1971 Vol VIII No 1 Master of All Files

8/13/2019 1971 Vol VIII No 1 Master of All Files

1/71


2/71

- first glim/se of (amanasramam was not reall- seeing with the e-es, more lie seeing with the heart% Tome, it is 3eautiful 3e-ond all descri/tion% I dou3t if I could descri3e what the grounds and 3uildings loolie% uch an e./erience is 3est left without attem/ts at descri/tion%

A de$otee met me at the office, I onl- learned how to /ronounce his name @ust 3efore lea$ing, he was $er-hel/ful% 4e too me and the /eo/le who dro$e me there to the dining hall for coffee and then showed themround the Ashram while I disco$ered0 the editation 4all%

After lea$ing m- luggage in the guest house I returned to the editation 4all until the 3ell rang for dinner%

- two wees went 3- much too fast, each da- so com/lete and /erfect that time did not e.ist until onemorning I awoe to the fact that there were onl- B da-s left of this /erfection and then the time 3ecame anenem-% I almost ruined the ne.t few da-s 3- m- grief at the thought of lea$ing% 4owe$er, the /eace ofArunachala dee/ened inside with the assurance that it does not matter %%% /eace and ha//iness are m- naturalstate, regardless of time or /lace%

rida-, +ec% 11, with great de$otionalfer$our 3- the de$otees of ri


3/71

INI>ICANC* O> +**6A

The ?arthiai +ee/am wellnown as the 4ol-


4/71

im/ressi$el- done 3- Ashram Ar)hakas% Ashramites and man- de$otees from outside also @oined in thecele3rations% The functions came to a successful conclusion on the Vi@a-adasami +a-%

AN A66*A#

>(O (AANA ?*N+(A

The 'nion inistr- of 4ealth, ors, 4ousing = 'r3an +e$elo/ment ha$e allotted to the ?endra a uarteracre site in a central localit- off #odi (oad% The terms of the allotment sti/ulate that the 3uildings should 3ecom/leted within two -ears%

The 6resident of the ?endra, hri orar@i +esai, has issued an a//eal in$iting /rom/t and generouscontri3utions for ena3ling the ?endra to /ut u/ within the sti/ulated /eriod a meditation room, a li3rar- andlecture hall, a se*a samiticentre and officerooms% +onations made to the ?endra will 3e e.em/t fromIncometa. under ection HHKHJ of the Incometa. Act, 19D1 in the hands of the donors%

Cheues and drafts ma- 3e drawn in fa$our of (amana ?endra, +elhi and sent to the *C(*TA(), 9N*TA&I NAA(, N* +*#4IF%

6I#(I

Signor (. Santo Potess, a staunch de$otee of ri


5/71

accordE and secondl- 3ecause it was a3solutel- a new e./erience for me I had ne$er felt it 3efore in suchintensit- and de/th% I new it was ri


6/71

L L L

'r. S. . $hatter1eefrom 'ttar/ara, est


7/71

illem >rans &ohan :4olland;(o3ert #% :New Mealand;rs% &ean uerineau, rs% )$onne 6oulain and (oger 4enning :>rance;Ooms aria 6ieternella :4olland;(onald iele :est erman-;4enr- Aguilar, (e$%


8/71

+e$otees of ri


9/71

#o+ to no+ God5 The 8oga Aphorisms of Patan1ali5 Translated, with a new commentar- 3- wami6ra3ha$ananda and Christo/her Isherwood, Vedanta 6ress, 4oll-wood, California% : %GJ;%8oga3- *rnest ood5 6enguin loride FF1BF, 'A : F%JJ;%Stories of Vikramaditya5


10/71

whether entering in or /roceeding forth% It is necessar- that -ou now 4im after this fashion, not 3- learningnor 3- intellect nor 3- understanding, nor 3- imagination, nor 3- sense, nor 3- the outward e-e nor 3- theinward e-e, nor 3- /erce/tion%


11/71

hile imaginati$e $isualisation and an- form of inner $ision are 3anned in Men/ractice and discarded as"makyo" :lit. "the de$il0s world";, Tantri) sadhana maes use of it though within a strict s-stem ofarchet-/al s-m3ols, which do not allow the sadhakato indulge in /ri$ate fantasies or mere hallucinations:i.e./henomena unrelated to an- form of /s-chic or e.ternal realit-;%

">or man- /eo/le who, not 3eing s/iritual giants, conscientiousl- /ractice Men or some other austere form ofm-sticism o$er the -ears without nota3le results, meditation 3ecomes more of a 3urden than a @o-" :/% F1 ;%

It is here that Tantri)methods can 3ring relief through their $ast armour- of /s-chological de$ices in formof su3lime rituals, consciousnesstransforming s-m3ols and mantri) sounds, which "will awaen a dee/res/onse and lead to the achie$ement of results that eluded them 3efore% The /oint is not that the Va1rayanais su/erior to Men5 no one intimatel- acuainted with Men could dou3t the e.cellence of its methodsE what ismore dou3tful is the a3ilit- of most of us to em/lo- them successfull-%" :/% F1;%

QThe Va1rayanacaters to /eo/le who find it easier to use s-m3ols and conce/ts as the $er- wea/ons withwhich to do awa- with conce/ts, instead of tr-ing to 3anish them from the first%" :/% BF;% According to theauthor0s e./erience and that of other Men followers :of *astern as well as of estern origin;, "relati$el- few

/eo/le using the direct a//roach manage to get 3e-ond the elementar- stage of stilling the mind for a littlewhile%" :/% 17;% The reason for this seems to 3e, that whene$er meditation 3ecomes too much of an effort orcom/ulsion, due to a sense of dut- or dri$en 3- the demands of monastic disci/line and routine, the mostim/ortant element of meditation is missing, namel- that of @o-ful ins/iration :priti; which, according to theancient


12/71

The 3oo is illustrated with a num3er of useful /hotogra/hs and diagrams% The frontis/iece is a 3eautifullinedrawing of Vairo)ana:in Sambhoga6kaya;, though entitled "Va1rasatt*a !uddha"% In certainsadhanasVa1rasatt*ataes the central /lace in the mandala, i.e., the /lace of Vairo)ana, with whom he is identified inthat case% Ne$ertheless, as long as the em3lems of Vairo)ana:lionthrone and dharma6)akra; are dis/la-ed,Vairo)ana-sname should 3e associated with it% Va1rassatt*acan also tae the /lace ofAksobhyain the eastof the mandala, in which case he is called Va1rasatt*a6Aksobhya, 3ecause he taes the iconogra/hical form

ofAksobhya%

In this connection I also wish to /oint out the discre/anc- 3etween diagram F< which shows the correct/osition of the fi$e'hyani


13/71

e./ression of humilit- in the /resence of Truth, em3odied in the figure of the


14/71

that element of tranuillit- which in its highest degree is re/resented 3- the term "samadhi", the state ofcom/lete unification or a3sor/tion% If we are a3sor3ed in a su3@ect, a thought or an e./erience, there is notrace of com/ulsion or egocentric will/ower in$ol$ed in this /rocess or state of mind, which results in*ipassana, /rofound insight, intuiti$e awareness% hile intellectual nowledge is /roduced 3- discursi$ethought, deduction and logical o/erations, *ipassanais the outcome of a /rocess of integration of su3@ect ando3@ect% This a//lies also to the "awareness of 3reathing" :anapanasati;, one of the 3asic e.ercises of


15/71

CI*NC*, 6I(IT, '6*(TITION A New *nuir- into 4uman Thought5 !y $onstantin !runner0abridged and translated by Abraham Suhl0 re*ised and edited by %alter !ernard% 6u3%5 #ondon5% eorgeAllen and 'nwin #td% Toronto 'ni$ersit- of Toronto 6ress% 6/% GHG, >irst *d% 19DH% 6rice in '%?%5 HJs% net%

