u
can attend to anything else."
I returned h o m e in a v e r y thoughtful
mood.
Sadhana meant for m e Bhagavan.
Fortunately I had one or t w o b o o k s about
h i m and his teaching written b y some of his
old and devoted followers. I read and reread
them and was completely o v e r c o m e .
The
direct m e t h o d of S e l f - e n q u i r y as explained
in t h e m simply captivated m e and w o u l d not
leave m e . I got all the b o o k s I could and
went through them ; and then the idea of
visiting Sri Ramanasramam arose in m e . A n
article that appeared in a w e e k l y paper about
the continued spiritual life there converted
the idea into a firm decision. I arrived there
for the first time at the end of 1961, just
after Bhagavan's Jayanti
(birth a n n i v e r sary).
A l t h o u g h it is said that Bhagavan's t e a c h ings are crystal clear and do not require a n y
explanations, I w o u l d nevertheless submit
that for a n e w sadhaka ( a s p i r a n t ) , especially
a dunce like m e , and one w h o has not sat
at his lotus feet, b o o k s written b y his old
disciples are a great help in understanding
his terse and incisive writings and s a y i n g s
at least in the early stages.
THE M O U N T A I N
140
A BEACON STILL
W e have not seen y o u , B h a g a v a n ;
W e h a v e not approached y o u r lotus-feet ;
Y e t do w e find
The n o w and the then are the same for us,
T h e b o d y - p r e s e n c e , the presence in the
heart,
These are the same.
PATH
July
I was delighted to find that o n e is at p e r fect liberty to do w h a t one likes there and
not do what: one does not like. N o c o m p u l sory ritual or discipline. There are certain
rituals and pujas, but y o u are at liberty to
attend them or not, as y o u please. In fact
y o u are left alone to f o l l o w y o u r o w n path.
That does not mean that n o one is helpful.
On the contrary, I f o u n d that the inmates
and devotees are always willing to help
w h e n help is needed ; o n l y they do n o t i n t e r fere w h e n interference is not needed.
There is a mysterious p o w e r that draws
you to the A s h r a m again and again. It is
like a magnet. Each year n o w I c o m e b a c k
for as m u c h time as m y w o r k w i l l allow.
i T h i s is the correct form.
The ' T h a t ' which
crept in at the beginning of the last line in our
January issue was unauthorised.
(Editor).
SATORI
B y F. O.
Some years after Bhagavan left the body his Jayanti (birth anniversary) was being celebrated
on a roof terrace in Calcutta in the cool of the evening.
Among the devotees present was a
teen-age girl on whose face, as she sat in meditation, an expression of radiant serenity was seen.
Later she put her experience in words, so far as is possible. The following is what she wrote.
W e shall
Arunadri,
story w a s
Sambanda,
2
1 A Personification of Arunachals.
2 A name for Arunachala.
3 Siva's Spouse or Shakti,
II
The
Column
of
Fire
THE M O U N T A I N
142
many.
In both the ego-sense arose, each
deeming himself greater than the other, and
the struggle b e t w e e n them raged until the
universe was in danger of destruction f r o m
it. Then L o r d Chandrasekara decided that
He should assert His supremacy for the s a l vation of the universe. He thereupon a p p e a r ed as a vast column of fire b e t w e e n the t w o
struggling gods.
T h e t w o gods w e r e p e r p l e x e d at seeing
this column of fire transcending the ends of
5
PATH
July
1964
THE M Y T H O L O G Y
OF
ARUNACHALA
143
Ill
Uma's
Tapas
S a m b h u remained unaffected.
It is the
same to him whether there is kalpa or p r a laya, manifestation or dissolution. U m a ,
h o w e v e r , His Shakti or * E n e r g y ' had to do
penance in order to b e r e - u n i t e d w i t h the
L o r d . F o r this purpose she w e n t to K a n c h i p u r a m w h e r e , taking u p her a b o d e beneath
a n e v e r - a g i n g m a n g o - t r e e beside the K a m p a
tank, she p e r f o r m e d all the prescribed duties
and penance. She m a d e a S i v a - l i n g a m of
clay, consecrated it and w o r s h i p p e d it w i t h
great fervour. T o test her constancy Siva set
the K a m p a river in flood ; but the goddess
4
Gautama
Ashram
by the Western
calendar.
(Editor).
144
THE
MOUNTAIN
IV
Rishi
Gautama
10
11
July
PATH
12 A name for
Uma.
1964
THE
M Y T H O L O G Y OF
Mahishasura
145
ARUNACHALA
Pavalakunru
THE M O U N T A I N
146
VI
July
PATH
16
The
Consummation
17
12
10
13
14
is The I-sense.
16 The Spirit.
STILLNESS
By N. R. K R I S H N A M U R T I
In stillness the m i n d - b o d y - w o r l d c o m p l e x
dissolves. T h e ego has t o b e created, m a i n tained and then dissolved. A n d yet there is
no ego to b e dissolved.
It does not exist.
Neither do its shadows mind, b o d y , w o r l d .
This is the ultimate truth revealed b y the
enquiry ' W h o a m i ? '
W h o would kick a
s h a d o w ? It is said that the light and heat
of A t m a playing o n the desert of M a y a g e n e rates the mirage of the m i n d - b o d y - w o r l d
complex.
Sat.
MOUNI
SADHU
Mouni Sadhu is well known to many of our readers through his book
Peace'
(Allen & Unwin) in which he describes his stay at Tiruvannamalai
of the Maharshi and the enormous influence that the Maharshi had on him.
146
THE
MOUNTAIN
PATH
July
ASPECTS
OF
ISLAMIII
ABDULLAH
, 3
QUTBUDDIN
inheritance, etc. Muslims w e r e not e n j o i n e d
to renounce the w o r l d b u t to m o u l d it to a
harmonious and divinely sanctioned pattern
of life. A n d this could only b e done if they
w e r e the rulers.
This does not mean that no other religion
w a s to be tolerated. There is a cryptic s a y ing in the Qur'an : " N o compulsion in r e l i gion " c r y p t i c because it can b e taken as a
statement to mean that compulsion is i m possible in matters of faith or as an i n j u n c tion to mean that no compulsion is to be,
used. The latter seems the m o r e plausible
reading.
Other monotheists, such as J e w s
and Christians, termed ' P e o p l e of the B o o k '
since they also had a revealed scripture, w e r e
not to b e exterminated or, f o r c i b l y converted
but, after conquest, to b e t a x e d and p r o t e c t ed. " Out of those w h o have b e e n given a
B o o k , m a k e w a r on such as d o not believe
in A l l a h and the last day and f o r b i d w h a t
Allah and His P r o p h e t have f o r b i d d e n and
f o l l o w the religion of truth, ( a n d do* s o ) u n til they are subjugated and p a y taxes and
recognize y o u r s u p r e m a c y . "
Muslims did
not always keep to this. For instance, o n the
conquest of Persia Zoroastrianism w a s p r a c tically extirpated, although a monotheistic
religion, surviving only among those f e w of
its f o l l o w e r s w h o escaped to the hospitable
shores of India to f o u n d the Parsi c o m m u n i t y .
