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німс A NU או
K. R A M A
EDITO Ħ, "" ĦIELI
 
 

CHAMDRA
GOLUS DET
Us
ELIGIOUS DIGES

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The spiritual Oneness of all beings is the noble ideal of Hinduism. To grasp its true significance, and to interpret it for the enlightenment of others, whether Hindus or non-Hindus, one must be spiritually fitted through the practice of one's religion.
The author of this book is eminently qualified for this task. What the book contains is the accumulated experiences of his life for many decades. Blessed indeed is the author who does his job with conscious belief, conviction and contentment, Twice blessed is the preceptor who truly pratices what he preaches.
Mr. Ramachandra's approach is novel and unique. It is the result of his long Search for the precious gems in the world's spiritual treasures, eliminating their contradictions and emphasising their similarities, and this method must naturally appeal to the modern minds. His love of unity permeates every page. And this publication is definitely a valuable contribution to the harmony of religions.
Price: Rs. 2150
5sh, S 1/00.
McCALLUM PRESS, COLOMBO, CEYLON,

HINDUISM IN A NUTSHELL
by
K. R A M A C H A N D R A Editor, "Religious digest'
Published as a Supplement to the “Religious Digest' Talangama, P.O., Ceylon.
97

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Prin Led at McCallu Tı Press,
77, Olcoli Malwal tlha, Colco Inlıca || 1
Ceylon,

An Offering to the Light Supreme,
盛 盘 TE 蓝
鹽
蓝 截
BHAGAWAN SRI RAMPANA MAHARSHI

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Publishers' Preface
This is the fifth Wolume of our Series, which is being printed in Ceylon and England simultaneously for obvious reasons. As so welt pointet out, it his Forcword, by Mr. W. Siya SLipTITmani:lit1, the catce med Presidernt if the Alt Ceylon Hindų Cicongress, the present publicution contails tilhc quintessence of Mr. Ratnachandra's works, W.C. hCartily agree with this opinico). We Linders tard that he has been a 35ociated with the author and his lectures and writings for more than half a century. Wic are grateful to him for his inspiring Foreword.
The Ceylon edition is corning out first at the spiccial sequest of the Mother Supctic and Sisters, who attended the tectures. In fact, they have already reserved a hundred copies, and are likely to order for the supply of another hundred copies for the use of their c{icagucs and friends. This is very cncouraging j1] tieed!
The edition in England, which is likcly to be in an improved for Inaf, and in better quility of paper, is sure to be a very popular publication. Modern Teilders have neither 1 he time nor the inclination to study a religion by digging through heavy volumes of scholarship and mctaphysics. "Hinduis II in a Nutshell' is the right type they need. We are happy to supply this detland.
– MACHANTRA PUBLICATIONS
Eastbourile, Sussex, Erığlad, I [[hı May 197I.

Forawford
ln the following pages have been bought together eight Talk on Hinduism delivered by Mr. Rarill chandra, the highly est cemed Editor of thc int crnation:lly faimous 'Religious Digest', to sixty fourt Roma El Catholic Nuns, bclinging to nine did creat Orders, at the Aquinas niversity College, Colcitibo. The Catholic nuns could not have found a worthier representative of Hinduism te iritiate theim inti tle , furi dårlimental concepts of the world's most auticnt religion.
For obvious Teasons, this is not a scholarly treatise. The novci style the author hals todopted is to ničet the special Fleeds of his audience. There is no systematical or sustaine discussion of philosophy, notany succunubing to the temptati II to indulge in word ganes. A n approach Eut the intellect uitl lč vel i also eliminated entirely. The discourses are, perhaps, nearlt to be and are in faci a heart-to-heart cornmunication of spiritual
hough 15.
Haying laic Fut a new and novulkind os' agrTada to suit the occ:L5ioT), the author has fifthfully adhered to it, and has confined himself to fundamental facts of spiritual lific for all, icspective if I acc, religios), or creed. I uilderstand that Elt the special request of th: Rey. Mother Superior who was in charge of the lectures, he las allowed thc original texts to St E ind a delivered, and thus refrain cd for thc templation to Tewise, alter ữI +Itld,
The author's brilliant insight, deep knowledge of other great religions of the World, Infinching honesty, and love of truth perme:Lite each ne s his di 5. curses, and will uTadoubtedly be app Teci: tcd by every one włLÜ Teads this bruk. There are certain state lents Lihat Some to Thodox Suivailles rnay not approv, c, but the author is well fortified by historicat facts, His is definitely a valuable contribution to the ha Imony ofeligions, Appropriately,

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the last discourse closes with an appeal for this unity. The author does not claim the rtlantle of a prophet or prcacher, but we cannot by It conçede that hic is singulat
Terhaps, this is the first time in the history of the Roilan Cathrlic: Cllu Ich that a Hindi Lu wås heured with a El invitati cor to teach his own religion to Catholic in onks or uns. This is indeed a well-deservci tribute t the author, and hc has approached the subject with great humility, and with du: Jespcct to the Church to which his audicnic belonged. His 1:Lny qLothians fro-In the Saints if that Church, in apprpriate placies, enhance the value of his cxp': 'sition. Hiis quo! a; &T fra Pope l. eo XlII's Encyclica of 4h August I 879 deserves specia: [ IInenition bere. This refers to the study of comparative religion by all Roman Calholics,
The writings and specches if Mr. Ramachandra, in English and Tai Lil, during the past half a century, both in Ceylon Hind in freign laids, Tun into Severll housands Hf wLTd5, Ind many of thcIT have alrely coine (4t in bJak of booklet Lind pamphlet for Ins, The present publication may truly bc said to curtain the quintessencc of his works.
A perusal of these discourses wou di be a TČ warding and satisfying step for those nor-Hindus, who wish to gain an easy introduction Hiduism with Lut having to dig through heavy volumes of scholarly and detailed Thetaphysical teachings. No philosophical kn. Wledge of that ancient religion is necessary for the enjoy mocnil of this Lunu, u al bok,
-W. Siwa Supran mania III, Reticd Judge & the Supreme Court of Ceylon and Presidi'ut, All Ceylon Hindul Congress.
Horton Te Trace, Colomb«, 7, 1 Oh May 971.

A LIMI
First Discoursa
Introductory
Beloved Mothers,
I was in dot bt as to hw 1) addrc55 you, dear les. As a math in the late seveltics, I am really cold enough to call you all my daughtcrs, Tay, even e Tand-daughters; but as an ardent and devott devotee kıf : hic SL preme Livine Mother, l see every one of you as Her title representative. So, I have a hesitation in addressing yau as 'Beloyed Mf others. According to one of our ancient scripturcs, which discribes the beings and places where the Holy Mother is evcI present, wirgins and purr white fragrant flowers are considered important and mest suitable for Her manifestation. Therefore I feel halpy to address you as nothers, with reverence () devotion,
I consider this study group :Ls the symbol of the new Age, an age of hop.c. :)nd lith, EII Eig: full if tiltranc, understanding, harmony and peace. I sve the benig guidance of the Supremaе Mather behind this plan, beloved Rey, Mi-her Superiot Finbar being used as Her instruElcit for organising ticise lectures. I am ever grateful J her and to adt (thers associated witl her noble work. May the bles sings of the MothcT Supreme be always with thern
As explained to Rev. Mother Joseph who is in charge of this class my lectures : Tc not going to be either exhaustive or Bicholarly. Hindism is a vast ocean. It is Ilt religion in the accepted scnse, but a pa: Ilam cult of Teligious. It will take many m This to deal with it in a con1prehensive manner. My duty here Will be to give you the essence of the important scriptuTcs as applied to day-to-day practical lise. In pcrforming this pleä sant duty I do tot propose to inflict on you any long-winded speech,