The author, 3orn in erman- in 1HD was an e.ile in 4olland from 19FF till his death% This 3oo consists ofe.cer/ts from his writings /u3lished in *nglish translation with the /ermission of the InternationalConstantin


16/71

This is a challenging 3oo, 3ut the challenge is su//orted 3- /rofound constructi$e thought% It should 3ewidel- read, /articularl- in our countr- where the traditional insistence on a s/iritual a//roach to theA3solute will find welcome su//ort from the rethining of an eminent modern /hiloso/her who is strongl-o//osed to different modes of incorrect reasoning%

In addition to religion and meta/h-sics T4* 4*


17/71

O*N AINT O> TAI#NA+5!y M. Aruna)halam% (s% 1%JJ%TO(I* O> VI?(AA+IT)A5 (s% %GJ% 6u3%5


18/71

no set school of inter/retationE the one note that runs throughout is the affirmation of the $alue of human lifeand the necessit- of achie$ement here on earth, ihai*a, not elsewhere in a /aradise or a"ihil3e-ond%

T4* 4)N O> AN?A(A5 !y 'r. T. M. P. Mahade*an% 6u35 anesh = Co%, adras 6ri$ate #td%,adras17% 6/% GD% 6rice5 (s% 1J%

It is generall- su//osed that the Ad*aita is e.clusi$el- a /ath of &nana :?nowledge; and that !hakti

:+e$otion; does not enter into its scheme% If it is s/oen of at all in Ad*aitatreatises, it is meant for theunri/e, e$en asarma:Action; is recommended for those who are -et to /re/are themsel$es for the maineffort% In fact, howe$er, it is not so% Achar-a hanara0s cele3rated h-mns to the +i$init- in se$eral formstestif- to the need and the efficac- of +e$otion in the yoga6marga% The collection of h-mns /u3lished in this$olume, with *nglish renderings and $alua3le notes 3- +r% T% % 6% ahade$an draws attention to this truthof the matter%

In the first 4-mn to'akshinamurti, the +i$ine is addressed as the uru, Teacher, without whose race andinter$ention no li3eration is /ossi3le% It contains the essence of the Ad*aitainasmuch as it em/hasises therealit- of the One elf in the midst of the multi/licit- of forms in creation% +r% ahade$an taes care to seethat the reader does not miss an- /oint of rele$ance in the laudation% hile on the s-m3olog- of the /ose of+ashinamurti he notes5 "%%% the hand/ose :is; nown as the )inmudra, the s-m3ol of /ure consciousness% Inthis /ose, the thum3 and the inde. finger of the right hand are @oined at their ti/s while the other three fingersstand a/art% The significance of this /ose is that there is identit- in the midst of a//arent di$ersit-%"

The second 4-mn to the Guruunderlines the truth that not all learning, not all material /ros/erit-, is enoughto hel/ the seeer to achie$e his o3@ect insadhana% +e$otion and lo-alt- to the uru are indis/ensa3le%

The!ha1a Go*indamof F1 $erses is /receded 3- a traditional account of the origin of the /oem% "Achar-ahanara, it is said, was waling along a street in Varanasi, one da-, accom/anied 3- his disci/les% 4e heardthe sound of grammatical rules 3eing recited 3- an old scholar% Taing /it- on the scholar, he went u/ to himand ad$ised him not to waste his time on grammar 3ut to turn his mind to od in worshi/ and adoration% The

#ymn to Go*indawas com/osed on this occasion%" 4ere too the futilit- of all worldl- /ursuits including

those of literar- scholarshi/ is e./osed and man is called to resort to the feet of the uru who alone canshow the /ath and lead him to the Immortal elf%

The Si*ananda /ahari, 4-mn to hi$a, in a centur- of $erses lauds the odhead in his as/ect ofaus/iciousness, 3ene$olence% It is /o/ularl- thought that hi$a is onl- a destro-er, (udra the terri3le of theVeda%


19/71

machine0% aterialists ha$e generall- 3een dis/osed to dismiss the soul as no more real than a ghost0 and toreduce man to a 3od- which somehow /roduces thought% On the other side there are those who would reduceman to a soul or s/irit and consider the 3od- as either an accidental garment of the soul, which can 3ediscarded at death, or as a mere a//earance without an- ultimate realit-%


20/71

which will do @ustice to the insight of each religious tradition, and at the same time elucidate that ultimateunit- in which we ma- 3elie$e all religions can unite%

>AT4*( >IT4

C4O6*N4A'*( AN+


21/71

The late +r% (% +% (anade, nown to students of Indian 6hiloso/h- as the author of $onstru)ti*e Sur*ey ofpanishadi) Philosophy had collected ela3orate materials with a $iew to write a 3oo with the titlementioned a3o$e%


22/71

clothed in flesh, 3one and muscle% The- ha$e done their 3est though some ga/s are noticea3le% One couldalso wish that the language was a little more terse and /recise%

On the whole, the 3oo is a $alua3le addition to the literature 3earing on Indian 6hiloso/h- in general andVedantain /articular%

T4* A(T O> #I>* IN T4* our editions of the 3oo ha$e 3een sold out and to meet the continuing needs of the /u3lic, the fifth editionhas come out% No further /roof of the /o/ularit- of the 3oo is needed%

In ten small cha/ters the author $er- a3l- discusses all the essential teachings of the Gita% Certain/reliminar- uestions and the author0s a//roach to the stud- are dealt with in cha/ters one and two% The ne.tsi. cha/ters are occu/ied with setting forth the teachings of the Gitaunder suita3le heads lie 6s-cholog-,*/istemolog-, Cosmolog-, eta/h-sics, *thics and (eligion% The ninth cha/ter shows that the findings ofmodern science are lending increasing su//ort to the teachings of the Gita% The last cha/ter e./lains $er-clearl- that the teachings of the Gitaare more rele$ant to the conditions /re$ailing toda- than at an-

/re$ious age%

It is a hand- $olume which can 3e easil- gone through in a few sittings% The author has an engaging wa- of

/resenting the ideas and the interest of the author ne$er flags% It is a $er- useful addition to the e.tantliterature on the Gita% Though the /resent edition is the fifth, it is to 3e regretted that se$eral mis/rints stillremain to 3e corrected%

(I (AA?(I4NA AN+ 4I 'NI8'* *A*5 by S+ami Ghanananda0 +ith a Fore+ord byArnold Toynbee% 6u3%5 The (amarishna Vedanta Centre, #ondon% 6/% 17B X .$i% 6rice (s% 1JK%

In thirteen 3rief cha/ters the author gi$es an authenticated account of ri (amarishna0s s/iritual struggleswhich culminated in his enlightenment% 4ow lie a scientist he /roceeded to $erif- the truth of hisillumination 3- treading other non4indu /aths and how 3- the /rocess of what is nown as consilience ofinductions0 he was satisfied with the essential soundness of the enlightenment which he had attained all thisis set forth in detail in the first se$en cha/ters% The harmon- of religions that he was a3le to teach as a

conseuence of his uniue illumination is e./ounded in the ne.t three cha/ters% Cha/ter ele$en gi$es hismessage in his own words% The /ractical a//lication of the disco$er- made 3- him to the solution of the

/ro3lems confronting thiners of toda- is ela3orated in cha/ters twel$e and thirteen%

The /resentation is lucid and sim/le% hen occasions arise the author e./lains rele$ant as/ects of the*edantas-stem of /hiloso/h- which form the 3acground of ri (amarishna0s e./eriences% 4is e./ositionof the $arious inter/retations /laced 3- different schools on the Maha*akya Tat T*am Asi, gi$en in sectionthree of cha/ter eight, deser$es s/ecial mention%