But then, in what religion h a v e m e n lived
up to their scriptures ? A n d w h a t rulers of
subject peoples have resisted the i n t o x i c a t ing presumption of superiority ?
F o r idolatry toleration w a s not obligatory,
since M o h a m m a d himself set the e x a m p l e of
smashing the idols at M e c c a and banning
their w o r s h i p . Perhaps that accounts for the
savage persecution that so m a n y Muslim
rulers indulged in India. Sufis m a y h a v e
perceived the beauty and profundity behind
the i d o l - w o r s h i p , a K a b i r or a Nanak m a y
h a v e p r o c l a i m e d that one could call alike on
4
~~~
150
THE M O U N T A I N
PATH
July
1964
151
THE MOUNTAIN P A T H
152
July
Experts are agreed that the man who labels things ' b a d ' is thereby
making it impossible for himself to see them as they really are.
Therefore the disciplined one should not colour what he sees and
hears nor pin his faith on virtue and, achievement.
He should not found or favour any organized system of philosophy
either by word or deed. He should not consider himself ' better'
or ' worse ' than another, nor ' equal \
Being without prejudices and favour, uninfluenced by convention,
he does not associate himself with any formal religion or sect;
he is not bound by any set rules.
For him there is no need to strive to become this or that, in this
world or the next. And he has ceased to study the philosophies
for he no longer requires the solace that philosophy offers.
As regards things seen and heard he remains unswayed by prejudice : such a Brahmin is not to be misled.
He accepts nothing, prefers nothing, takes to no particular philosophy. Not on account of his virtues and achievements does the
(true) Brahmin fare to the Further Shore, never more to return.
gives a delightful
and attractive account of
to the laity in Burma.
In the present a/rticle,
Paths to Inner Calm, she describes what she has
in Japan.
of
and
Buddha
Gandhi.
154
THE MOUNTAIN
PATH
July
mi
ZEN
TRAINING IN
155
JAPAN
THE M 6 U N T i l N
priests I met appeared to h a v e o u t w a r d signs
of any deeper enlightenment than the a v e rage of one's well-intentioned friends at
h o m e . I often used to think of s i m p l e - m i n d ed Brother L a w r e n c e , a c o o k in a Christian
monastery, w h o m e r e l y practised the p r e sence of G o d ; it seemed to m e he p r o b a b l y
k n e w m o r e about satori, enlightenment and
his " original face " than Z e n masters w h o
f o u n d the answers to the seventeen hundred
koans.
#
PATH
July
4f
*
The wild geese do not intend to cast
their reflections.
The water has no mind to receive their
image.
*
The same applies to Z e n art and the a b i lity of the artist to identify himself w i t h
nature. A n d then there is the superb s y m bolism of the o x - h e r d i n g pictures. The m a n
catches sight of the .tail of the o x , his o w n
self ; this is satori ; he follows it, tames it,
rides it, loses both himself and the o x , and
then returns to ordinary life spreading a
beneficence.
W e can learn f r o m Z e n p o e t r y and art,
as w e can learn f r o m Catholic mystics. T o
do this there is no need to b e c o m e a Zennist
or a R o m a n Catholic, nor to undertake p r a c tices alien to our thought and temperament
nor to expect that Z e n or R o m a n C a t h o l i cism w i l l bring us enlightenment any better
than other religions and w a y s of training.
Y O U MUST CLING T O O
By A . D E V A R A J A M U D A L I A R
In India w e c o m p a r e the aspirant w h o
strives to the child of the m o n k e y that
clings to its mother as she j u m p s f r o m tree
to tree and the devotee w h o relies completely
on the grace of the G u r u to that of the cat
that is quite helpless and is therefore p i c k e d
tsy
SEEING IT SIMPLY
By
WEI WU
WEI
158
THE MOUNTAIN P A T H
July
State,
was
widely
known
home.
Most
toted
study
The
visitor
titles were
already
as a cultural
prominent
translation
of the
H . H . SRI J A Y A
Maharaja's
and intellectual
ambassador
of his books
is ' Dattatreya,
of Advaitic
Gita published
We
texts
recently
had a private
by Allen
and
the
Maharaja
abroad
The Way
of
Mysore,
interview
and
now
Governor
Avadhuta
Gita.
elsewhere
of
dharma
containing
at
an anno~
thought-provoking
in this
of
become
little
issue.
Unwin.
WADIYAR
of Hindu culture.
is reviewed
the
exponent
predecessor
at this Ashram.
an outstanding
of that purest
Bhagavad
CHAMARAJA
this article
by
him.
July
160
Upanisad:
V. 2.1.
161
1 0
11
13 Raghuvamsa.
drama of Sriharsa.
Canto IV and V .
i s
&
fly
>
<
>
ds
t h f i
e a
^
d
s v i d
_
take a n t
d i s r e
t h i g
t f a e
i t
lf.'
_
T
P a r v a t i
for
s i n
h i m s e
J f
>
e f f e c t g
.
_
e m p t s to free himself, h e b e g a n to wail
d
a t t
h f i
^
m
i l l u s t r a t
o t h e r > g
rnment.
.
p
t i g h t l y
.
T h e lesson to b e d r a w n is that
f
162
July
THE MOUNTAIN P A T H
14 Isavasya Upanisad :
15
15 Brhadaranyaka :
I.
V. 51.
H e w h o sees all beings in the same Self and the same Self in all
beings does not hate a n y b o d y . W h e n a m a n k n o w s that all beings are
ultimately the Self and realizes this unity in experience there remains
no delusion or grief for him.
Isha
Upanishad.
*'
Tulasldas.
THE MOUNTAIN
transcendental
mode
of
knowing. " The
natural senses cannot possess G o d or unite
t h e e to H i m ; n a y , thy i n w a r d faculties of
understanding, w i l l and m e m o r y can o n l y
reach after G o d , but cannot b e the p l a c e o f
His habitation in thee. B u t there is a root
or depth of thee f r o m w h e n c e all these f a c u l ties c o m e forth, as lines f r o m a centre, or
as branches f r o m the b o d y of t h e tree. This
depth is the unity, the e t e r n i t y I had a l most said the infinityof thy s o u l ; l o r it
is so infinite that nothing can satisfy it o r
g i v e it rest but the infinity of G o d . " This is
the testimony of W i l l i a m L a w , a British m y s tic of the eighteenth century.
In the Gita L o r d K r i s h n a w h o is the v e r y
understanding Teacher in the heart of e v e r y o n e g i v e s A r j u n a a practical lesson in m e d i tation : " R e p o s e y o u r m i n d , concentrate
y o u r m i n d , still y o u r m i n d c o m p l e t e l y in M e .