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On each occasion I shal speak for only 30 or 40 minutes. I Linderstand you are hCTC in session from 8 a.m. It is only fair that ycbı nıust bçı free to leave this Hall I at least at 3.50 p, Ta,
At the outset, I II list (int out that Hinduism is not thc correct and propcr na Inc of our ancient religion, which is the oldest in the world, The Words India' and SaaLLLLLS lLLLlL LLtL aaH mLLLL gLLL LLLLGLLLLLLL LLL LLLLLLLLSL LLLLLLLL the river Entius (Sindhu) with his artly in the year 327 BC. Before that event, our (cligiLin was known as "Silnatana Dharma'. SLllttt00LtS LLLLLL tLLLCLS LLLLL LLLLLt LELLE0L LSLaLL LLLLLSSSS L0L thére is no cquivalent 5irlgle würd in the English länguage to express its full meaniitg The ten includes all such ethical values as Truth, Righlcousness, DLtics, Law, love, etc. In brief, it is Cosmic Law above the State.
Wedic thcism pre-supposes the existence of Satyam Truth) and Ritut Euernill cricr). The later includes Dharma, laying down the highesl moral code fit man. The first Weda (Rig) says: “ As SLtya Lipholds the Earth, slo dnes Rita up-hold the heavens'. The path of religious progress is he path of Truth. H LHLCS LCCCC g LLLSLL S LGaL LeLCaaELLLlL LL S LL LLLlLLLLLLL interpretation Mahatina Gandhi gawe Sanatana Dharma in our own tints. In plain and siniple language, Thar Hill is that which brings eace and bliss in life, both here and hereafter,
Hinduism was not foundcl by any particular prophet, as in thccuse of all & ther world religions it contains the accumula fed wisdom cottected fruit the spiritual cxpericaces of inary Rishis, Sages and Sains of India. We call it a rewe: li religion for the simpic reason that it contails the priccless truths discovered by SLLSELLL GGGL KLL LLLLLtStLLLLLLLLS L LLaSE GLLLLL LLG ttEELLL LGLLLLLLLrLLL of truth Ior does it dogmatically asser that main can achieve final emanicipation only through a particular path prescribed by it, lt makes due allowanci: for ti e diferent tempeTanents of h LIIrlan heings and for the varying stages of evoluffon in whicht they are. In his way, it proves scientific as well. The very first scripture, Rig Veda, makes the de:lara ti”rı: "Ekartı Sai, Wipra Babutha Waldanthi'....."That which exists is one, men call it by Warious
atles”,

A few words about the Rishis before roccid futilict he Wedic sages feit the One in all beings and ccclared hc ()n: in all. Trs realis: ourkglygs in other hunạn bčings with the ficcfirlệ of the Oüetlex of Imarıkird is a gre: spiritu Li acliç ve Tent, Such adı achievement was that of the Encient Rish is as will as that the Sages and Saints who have appeared in the Indian spiritual horizon from tine 1ç 1 inç, Hardy a ccntury pusied without such a Sage appicaring to TCnew and Tevitaliz: Indias culture to suit the circumstances and chainging conditions in hunar 5.Qxiety. I shall deal with his a spect as a separatic subject in one of the later lectures.
The Impriment 1 hink of the Wedic-Upanishadic Rishis, I Teczılt ta mind the mast glorious period tırı huttın çvolution. They knew bctter thic deeper values of life-Th: True, the Good and uhe Beautiful. "They werc mco Te spiritural and more: vital, They realised thcse truths by an inner sense, by meditation and contemplation which was easier then than it is in thc Imodern I çoisy World,
Thesc Mastics of Wisdon wcre not laught by books. No books can cach wisdom, and the modern mind is gradually but painfully learning this fact. Their Asli rans or lernhillages were situated in ilke le ) Imely and li wiy Titu :-spik, yw y from het maiding crwd, The Aslır:Lms were: Forest Urnivcrsities för selfdiscipline and various Yoga pricticcs, lll: Ips i(wcd in Elem, GGLLLLL LLLLtLLmL LLL LGGGHmLLLL LLLL HHHaLLrCL tLtLLL LLLL tttLLLLL taught, and watching how they gracised their own teachings. The mateTili ccds of the students were lacked after by the Rishis and their partners, who became mathcrs of the disciples entrusted to their care, though leading a pure and celibate life, a life likC the one to which you have dedicated your own lives. India takes pride in the fac: that he first Order of Nuns was estabfishcel there by I.arel Mahayur mycr twoợcInty-sivc centuries ago. He was a scnior concrporary if Turd Buddha, and he ladic Jo distinction whateve between man and will:11, and granted equal Tights so then in all Toral and spiritual mātlers. Thio resultcd in Illorc and morc woiticial saints annog his followcrs. He was the prophet who introduced thc wise ule that II onks and runs should Elever trave alone, but should always be accompanied by arlot hcr.

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You obserực this rule even telty in sota e parts of India. Il believe the sale Tulc is observed by your Order.
Before I conclude these introductory renarks and core to the list of Hindu scriptureš a II tid their descriptions, l wish to գԱut here the tribute paid by that great scholar and indologist, Prof. Max Muller, to Hinduism as the outcome of Trofound thought Il : X er eft:55. He Wçf::
"lt is certail that the whic religious and social system of the Hindus is the clutc.) Elle of centurics of profound this ught and catefully recorded :xperiences. Whatever we English people may be able to teach then it.) Llechanical : Tts in experiticital science, We hive very little to teach thern in Italicts of social philosophy, Everything le Ilding to thic peace aldwell-bioing of society llas bigen long Silke Teluced by till: Hinus o the wclI (IdcTed rtles deduced from thé unchanging fåels af blåturé, Auy introduction YLaaL LLLLLa LLLL LaL LLLLLaLLLL LLLLE LLL LLLL LagL L LlLLLLLL teinl to bring the indus is the saic chatic scruble of LLaLLLLL LLLL LLLaLLLLLLLS LLLL LLL aaS LLLLLLtmLLaaLLGL LLLLL tLLLL LtG disgraceful scial Illidle.
LtLLL gGLLLLLLS LLL0 LL LaL aLLLLLLLL LL S LLLL m Elking this qutation to emphasise the superiority of my religion abwe all (ther religions. Fair fril it, Being an admirer and is ident levotee of many a Rimill Cathchi. Saint, an it capable of any such error by comparison an II entioning it just to int Educe al uriimpeachable E15toricial factil he first lecture itself åld e III-häisis: its impoTtance for Tcligio u 5 ta Timothy in tie wyorld.
Any impartial rind making : collar:Ltive study of the principal religions of the World il a sincere man Ic is sure to ("Il 1) th: cil netus.I.T. th:L, the ultimate solice of religion is God, 0LL LLLL LL LLLLLLLEELLL LLLLGLE aaJL tl LLLLLL L gLLL CHLs KLL LL {ld:T on 23 to still older ones aTd so ol. The Vedas are the foLntain heads form which he slic. m i religious thought has rggEgLLL LLLLLLLaaa LLL S aLLLLLLLaS S r S CGCLL0SLLLmLS LLattttLLS Buddhism, Christianity ind Islill). None can cieny the fact that the Incrul precepts and teachings of Euddhism have luch in com:1on with these of Christianity. The EsseIde cult of Buddhis prevailed in Palestine when Jesus Christ was born. I the same
lů

way, you can sind pai 3äiles i L Jidai3. LI EL TI! ZG TIL 3. riiLiiis ini,
LL LHHLLLL LLLL LLG LLSalaLS LLLLL S LLLlLlLlT LLLL LLLLLL Jili: il and Chris I:n ity. Ther: iš ri disc elit cor ciiii Tcspect tch any Teligion by acce;ling this historical fact, (I) thc coll rary, it reveals the golden chord of unity Tinning through all. All relative knowledge must Inaturaliy l:Id in tl të realizatiol of that Unity, and ii) Tealize that urity In 15t bc the aim of all Iue religion. There are signs all over Ihe W(ITil that hurtia Tity is axiously (skiing forwari to a Univers: Lt Teligin, will: ec) braces ali the special Teligiems of hic w Irld. — El ulliqiie syster11 of religion as well ELs E system if philosophy il:It is of uTiversal charticler. The follwing all inclusive words of thic Blessed Lord Krishna in Bhagawal Gita were rot uit CT: inl yiåil:
“Whaust-cwcr cryrTmcs to mic: through whatsoewer path, I cach h fri; ul Item år: 4. ruggling il the pathis With ultimately le: d i 3 MË, the Eternal Trull".
i shull new quc lc to you the na TT:s of the wa Tipus ŠČTipturc:8 in Hinduism, with a ruling CITICIllary on their clefinitions a 1d objectives. I give thcIT under th' () classes. The first colprises:
1, Wetas, four in thuthber, which for IT he foundation of
religium Ard plı Sırply in lndi:.
0S S LLLLLLLESSS S LLLLL LLLL aaLLLLSLLLLL LL LLLLLLLLS
3. Upanish...ds, which are he crest-jewels {f the Wedas. They are expired as hic milk Ulf blissful keçi wledge drawn fr:Tn he for Yedic cows. The gospels of the i Timest of things arc čimb cdcd in ther:T,
4. Bhagawad Gilu, undoubtedly the Bible of the Hindus, ççın t:Lil 5 the crı:4rti üf the Taiik dra Wrı from thıç: WÇda8 ami Upanishads.
5. Grı:LT3a-Wışişhia contaiihing tlı e le55013 takıght by Sağ*
Wašish tå to Rama,
Thc scend class comprises:
1. W. dangas and pavedas, dealig with the disciples,
nced for Vedic sludy.