As the a$owed o3@ect of the author is to /resent ri (amarishna0s message as something uniue0 in humanhistor-, it is no matter for sur/rise that he maes certain claims on 3ehalf of the age of +ashineswar whichshould not 3e too criticall- e.amined% Two or three instances ma- 3e gi$en of such untena3le claims% In /age

1B we read5 "The greatness of ri (amarishna can 3e realised from the fact that he went to the root of thewhole /ro3lem in his reconciliation of the different s-stems of /hiloso/h- 3- /ointing out the $alidit- of thedifferent ind of e./eriences which form their authorit- and encouraging e$er-one to /rogress along the /ath


23/71

that suited him 3est%" e ha$e onl- to /oint out that long ago ri anara found a /lace for e$er- shade ofreligious and /hiloso/hical thought on the /rinci/le of adhikari bheda% In the same /age the author claimsthat the credit of reconciling the four -ogas, arma,!hakti,&nanaand'hyana, 3elongs to ri (amarishnaalone% e ha$e onl- to /oint out that long ago ri ?rishna effected the reconciliation of the four -ogas in theGita% It is needless to multi/l- e.am/les% In s/ite of such o$erstatements the 3oo is $er- reada3le%

4A66IN* AN+ IO(TA#IT)5!y P . &. Saher% 6u3%5 eorge Allen and 'nwin% 6rice BJs%

T4* (*A# O(#+5!y Martin %ank% 6u3% 6hiloso/hical #i3rar-, New )or% 6rice5 B%9G%

r% aher, who is alread- familiar to our readers 3- his 3oo (astern %isdom and %estern Thought:re$iewed in these /ages earlier;, has chosen in this /u3lication to gi$e the essence of eorge rimm0sin$estigations into the secrets of


24/71

considera3le research and /resents clearl- his theme5 the historical 3acground of


25/71

realm of time and multi/licit-, differentiation, wrong identification and a3o$e all desires and their aftermathof /leasure and /ain% *$er- ualit- has its counter/art in this world and no $alue is lasting%

This is the sla$er- of man his eternal damnation0 so long as he mo$es in this direction 3eing 3ound 3- theworld of the senses under the swa- of 3irth and death, gro/ing in ignorance and ne$er finding /erfectha//iness e$er-one consciousl- or unconsciousl- is longing for% Onl- when one realises one0s true state of


26/71

If that /rofessor could understand that there is a selfcreated and a selfmaintained u3stance, he must ha$eunderstood also then that the su3stance of all form must 3e eternal, immortal and go$erned 3- that same selfcreating, selfcreated and selfmaintaining 6rinci/le or u3stance% urel- we should 3e a3le to go as far asthis learned man and agree with that% e must recognise that the organs and functions of the 3od-, the foodwe eat, the air we 3reathe, or the rain that falls or the snow or the wind is of the selfcreated and selfmaintained u3stance and Acti$it- which he called h-drogen, 3ut which we call od% And 3ecause of thatthere is no e$il in an- one of those things%

This 3rings us to the highest law of m-sticismE there is onl- one 6ower in this uni$erse, all good, and there isnothing e$il% e can mae an-thing e$il in our e./erience 3- thining it so%


27/71

"In the earl- -ears long 3efore I e$er heard or read these words, long 3efore the rele$ant 3oos on ri


28/71

summit when still on the /ath seeing or lost in his guru enhanced ego% Their tal will 3e food for the mind3ut cannot infuse strength or transform whereas the uru0s silence and the $er- same words uttered 3- 4imor read directl- as faithfull- recorded in 3oos are /otent e$en if not full- understood at the time% #ie a seedthrown into the ground it will germinate in due course% In this light one can understand wh- ri


29/71

The conch 3lows, the stars are dim,weet (amana, come!#ord od of ods, come!

The cocs crow, the 3irds chir/,It is alread- time, come!

The night has fled, come!

#o$e on the summit of ?nowledge,6ast /leasure, /ast /ain, come!orsae me not, m- friend +etachment,*$er let me call -ou mineE


30/71

>or -ou destro- the densest darness,The darness of desires,?indling the flame of nowledge%

1DJ% >riendshi/ e$en with a fiendOne ma- not end%And -ou, m- friend

+etachment, e$er -ou ward off%*$il from me and ee/ me 3oundTo enduring Truth% uch is -our $irtue%*strangement from -ou would 3e worseThan all the world0s hostilit-%

1D1% hate$er notion ma- arise,Not to let it li$e or grow,


31/71

3eginningless and endless i$a himself stands as the ona 4ill for granting -ou the fruit of -our /enance%One o3tains #i3eration e$en 3- sa-ing onadri0 once% All desires are fulfilled :when one stands; 3efore it%All sins are destro-ed% That name is the nectar which flows from the sound i$a0% That is itself the worshi/of i$a, the stor- of i$a% On hearing this the randfather :ire; were co$ered, a dismal darness s/read o$er theuni$erse for millions of -ears 3ecause half a trice for i$a is aeons for us% The darness /roduced 3- the

/la-fulness of the oddess /ro$ed to 3e the cause of the destruction of the worldsE for in the dense darnessno acti$ities were /ossi3le and conseuentl- the 3eings /erished without gi$ing 3irth to new generations%The'e*as3ecame inacti$e and the Vedascould not 3e chanted% eeing this state of affairs, the e$er gloriousSiddhaswondered at the untimel- dissolution of the uni$erse and 3- their yogi)/owers found out what hadha//ened, 3ut still could not understand wh- e$en the #ord allowed such a state to continue%


32/71

em3odiment of lo$e, /erform acts which cause /ain to -our creation )ou who are com/assion itself shouldnot e$en for s/ort do an-thing to hurt others%0

On hearing am3hu sa- this, 'ma :6ar$ati; stricen with remorse /ra-ed to now what to do in e./iation ofthis fault of hers% At this #ord i$a was /leased with the re/entance and de$otion of the goddess and said5hat /enance can 3e /rescri3ed for -ou lea$ing me out


33/71

hen I was in Tiruchendur in 19F it came to m- mind that I should regard all women as m- mother orValli if I was intent on leading a s/iritual life% One e$ening, I went to the hrine of ri u3raman-a andstood for half an hour 3efore the Moola*ar :main deit-; and the following words flashed into m-consciousness5 "4ere I am a od who does not tal% o to Tiru$annamalaiE aharishi is a od who tals%"This was how aharshi0s race manifested itself to me% I had not e$en seen aharshi then%

In +ecem3er 19F, I wrote to (amanasramam and got the re/l- con$e-ing ulfilthe sankalpa% )ou need not cut $egeta3les%" I too it as an upadesa :teaching; not to mae sankalpasthereafter%

Another morning when I was cutting $egeta3les with


34/71

wor is to get li3eration which is not /ossi3le without


35/71

relati$el- a//ears to 3e nonsense, a3solutel- ma- 3e a//ercei$ed to 3e truth, and what a3solutel- is truthma- a//ear relati$el- to 3e nonsense%

(elati$el-, in 3ondage to di$ided mind, no identified indi$idual could /ossi3l- now what he is as I0, sincein order to do so he would ha$e to see himself as an o3@ect and what he is cannot ha$e an- o3@ecti$e ualit-whate$er, 3ut the moment he is free from such identification he remains what he is, and all that he is, whichis re/resented 3- the ci/her I0% 4e is /ure noumenalit-, timeless and s/aceless, in which all /henomenalit-

inheres and to which it is transcendent%

The moment I thin that I am 0this0 or that0 I am me0 and 3ound% There has ne$er 3een a one0 /resent ora3sent so how could there 3e an 0other0

PPPPPPPPPPPPPPPP

orld as elf5 Its 8uestion as Answer!y Stephen &oss !rooks

omeone ga$e me a e- and said it was the e- to T4* CIT)I ased what cit-Cit- ased what e-?e- ased what me

Other words awa- golden e-!Onl- I can


36/71

"And how do -ou now," continued the (a33i, "that -our li$elihood is running on 3efore -ou, so that -ouha$e to rush after it 6erha/s it is 3ehind -ou, and all -ou need do to encounter it is to stand still 3ut -ouare running awa- from it!"