T h e n y o u w i l l b e united w i t h m e in this
v e r y life, here and n o w . "
A r j u n a points
o u t : " It is easier to control the w i n d than
the m i n d . " Krishna says : " A r j u n a , I k n o w
it is v e r y difficult to control the m i n d , but
there is a v e r y simple secret : regular, s y s tematic, steadfast p r a c t i c e . "
A s our meditation deepens, w e are rather
taken aback to discover that w e have s e l d o m b e e n able to exercise control o v e r o u r
m i n d . W e do not l i v e intentionally. A s w e
learn, through meditation, to exercise c o n trol o v e r the deeper levels of consciousness,
w e b e g i n to get o v e r this obsessive identification w i t h the b o d y and are able to use the
b o d y . W e are able to get o v e r this o p p r e s sive identification w i t h the m i n d and are
able to use the mind. In order to use these
instruments for fulfilling the supreme p u r p o s e of life, w e h a v e to b e c o m e detached in
a great m e a s u r e f r o m them, and this is w h a t
meditation enables us to do as soon as it
begins to deepen.
G o o d health, p e a c e of
m i n d , a capacity to face adequately t h e
storm and stress of life, and integration o f
character w h i c h takes place w h e n all desires
a r e subordinated t o this s u p r e m e d e s i r e :
these are the m a r k s of the m a n w h o is m a k ing progress on the path of meditation.
St. Francis of Assissi refers to t h e b o d y
as B r o t h e r Ass. H e says : This is Brother
PATH
July
Ass, and I am the rider. A s l o n g as I c o n sider myself part of Brother Ass, I h a v e n e i ther liberty n o r the capacity to l i v e i n t e n tionally.
W h e n w e l o o k around us w e m a k e t h e
discovery that w e are m o r e the slaves of
our possessions than the masters. Gandhiji's
campaign against c o m p u l s i v e possessiveness
has its inspiration f r o m the mystics of all
ages w h o w a r n us : If y o u w a n t to b e free,
don't be attached. This is no plea for p o v e r ty, but for detachment. It is possible for a
labourer in his cottage to be attached to his
f e w coppers and clay pots, as it is possible
for a king in his palace to be detached and
free.
Ramakrishna has s u m m e d u p the w h o l e
teaching of the Gita in one w o r d . T h e w o r d
gita in Sanskrit reversed b e c o m e s
tyagi
w h i c h means renunciation.
This does not
mean p o v e r t y , nor m o n o t o n y but a d y n a m i c ,
creative quality w h i c h enables y o u to l i v e
as the master and not as the victim of life.
}
1964
T H E C A N D L E OF T H E L O R D
165
166
THE MOUNTAIN P A T H
July
CHATTOPADHYAYA
ARROWS
FROM
A CHRISTIAN
BOWIII
By
m o s t f o l l o w the latter.
T h e r e is a saying
ascribed to him in Islamic countries w h i c h ,
although not contained in the gospels, fits in
w e l l with his teaching ; that is : " The w o r l d
is a bridge ; pass o v e r but d o n o t build a
house on it." W h a t is reported in the g o s pels is that Christ: specifically repudiated
neutrality b y saying that those w h o w e r e not
w i t h him w e r e against h i m . Christianity is
not a c o m f o r t a b l e r e l i g i o n n o t f o r those
w h o t a k e it seriously, n o t for those w h o heed
Christ's warnings.
It w a s not comfortable
for his contemporaries.
I said that in the
first of this series of articles, and some r e a ders t o o k offence, thinking that I w a s attributing the b l a m e for it to Christ. T h e b l a m e
w a s on those w h o needed aggressive h a n d l ing ; the b l a m e is on those t o - d a y w h o r e fuse to heed the warning, clear t h o u g h it is.
Religious injunctions reflect spiritual l a w s
w h i c h are as natural and universal on their
level as physical l a w s are on theirs.
Despite appearances, a tree cannot cease t o g r o w
or d e c a y and just stand still, remaining as it
is. N o r can a h u m a n b o d y . U p to a certain
age the process of g r o w t h takes place in it.
F r o m an e v e n earlier age, perhaps f r o m birth,
processes of decay are also active in it. W h y
should w e suppose that the h u m a n soul is
e x e m p t f r o m this l a w , that it can stand aside
f r o m change and shirk its destiny, taking
neither the n a r r o w n o r the b r o a d w a y but
just camping out and having a g o o d time ?
N o t e that I say * s o u l ' and n o t ' spirit
T h e Mediaeval schoolmen distinguished b e t w e e n ' animus
and ' spiritus \ T h e Spirit
is indeed changeless, birthless, deathless, O n e
with the Father, perfect as y o u r Father
w h i c h is in h e a v e n is perfect ; but the S p i rit is a b o v e the l a w s of change, just IS ; and
to realize its identity w i t h the Spirit is just
the task w h i c h the soul has to take u p .
Philosophical technicalities apart, it is
clear to all that m a n as he is on earth is
9
3 St. Matthew, V , 48
THE MOUNTAIN P A T H
168
July
not changeless or perfect. Therefore he c a n not abjure the need for effort w h i c h his
h u m a n h o o d lays u p o n him. Even to h u m a n
observation it is clear that he w h o does not
i m p r o v e deteriorates, that sitting out f r o m
the dance of nature, or trying to, means l o s ing one's place in it and falling back. But
it is not left to h u m a n observation, it is d e termined b y Christ ; and he leaves no c a m p ing ground b e t w e e n the t w o w a y s . B y not
taking the arduous one p e o p l e are ipso facto
f o l l o w i n g that w h i c h , he says, leads to d e s truction. That they are the vast m a j o r i t y is
an appalling thought ; but that does not m a k e
it any the less a fact.
VENKATESWARLU
The author of this article gives little factual information about Sai Baba.
In India he is so
well known that it is not necessary.
Foreign readers are referred to The Incredible Sai B a b a ' *
Briefly : he was a great saint living at the turn of the century died in 1918. He had both Hindu
and Muslim disciples, refusing to say that he belonged
to either religion.
He wrote
nothing
(which is perhaps why he is so little known outside India) but worked an extraordinary
profusion of miracles.
Like the Maharshi, he appointed no successor but remained himself the guru
after death. He still appears in dreams and visions to those who turn to him with true devotion,
answers their prayers, cures sickness, grants boons, removes obstacles.
This explains why, with
no organized propaganda and no institution in his name, his devotees are Jar more numerous now
than in his lifetime.
1
floating
along
170
July
and b e y o n d .
This last
as the flowering of an
Bhagavan Ramana and
recent examples of this
2
Sri
Ramakrishna
Paramahamsa
says,
" * S a i ' is the name given to a person w h o
has reached the highest stage of ' P a r a m a hamsa ' of our Scriptures." A Paramahamsa
is none other than the A v a d h u t a ' w h o s e
characteristics are delineated in detail in the
' Avadhuta Gita'.
So the A v a d h u t a is the e m b o d i m e n t of the
Brahman. He walks amidst us as B r a h m a n
and his precepts are meant to guide us in
our d a y - t o - d a y life.
i
1964
171
TRIBUTE TO SAI B A B A
l o o k at y o u w h o l e - h e a r t e d l y ; sitting in this
mosque, I speak the pure truth. Neither
practice nor scripture is necessary. H a v e
faith and confidence in y o u r Guru. Believe
fully that the G u r u is the sqle actor or doer.
Blessed is he w h o k n o w s the greatness,
grandeur and glory of his Guru and thinks
him to b e Siva, Vishnu and B r a h m a (the
T r i m u r t h i ) and Parabrahman Incarnate."