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8.
Dharma Sastras, or colos of civil and religious law; the concept of Dhana, its source, etc.
Puranas, which for Il th: literature of popular Hinduism for the cducation of the Tlasses. They are of two kinds: Tajor and minor.
Ithihasas, or Fpics dealing with the history and growth of religious institutions. They are wo; Ramayana, the first of the poe: i det: sing vyft 1 he life: l'history of Sri Rall, c-JETosed by Pict. Walniki, and Mahabharu ta; camp 35 by Wy; så, daling voor th 1e history if he twq rtwal ct imps, Kuravas al Pantavas ind their var. lihagawad Gita forms the central tiletic of his great Epic, which has many subsidiary strics, dialogues and discourses of innaerse moral value.
Narada-Bhakti Sutraš, *xtolling th: Path of devotion.
Ehaguwat. I, which is both a Pura na and an Epic, dealing with the Avatars Lys lord vis flu, and other stories, WLS in paled by Wyas; t is son. It is cl:Lithici that the sun Wils fir:llows: Llue fill her in Talisation of th: Self, so much 5 that he was one with the universc, and tlit when the father called him out by marine, “Suka", NettlTç: in the fort) of treči responded. I shall make: a special reference tu hirt in ankt het lecture.
Yoga Šutras of Patanjali, dealing with Sam: dlhi Pada or coilcentration. Here you find the getns of Hindu F'sychology.
Agamus, Tantras and Mantras which relate to the worslip of Siwa, Wishnu and Dewi (the Mother Goddess).
Iars: tas, which a Fe systems of philosophy, six til ILumber
Tilnesc: ure all in Sanskrit. The tist is rıht ä ilçta çd be. I wanted to give only a glimpse of thcm. Detailed a tention will be paid when leal with the clifferint paths. In connection with the devotional m) verinents of resurgent Hinduism therc is considerable literatur: in the rcgional languages of India. I shall takic Lup the study of Sarwaisin and Wishaivism of the Tamil race in a separate
lČcturc.
These two are the most important religions of the Tatti
2

race, and they have produced a galaxy of Mahatmas from very early times, and that radition is continued even in the present JLaterialistic age. Wçdaıt [a :ınd Siddha ntii ar[: 1hc tWo 5,chocls of philosophy discussed in this ctrli lectic F1,
Here l wish to strike a pessrnal note with your kind permission, At all the International and Inter-religious conferences I have attended and addressed during the past thirteen years, in Japa F1, America, l'1 dia and Eur'(pictum countries, I made it å praclicc always emphasise that hulanity is Lergcnily in need of for citled and rational conceptions of Truth, and a marc tenable faith, and Epstealed to the Eudiences to realise the importance of the world's need of religius unity it is my allible conviction that racic of the perpl.xing Tillms of the findern world can bč resolve:d un til tle religious Tab&th is 3 by ci, The preše: at world crisis is of the hurlean spirit, brought about by certain ideulogies in their conflict, Your prescnt Ioly Father, and his highly esteemed predecessor, l’axe John XXIII, a Te anning the most prominent to recognize this fact. The latter's movement of ecumenis II) is act L:atly influencing intellectuals al ver thic world, and it is gralifying to note that thc Archishop of (alterbury and and other Church digniaries are copying heir extiple,
Therc has baccm a misi taken ide:I, and fertunatcly it is dying out, that Hindus irc id.l-worshippers, and hit they are worshippers of many (iods, They are ideal worshippers and not idool-worshippers, Their symbols are Not Idols. Their Ultimate God or Ricality is called Brahan, and it becomes. At II at when individualised. During the Widic period, forces oi nature were addressed as minor gods and goddesses. The Gods of the sub-divisiol in Hindiuis III, such as Skanda and Gänesha Eire persific:ions of the Divile Attributes of the Para Brahman or ParaITha Suvarn. They are uixt different from the Absolute Reality, In the Wais Elnava cult, Rama, Krishna, and others are Worshipped as Avatars of Maha-Wishnu.
1.

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Second Discourse
I altı delighted forbid with you agairm I d.) not really ffei 1 hat I come here to teach you religion 1 am here to have a spirituil evening with you pure souls, and this I consider a sort of Sadhana at true religious princtice.
Let me start today's discourse with the Gayatri Maltra from the first WCda Rigi which is still recited daily by millions of Hi Ddus:
Aturn Bilius. Bhuwah Swith Tåt S4 vitur Warenyan lihard De wa sy a dhimahi Iðhiyo ya Nah prachodayat !
Tlisi; a Mali; invaking Surya-Sawiri for h: il milation of the intellict. ( literary (means: 'Let us, incials: on that aderåbte sple: nds ut cos Savit Lur; 1 may hic entlighet tir minds.** God is A. Uj M. I le iš Lh: situ Trem: Suryä-Say, itri, the Lord of suprumental illuminition. When wc Hindus worship Sur, im the 1 al Crim, i meam Llte Surya-Nammask Fıra, we worship hi11 15 thL: visille te: prera tal tiyc of hic SuprcTTę G-d. None can demy that he visible sur is the giver til difå and light. The i indus maintuined clear eye-sight til very late in :fe 1hrough the pTäÇlik: of Surya-Nam::I skal ra. 1 stantl besu Te you as coTe to s: Timmstral te th: truth. I did Flot g? for rading gasses till may 63rd y cir, l’hat to xorny afer a slight Lccident to my right eye. I pri: Lecticc tħe Surya-Ma I maskili Ta cwil today.
In this cenninction, it is rectly intere's ing to Temind you of the following splendid hymn addressed te Aton the Sun by Pharach Amenhotcp in the i 4th century B C:
"When Tu u rise i in he gustern horizon of heavcП Thou fillest every l::ld wilh Tily bentity. Tht) ugh Thou art afar, Thy rays are on Earth: though Thu :Irt on high, Thy footprints are the day.'
ld

Etymologically, the old Egyption word “Aton' and the ancient Tamil word scuss (Athavan) arc from the same font. Both refer to Sui-god.
There are scwen forins of consciousness in us. Thcy are a gradatin if panes generally known as worlds of conscious less. LL LHHLLLLLLL LGcLLLLLSS LLSE L tLtLLLLLttt LLLLL LCLEaS rLLLLLL LELaELL aGSL subjectively Teccognized, They arc, fremm bot (tan1 to turi Bhurloka LGLCLLLLS S LLLLtHLLSttLLS LtttLLLLLSLLLS LLLLLLLLS L L LLLLLLLLS CCCL Suty:Lloka. These sevicT represolt the physical. wital, mental, ärntelteoctural, blissfiuf, pure: co8msci *u* Iness, 2nd pil.IT: cxistence (Sal) planes respectively, ln the Manira just recited by mc only the first three Blur, Bhuwah and Syah arc renticond. The last three are really divine wilds, Aict thc 4th one is the connecting link lictween tille low:r aTid higher trimities. It is tha ŠLupermind or Wijil na pila: e. The alverag: w:!lly 11an cun grasp only riorial or the lowr dense planc. The E indu God is addressed as Satchidan:Lild. This narc is firmed of thic top three: divi II: we rid: Siti, Chiff, A 11 II, d; } f c : rr, He perwudes the lowct three worlds as well. The Wedic deities like Agni, Wayu, Waruna, Indra, express in difercmt Incs and I rms the (One Supren: Beitg, and eithasise thic many sidelics.5 (if His Unity.
Šeiking throtut his Gaytri Malıntı . Il must micntien te you a Tı imp*(UTtant façt. This Mamru {}r ary (ther screed syllable should not he pick cd up frt. In boks of jLErnals ind Ticcited. If you a Te to de Five real here sits, you must first he competent and then in ftiä, tid by 3, M1L514:r. Ihcr. iš ar inter Ľyting story to illustrate its silific tice. A king visilic his linister at the liter's residcnice te disÇ15s an turgin TTEL : ter of Statçı, H: was texļd by a servani Ill: lc miniser wiis in his Shriru: rot:n laing lapa, i.e, GLCLLLLLLaE L LECa ctLLLLaaSS OLELLL LLLL LLLLCLL LLLCC LLLLL LLLCLLL reccived the king the katter enquircd as to what Japa he had been doing. [}m b|ring 1 cold th:It it was Cĩayatri Ma nirā, the king desired to be initiat cd. The miris1er was wise and humble lo reply that Lc was unable to do so. Some time later, the king LLLLLtLL LLL LCGHL LaLLHaHSLLLL LLLLLLLLS 0 LL LLLL HHHLLLLLLL LLL HHLLLSLLLLS LL Tepealed the Mantra and eqttired whether it was right. The Minister replied that it was correct, but then it was not proper for him to say it. The king got displeased and demanded an
1岳