I% A(TIN


37/71

&% 4*A(N:(e$% ingh (e@ong, Choe Order, ?orean Men ect;,

#os Angeles%

Many *isitors e7perien)e the )ertainty of 4amana6Aruna)hala-s Presen)e and guidan)e here. #e is all6per*asi*e and not limited to this pla)e but on a relati*e plane the nearer the Sour)e the stronger the

*ibrations and support 6 ('ITO4.

ON#) I0 I O+

&oel oldsmith sa-s in the &anuar- 197J issue of The Mountain Path5 "There ma- e$er 3e those on earth whoma- du/licate the wor of the aster and show forth od0s allness in its com/leteness% e do not now ofits e$er ha$ing 3een done% % % The higher a /erson goes in s/iritual awareness the further he retires from thehuman scene%" And then again on /age FF % % % % % "&esus, who was /ro3a3l- the last of the asters on earth tore$eal the I0 % % % I tae strong e.ce/tion to these statements % % % I would lie to now -our comments a3outthis in -our ne.t issue of The Mountain Path%

+(% +% C% *4(OT(A, Ne-$eli%

&oel Goldsmith +rites from the standpoint of a $hristian. (*en so he modified his *ie+s later stronglyinfluen)ed by Sri !haga*an-s tea)hing and +as on his +ay here +hen he suddenly died in /ondon. #e also

says in the same arti)le5 B"ot only $hrist &esus but all the great spiritual lights of the ages re*eal that theonly ,I- is God and that God as indi*idual !eing is li*ing its life as you and me. The )orre)t sense of ,I- +illeliminate e*ery problem from the fa)e of the earth.B

In some )ases spiritual masters retire from the human s)ene. A sage or 1nani benefits the +hole of humanityby his Silen)e0 by 1ust !eing 6 ('ITO4.

I A O+

?indl- enlighten me as to (amana aharshi0s testimon- of &esus Christ% I will 3e highl- thanful to -ou forthe same%

(A&A(AT4NA, 4-dera3ad%

4amana Maharshi ga*e the true signifi)an)e of $hristianity0 designating5

The $ross is the body. %hen the ego is )ru)ified and it perishes0 +hat sur*i*es is the Absolute !eing ;God@0BI and my Father are OneB and this glorious sur*i*al is )alled resurre)tion. #e also said that the +hole ofVedanta is )ontained in the !ibli)al saying5 -!e still and kno+ that I am God.- 6 ('ITO4.

ON T4* 6I(IT'A# 4*A(T

One contri3utor under the /seudon-m Alone0 has made a statement that he had the e./erience of thes/iritual heart on the right side % % % - dou3t is how the s/iritual heart which contains the whole uni$erse can

3e felt as /h-sical heart3eats % % %

V% (AANAT4AN, Ananta/ur%

II

I am ho/ing that -ou will 3e good enough to hel/ me 3- clarif-ing a few /oints concerning the s/iritual/ractice taught 3- (amana aharshi%

>irstl-, e.actl- what did (amana mean 3- meditation u/on the s/iritual heart on the right side as this to3e a se/arate /ractice from the *i)hara And if so was the /ractitioner to use imager- in concentrating on the


38/71

heart Is one su//osed to feel 0I0 as emanating from the heart during meditation has the heart meditation to3e of eual im/ortance and intensit- as the *i)hara

Also I ha$e heard that if one is doing *i)haraand seeing (amana0s race there is the /ractice of meditatingu/on the s/iritual e-e 3etween the e-e3rows with the incantation "Om (amana Om" % % % Is this correct

And lastl-, if one can tr- the difficult /rocess of clarif-ing Atma *i)harawith words, what I would lie to

now is should the /ractitioner of *i)haraha$e a feeling for the 0 at the end of the enuir- ho am I0 Ias this since constant re/etition of the enuir- can sometimes mae ho am I0 more of a mantrathan auestion% And also when (amana instructs us to ee/ our attention on where the 0Ithought0 is coming from,what e.actl- does he mean hould one concentrate on the sound 0I0 when thining of I0 or u/on the mind asa whole An-thing -ou can tell me that ma- clarif- the a3o$e will 3e dee/l- a//reciated%

ith m- 3est wishes for continued success%

>(*+ AC?*(AN, anta Cru2, California%

III

I shall feel grateful if -ou let me now the significance of concentrating in sadhanaon the right side of thechest resulting in a feeling of $i3ration% If an indi$idual can $acate his mind of all thoughts is he still reuiredto /ursue the enuir- 0ho am I0 Is it not sufficient while ee/ing one0s mind free from thoughts intro$ertedto ee/ it fi.ed on the right side of the chest% ?indl- do re/l- as I am sure -ou can%


39/71

If the mind )an be kept free from thoughts nothing else is needed. !ut in su)h a state doubts do not arise.Perhaps there is still the thought that there are no thoughts. This also must go. (n3uiry and ;or@

)on)entration on the spiritual heart lead to )essation of thought 6 ('ITO4.

VI4ITA+VAITA AN+ 64'(ANA

% % % The late ri Os3orne ga$e sim/le answers to tough uestions and had in the readers0 e-es assumed the

s-m3ol of a $alid genuine inter/reter of ri


40/71

See the reply abo*e +ith referen)e to sphurana. It is an indes)ribable *ibration in the heart )entre ratherthan a ,hum- felt in the head. %hen hearing the humming sound ask yourself +ho hears or try to hear in it

,AM- +hi)h is the substratum of all sound. Pra)ti)e +hi)he*er is easier for you or both. %hen meditating itis more ad*isable not to )on)entrate oil anything audible or )on)eptual. Meditation leads to freedom from

all )on)epts or thoughts. There is also the dualisti) approa)h to monism re)ognised by sages for those for+hom the most dire)t path is too diffi)ult 6 ('ITO4.

(**


41/71

I want to tell -ou how es/eciall- hel/ful I found the /iece called 0*nuire0 in the &anuar- issue of TheMountain Pathas I ha$e felt that an- form of words sort of gets in the wa-, 3ut to urge oneself to nowthus0 wors 3etter% % % % hat would 3e the ansrit for ho am I0 % % % ith $er- sincere thans for thewhole of The Mountain Path%


42/71

A66(*CIATION

I

e send -ou these few lines in order to e./ress our a//reciation of the trul- outstanding num3er :Octo3er,197J; of The Mountain Path, which we recentl- recei$ed and are still reading with /rofound interest% It isindeed a memora3le num3er which will not easil- 3e forgotten%%%%

These admira3le articles em/hasise that the notion that there could 3e an-thing to 3e 3orn or to die 3ut whata//ears to 3e 3orn and to die would 3e uite unworth- of disci/les or ri


43/71

Thanfulness too dee/ for words and @o- flood m- 3eing as I reread these letters in the s/ecial issuewitnessing to the light the saint de/arted in 3od- indle in countless hearts here and in far lands% It is all4is will, 4is race%

The editorial mantle has fallen on the right shoulders% (% % AI)A(%

VI

a- I congratulate -ou on the a/t choice of the dar colour of the front co$er and the selection of r%Os3orne0s /ortrait in the Octo3er issue%%%% hene$er I loo at the /ortrait I am touched 3- the serenit-, calmand detachment of a realised 3eing% 4is stead- e-es seem to reflect the radiance of ri (amana, his uru%