A g a i n he said : " K e e p straight on y o u r
o w n course. The W o r l d maintains a w a l l of
differentiation b e t w e e n oneself and others,
b e t w e e n y o u and m e . Destroy this wall. G o d
is the Supreme L o r d . Precious and enduring
are His w o r k s . Y o u r o b j e c t will b e fulfilled
in due c o u r s e . "
1
demands
lical.
for
money
were
usually
symbo-
to
the
A n aspirant should b e i m m e r s e d in l o v e
for the G u r u like a fish in the w a t e r w h i c h
it cannot leave without dying.
Therefore, faith is nothing but s e l f - e f f a c e m e n t w h i c h says that :
" So long as I existed in m e , the G u r u
did not ;
N o w the G u r u exists, the ' I ' is g o n e
N a r r o w is the lane of l o v e , it cannot
h o l d b o t h the ego and the L o r d . "
Sai B a b a says that patience is courage. It
ferries y o u across to the far shore. It gives
manliness, eradicates sin and dejection and
o v e r c o m e s all fear.
172
THE MOUNTAIN
July
PATH
everything.
That is
manliness."
Faith and patience are the manifestations
of the grace of the Guru. The m o r e t h e y are
d e v e l o p e d in the d e v o t e e , the m o r e blessed
he is, as he silently and surely reaches the
a b o d e of the b e l o v e d .
There is a c o m m o n belief that without i n i tiation, there can b e no spiritual progress.
But this initiation can b e either f o r m a l or
invisible.
Diksha or initiation is the opening of the
heart to Divine Consciousness. It can b e of
three types : ( 1 ) B y touch, w h i c h is c o m pared to a bird sitting on its eggs to hatch
them ; ( 2 ) B y sight, w h i c h is c o m p a r e d to a
fish, m e r e l y keeping its eggs in s i g h t ; ( 3 )
B y thought, w h i c h is c o m p a r e d to the t o r toise, w h i c h buries its eggs and m e r e l y
thinks of them.
The last t w o methods are those of Sri Sai
Baba.
' L o o k at m e w h o l e - h e a r t e d l y and I
will l o o k at y o u ' refers to the second. If
an aspirant e v e n thinks of Sai Baba w i t h
intense l o v e , Baba turns to h i m in response ;
and his response is p o w e r f u l enough to n u r ture and guide the aspirant.
B a b a enters
his being and takes charge of his sadhana b y
pushing him f r o m outside and pulling h i m
f r o m within. This descent of the conscious
p o w e r of the G u r u or of G o d is essential ;
without it there is no fulfilment.
4
T R I B U T E T O SAI B A B A
im
a name used by
Indian
173
for Thee outside themselves. T h o u art the sole Truth ; all else is illusory.
The wise k n o w this and meditate on Thee in their hearts.
Shankara,
BETTER TO A
BROTHERUl
IfH
ABOVE THE THREE STATES
By N A G A M M A
6th Sept,, 1947.
Last m o n t h , w h i l e m y s i s t e r - i n - l a w w a s
Staying here, the proof of the T e l u g u version
of ' V i c h a r a Mani M a l a ' w a s r e c e i v e d f r o m
the printer. In the afternoon B h a g a v a n c o r rected it and then passed it on to m e . On
reading it, m y s i s t e r - i n - l a w asked m e the
meaning
of
swapnathyantha
nivritthi.
I
wasn't quite sure myself so I said something
or other but she w a s not quite satisfied.
Bhagavan noticed and said : " W h a t is the
matter ? Is there some mistake ? "
" N o , " I replied ; " she is asking the m e a n ing of swapnathyantha
nivritthi."
" It means absolutely dreamless sleep,"
Bhagavan said k i n d l y .
" W o u l d it b e t r u e , " I asked, " to say that
a Jnani does not h a v e dreams at all ? "
" He has no d r e a m - s t a t e , " B h a g a v a n r e p lied.
M y s i s t e r - i n - l a w w a s still not satisfied,
but as p e o p l e began to talk about other
things w e had to l e a v e the matter there.
O n l y at night she said to m e : " It is said in
Vasishta that the Jnani only appears to p e r f o r m actions but they do not affect him at
all. W e ought to h a v e asked B h a g a v a n the
real m e a n i n g of t h i s . "
" Y o u k n o w h o w compassionate B h a g a v a n
i s , " I replied. " He w i l l find some occasion to
remove your doubts."
W h e n w e w e n t to the A s h r a m at 8 o ' c l o c k
n e x t m o r n i n g it so h a p p e n e d that B h a g a v a n
w a s just explaining this v e r y point to S u n 2
to
dream-
" It is
AWAKENING
1964
175
4 See Ramana Maharshi and the Path of SelfKnowledge, p. 96, by Arthur Osborne, Rider & Co.
(Editor.)
5 See the footnote on ' S i l e n c e i n Nagamma's
previous letter in The Mountain Path of April,
1964. (Editor).
AWAKENING
(From
a record
kept
by Ethel
Merston)
BRIEF
ETERNITY
By A D E V O T E E
Or just as well
It could be said that suddenly I was,
For Being, Self, whatever name you give,
Just was, and I was That, no other self.
It is a simple thingno mystery.
The wisdom of the Sages all comes down
To simple being.
Again this state was lost.
Sisyphus-like, the heavy stone rolled down.
Again was need to tear my love from others,
Alone through the night, with much toil to strive
To the lost homeland, to the Self I am.
Though a world appear, yet will I not cling to i t ;
Though thoughts arise, yet will I cherish them not.
More deep the mischief of the imposter me
That sees himself and themor thinks he sees,
He who complains he has not yet achieved.
Who is it that achieves ? Or who aspires ?
What is there to achieve, when being is
And nothing else beside, no second self ?
lIgnorance in the Hindu interpretation, suffering in the Buddhist, original sin in the Christian.
Book
Reoieios
JOEL G O L D S M I T H *
When Joel Goldsmith heard of the founding of
' The Mountain Path' he immediately sent us his
good wishes and took out a life subscription. Our
readers will recall the article on The Infinite
Way in L i f e ' that he wrote for our April issue.
He also sent us copies of all his books (about a
dozen, mostly published by Allen and Unwin in
England and Harper and Row in America). This
was a valuable acquisition. There is a deceptive
simplicity about them.
They display no knowledge of Eastern doctrines, employ no philosophical terminology, scarcely ever quote from or even
refer to any book except the Bible, and yet they
are pure advaitic teaching, the pure doctrine of
Identity.
1
sympathise
deeply
f o l l o w e r s a n d friends.
(1861964)
with
his m a n y
this teaching has not gathered dust on the bookshelves ; it has led to the founding of the Infinite Way groups throughout the countries of the
world.
Although the teaching given to the Infinite Way
groups through the books of Joel Goldsmith accords with that of the Maharshi, the path followed is different.
It is not Self-enquiry but
dwelling on a number of pregnant biblical texts
such a s :
" I and my Father are One," " Be still
and know that I am God." " T h e kingdom of
heaven is within you." It will be observed that
this has great affinity with the use of Mahavakyas, which was one of the methods, recommended by Sankaracharya.