Page 10
explanation. The minister ordered the palace peon who was standingly to get hold of the king. The order was not obeyed. The king flew it: a rigc and ordered he sanic pein to hold the ruinister, LEld it was in m'iately dic. T.s finister had a h:Etity l; Ligh and told the king that the incident wits thc explanation requir! by the kirg., “il-How" ask cel tilhc ikiTng, lle ministcr quietly replied: 'Tle order was the -ane, and the execute was als thic S& FIne, hut the auth trity w:35 different, When || ordered, the cffect was til, whicTeas when you articled here was illnediate effect. Similarly with these Mantras."
Paying a tributc. to the glory of Gayati Manira, the great law-giver, Manu says: “The single syllable ALM is the Supreme Rrahman; Control of breath si, the surre:Tie penançe, Nothing is higher than Gayattri,.... The Seers (Rishis attained their long life, intciect and spirit Lallustre by the length of their Sandhyaworship.” (Marning, noon and cwening worship)
While we are discussing the significance of the sacred syllable AUM, I wish to quo e for your cnlighiement a beautiful exposition if it given by a living Yogi, Shri Shuddhananda Bharati Öf Madr:45, İrı hiş reticilt hçık, “ŞecTcts ixf Sarta Yoga':
“All M is the mist pe 3 werfuil Mfantra, You can repeat it in seven syInphonies--seven natunting a Eld seven descendingAUM. AUM, AUM, Alj M, ALM A.M. AUM......... a Lum, au In, à Lun, au min, alun, aurT], al LI nt, A, UM !ls Brahnflan; it is the primardial sound principle. the Word of God. It conties flrcę fundat 1cmtal solunds —A, UJ, M1, A is the Pture Almighty Gidec, U is the universe of beings pervaded by the Grace and M is mart, the individual in whom It is the soul The Individual, Universal and the Transcendent souls are pervaded by the uniquc one who is all, and All-in-at. Let us mcditate upon That, That is the meaning of the Mant ra of one sound, AUM"
Now I must say a few IIlore words about the blissfnl state of “Satch dan anda’. Every intclligcnt hurIII an bçing has three Cultimate aims in life:
1. To have eternal life, All efforts to delay or avoid death is
due to this desire.

2. To hawe knowledge of everything in the World, that i
to have unlimited knowledge of things, 3. To have unending and non-changing happiness. These three can be achieved only by thosc wh} can establish union with the Real Source. Th: source: is Sat-Chit-A Ilinda. Sat representing clernal life, Chit standing for full wisdocin and Ananda for bliss. Because our soul has all these patcTitialities, it aspires to experienci and cxpress them in human life. The wisdom of the Rishis who coined this beautiful terri) is ultique indiced! You do not come across such a thought in the scripture C s my thCT T'I II Col.
I concluded IIy last discourse with the statement that there are two inportant schools in Hinduism, namely Wedanta and Siddhanta. Today we arc concerned only with the for Ener. There is a mistaken idea that by Wed:lta, philosophy is mea ut a philosophy confined exclusively to the Vedas or India's sacred scriptures, The term at present does not refer to a book but to "wisdonn'. The word ‘an ta' means litę Tally the end. So, he ter(I) Wedanta implies literally "end of wisdom'. It explains what
that erud is EIL) d bČ w [o at tair it.
Upanishads, Gila and BrahTua Sutras are considEred as Prast han Try)—the IETee: m:List important books on Wedianta, Upanishads form be crest-jewels of Vedas and thc quintessence of the li pan:sha els is found ir Bhagawd Gita, The Quest of the Re:Lility is really tlıc Tina Lr. hicme of 1 hic Upanishads, The concept of God, mystery of the soul, c{c, arc điscu seri undẹt this thems, I must alsc here mentioII anethet a ncient scripture Which is claimed to be the earliest Work in SaskTit of the highest order on Wedanta. It is known as Yigawasishta Maha Ramayana, coElaining he principles of Wicdant, as a light by Wasishta Munila his toyal pupil Rana. The non-dual nature of Brah Elan thc Ilon-existence of thc world in the three peliods of time, and that he knowledge of Self alone can free one from th: Tould cf births und dcaths, sarm the three fundamental truths of this scripture. Let us now take thc lpanishads for detailed sludya without much philosophical and metaphysical te Ills,
shall take the Katha Upanishad in story form so that Yol may listen to it with interest and keenness. Here we find coutrast in the study of worship of God by people Čf differt

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temperaments for different purposes. Ederly f-ther Rishi Waja sraw:;s levytÇd to hic li, i vier Lucrificiai Putih Čil Licilior; (Ka Tm3) performed the Wis"waii śäcrifice, will th: tylij:ct of glining i wer wer the whole universe, while his young alrict ''Illy son, Nichik.1 as: was inquisitive of the higher path of kiwllgc of Self, all lic secret of what happeted after death, After watching his father giving away gifts if fod, cows : lic ail (ther hel. Igings, the irupatient boy askcd his fathc twice: "To whim will you give me ?” l’hic fi! Eher u LiswerTed rat, but the boy KcTsisted a thirdf tirue. Thc old Illar less his pitcnce and hurst out in a temper: "To Ileath I Airl give you'. True to the word of the faither, the som proceedled to tlı e a bicole: is the Lord of Liath, w him the Hindus call as Dharma Raja, wiich means the representative of Altlighty God meeting out justicc to El souls. Thc Lird was not at hip II) e, and he buy waitcl ut his de or without food for hrĘe days. On returning hixine, Yuu God of Death) expTessed regret End offerTed thrçç bons as rect:TInfernst. A; thL: first bon Nachiketas Iskel fior his father not y he ingry with thir, and lo receive him back with joy at Ld understanding when he returned h{me. It was readily granted. As the second boca, he asked for the secret of the in mirtatity which is attained in heavcn by those Worshippocrs who perffi)! I mucci !hic Fite-Sacrifice to be firm parted to hiin. This lilo Wis ri:Edly grantcid.
Thereupon, Nachikitas addressed Yama thus: "After a man is dead, thc;e is this doubt: Šotno saylhe is; strme that he is not. I should like: t: lear the actual truth film you. This is he third bn on I seek. The Lord of Dic:1th Wils taker a bick and said: 'On this question, the very Gods have theit doubts it cannot be solved easily. SJ subtle is the truth. Do pleas: ask for another bicin, say sons and grandsons, kingdom, gold, elephants, horses etc., tind long lific to liwe, with eygery nmaterial prosperity, III)) not per Tsist ir) qui: șticorning al Lut lis: :::ter clcatl“”,
Nacitik, cl:LS replied: "Of a single day's duration is thc joy derived from the possession of the ki Tigdom, gild and thcr gods Tleil titled hy you. Man ill never be satisfied with her for all time. They IncTefy dissipate the cnergy of the schscs, I do not want hem, Please grant me the boon I beg for. You yourself say hat even the Gods havc not g it after becoming Devas. I do not think I can find a thothcu teachct like you to let me know this secret.'
18