I lie the editorial on +eath and would lie, if -ou /ermit me, to translate it in u@arati for our 8uarterl-%%%%a- od gi$e -ou strength to carr- on%%%%

&% light


44/71

>or which I ha$e through m-riad 3irths as/ired%

Vol VIII No 1 1971 #etters to the *ditor

Vol VIII No 1 1971 #ife of aint Arunagirinathar Sadhu Parthasarathy

#ife of aint Arunagirinathar

!y Sadhu Parthasarathy

One should not see the source of hol- ri$ers or /ro3e into the /ast of great saints is the wholesome ad$iceoften gi$en to the curious% >or, the unins/iring sight of the source of a 3ig ri$er or the nowledge of theunsa$our- /ast of a great saint tends to dim their real merits% *$en so a traditional sanctit- is attached to thesource of hol- ri$ers and the miracle of od is in$oed for the transformation of one, often assumed to 3e aworthless sinner, into a saint%

The traditional account of Arunagirinathar0s life 3efore his emergence as a great saint is reminiscent of this%Arunagirinathar was 3orn in Tiru$annamalai and s/ent the greater /art of his life there% 4e was the son of adasior courtesan 3- name uthu% As he grew u/ to manhood, he found the com/an- of courtesans more tohis liing than leading a life of dharma%1hen his /arents were dead, all the /ro/erties that he inheritedfrom them were suandered to /a- for his lust% 4e had a sister called Adi who was $er- fond of him notwithstanding his faults% 4e too ad$antage of her affection and 3efore long, her mone-, her @ewels and all her

/ossessions were also suandered for /resents to courtesans% 4is 3od- ra/idl- lost its -outh and 3ecame fullof diseases% The 3etter class of courtesans 3egan to @eer at him and shun his com/an-, 3ut his lust /ersisted%At a time when his sister had nothing left e.ce/t the clothes she wore, he ased her as usual for mone-% here/lied, "if -our lust is so irresisti3le, there is onl- m- 3od- left for -our satisfaction%" These words /iercedhis heart to the core% 4e recollected in a moment all the wasted -ears of his life and the realisation of theutter failure to fulfil its di$ine /ur/ose filled him with des/air% To continue li$ing with the memor- of the

/ast clinging to him was un3eara3le% 4e decided to /ut an end to his life% 4e clim3ed the Vallala o/uram ofthe Arunachala tem/le and @um/ed down to dash himself to death on the stones 3eneath% 4e was sa$ed 3-#ord uruga as recorded later in more detail%

1 (ighteousness

The truth of the traditional account is contradicted 3- Arunagiri0s reference to himself in his com/ositions% Insome of his songs he refers to his father, mother and wife and other relati$es :T F9, B1F;% One ma-contrast this with the stor- of at-aama in the panishads% hen at-aama a//roached aharshiautama /ra-ing to 3e taen as his disci/le, autama ased the uestion, "hat is -our :father0s; gotra"at-aama truthfull- re/lied, "


45/71

famil- od of his ancestors :T FGH and 117;% 4is learning es/eciall- of s/iritual literature must ha$e 3eenacuired in his earl- -ears and it was 3oth $ast and dee/% In the Tamil language he e.celled in e./ressionand learning% In his com/ositions he e.hi3ited familiarit- with the 3est nown Tamil wors such asTe*aram0 Panniru Tirumarai or Sai*am0 'i*ya Prabandham0 Sangam literature, ural0 aarikai0 la0

(a)el0 alambakam0 o*ai0 Sindu0 Madal0 Malai0 !harani0 'uthu andamasutra%4e could also write inTamil e.tem/ore /oetr- and this talent he used 3efore his transformation for writing eulogies of rich men too3tain /resents of mone- from them :T 1BD = B9B;% 4is com/ositions a3ound in the use of ansrit words

and the- also show that he was familiar withIthihasas,Puranasand also to some e.tent with wors lie theGitaand panishads% 4is ArchanaFon #ord uruga mostl- in ansrit :T1JJ = 1J1 ; is sufficient /roof ofhis familiarit- with that language% 'nless he was 3orn in a famil- whose traditions were such that e$er--oung male mem3er recei$ed the highest cultural and religious education from his earl- -ears, it would notha$e 3een /ossi3le for Arunagirinathar to acuire the $ast learning that he e.hi3ited% That he was leading adissolute life for some -ears after he attained to manhood he confesses in man- of his /oems% ome ha$e /utforward the theor- that the references to a life of lust in his /oems should not 3e taen literall-, 3ut should 3etreated as ad$ice for the 3enefit of others% This a//ears too farfetched to 3e acce/ta3le to reason% On theother hand, to conclude as some ha$e done, that he was a totall- de/ra$ed /erson, lost not onl- to all sense ofdecenc-, 3ut e$en to a sense of right and wrong and de$oid of an- de$otion to od, is to /aint an euall-false /icture of him% e ha$e to tae into consideration the moral standards of the time in which he li$ed%The con$entional religious life of the 4indu and his la/ses from con$entional moralit- were not consideredincom/ati3le with each other% In Arunagirinathar0s da-s, se. relationshi/ with /rofessional women withinlimits was treated as human weaness onl- and was not looed down as moral de/ra$it-% To Arunagirinatharhowe$er, the lure of se. had 3ecome almost an o3session or mor3idit-%


46/71

To see himE endea$our6atientl- and steadil-%#et us go to 4imhow our lo$e and surrender%

Oh mind of mineIt0s good -ou decided to surrender%

ee 4im on his /eacoc Vahana4e has now taen charge of -ou%+ou3t not, there is no reater tate%

+well on his 4ol- NamesAlwa-s, ainda! ?umara! :T% FFJ;

Ashatriyawarrior of old, goes to the 3attlefield with the assurance that if he were to die there, he wouldattain moksha% imilarl-, a great!haktais /re/ared to sacrifice his life for the sae of od in the 3elief thatthe sacrifice will 3e acce/ted and he will attain li3eration% #ord uruga came to the rescue of his de$oteewho was in the act of @um/ing to his death, halted him midwa- and sa$ed him not onl- from death 3utacce/ted him as dear to 4im% This resulted in a com/lete transformation of his nature%

B One0s chosen deit-%

inkini thith theme0 thith thith

The anlets on the dancing feet @ingled,A sound that to other soundsClosed 3- hearing%

The ?adam3a garland that 4e woreuffused me with its clo-ing fragrance

And m- 3reath was held%4is moonlie countenance and tender smileCaused such cheer and ecstas-That m- mind was lost%

>or a moment 4e looed at me,A cool liuid light /oured out>rom 4is long e-es%It filled m- heart tasting lie nectarAnd I was lost to 4im for e$er% :T% 1D;

Arunagirinathar0s transformation thereafter was $er- ra/id% As Omar said, "od is the su3tle alchemist who

in a trice life0s leaden metal into gold transmutes%"

4is 3od- shed all its diseases :T GDH; and his mind was immersed increasingl- in #ord uruga% Thisha//ened in the great tem/le in Tiru$annamalai% ")ou ha$e taen me to a state 3e-ond descri/tion" sa-sArunagirinathar :?% Alan% 1J;% #ord uruga acce/ted his surrender at 4is feet and 3estowed on him themudrasGof Veland /eacoc in order that he ma- ualif- to sing Thiru//uga2h :T HGJ;% 4e got Prana*apadesaDat Chidam3aram :T 1D;%

G ars im/ressed on the 3od-%D Initiation into the mantra Om%T Tiru//uga2h%?% Alan% andar Alankaram, a wor of Arunagirinathar

:To he continued;

PPPPPPPPPPPPPPPPPPPPP


47/71

Awaening!y Philip Pegler

The gate has now closed on a glow of golden light,A radiance of soft, $i3rant 3liss*nfolding in the de/ths of gentle delight,