Another difference is that the Infinite Way
technique includes the practice of spiritual healing (which has been an important element in the
Christian tradition from the beginning) whereas
the Maharshi deprecated any use of powers.
However, Joel Goldsmith insists again and again
that healing must never be the goal to be aimed,
at.
It must be viewed as no more than a b y product of spiritual progress. " T h e object of the
Infinite W a y is to develop spiritual progress, not
primarily to produce health out of sickness or
wealth out of lack." (Ibid., p. 121).
Moreover,
as he explains in ' The Art of Spiritual Healing',
the method of healing taught is not to concentrate
on either the patient or the disease or to make
any conscious attempt to heal. Having taken cognizance of the patient's needs, the healer is simply
to turn his mind to God, still thoughts, stop interfering, and* allow the Divine Grace to flow
through him.
He is not to attempt to use God
but to allow God to use him. " I f we were asked
to give spiritual help to someone who needed
physical healing, mental stability or moral r e generation, our only possibility of success would
be in proportion to our ability to be still, to r e frain from using spiritual power, and let spiritual
power flow through us."
C A Parenthesis in
Eternity', p. 127).
All the books say the same, and yet they are
never stale, there is no dull repetition.
They
remain vital and urgent from beginning to end.
Spiritually there is not much to saythat Being
IS, that you are That, that the One appears in
many forms.
But the mind constantly forgets,
178
T H E MOUNTAIN
asserts itself and needs reminding. One can distinguish the reminders that stem from illumination and those of the theorist who repeats
what he has learnt. Joel Goldsmith's are of the
former category.
W O R L D INVISIBLE, A Study in Sages, Saints
and Saviours. By Prynce Hopkins.
(Traversity Press, Penobscot, Maine, U.S.A., pp. 165,
Price not mentioned.)
Dr. Hopkins prefaces his quest with the following statement.
" The peregrinations among
sages, saints and saviours herein described who,
within
various
traditions Hindu,
Muslim,
Christian seek to penetrate to some reality
beyond the visible world were undertaken by me
in the spirit of scientific enquiry. From the time
I entered the Scientific School at Yale and followed, elsewhere, with study for advanced degrees in psychology, I have been trained to apply
the scientific attitude, and, so far as possible,
scientific . techniques to all problems. 1 was
taught to renounce the hope of absolute certainty
but to be content with the formulations which
held the greatest probability of accounting for all
facts known at the time." This means that his
quest was foredoomed to failure because the approach was wrong. He was trying to assess the
higher or spiritual knowledge, which is absolute
certainty, by the lower or rational, which can
only estimate probabilities, whereas it is only by
letting go the lower that the higher can be attained. As Chuang Tzu said:
" I f you get rid of
small wisdom great wisdom will come in."
The
prudent rationalist like Dr. Hopkins wants to investigate the great wisdom by the light of the
small before opening the door to it, and of course
never discovers it.
Personally he was impressed by the Maharshi
who, he says " had achieved jivanmukti if ever
man did."
" A m o n g all whom I met in India,
Maharshi remains to me the truest figure of the
sage." Nevertheless, he believed that he was discussing with the Maharshi as one philosopher
with another and never understood that the
Maharshi had transcendental knowledge, absolute
certainty, and was trying to show him the way
to it.
This limitation is only too common among
scholars.
As Christ said:
" I thank thee O
Father, Lord of heaven and earth, because thou
hast hid these things from the wise and prudent
and hast revealed them unto babes.'
What is
not, or should not be, is the extraordinary inaccuracy which makes even the superficial infor-
PATtt
July
BOOK
179
REVIEWS
tion.
ing in Ireland.
If they
are less common than in ages of faith it is perhaps because faith itself provides an atmosphere
for
the
materialisation
of
non-material
forces,
for
represents
synthesis
of
the
the
self
from
the
non-self,
the
records
' field ' from the ' knower of the field', and deepen-
Impersonation
Gita
separation
The
whose
follows
Acharya
is realised.
Sankara
in
his
He
inter-
catholic.
The
second volume
chosen.
Instead
of
is modern
seeking
but not
out genuine
well
cases
famous
vaguely,
persons some of
if
at
Devendranath
all, for
qualify
inclusion for
Ex-
cept
the
they
quote
the
originals,
His
in a paperback
Many will
another
events he
describes.
By H.H.
(Orient Long-
Price Rs. 3 ) .
the
author
of
the Upani-
texts
to
replace
the
this
weighty
Knowledge
of
Reality,
the
standpoints
are
different, the routes taken are many and consequently the lines of exposition are varied.
The
Isha,
Kena,
Svetasvatara,
Chhandogya,
Taittiriya and Mundaka, introduces their subjectmatter in his own words and then proceeds to
give some portions of the original with renderings
in English, and a connecting and running
mentary.
interpretations
and
gives
his own
com-
current
explanations,
The
(Katha 11-23-24),
a lawyer,
a jurist, a palm-
reader on the sly, a journalist and finally a confident seeker after Realisation, in a racy style and
mans Ltd.
(Bha-
self,
Rajagopalachari.
i.e.,
that feature
C.
By Parama-
oft' by just
By
price Rs. 5 ) .
autobiography,
UPANISHADS:
OF A Y O G I :
hansa Yogananda.
instance
wife
as
dream
only
of his dead
insofar
Tagore's
whom
little
work
through
the
diary
notes,
fragments
of
180
THE
Prof.
Sastry
has
met
number
of
MOUNTAIN
spiritual
"This
debts
(doubts?).
My
morning
begins
with
his memory, as I go to sleep with the never ending quest over the Self within the right side of
my heart.
take refuge
in him.
My
me
. . . In
his life
found the M u n i ;
of
steadfast
wisdom
we
as
July
PATH
his
' Buddha's
Ancient
Path'
is
to-day,
it
tradition as it was
handed
on to him,
clearly,
authoritatively, and, by means of lucid and comprehensive expositions of the key concepts, makes
quite sure that we understand what he is talking
about.
Any student aspiring to come to grips with an
ancient tradition must at least acquire a working
knowledge of its vocabulary, for which there is
rarely
an exact equivalent
in the modern
lan-
us well.
P. PANDIT.
BUDDHA'S
dassi Thera.
ANCIENT
(Rider.
Some thirty-five
PATH:
Pp. 239.
By
Piya-
Price 30 s.)
original.
After
interest
clarifying
dukkha
extensive.
Theosophists,
up-to-a-point
agnostics,
missionaries
and
sympathetic-
orientalists,
each
sis on loving-kindness
and compassion,
engages
intellect.
end in itself
but simply
eventual realization.
of the gospel;
perhaps to dispel
recently
the modern
were obviously
not for
beginners.
The
London
West.
There
is no
reliance
on an
Right Views in the arena it- had its work cut out
maintaining
peace
and endeavouring
to offer
subject
to
all
component
Theravada
human guru.
things
are
Buddhism
the need for God but even with the need for a
' The doctrine and discipline which
I have set forth and laid down for you, let them
In
recent
of
an ample
flow
This may
centration
described
in
the
Sutta
Pitika
and
and
The
Venerable
Piyadassi
Thera,
revered
psycho-physical
Valuable
complex
is prone.