Satisficid with the equipment of the young man, and convinced of hic seficilsness and since:Tity of his aspiratie T, the I. Td of LLlllLLL LLLLLLaL LLL LLLLL LLaaaaLL StllLElLGLlSrrS S aLLS LLLL LLL LLL imprish ble Self is not to be: won by tcåching. intellect or much lcarning. It is to be won (nly by him, who seek that Self; to Hii ilis Self revel i Tit LIT:
Ird K Tishta Expounds cabiracly in thc 21 Chapter of LLLLLL S LatL LLgL LLL LkLLLLLaK LLLLLaLLLLLLL LLL aLLLLLtLLSLLSLL is und Lubtedly the cleare 5 : qui intes Scince of Trudi:T ( 1 phile Scaphy and dian spiritualty. We shull Cinc to it iai CT, I do Ilot wish to LLLLla CLLaaLLLL LLLLtLLL GLLLLLL GGGLLLlLLLLLLLCL LLLLG LLLLLL LLLLLLtAS gttLL
LLLL 00 L LSLLaLLLLSSSCtt LLaL LLLL LLLL LLL LLLLLL cL00LLLLLLL LLaaLLLLLLCLLS Let me, i to Wewer. quo le a single passage framı IFa Wasyå Jp3 nishad, It Turis: “whatever TTQ virg 1hcTc is ir the word L LLtLLLL LL aHLCltLLL aLL LLL LLSLLLS LLLLC LL LlLllmLLaaL L ST world: chet rift anybody's wealth', Mahatma Gandhi attached great watte to ti! i5 u1fera11CC as the opening wer5c Cf Isa Upanishad, Writing (xn it in Young India of h October 193. he said:-
* f :ll the Jpanishals and all the scriptures happened all of a sudden to be reduced to ashes, aid if only the first verse in the Isil li: Ilish:Ltd werc left intlet in the memory of Hindi Lubin, Hii Luhil LTI WAPLuld liv: J : Y:t **
1 wish to conclud: this brie discussion of the punishads with two - thre glo.Tiius tributics ad to thçȚIT) by Western SEL Yånt. Arthur Schipenhauer, he filous German schlar of the 19th century (1788-18s (), has left on record:
*In the wholę world there is o religior) gr phill:15ophy so 5ublin'ıc ilind elewı tirığ 33 the Upanislıads. They ha’ye bécİı the silace of thy life, and it will be he solace of Eny death, If the philosophy or rcligion is TIEant to be a pre: ration for a fict life, a hilippy life altyd :: happy death, I kn Q ay is no bacter prepi: ratið sor it than tile: Upanislads." His PTaphecy tklat the Se scriptures woul: 8concr or later become the faith of the people all over the world;ppears to bic caring fulfillent after the 5ccond World War.
Prof. Max Muller, by no means an uncritical admirer of things Indian, Wrote:

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"If thes: wards of Schophenhauer required any endorsen.cnt, I should willingly give it as thc result of my own expl:Tience during a long life devocd to the study of many philosophies and many religions.”
The ğTeat English Orientalist, Sir Williarus Iones, went : step furtiçr in his estinnate, HIe said:
“It is in possiblic to read lle Wedanta cor the many fitue compositions in illustration of it, without believing that Pythagoris and Plato delived their sublime theories from the same fountain with the siges of India.
When we compare the writings of the Greeks with the great, cleat, comprehensive systems of the philosophy of the Hindus of India, wc cannot help thinking that the Greeks derived their knowledge fra In the fountain-head of Indian philosophy,"
Our next discourse will be a detailed discussion of Bhagawad Gita, which is the Bible of the majority of Hindus bclonging to the Vedanta School. I consider that somethig of the life of lhe Teacher must be inade known to you before you lister to his teachings, I sh:li thcresort: give you today a short account of the most eventful life of LOId Krishna.
To an averag. Hindu, Lord Krishna is a reality, an incarnation of God as orl Jesus Chris is io ygli, In fatt, the two Ilanes sem to have: tille Sartric Tot. TheTe aru: als Some similarities in their early iiwis, Perhaps, this accounts for oInc modern scholars coming to the conclusion that he story of lesus Christ w:15 bas'd in the life story of Krishna. We are not concelled with all such hair-splitting arguments and fantastic theories. For us their very names have been the saviours of innumerable dist Tessed souls. Thcre is not thc slightest need for us to go into the historicity of such incarnations. Thesc incarnations are not events which happened ouce upan a tine, They are not forgotten figures of a distant past. They are a living Reality. The Ima life station of God takes place, when we are able to break do WI) the obstacles which shut in the divine splendour.
Thç (Great Mahabharata introduccis Krish må to us as a warrior-hero, statesman, diplomat, conqueror who conquered cine Ilies to crown the righteous IIlen as kings. He ever sat on a
O)

throne. Ultimately we find him a Divine Teacher and Saviour. He wits horn inside a prison where his parents were placed by the tyr.III). Inical King KL 11 så, who was walried by the Royal astrologers thit the 8th child bỜrm of Etı iš ÇQ Lupę w would bring a disgraceful and disastrous end to his career. He had kill innocent children of the time brutally Tussacred. You are aware that the same brutality W3 S rçi:Fited by FlèTÜd the: greit, king os Juliea, when Jesu Christ was born, for a similar Ici sun.
Krishni survived all the cruel attents clf King Kansa to have him killed. Jltina (; ly, Destilly fulfilled is: Ef when the King heard of the extra (Tdinary exploits of Krishna, his wide populatity and great fartie, and challenged him. He grew up as a cb Lld in disguisę at Gokula, a the son Ulf N4T) da and Yasodha. whose daughter was substituted in a miraculous manner as a baby born of the couple in the prison, Elm not going into other minor ictails. It is sufficient for us to fecall that though born as a human being, he lived like a God, a Eld is worshipped as a Cod by millions.
I have been to Gokula where he grew up as a child, to Brindavan and Mathura where he spent his period of youth, to Ku Tusher a where lhis teach ingk to Arjuna tok place, to lhe old Dwa raka wherche Livel his Juici life, wlich was submerged by sea, Dmd also worshipped at the sacred sprt in Prabhas in Westen India, where his body was cremated. Everywhere I had felt his living Presence. In the samé vay. I had been on a pilgrimage to Nazareth where Jesus Christ was born, walkick will awe and Ieverence along the route of the Crucifixion processian, and prayed at the holy place where his body was kept before its burial. Everywhere I felt the Lord's immediate and living Presence. Inspired by the Writings of Swailiwiwck:Inanda and Wen, Ariagarika Dharmapala. b3 scd or their personal experiences, I had been to Buddha-Gaya in 1925 to Ineditite in the slade of he flirious Bodhi tree, I repeated his pilgrillage thereafter, in 1936 and 1951, and I am in the happy position 10 state that the s, iritual wibrations left by Lord Buddla are still there to influence and enighten the minds of all earnest souls who are keen to follow the path of Maitreya and Peace.

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Even during Krishna's life time, his contemporaries like Sisupala, Duryodhana Ind Saguni, denied his divinity and insulie hiTn by czılling him a cc wherd. He was Test una wåre of this III is understanıdı.Tag : 14.4 misi İnterpretatics[ı, Hie Biki told Arjua in thc Gita "Because I have taken birth as a human being they scoli mt, they abuse le and they cvile II:e.''
in conclusion, I shail Illa Trate to you an incident that took placc a f, 'w ycäTs ago, I have already Teperted il in our ReligiUus Digest:
A Trodern Hindu graduate asked a religious teacher, “Is Krish Tia real ? ) rather think that he is a tmy Liba” “A Te yo tu real?" q sked hç teacher “Of course.' was the Icply "How Inary people know you?'
“About tillet theo Lus: Id,"
"How many know Krishna'
"About twr bundred million'
"And for how many years' asked the teacher. "Say, for two Lhousand years.'
"And who is repccred more by the acquaintances, Krish ga.
or you?
“Of course, Krish Da", was hČ reply, "He is woTshipped;
who worships me?'
'What Imakes you think then that Krishna, who El four huildred Tillion humar blings knjw and worship is not real, while you, whom three housand kII-3W and do not worship are real" asked the teacher.