A dee/, still dee/er /eaceO/ening the doors of


48/71

1 (e/roduced from4amana6Aruna)hala, /% DG% 6u3%5 ri (amanasramam, Tiru$annamalai%

4e was the Sad6Guru, the&i*anmukta, the /erfect&nanifor whom there are no others 3ut onl- the elf andtherefore no relationshi/ can 3e /ostulated% 4e sometimes reminded his de$otees that the outer uru is onl-a form taen out of consideration for the disci/le0s ignorance and ser$es to turn him inward to disco$er theinner uru, who is the elf%

Normall- /iritual asters ha$e written o/enl- a3out theor- 3ut ha$e 3een more reser$ed a3out thetechniue the- /rescri3ed, lest an- should attem/t it without due authorisation and do themsel$es harm%


49/71

That desolate night when a 3rilliant star trailed slowl- across the s- at the $er- moment of his lea$ing the3od-, there was neither the frantic grief nor the des/air that had 3een e./ected, 3ut instead all were assuringeach other that he was still there% *ach one felt in his heart the continued 6resence% Those whom one hadthought would need consolation were a3le to console others%

That whole night the 3od- that


50/71

(amana aduru1

!y Satyamangalam Venkataramana Iyer

RA free rendering in *nglish 3- 6rof% ?% waminathan of a few $erses of another /oem%S

4ail, hail, (amana Sad6Guru,(o-al (amana Sad6Guru!

4e whom the gods of hea$en adoreas 3orn a 3a3e in Tiruchu2hihen


51/71

The 0I0 in realit- is nothing 3ut a -earning of the wa$e for other Ocean in which is its true 3eing% od is theOcean, we are 3ut wa$es, small or great% The 6ower that dwells in the giant wa$e or in the small wa$e alieis not in the wa$e 3ut in the Ocean of which it is a wa$e% To now that is to disco$er the infinite in the finiteand thus to reali2e the unit- underl-ing all di$ersit-%

h- do our e-es not see *ternal


52/71

A(T4'( Oor no s/irit of a


53/71

de/arted /erson e$er s/oe through him5 on the contrar-, the silence which fell u/on us at such times was3oth e.traordinar- and e.uisite% No /h-sical /henomena of an occult ind was e$er witnessed thenE nothingat all ha//ened outwardl-%


54/71

All suddenl- the an.ious tra$ellereems to ha$e reached some shore 3e-ond his reach%

Vol VIII No 1 1971 ri (amana5 A 6ure Channel for a 4igher 6ower Paul !runton

Vol VIII No 1 1971 The reat ame of 6retending 'ouglas (. #arding

The reat ame Of 6retending!y 'ouglas (. #arding

Maharshi5There is no greater a3surdit- than this that we see to gain the (ealit- that we are%%%% It is ridiculous% A da- will dawnwhen -ou -ourself will laugh at -our /ast efforts% hat will 3e on that da- is also here and now%

'is)iple5o it0s a great game of /retending

Maharshi5)es%

It is an odd and $er- significant fact that, e$er since man 3ecame full- human, he has ueried his humanness%and ased himself who he reall- is% And the more mature and selfaware he 3ecomes the more insistentl- theuestion comes u/% h- this curious dou3t, this seemingl- inesca/a3le o3session, this uni$ersal /ro3lema3out his identit-

On the face of it, no such /ro3lem e.istsE or, if it e.ists, it0s no more than a semantic muddle% 4ow could aman fail to 3e a man If I0m not the /erson descri3ed in m- /ass/ort, who on earth could I 3e hatalternati$es offer themsel$es ell, o3$iousl-, if I am a thing at all, I am a man, and not a 3eetle or a stoneor a /lant or a star or an atom% In /ractice, accordingl-, there are onl- two serious alternati$es5 either I amthis man6thing or no6thing% Or :to /ut the alternati$es rather more traditionall-; either I am in realit- thehuman 3eing I a//ear to others to 3e, or else I am not a human 3eing, or an- ind of 3eing or thing whate$er,

3ut that undifferentiated


55/71

gi$enE and an-wa- what we thin toda- we are uite liel- to den- tomorrow% Our tas is to sto/ thining@ust long enough to loo at who0s looing% As for feeling, it $aries lie *nglish weather5 we can rarel- ha$e ithow and when we want it, and e$en then it0s notoriousl- dece/ti$e% No, neither thining nor feeling isrelia3le or conclusi$e% Onl- seeing is 3elie$ing% That0s wh- the seers are called seers and not thiners orfeelers the- insist that the truth of whooneis shines forth 3rilliantl- of itself and needs no assistance fromthe thining and feeling mind5 the elf is selfluminous, as clearl- $isi3le as a goose3err- in the /alm ofone0s hand% Thus aharshi again5 "ee the seer within%" "The u/reme is hearsa- 3ut the indi$idual

e./eriences himself directl-% )ou can mae use onl- of direct e./erience, therefore see who -ou are%""#ea$e off all this $er3iage!


56/71

of m-self as a man for a that0, still I0m maing m-self out to 3e what I certainl- am not here, in the /lacewhere there ne$er has 3een a man and ne$er will 3e% The result ma- not 3e so /ainful or ridiculous to others,

3ut it is immeasura3l- damaging to me, 3ecause it is maing 3elie$e that I am the e.act o//osite of what Iam% It is imagining m-self to 3e a thing, a solid lum/, a 3od-, right here which is im/ossi3le% Indeed it is, inaharshi0s uncom/romising language, fatal% "The /erson soaed in Iamthe3od- idea is the greatest sinnerand a suicide%" And how do we get such an idea e $iew oursel$es as the 3od- 3- going outside andlooing at oursel$es from out there% "The 3od- identit- is due to wandering of the mind%%%% ee -our ource,

merge in the elf and remain all alone%"

The true disci/le does what he0s ad$ised to do, and loos for himself at himself without /re@udice% 4e mindshis own 3usiness, which is his own (ealit- situated /recisel- where he is, now /erfectl- o3$ious and

/erfectl- accessi3le to him and to no outsider% And what does he find

ell, I can0t answer for an-3od- else% hat it0s lie 3eing -ou is -our affair and not for me to tell -ou% hatI ha$e to do is see how it is here, @ust now% And I swear I can find here nothing whate$er, no solid o3@ect atthe mid/oint of m- uni$erse, no fleshand3lood house or 3o. here in which I0m shut u/, 3ut onl- thismar$ellous *m/tiness or A3sence or #ight or Clarit- or O/enness% And this ideo/enness, so far from

3eing mere $acanc-, is at this moment $isi3l- full to the 3rim with the clouds and trees and flowers outsidem- window, and the chairs and ta3les and car/et in this room, and these legs and this arm and hand and /enand /a/er on which these words are now forming themsel$es% Insofar as I am at all, I am at large in thisfamiliar scene, re/lete with this assem3l- of coloured and mo$ing sha/es that is now /resenting itself5 allthese are in me, are me%

hat I am here for, the /ur/ose of m- life, is to sto/ the great game of /retending, @ust loo, and 3e -self%Nothing could 3e sim/ler, or more urgent%

PPPPPPPPPPPPPP

In a monaster- near the 3order of Ti3et I found a /ortrait of m-self% omeone in saffron told me that it wascalled the heel of #ife, the round of e.istence, 3ut it was m-self /ainted crude and clear5 the /ig, the lion,

the snae, the coc, all animals, angels, demons, titans, gods and men, all hea$en and hell, all /leasures and/ains, all that went to mae me and all as it were, within the round of m-self, within the wall, e.actl- as Ihad found it% All that I could 3e was within the enclosure of m-self, all that I could do would onl- turn theheel around and around% There was no wa- out% I would go on, now u/, now down, ne$er ceasing, ne$erchanging% The mechanism was /erfect%