BOOK
1964
REVIEWS
181
THE G O D - P O S S E S S E D :
By Jaques Lacarriere.
(Allen and Unwin. Pp. 237. Price 35 s.)
No one has done a greater disservice to Christianity than the Emperor Constantine. Previous to
his time it was a persecuted religion, so that the
mere fact of accepting it meant rejection of 'this
world'. When ' this w o r l d ' became nominally
Christian it suddenly became possible to accept
both. A new mode of rejection was needed. In
Egypt this took the form of anchorites going out
into the desert, living lives of almost incredible
hardship; and from this Christian monastieism
took its origin.
The God-Possessed', translated into English by
Roy Monkcon, gives a, scholarly but vivid account
of these Desert Fathers, of the later rise of corporate monasticism among them, and of the spread
of both movements into the Syrian and Judaean
fieserts. The author is inclined, after the style of
modern scholarship, to give a psychological explanation of the forces of good and evil that were
evoked by this austere life in the harsh and weird
conditions of the desert. However, he gives the
accounts faithfully and with scholarly criticism
and is not altogether blind to the powerful forces
that were engendered.
One of the things that gives credence to the
accounts is that by no means all the ascetics were
revered as saints or credited with supernatural
powers. That some attained powers and were
stabilized in a spiritual state there can be no
doubt. What is most interesting (and the author
recognizes this) is that some advanced beyond
powers and visions back to an apparent normality.
He quotes from the 'Treatise of Prayer' of E v a grius Ponticus, a 4th century Egyptian ascetic:
182
THE
" When
you
pray
do
not
picture
the
MOUNTAIN
Godhead
Even visions of
were to be rejected.
As
the
final
July
PATH
leaving
consummation
he
mentions
that
THE
SERMON
ON THE M O U N T
ACCORDING
TO V E D A N T A :
(Vedanta
$ 1.50.)
could,
in
the
words of
Diadochus of
Photike,
It should be added, h o w -
Fr. Hayne
Genuine
attack;
By Swami Prabhavananda,
Press,
Hollywood,
pp.
hood.
He tells us then of the vicissitudes of a life no
longer sheltered, struggling for means of subsistence, which he found at length in Hollywood.
Also of his religious quest.
jthe extreme Protestants, he was strongly attracted to the Anglicans. He appreciated the intellectual eminence, the sincerity and the graciousness
that he found
repelled by that lack of fire from which he himself (though he does not seem aware of it) suffered so badly.
Californian
bhavananda
Society
made
some
under
Swami
progress
but
Pranot
price
especially
Swami
Brahmananda
who
was stomach ulcers and other psychosomatic illness which pursued him till he left the priest-
113,
MOSLEM
CENTURY,
SAINT
OF
THE
SHAIKH AHMAD
By Martin Lings.
TWENTIETH
AL-'ALAWI:
price 28 s.)
Although Shaikh Ahmad Al-'Alawi died as r e cently as 1934, the title chosen by Mr. Lings for
this study of him is misleading, since he was a
conservative turned towards the heritage of the
past and took no cognizance of twentieth century
trends except to oppose them.
The book begins with an attractive account of
the Shaikh by a French doctor who, while remaining an agnostic, developed affection and respect for him.
himself.
BOOK REVIEWS
2964
Mr.
Lings
is
ground when
an
excellent
wahdatu'l
obviously
on
more
he comes to doctrine.
exposition
wujud,
of
the Sufi
183
congenial
He
gives
doctrine of
But
all
this
was
only
the
soft
green
lichen
' Oneness of B e i n g w h i c h
he
In
austerities
deliberately
accepted.
himself,
rousing
following
the wonder
practised
and
hardships
him,
almost
His life
This leads him into the curious mistake of classing Sufism, and indeed Islam itself, rather on the
side of jnana-marga than bhakti-marga. Actually,
a marga is a path, not an outlook. There is no
reason why a bhakta should not understand
Advaita. Many of the great Hindu bhaktas have.
What makes them bhaktas is that they follow a
path of bhakti, that is of love, worship, devotion,
submission, using techniques such as ritualistic
worship and invocation of the Divine Name.
This implies that Sufism is a characteristically
bhakti tradition and Shaikh Ahmad was a true
bhakta.
Certainly the Shaikh's poems, with extracts
from which the book ends, show rare understanding and ecstatic exaltation.
Unfortunately the
awkward translation makes them far from easy
to read.
Most people who write about a saint nowadays seem to feel the need to equate him with
the Maharshi.
It is a pity that Mr. Lings thus
lifts out of context a saint who, even if not Bhagavan, was gracious and powerful in his own right
and stands in no need of comparisons to establish his greatness.
ABDULLAH QUTBUDDIN.
Bhavan's
Bombay-7,
By
pp.
270
University,
and
264,
Chaupatty,
price
Rs.
2.50
each part.)
Swami Ramdas of Anandashram
advaitin and a bhakta.
was both an
He said :
" Ramdas is
and
become
one
with
it,
still
continues
Realiza-
accompaniment
SOURCES OF INDIAN T R A D I T I O N :
by
William
Published
Theodore
in
de
India by
Bary
Motilal
York.
Columbia
By arrange-
University
others.
Banarsidass.
Compiled
and
Press,
New
written
the
Brahmanism,
of Columbia
introduction
i.e. Vedic
to the
Hinduism
(who
section
including
on
the
University
The introduc-
of
Oriental
and
African
Studies,
A.
L.
Sikhism.
R. N.
Research
Dandekar of the
Institute
Bhandarkar
and Prof.
Raghavan
sense of fun.
ling
mela
kumbha
crowd
wherein
fat
lady
THE MOUNTAIN P A T H
184
merit.
view
Readers
interested
and thought.
in any area
from
which
to
launch
study.
Those
who
have
ground
in a general
out
already
way
into
of
wider
covered
PROF. K.
Mahadevan.
for
quotation
and with
are chosen
sympathetic
The extracts
in an objective
discernment, the
spirit
editors
bibliography
is particularly
valuable;
Rs. 4.)
SUBRAHMANYAM.
the
will be interested to
the
July
Adi
Shankara
sang hundreds
of
soul-thrilling
cadences
and
mellifluous
style
Its
create
Dr. T. M. P. Mahadevan, a
But it
it were
tically.
would be
THE DIVINE
Rao.
Of
the
even more
MESSAGE:
useful if
By
V.
Kameswara
GITA :
by
lishing
core-scriptures
of
the
Hindus,
the
by
This
is as it should be, for in spiritual life each aspirant follows his own path.
House,
Bangalore-4.
46.
PubPrice
contained
in the
Gita.
In
his
dharma
YOGI
SHUDDHANANDA
(Ambika
Pp.
Re. 1.00).
against desire.
of
Muruganar
BHARATI.
lam
The hot season in Tiruvannamalai is from the
middle of March to the middle of June, so this is
not usually a time for visitors. In the middle of
June the monsoon begins, and although this does
not always mean rainor not before Augustit
means cool winds and cloudy skies, so that from
then on the weather is agreeable.