Third Discours
lis is a ai)}tler blessed day for me to be in serious and sincere spiril 14 I fellowship with yul all.
I alan Flaking certain minor changes in the programme of my disco II ses. The Iriginal Jan w:3, 3s indicated in my last Lalk, to take up Bhagwald Gill:4, in 1Jmedialely after naTraiing the story of Krishna, as de 5cribed i 1 M:Lhanbh 3TH (:::), Bhugaw:ital atid oller LttHHaS aLLtEEL LlLlLLLLLL LL LS0LL LLL LLLL LLgaL LtSLLLSl 0DL EgL which relates to the life of Rana, After all, Ralayana and LtttLLLLGLt CLG L cLEk LLLLL LaL0 LLL LLLLSS LLL LLLa LLLLLLS CLLLLLLL LLLLLLLLS LLLLLL aLLLLL LLLL CGLLLmL LL0LeLMCE EEL LLtLLL LGLLLLH LLL alJet sigilar,
AccÇrding to the Hir1 du Pura Flas, there are tein Awatars or LlLllLCCLLlLG0 LL LLLLL LltLLS LLLLL 0aaLCLLL S SLLLeL LtL S LLLLLL Waishnawites, The Word "As Itar' literally incans a descc.nf, that LS L eHLLa LttLLL r EHL LLtlLL LtLLH LE KSLL E0L LLLL LLLLLL LLCC L aGLa SLLLLaaS S L LC CLLLLL aa aSmL LLLttttL LLLLa LLL aLLG LLLlS LLLL aLLrLatL LLaLaaaaalLLaS aaLL SaLCaLLLLSS S LL is a descrit of the Linsciols (iod he Eld in rer that the huruan Imay ascLnd by Illing his principlc, thTough, scelig and alction LLLLLL LL LLLLL LL LLL LLLL LLLLS CLLtLaLLLLLLLaS LLLLLLtttLLLkL aLL Chris lood.
There are ter Avå. LåLTš. (If Hir1 duistil, dÇ:t with in the LLLaaS LLLLL LLLLLLLLS L tLLLLa 0LLLlLHHLLLL LLL LLSaHHH L LLLLLL Rig-Wad: itself, if is safe to ass4me that some of these Avatars WT: pr: Wi:dic. Scl:(lars laws put dxWT illat the first five Awtars LLL aLLLLL LLLLtL LLka LLLLLLLlLLLH LLLL LCCLC LLLLLL KEEK tlLLL LaLllmaLLS LGSaSLLS LLLLLSS LLLLaSS LLLl LL LLL LLL LLLLL Ll aacc0LL LuaaCLS LLLLLLGLL LLLLLLL kLkeLS LLLLL LaLLLL LLLL ELcLL SSEEttLLLLSSS nyr does it të e ti he len Ayatars, III Chapter 5 Wese iv. Kisha. The cly says: "Malay - We been ly past births.
A 3 g the l:ler fic, Ra TEI Tndi Krish fa are considered th Iosi importalt, a Ild milions of Hindus all over Indią worship these Wo as Suprem: Godhead. There is no quarrel among them.
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But the followes if Krishini (Lui Iull b:r hc (ther sect. This is probably because that Krishna was of the massic and he imingled with thcII, whereas Rama was frill the Royal family, faultless and beloved, but still rather alt af In his life Ioo, We find that hc embraced Kuha, the boa IITan, and addressed him 85 huis bar:bothicr.
Over sixty or seventy years ago, we learnt out religion through strees related by our grand-tnoll Crs. Inf, irtunately this tradition has beil willed . It by Inkdc civilizi:ion and education. I wish to narrate to you today one or tw) is teresting EI cl inspiring stories which have great truths hidden in the simple narration. I prTinised not to burden your brains with philosophy, but to tell simplc stories
Here 1s one such slory : but Krishna as na Trated te Acharya Winobil by his mothcr:- ) is a funny little story, but it contains a profound secret. There was a girl who was Tcs.clw.cd that eveything she diid shoul go to Krisha, After cleaning the over iIn the kitcller) Wit. h. iä, rm.xttıre: &of cl:ıy :lil«d c«ıwʼquIng. 5lhtt: TInade what was left into a Hall and tilrew it out, saying, "KI ishnaarpanamastu." "May Krishna. Eaccept it." What happin'd was 1hat the all of co" dung used to rise into the air and, lying into the t-'m plc, stick n r hic face of the image of the Lord, The priest, poor fiicllŮw, gert ticul clicäThing up the immag2, Hè did mot know what to do. At last he discowcrcd that this was all due to the girl. As Jung Els the girl was alive, the iTllage colild not be kept clean. Cite day he girl fell sick. She was shout to die, Shc dedicated her death als) to Krishna. The image in the temple fell to pieces. The heavenly chariot came to setch her-but this too she dedicated to Krishna. The ch:Liot dashed Erguinst the temple and was stmashed up. Even hcaven is reduced to nothing before the thought of Krishna.
Thç reamiring of it II is that whatever actions we da, whether gold or bad, a new dimension of powct enters into them the h. mel: we surrender crn to the lod. I he gains of Taize are Teddish yellow in colour, but when maze is parched in sand, what good popcorn it becomes What a difference betwee the dainly popcorn, white, and soft, and the hard grain. But there is no doubt that the one bas becoms the Other, ånd the
翌虫

change is due to the fire. Likewise, if you grind this hard grain L S LS LS L LLLLLLLaaa 0llLL LLLLS LLL LLaaLLLL gLLL LLLlL HltLLL il "Ayğı like", arı grilding in the rtıill İmirak ets it intə soft fil:Lur, so c'en Elle Smallest actions are tril 15 so Tled when thcy aire passed thfiliglı thç pTOcÇ55 uf dÇdication tU Gcı d.-
'I is tury, says Carlyle, 'is the essence: if in Elleable biographics”. Nowhere is this sayitlg tr: be found IIICrẽ truẽ tham when we study the two great Epics, Ithihasas, of India, Ratnayana and Wahabha Tata. They a Fe (Tuch more han the epic Story of the heroic age. Balh of them are was Tcpsitotics of Hindu traditional løre, philosophy ankl lægemis, Later Purant authors have stavn much of their Trialerials from these Sources for fifteen LkLaLLLCaS LLLLLL LLLLLLL CLLLLLL LLLLH S LLmLlL LL LLttttLtLLLLLLS I shall now give a very brief introducti) to Rainayan, which is the earli, r ( Ile of th: tw.
No Hindu Wife is ignora II of the glo-Tious if f sacrifice led by Sita. Štle can levičr fit) rl a fair:T and 5wĽeter examplic than this gracius lady to guide her life. Rama was the ideal King, With thc two id:l brothcI5, Bharata and Lakshmilla, and Eli idealitid dedicated &c. want, in his twice known is Halauman.
When we discuss the Hindu Epics atd Puranas, we cust keep in Thind hill Sir: nge chiracier kilow as Narada, author of Sullir:18, dealing with tlilte Palh i 1f Litive tar Teach Gord. Cuir children Cal him) a Lnischief-maker, This iš mot centirely untrue. He was Certily 3. story-lÇärre T, creatiilig ti'0 Lubles between lle: w:s fld A 5L ris, he weCIn Gods and Goddesses, between Gods and nucII, His III issioni W'a te') && perfectica El in cYTy m:. Hy was krawn as Triloka-sanjari, one who roams about all over the three worlds, Earth, Hei WCn ind Nether-world, collecting all kinds of news, and publishing them from onc world to another. One day he inct Walniki, who enquired from him whether during his frequent Wallerings, he had Jet a perfect man. Narada Teplied: “Why not? I havc been recently to the land ruled by Sri Ratna, a prince of the great line of Ikshwak, There is the scarcity of clid, no illness, 10 parents lose heir childrCT), To wives becomic widows, etc. Every hady lives to the full long list: without fear" Narada's contention Wils that when there is a just and righteous Iulet the people as e happy 8 mld Cuntcted. Material prosperity follows ou
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the heels f spiritual life. Material welfare is the blessings bis Lowct by the Gods on the nation that livics nobly, wherein LSGmLLL LLLLLLLa0H L LLaLLLLSKS LLL LLLLLL LLLL L LLLLL LCK LL nations, he sa Litt lies in itself; and it it is to rise again, it must luy a fundation of rightecus iliving. This hulds good for all time, especially so to the Taodern tinnes.
Walmiki went on his way, his Ilind illed with the glowing picture of the ideal king Rani: , 'hough he blessing of Brahma, he beçanho a pxixet 3:1d cxJ Impo: exl the epic, To get the n1aterials necdcd, he Cinaag:xl h in Lścif in diccp III 1 Cd1 taL tion unti !: had a vision of R3 T1:1, Sila atld Lakšh (113|xa, I nusť Elere stop thc nrration, and orie my reITurks to Rantas great and renowned devotee, HanuInan, wht) is himself worshippcd als ong with Rama and Sita in all thic shrines built in their hurlour. He is aptly addres scd as Ramayana-Maha 11altra tina, hic genn in the grand garlard of the REITäFL1a. Het is thic I actium HcTçues. Asked LLaaLLLL 0 LcL LLL LLL LLGGSLCLLL L CLC LLLLLLJL LLLLL aaaS EELCC LLLLL LLLLeLL himself had to get El brilge built to criss it, he siid, 'I ain the sef want if Rana. l havc repcil (cd the lily naill: of Rama. Is thcreatly thing impossibl:?' Such was Fun Lillil El's faith in the Lor’s tartı:. hu: h: Ywas the first to Šing thic glory of RamaNanna, which has been praised by Saints and Sigcs century after century. In our own lines, Mikhiltina Gandhi and Swami Ram das did coliide: 3 ble priginda tc retdi this glory ČIf the Name among the non-Hindus, bHauTutmart is als reserred to as Si Tanjivi, aIu im1Tmortati in the mundane world ( self. Are' Rana’s rtission on the earth was over, he offered to his devotee and faithful messenger He was popularly known as Rail El-Dinuta) an cterial place in Waikunta, the Kingdon of God. In refusing to accept that blessing, a nuruan said: 'lord, I do not want that life of everlasting halpiness in Heavcil. I wish to be for all time to be url his carth, singing the glory if your holy Tarle, and keeping constant comparay with your devotees till eterElity." That is how he gut the title of Siranjiwi.
I have alcady told you that Krishna was the hero of Arjuna, Now you hawe lernt thit Rama is the bero of Han tliman. Ta surnumariza: all that I have suid about hese two heroes, het livès of these two great Incarnations depicted in Mahab.arata and
5