The heel of #ife is the o3@ecti$isation of the delusion in the mind of man%

I%


57/71

/ace at rest is /ace%/ace in action is atter%

ri (amarishna 6aramahamsa in one of his sa-ings had it that5

Shakti:+i$ine energ-; in action isMaya%

Shaktiin 6otenc- is


58/71

'/on the death of ?ing Choanatha, Tha-umana$ar agreed to ser$e in office for a short while further, 3uthe was forced to lea$e the /alace in secret when the 8ueen 3ecame enamoured of him%

Arri$ing at the ad@oining ingdom of (amnad, the hol- man was welcomed 3- its ruler who /ro$ided himwith a uiet garden in which to /ursue his s/iritual e.ercises%

The state of (amnad was in the throes of a se$ere drought when Tha-umana$ar too u/ his a3ode there%icness, star$ation, suffering /re$ailed e$er-where% o$ed 3- the /light of those a3out him Tha-umana$arraised his hands hea$enwards and sent forth a h-mn of /raise to #ord i$a, ending with the words, Oclouds, /our down the lifegi$ing rain u/on the thirst- earth%0

hen Tha-umana$ar fell silent, the /atter of rain heralded the arri$al of new life to stricen (amnad% Theresurgence of ho/e and health was accom/anied 3- an out/ouring of race for those whose hearts wereathirst for s/iritual sustenance% eeing out the hol- man in his uiet gro$e, the- went awa- from hisgracious /resence refreshed%

hen Tha-umana$ar0s 3rother learned of his wherea3outs, he came to (amnad and urged him to return toVedaran-am, their /arents0 home% There, Tha-umana$ar married in com/liance with the wishes of his uru%4is wife died shortl- after the 3irth of their son ?anagasa3ha/athi 6illai, and Tha-umana$ar too tendercharge of the infant until he achie$ed maturit-%

4a$ing faithfull- carried out the instructions gi$en him 3- his aster, Tha-umana$ar -earned for his3elo$edMouna Guruwho had /romised to initiate him into the higher 8ogawhen the time was ri/e%

As if in answer to the lo$ing heartcall of his de$otee, the ilent Teacher arri$ed at Vedaran-am to com/letehis initiation% 4e then instructed Tha-umana$ar to tae u/ the life of an ascetic, which his hol- disci/leaccordingl- /roceeded to do, tra$elling from one sacred shrine to another, while the


59/71

of the +i$ine ilence is at last understood a language transcending the realms of s/eech and thought,conferring u/on the /urified heart nowledge of things unuttera3le, dear%0

(adiating the singleness of Vision of the aharshi, Tha-umana$ar taught5 The dualistic a//roach whichs/iritual as/irants mae use of at the start, /rogressi$el- leads to 6erfection, and unit- with the u/reme


60/71

teadfast as a mountainto/%Towards which @ourne-s the soul%


61/71

Ignoring the soul0s @o- which nows no deca-ather, mother, how came the- to 3e /ossessed 3- meThe 3urden must on others rest%Are all to 3lame Is it the fruit of li$es long goneIs it the fault of circumstances or m- ownhere lies the 3lame The reason remains unnown%


62/71

#acing in understanding I stro$e to see with m- senses, discriminating%I 3eheld onl- darness 3lind to e$en m-self, the seer h- did it ha//en thusaid 4e5 Cease to identif- me and thee in th- heart as two% Cease to discriminate%0 The esctas- im/arted 3-this 3est of all sa-ings cannot 3e descri3ed%The light of *cstas- engulfed me, and I who am less than an atom, en@o-ed 6ure >ullness which neithercometh nor goeth% #o, the wonder of it!

Thoughts emerged T4*(* thoughts dissol$edT4*(* and were rendered /ure%All states ha$e their 3eing T4*(*%T4*(*, seer 3eholding no second I A%hen thou hast seen the infinite glor- of Sat6$hit6Ananda, e$er-where, does there remain a here0 or there0+oes there e.ist a one0 or a two0Is there a )es or No If thou desirest


63/71

The- sa- that to remain without thought is to 3e onl- I0% To remain fi.ed in that state is itself race% Itsignifies sur$i$al after the dissolution of the ego% reedom from re3irth is attained onl- 3- those who ha$e achie$ed this or -ou there is no re3irth% )ou ha$e3ecome aware that the elf has 3een manifested to -ou 3- words rendered /rogressi$el- sweeter, lie thesuccessi$e segments of sugarcane% )ou reuire no more words% im/l- remain as the Infinite ollow their trail and cling totheir meaning% (etain a firm hold, lie a mone-% )ou will recei$e nowledge that -our station lies 3e-ondnight and da-% #et -our $oice sound lie a clarion then, so that all ma- hear%

h- do -ou wander a3out lie a lost dog seeing somewhere to sta-, things to own and wors to /erformCome here, -ou ha$e now 3een found% +o not fear, although -our mind is still filled with ignorance% Thedesireless state is -our home, to 3e rooted there is what reall- mattersE then the whole world will see toser$e -ou% Ancient ages lie anaa were fi.ed in that state% +o lie the ele/hant in rut and 3rea awa-from the chains that confine -ou%

)ou ha$e disco$ered that all the worlds are as the water in a mirage% 4a$ing gone to their end e.amine them%hat is left Is it not the m-sterious *ssence


64/71

PPPPPPPPPPPP

As stars, a fault of $ision, as a lam/,A moc show, dew dro/s or a 3u33le,A dream, a lightning flash or cloudo should one $iew what is conditioned%

I% >rom the Va1ra)hedika Sutra.

Vol VIII No 1 1971 The acred ong of Tha-umana$ar Gladys de Meuter

Vol VIII No 1 1971 The now aiden, 'ma 4aima$ati ,Sunya-

The now aiden, 'ma 4aima$ati!y ,SunyaL

Alread- in ancient times when the 4imala-as came into 3eing, the- were the a3ode of ods% Then as now,i$a, the ?ing of ?ings and destro-er of ignorance, was here with his indred, radiating calm 3enediction

and stilled in Saha1a SamadhiE and the children of men recognised and worshi//ed him then, @ust as thefellow/ilgrims of toda- are aware of the truth of i$a0s realit-, when once the- ha$e had the darshan oftheir elf in the grandeur, the $astness and the unsullied /urit- of ri 4imala-a%

Once u/on a time aeons ago, the #ord i$a was, as usual, in a state of /ure contem/lation, and his cr-stalclarit- reflected all the actualities in the /henomenal world% 4e saw through mere facts and forms to therealit- within all things, 3e-ond $eils and /risons and delusi$e 3ondage% 4e li3erated the /ure #ifeflow 3-his d-namic ilence%

Among the 8ueens of the 4imala-as was the lo$el- daughter of the now, who li$ed and ser$ed the ?ing of?ings, 3ut who also lo$ed herself and su3tl- wanted the admiration and the attention of her #ord% *ach da-she 3rought him delicious fruit and nectar and a warm sunlie smile%


65/71

And 3ehind her stood the winged ?ing of #o$e, lifting a huge 3ow of 3ees and /ointing an arrow of ru3iesdirectl- at i$a0s ro-al heart%

The 8ueen also felt the little od and, in the trium/h and ecstas- of her a//roaching $ictor-, she drew nearerto ser$e her ?ingE when suddenl-, as i$a looed into the e-es of the #o$eod, there was a tremendouscrash, and lo! the 3ow and arrow and all the 8ueen0s finer- flew into millions of fragments and werescattered o$er all the 4imala-as%

And i$a awoe from theMayato /ure awareness, and he no longer saw that ro-al daughter of the now,e.ce/t as /ure essence% Again he merged into Saha1a Samadhiand real #ife/la- while the erstwhile soalluring 8ueen turned ashengre- in desolation and des/air%