*
>*
*
SRI V I D Y A
HAVAN
Bulletin
the Grace of Sri Bhagavan working through the
architect
Sri
Vaidyanatha
Stapathi's
skillful
fingers.
When the Meru was fitted in its nitch,
a few of those present saw Bhagavan sitting in
the inner shrine and guiding Sri Vaidyanatha
Stapathi in his work.
A t the conclusion of it
all Bhagavan placed his hands on the Meru as
well as the Mathrubhutheswara Lingam.
After the Brahmanirvana of Bhagavan, when
the devotees were feeling that some tangible activity was needed to restore the spiritual atmosphere of the Ashram, it came intuitively to
Sadhu Arunachala (Major Chad wick) i that neglect of the Meru at the shrine of the Mother was
a great indiscretion, if not a crime against the
divinity. So he took it upon himself to organise
the worship of the meru and the then management readily agreed with him. And so the Puja
started in earnest.
The regular saparya paddathi was followed for
the Sri Chakra Puja, with its argala stotras,
Chathushshashti upacharas and sahasranama (1,000
names) and thrisathi (300 names). Our thrisathi
is unique in that every 20 names of the Mother
is preceded by one of the 15 mantras of the Sri
Suktha.
The thrisathi by itself is sarvartha
purthi as said by Acharya Sankara in his commentary on the same.
The addition of the Sri
Suktha mantras adds greater efficacy to the
thrisathi archana. In the usual course comes the
ashtothra also (108 names of the Mother). Then
comes the solemn offering of sthothras.
These pujas, lasting about 3 hours, go on right
through the year on Fridays, full Moon days and
the first day of the Tamil month, i.e. the day
the sun moves into a new sign of the Zodiac.
Anybody sending ten rupees can participate in one
of these pujas; they should also send their names,
nakshatras and gotras.
When one year of the puja was completed
Sadhu Arunachala felt that the anniversary of the
commencement of the puja should be celebrated
and consulted others as to how best this could
be done. It was unanimously agreed that the
best would be a havan which is a costly affair.
The havan is a whole day ceremony lasting from
early morning till late in the evening with sevei F o r a note on whom see our Ashram Bulletin
of January 1964.
188
THE MOUNTAIN P A T H
ral oblations.
When the offerings in the havan
have cooled down, after several days, the sacred
ashes are taken out and distributed as prasad to
devotees.
Contributions to the conduct of this
annual function are always welcome.
July
suktha, etc.
Ekadasa Rudra Mahanaysa Abishekam was performed.
During the arthi after the
Sahasranamam (that is during the burning of
camphor that marks the end of the puja, after the
chanting of the thousand names of Bhagavan), the
grace of Bhagavan's Presence was very powerfully
felt.
Tiruchuzhi T. V. Natarajan and his party of instrumentalists played Nadaswaram on and off
throughout the day, adding greatly to the attraction.
The many guests were entertained to lunch by
the Ashram, apart from which there was largescale feeding of the poor.
In the afternoon Om Sadhu gave a recital of
Ramana bhajan.
In the evening Brahma Sri Bangalore Krishna
Bhagavathar gave a harikatha on Purandaradasar.
By nightfall most of the guests had departed,
though a few were making a longer stay.
RAMANA
Mr.
Bela
Haran
of
Melbourne,
Austfalia,
brought us news of the Arunachala Group which
meets every second week under the direction of
Mouni Sadhu at 423 Middleborough Road, Box
Hill, Victoria, just outside Melbourne.
ARADHANA
Aradhana, the 14th anniversary of Bhagavan's
leaving the body, fell as late as May 9th this
year. There was such an influx of visitors that
even the office of ' The Mountain Path' had to
be taken over as a temporary camping ground.
The function started at five in the morning with
the singing of ' Arunachala Stuti' and Ramana
Sad-Guru'.
The actual puja started at 8 with
the chanting of the Taittiriya and Mahanarayana
Upanishads and Sri Rudra Chamaka, Purusha-
MANTAP
The Pillar
A RESIDENTIAL
ASHRAM
1964
ASHRAM
BULLETIN
187
explained in our editorial of January 1965, devotees were not encouraged to make a long stay
here.
Recently the tendency to lengthier visits
and to settling down here has increased and it has
begun to be felt in the Ashram that the growth
of a residential colony of devotees and aspirants
has now become appropriate. Indeed, the Ashram
has constructed far more living accommodation
since the Maharshi left the body than before and
still has an extensive building programme on
hand.
The immense magnetism of Bhagavan's
Presence draws people here, young and old, men
and women, Indian and foreign, and it is not
always easy to accommodate all who come.
A few recent residents tell here how they came.
R O N A L D ROSE is an asset net only to the Asht to ' T h e Moun-
mg^HP*
b u
Ramana
Mantap
188
THE MOUNTAIN P A T H
July
' Upasana *
his wife.
settled
Mukherjee
ASHRAM
1964
visit to Kamanashram in 1951 it was m y single pointed prayer to Bhagavan to keep me here
permanently
and in
order to strengthen my
prayer I brought my
wife here the following
year and she not only
prayed
fervently but
endorsed all my plans
for achieving my heart's
desire.
" Once
it was the
dream in my life to
build a small cottage at
the foot of the radiant
Hill, beside Sri Ramanashram ; to-day it is a
reality. All our pravers
have
been
answered
and everything we asked for granted.
Smt,
Mukherjee
" Contented and happy
as we are, we sing: O Bhagavan! Keep us
here for ever ! '
1
RAMANA BHAKTA
SABHA
The Ramana Bhakta Sabha of Madras celebrated its annual Guru* Puja on April 26th.
There
was chanting of the
Vedas followed by a
musical
rendering of
* Sri Ramana
Gitam'
conducted by its composer, Om Sadhu of
Tiruvannamalai.
Om
Sadhu
has by now
quite a reputation both
for
composing
tunes
and
leading
choral
music. Sri M. P. Periasami Thooran expressed grateful
appreciation on behalf of the
audience.
The
Sabha
meets
at 5 p.m. every Sunday at 94, Mowbray's
Road, Alwarpet, M a d ras.
Om
Sadhu
BULLETIN
189
PREM S A N G H
The Prem Sangh was founded by Dr. R. Padmanabhan, M.B.B.S., Palghat, a very ardent devotee
of Sri Bhagavan on 28-7-47. It is at present composed of twelve families following various avocations. One is a Major in the army, another a
teacher while others are businessmen, engineers,
etc. Some live in Palghat, others in Calcutta,
Bombay, Hyderabad, Madras, Trivandrum, Coimbatore, etc.
The institution has the blessings of Sri Bhagavan, who was informed about its foundation in
1949 and with benign grace nodded His approval.