Ramayana respectively are the fullest lives known to humanity. They serve as an examplc for all huIlarity in Iming an ideal lif, in vlticlı 4' : jdes find fulles satislation.
Thc pcrson who has become libral cd wiilc living in the world is calcd ivati-Inukta. He is incither delighted in prosperity nor djectcid in adversity, He is busy in the allaits of lific but is free from desires. He has nothing to attain, not has he anything To givic lip. Hic is in siit Idę even ir i hic na tidst of worldly activities, Both the Epic', are definitely against that philosophy of life which induces th: thiividual to Tun away frn the Exittle field of lic and with dril. Within Ileself in order to attalin personal salyll[ieT). The Epics, 11 phasilšèl til at Such Jr. utilitud: rcfidc Ted thc society mor. We shall dis:uss this quest in la ler when we take up Bhagawad Gita and Yoga-wasis hta for : detailed study. Now let. I le comc in another intercsting stury sa that you inay not feel tire of listening to deep philosophy at this late hour of be evening.
Both Rama Cuit and Krishna Cult belong to the big Sect of Waishnavis in. The followers do not quEIrrel along the Ilselves. in fict, so Inc. Siliwilitcs arc als) devotees of Rama and Krishna. LL LLLL LLLLtt LLtLLL LLLL LaEES tLLLaL LlL LLLS LLL aalLlLLtLLLLL tt t LLaLa LL EE LLLLLLLLSL LLSSLLtGL 0 LL LLLLLLEE EEtL LGLLSLEaLSS LLLLLL LLLLLL CLLLLLSS LLLLLLaLCLaLaLLLL LSE LLLLLLaL LLa LL LtLLtCL LC CC cherished id:lio to indulge it then, But histricial facts should mot be igrired. There hul bicen always some: bigcts wheu indulged in thıc absurdity of TegaTdiilgible différèI) 1 lıç:ı'nı iarış as ile ilçrent Gods, fergetting the ru || 1 that they are all II e and the sarme. This happen cd even willcri Krish IIa was in the physical body. Here is a story which is known is Sara-Sctu-IBardha. a ID sure you will truly Enjoy it and discern how harmony was worked out by findus thousands of years agat. The EcumeitilisIn which we speak cui today was in their vocTy blocid.
By so the Ilyst crious plan, Han LuIIla El, during one of his wandcrings in search of the company if his Lord Rama's devotecs, Tiet ArjLita, the dew:ce of Krishna, when he was on a pilgrimage tour and in the curse of their conversation, each textolled his own Mastcr's sup:Fiority, glory and heroism, as is usual with all hero-worshippers. When Arjuna Luad some
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deragatory Teilharks relating to incidents in Rama's life which detracted from the prowess (or valour of Hanuman's particular object of ajoration, Haflurilan Tetor led in si rnilir ima Taner. They Tearly sq L3 Ted up the disput, which suddenly Arjuna raised 1 he questic II Yll:Lher it was at all nec&šką ry foT 18 arala tcy build u bridge across the sea separa ling India from Lanka ywhen a slngle arrow properly directed çould hayc brought ille elitice into existeTice. Hanutman answered by taking Lwow that if Aruna could construct a bridge that woull still his II: Tcl, he woult likt)wledge hitn to be superihi :lid witli extinguish lliams clf in fire. But if it bpToke, Hanurm: n instytetl, tthat Arjunä should i rumtolet te himself, Arjull: Iccepted the challenge, me:Eitated (in his M fastc' and slot an arrow. A string and wonderful bridg: cane up. Hanuman got upon it and Inarched froll one end to the other, He enployed all his strength to shake it, and break up its foundation to pieces, but he was unsuccessful. Thus humbled, Hunui than was ready to enter the fire that was built for the purpose. Before taking the final plunge he went round the pit thrice. Arjuna felt sorry that LLLL EE S LLLLS LLL LL LLCLL LLLLL LL LLLLLLLLtS ELLLLLLLLES LLLLL LLY 0 very old ta), bcnt down by age, and with a stilf ot) which to suppurt himşklf, Walked up to the Spot unsteady on his legs. Hiç asked them what they were bout. Otl being told what had happened, he told them that the whole act in ust be re-enacted as they had no competetut witness to the taking of the vows. Arjuna and HanuIrman agreCd to the cold Taman’s suggÇstico. Ilut this tirne, Aruna was puffed up with gride it his will rowess and did not I11 ediate (Il Krishna as he clid previ(usly. Ilis arrow did produce a bridge, blut it Was not ä3 strong als the ferner one. Hanumal humbled by his previous discomfiture firmly prayed to Rana to comic tc his help. As su UT as hç: »Lepel on the bridge, it crumbled into pieces. Now it was Arjuna's turn to enter the fire, As he was about to do 50 he thought of Krishna. Hankiman at this same time thought of Rana as his saviour. The former saw Rama in the old man, and the latter Krishna in lin. Both rushcd to embrace him, but the old man disappeared in the air. The moral is that all fanaticism in religious matters is wrong, and God corrects us in His in imitable slyle. We find nutcrous such instances even during the medieval pcriod in India, Inay even in modern times, Comparisons arc Elways odious, and they lead to unteçessary muistunderstalding.

It was only natural that the poetic geniuses who arose in variaus parts vyf ridia from tie 1o time: scy Light to render his importarat Epic of Walumiki into their own latingus: uges. Of these atternfts, the Rarnayana of Poet Kgrnban in Tarn! und that of Tulasidas in lindi stuc fore mort. AS tlı majority of Hindus år: Hindi speaking, pephi, i tilisicl:Ls's work is praised as the Bible clf India. But in shcer beauty of languagc and delicate portrayal of character, Karlhan his excelled cwcII the original author in Salaskrit. Kambitt's work is not a mere translatill if Walmiki's; it is original in many aspects, of couTs adhering to the main story as originaily na Tratad. Anong all the poets of the world, Kaliban had a farsighted wision of the evolution of humanity and its inslitutioTs. He had, nearly 1 thousand years ago, anticipated the thougll 15, ideas, and ideals now prollient in the III inds of profound modern thinkers, For examplc, so much is talked about Socialism today, Every politician and would-be politician 1ries to IIIake it his pet theme for his progress in the political career,
“if nobody has too much, everybody will h; we ethough' is a statČTLqent a 5Çribed to the di Jln Lus irlerican Ignl +, ti, linger sol!, This identira i thught was expressed by Kanbar as lhe crowning glory of the Universal Wellare State drcil it of in the following beltifu (e. !. Gndhi ::lled lis "Ran-Raja",
give Iny own free rendcring in English of this unique poem in the whole world literature,
There was nuo chance for Eyeneficence,
as there was absolutely no poverty in the land; There was no grandeur of heroic deeds,
as tierc were no cine IIlics to fight against; There was no glory for the virue of truth,
since Iloile addict cod to falsehold existed there; There was nonanc (or fanle for learthedness,
for all men were free from ignorance by their contact with tilhc wise llen os hic land.
See Appendix