All seemed lost, all her guile, her gi$ing and her gaud were of no a$ail, and she so33ed so /rofusel- that these$en ri$ers o$erflowed their 3rims, and the #otuslae anasarowar :clear sea of unruffled calm; 3ecameslightl- cho//- and salt%

or a while she hugged her hurt and her feminine truth and she nourished her lie 3- ego/it-%


66/71

da-s and nights, months, -ears, hours, minutes, etc% Time is immaterial for the /ath of nowledge%


67/71

Those who cannot co/e with the /arado.ical sim/licit- of this archaic and m-stical $iew of the worldimagine that #ao T2u is scorning humanit- and righteousness :the foundation stones of the Confucianethics;% On the contrar-, he is tr-ing to /reach a doctrine which to westerners seems fantasticall- su3tle5 thatthe realit- of humanit- and righteousness is right there in front of -our nose if onl- -ou will /ractise themwithout selfconscious reflection, or selfcongratulation, and without maing a fuss o$er ethical theor-% Inother words, reflection and selfconsciousness are what 3egin the $itiation of true moral acti$it- according to

#ao T2u% As soon as one 3ecomes aware of doing good and a$oiding e$il he is no longer /erfectl- good%*thical rationalisation maes /ossi3le that schi2oid di$ision 3etween words and acts, 3etween thoughts anddeeds, which :as 4amlet well new; finall- reduces honest acti$it- to com/lete hel/lessness, or else la-s thewa- o/en for /olitical or religious croos to do all the e$il the- lie in the name of "righteousness"%

>or #ao T2u, if one were to 3e righteous he should first of all fl- all thought of righteousness, and /ut out ofhis mind an- conce/t of himself as an ideal "righteous man"%

4e who nows glor- 3ut ee/s to disgrace


68/71

6rostrations to the Originator of the 'ni$erse and the (emo$er of life0s sorrows%

6rostrations to the destro-er of sins and the #ord of 3eings%

6rostrations to the 3luethroated one and the whitethroated :ashsmeared; one%

6rostrations to the one with the matted locs and the one with the full- sha$ed head%

6rostrations to the thousande-ed one and the one with the hundred 3ows%

6rostrations to the dweller on the mountains and the one who is in the form of the all/er$ading Vishnu%

6rostrations to the one in the form of the rain clouds and the one who 3ears arrows%

6rostrations to the short one and one who is in the form of a dwarf%

6rostrations to the one of gigantic stature and the one who is the re/ositor- of $irtues%

6rostrations to the ancient one and the one who is renowned%

6rostrations to the /rimordial one and the foremost one%

6rostrations to the omni/resent one and the fast mo$ing one%

6rostrations to the dweller in the swift streams and the dweller in the floods%

6rostrations to the dweller in the wa$es and the dweller in still waters%

6rostrations to the dweller in 3roos and the dweller on islands%

VI

6rostrations to one who is the elder and one who is the -ounger%

6rostrations to the first 3orn :4iran-agar3ha; and the last 3orn :the worlddestro-ing fire;%

6rostrations to the middleaged one and the -outhful one%

6rostrations to the one who is 3orn from the hind /ortion :of animals; and the one who a//ears as the rootsof trees%

6rostrations to the one 3orn as human 3eings and the one 3orn as other 3eings%

6rostrations to the one 3orn in the world of )ama :the god of death; and the one 3orn in the hea$enl- world:s*arga;%

6rostrations to the dweller in the field of cro/s and the dweller on the threshing floor%

6rostrations to the one who is /raised 3- the Vedasand the one who is the end of the Vedas%

6rostrations to the one in the sha/e of forest trees and the one who is in the form of /lants and cree/ers inthicets%

6rostrations to the one in the form of sound and the one in the form of the echo%

6rostrations to the one in the form of fast mo$ing armies and the one in the form of fast chariots%


69/71

6rostrations to the 3ra$e one and the one who /unishes the wiced%

6rostrations to the one who wears the armour and the one whose chariot has a s/eciall- /rotected /art in it%

6rostrations to the one who wears a head dress and the one who is /rotected 3- a charm%

6rostrations to the renowned one and the one whose arm- is renowned%

PPPPPPPPPPPPP

hat e (eall- Are!

e gi$e here 3elow the fundamental tenets of an ancient Chinese editation ect C40AN T'N fromThe Path to Sudden Attainment.

1% 6henomena of an- ind whate$er e.ist onl- in what for want of a 3etter term is called the mind%

% The mind is s-non-mous with the ultimate realit- underl-ing the a//earances of /henomena% Thisultimate realit- is no other than the or con$enience sae it has 3een identified with mind, 3ut in fact e$en mind is a relati$eterm and cannot 3e said to ha$e an- a3solute e.istence%

7% e should, therefore, tr- to $isualise e$er-thing as mind and then rid oursel$es of e$en that conce/t% Inthis wa- we shall a//roach an understanding of the nature of ultimate realit-%

Vol VIII No 1 1971 The Veda/ara-ana

Vol VIII No 1 1971 Vallimalai Tiru//uga2h wami Centenar- Cele3rations alyanasundaram

Vallimalai Tiru//uga2h wami

Centenar- Cele3rations!y alyanasundaram

Another saint dee/l- de$oted to #ord uruga :#ord u3ramania; was ri Vallimalai acchitananda wami,also nown as ri Tiru//uga2h wami, whose 3irth centenar- was cele3rated at ri Vaishna$i hrine :riadhu 6arthasarath-0s Ashram; near adras, on No$em3er G of this -ear% ri Vallimalai wami made it hislife mission to sing and s/read Tiru//uga2h, the famous de$otional songs of aint Arunagirinathar, withsuch fer$our and 3eaut- of rendering that the- are nown and sung toda- all o$er India% ri


70/71

him to the head coo in the /alace of the ahara@a of -sore and there he 3ecame not onl- an e./ert in theculinar- art 3ut also an athlete and wrestler% 4e was married twice, the second time when he was si.teenEwhile attending the marriage of a relati$e, @ust /rior to the ceremon- the intended 3ridegroom suffered anattac of e/ile/s- and so Ardhanari was /re$ailed u/on to tae his /lace!

In 19JH, he went to 6alani where he was cured from e.cruciating, longstanding stomach trou3le% Once whilethere he heard, during a festi$al, a de*adasi:tem/le dancer; sing with so much s/iritual fer$our that he went

into ecstas- and had a /reglim/se of reali2ation which changed his life% hen he learnt that the song inuestion was Tiru//uga2h of aint Arunagirinathar he resol$ed to learn Tamil and there3- Tiru//uga2h%This he did within a few months, although almost illiterate to 3egin with!

On his wa- 3ac from a /ilgrimage he $isited


71/71

>or a moment I0m with Thee, with Thee all One%

Vol VIII No 1 1971 Vallimalai Tiru//uga2h wami Centenar- Cele3rations alyanasundaram

Vol VIII No 1 1971 )oga Vasishta ara

)oga Vasishta ara 1

The *ssence of )oga Vasishta!ased on the translation made by S+ami Suresananda

Cha/ter VIII

orshi/ of The elf

1% If -ou se/arate -ourself from the 3od- and a3ide at ease in Consciousness -ou will 3ecome one :the sole(ealit-;, e$er-thing else a//earing :insignificant; lie grass%

% After nowing that 3- which -ou now this :world; turn the mind inward and then -ou will see clearl-

:i.e.reali2e; the effulgence of the elf%

F% O (agha$a, that 3- which -ou recognise sound, taste, form and smell, now that as -our elf, the u/reme

Date post:	04-Jun-2018
Category:	Documents
Upload:	abhey-rana
View:	220 times
Download:	0 times

1971 Vol VIII No 1 Master of All Files

Documents