Aims
and Objects
The members are to strictly follow Sri Bhagavan's method of Sadhana and spread His message
by practice even more than by precept. The families should demonstrate that it is possible to follow the spiritual path while leading a life in the
world. This is strictly according to Sri Bhagavan's
advice. Members are to perform regular puja to
Sri Bhagavan daily, read His works and books
about Him and His teachings and meet in any
religious centre once a year. The Prem Sangh
has conducted annual camps at Palani, Chidambaram, Tirupati, Tiruchendur, Cape Comorin, Palghat, Dakshineswar (Calcutta), etc. The members
had also the good fortune to visit the blessed
chamber in Madurai where our Master had His
illumination and also His sacred birth place in
Tiruchuzhi.
During the camp, which normally lasts five to
seven days, the members go through a very strict
discipline of spiritual practice. There are various
programmes such as Probhat Pheri
(morning
bhajan), Suryanamaskar, Asanas, Puja to Sri
Bhagavan, with chanting from the Upanishads,
Gita Parayanam, discourses, discussions, bhajan,
etc. One day is devoted to silent contemplation.
No opportunity is missed to meet and mix with
the wise and great and benefit by their advice.
Rules
of conduct
for
members
Sri RamanasramamLife
(In continuation of the list already published in
our April issue.)
DONOR
July
190
INDIA
Somisetty Satyanarayana, Kandukur.
Dr. K. Parthasarathi Aiyengar, Chamarajanagar.
Devan Hukam Chand, Ambala Cantt.
Shiavax R. Vakil, Bombay.
Major Hanut Singh, Babina Cantt.
Satyanarayan Tandon, Kanpur.
N. D. Patel, Tirupathi.
K. C. Kapur, Kanpur.
Om Nath Rohatgi, Kanpur.
A Devotee, Sri Ramana Nagar.
Lakshminarasimha Ganesh Bhatt, Teppadmath.
The Mountain
(In
continuation
of
the
list
INDIA
V. T. Seshadri, Vellore.
Ch. Sathyanarayana, Madras.
M. L. Vasudevamurthy, Chikmagalur.
Madan S. Abichandani, Bombay.
GERMANY
already
Members
UNITED K I N G D O M
Mrs. Thalia E. Gage, London.
A. E. Gladwell, Cornwall.
Miss Blanchard, Shrewsbury,
Peter Bright, Paignton.
SWITZERLAND
Peter Greider, Zurich.
ettete
to the &bito\
G. J. YORKE,
Gloucester.
URSULA MUELLER,
Lugano.
F . PANDAY,
Bombay.
A publication like this is sorely needed worldwide. Others in its general area like The Middle W a y ' or the East-West philosophical journals
are excellent, but they do impose limits, either
of one religious outlook, however broad, or of
speculative
rather
than
intuitional
approach.
Those of us at the bottom of the Path, but seeking light from whatever source is to-day shedding it, need such a journal as yours. Its regular
1
R O Y A.
BORN,
New York.
*
192
THE
versation,
Apart
reminsicent
from
Alabama,
your
of
reply
old
to
days
the
of
MOUNTAIN
PATH
July
in the
Hall.
gentleman
from
advertisement
nishad':
Re-
an
PROF. K .
SWAMINATHAN,
New Delhi.
*
the
(To
Publisher)
We
the
with them.
copies.
sample
. . .
(No. 2)
I congratulate
. . .
it in terms
of
Psychologists will
introversion
explain
and
ethical
received
and
successful
It
It is these things
ALLEN,
London.
symbol
of
the
in Bhagavan's
real spiritual
death and
rebirth;
thing.EDITOR.
its source.
I realize the
REX
SOMASUNDARAM,
Bombay.
accept
my
congratulations
on the
The 'Ashram
fine
of,
a
Mountain
feel
It is an excellent
closer
production.
this
votees.
Please
U H L , BERKELEY,
California, U . S . A .
contact
person
that
(weak
with
like
it is what
other
devotees.
myself)
on
is required
It
the
by
helps
path.
many
like
body.
' Who
brought greater
am
I ?
at
Sri
understanding
Ramanashram
and
contentment
(physical death)
particularly
inspiring.
Very
moving
was
your
FRED
have
teenage
often
wondered
experience
of
just
bodily
how
instru-
WILSON,
Scarborough.
Bhagavan's
death was
Mahasamadhi
1964
LETTERS
TO
THE
show that
"one
Path'
saint or
mystic.
readers
to send
an article
Mountain
in such articles.EDITOR.
Vancouver.
After reading the article on Arunachala I realized why Bhagavan called Arunachala
(the Heart).
Hridaya'
yond description.
G.
R.
southward-facing'
meaning"
of
is given
Dakshinamurti.
tions.
not
the
(p. 108).
'All
Prowess',
the power
North
Pole
nor
the
is
Southward-Facing
South itself.
the North.
(and
Purusha,
on the
who
is Siva,
dwells
northern
C.
VAKIL,
to
LALITA K U M A R I DEVI,
KAY
WHITE,
Farnham, Surrey.
Maya
less '. So Dakshinamurti-Ramana, though appearing to have a form, was and is always formless
Arupa Atma, yet with absolute control and sway
over Maya.
That is why Dakshinamurti is described in the Dakshinamurti Stotra as :
" mayaviva vijrumbhayath
yapi maha yogiva
yassvachchaya thasmai sree gurumurthaye nama idam Sri
Dakshinamurtaye."" To Him who like a magician or even like a yogi, displays by His own
Bombay.
hold
Dakshinamurti
the
TRIVEDI,
as
is
Rajahmundry.
only
It
Up to now
193
EDITOR
W.
NOEIXE
>
194
THE
MOUNTAIN
all
Juty
PATH
thoughts.
He
did, however,
sometimes
refer
to
and keep
May he
ousness,
ELEANOR PAULINE N O Y E ,
Hollywood.
*
G.
KULKARNI,
Ujjain
Your
contribution
certainly
in
our
is very
be published.
issue
of
Jan.
welcome
and
It will probably
will
appear
1965.EDITOR.
I would like to say how much I enjoyed reading the first issue of ' The Mountain
Path"
and
different
being perfect
man
would
order and
express
harmony,
that
order
the
and
realized
harmony
worldthat
tions of karma ?
is apart from
certain opera-
to
one
thought
but
even
that
thought
A.
COLIN
CORAH,
Keswick, England.
Certainly
and
a realized
harmony
in
consciousness,
Many
even
excluding
the
saint complaining
of them
one
All powers
ness,
What
mean
which
according
the
to
Maharshi
Who am I ?
if
This ques-
J . DE REEDE,
karma.
It is often helpful to vary the words of a formula, as they may become a fetish.
In this case,
however, neither the question nor the answer is
really verbal.
The question is a turning inwards
to the reality of oneself and may or may not
be accompanied by a form of words; the answer
is an indefinable consciousness of I-ness.
The
expression " a sensation moving around a vacuumlike centre"
shows that the writer is certainly
on the t-,uck of it.
ever
poverty
or
heard of a
a dis-
M y first question is :
of
Conscious-
else is there ?
Concentration,
enquiry
:*I
Consci-
Self.EDITOR.
Elba.
or calling them
and phenomena
also
harmony ?
ticularisations or deformations
world
sickness,
order
order
operations
imprisonment,
out.
and
finds
other thoughts
path
taught,
of Self*
does
but eliminating
not
all
be
'Nan