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Fourth Discourse
Three weeks' spiritual fellowship has enabled us to establish such a one less of thi. Light that I H In able to discern your reactions and : Trange the disa OqTSes to suit your taste, and some of you are also in a position to inspire tale. Whet we were leaving the Hall after the last discurse, two sisters talked (c) the in he corridor. Both of the T1 law: Teas the book, Ramayana, available in your library, "Fhey were not su Te the t all cother's have done so. My approclı tu: Ramayama appeurs to ha Yc ple: 5ed theirth, They feit that a little. In orc detailed discussion a hout the other nobl: clara:ters depicted itu 1he: tws great Epics would prove Yery Yaluablę.
As explain.cd by nie at the start, T hayoc confirmcd my tulks to the rotal aid spiritual less (:15, avoiding the historical geographical, s:cial a Idi 11ythologica aspr:ts. This was de by ne purposcy to avcil is Tig lecture5, and to Teduce the number in the seric5 to it reta;t nabul: ailtid folerabe limit. Il tercly wanted to stop with the c:ssercič c if ( tur scriptures.
The Scripture a55cciated with Ramayana is Yoga-washista cor Gr: a-was listia. It is the dialogue between the great Rishi Wastshta it ind his pupil, Raina. The scripttur: 1ssociated with Mahabharata is Bhagawad Gita, which cantains the dialogue l:ween Krish I); and his friclid and dewittee, Aluna. Both these Scriptures form the bed-rick of Welsala phil&phy. The JivanInukti ideal explaincid in the fo:mci and Shita prajna ideal explained in Bhij gawald Girl are not differen. Of course the laiter is unique in Gita, We fild all the characteristics mentioned inl i hemu iillustrated in thic life of King Jaraika, fath:r-il-law of Rama. It was at Tuler wet cstablished in stead-inst Frahmaconsciousness, demonstrating profound depths of Ten Liticiation. Ji naka was bor with it Ever as a student living in the hermitage of his Guru, he displayed this spirit of rcinulciation of 'I' and "nline'. I shall narrate it in story form:
3)

He was the only student from the Royal fanity, and the others were from poor hamcs, Inostly brahmin boys. The Guru had divinci thc hough is aid ideals of his Tryal pupil frothe first contact itself, and rit turally bcc TTE cry find of in and very attentive to his necds which were a simple and frigal as in the case if fict (her st. Idents. But (lity sl:Specid that he was partial ti wards hinı bocca LS: he was the King’s son. With the lapse infine, their jealousy grew and the GLIu wanted to enlighter the L1 it an unforget talc way. Each f the students llad his win small hut where he kept his few bclongings, like an extra cloth, waler-pot, elbow-rcst sur yang Tactitçe, etc. Princc Jamalika might have had a few extra clothings. I hat was all the difference. The hermitage was in the forest adjoining his latler's kingdom. Crae day the Giru Leści his psychic po Wers and Tated an ilusion showing to the students that the Lapital city of Janaki's kingdom was being liestroyed by a big devastating fic. The fir: had enticred the forcst Ifica Ind was grad Lally Spreading trwards he horni:äge huts, Eco sdot5 wer th in a TTCdit:tion klass, with the Tlaster seated at the top of the cl:Its as Isial. Seing the fre Feaching (licit bu5, all the stud:n 1, ex geptfrg il nka r:1Il to thci huts to pick up their little belolgings. Smiling within, the LTLLLLL LLLLLL at S LLLLSLLLLLLLL LLSS l LLLLLLLLL LLLlL laatttLLLLLLL G LLSLLSS face. Then he rcini wed th: iusiur. It is in: Lluld the students to scc the troLe pje: uTo:. Thc tices : nd huts woocrit: :L Il Entact unt kxuli: httd by firc. Wh:Il the stLidents returned to the class, and took up their respective seats. r1 her perplexcil and Ilystified, the master Eddrcissed ther) as sillows:
** Bear Örles, why did you all Tun Alway fram tilhe: Misceditatio Class a few minutes :g?' One of the in arts cred: 'Sir, we saw 3 dew,1514 ting firc reaching (Jul luis, We wanted to save our little belongings. Thc Citru asked Pr(I) what direction was it coming' lid you see the fire at the listance?' 'It was caning from thia, End we saw that city turned into clouds of snoke.' "Then you reality Ficus hit that kingdkin was no more." "Yes.' *Do you know who is going to be the own cr of that wast territory." "Ycs. Tince Janaka who is studying with us.' "Where was he when you left the class, and whicre was he when you returned, “He was scated in the very placc where he is now.' 'Like you, lic tao saw his kingdon destroyed by fire, In his hut he had more valuable things than you possessed. Yet
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he remained unperturbed when the fire uppeared and frightcled you ali. I have disceTI)ęd some jčal sy in your heurts towards hiri) is schinctific. l divinct your tholights. Bccause I showed Saine l;ve and respect for him, you tll:Light tlul I was partial ort accou! Lt (of his befmg a prince. La yol: il y w see thc rcasion for it? You Illist end: ',' our te) lear: the spirit of ren 1: Elciation and eqlani Tity see in hill, ll: is sent her by his father screly to maintain the old tradition, but thcre is I) ching for hill to learn from this hermitage life. When he assumes the throne, Lhe Rishis are going to scnd to him their own sons for spiritual chlight Lett.'
In fact, no less a person than Suka, the persect celibate. was Serit to Jarlaka by hiş father Sage Wyasa to Teceive complelç knowlcdge of the final release. In the narration just given, I have given the words of the Guru. Let Ine row quite thc words of
Janaka relating to the fire incident:
*Mililayan pradiptayam na me dahyati kimcana" i.e. I will nut feel it at all, even if the capital of my kingdom is burnt." When surther questfoned as fo why she was stil carrying on the activities is a rulet, though he had no selfish interest or advantage oT disadvanlage in theni, Janaka gave the flowing Wonderful Teply: “All thesc activitics, a Te going om for the bicTnefit cof the gods, of the ancestors, if all created beings (bhuta and of my guests, and not for myself?' This world will become desolate if noble rulers like Jataka are not born now and then for the benefit of the world, with absolutely no desire to obtain any particular benefit for the uselves.
AboLt quarter of a century ago, there Was an incident in USA recalling the glory of Janaka Mahurajah, Mr James J. Lynn, a mi!iT1aire Who made Tılıilifo:Ls arırLlälly through btsiress Flactivities i 1 CalifyTinia1, beca Tc a disciple: of Sri l’aTalmhanša Yogananda, foundar of the Self-Realization Fellowship in USA, and expressed his desire to give up all material business, aud devote his time and energy completely to the spiritual work in which that Yogi was cngaged. The Master through his yogic posers divined Mir, Lynn's past, and felt that through the accumulated Wisdom gain{d during his previous incarnations in the Himalayan herrilitages, he was capable of lighting the lamp of

Self R. i...,tion in many groping hearts. He was accordingly ordiric as a mirisler of S.R., F. with the na Flır. Raja si J. nak 3 mardi, but rc.liested to carry on his Islaterial activities for furthct development of his spiritual Tuission. He did abide by the Guru's advice, with absolutely no attachment to his worldly : Ictivities, and Io concern *r its results. During that short illtcIregnum period, it is said thu, he earned two Dillion di l'ars, which was entirely donated to be Master's cause. He succccs.ed his Maser as LLLL0LLLLLLa Lt ELS YSL H 0000 KLLLLL LLL LLLL LLLLLLLGLL EELLL0LGLLLLS I it in Ilot sure that in the whili: Hindu tradio, ancient, mcdieval and In dern, any monk or saTanyasi was bestowicci this title associated with Janaka Maharajah, excepting his Allerican who beca III: in illumined Yagi. Yo Lu will be glad tÇ learn that the presènt Hçad of hic S. R. F is an American ady, rewerçimially addres scul as “Oaya Mata".
I havet something more to fell y cu fra Tim Ratma ya 1:1. It is equally important, Possibly, most of you know something of the story of Rama and Sita, and parlic larly if their being sent out into the forest, as the wish of his own lither at the instigation of his step-Imolher. it was during thicir forest life that Sita was abducted by Ravana, the Rakshas King (f Laikā, indas a sult the bille with him was fought for the clictise of Sita.
Discussing the Irishery is step (thers, you flight recall here the Arabian story if Absah: In ad his two quccins, who had a son each, Sarah, le sa voutite queen, the mothcT (If Isaac Was jelous of Haga.T. the second queen whi} Elad a son by the Ilame Ishmacl. OIIt day, Sauruh contilained to het husband that Flugar w:is always despising her and frightening hçr thit when Ishmael grew up he would be the heir to the thTxne. She waited thc King to promise that he son lsaac would be his successor and demanded that Hagar and lshmael should be sent inte the desert. The King id as the first aid favourite queen dicli (c. Carrying the symli boy un er shoulders, Hagar Teached thi: Red sea, where: tired and very thirsty, she seated hc Tsclf on 21 rock and wept in far last her son inid she should dic in the desert of thirst, The by kicked the sund below his feet, and a spring of fresh water gushed out of thề salind. This spring is no w krig) wn as ZçTim Erzem. Abrah.D hard of the Diracle and Tushed to the spot and built a temple.
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The descendants of Ishmael built he sacred city Mecca around the temple, The children of saic Inultiplied in the course of years a Tcl came to be knew i, 5 Jews, I thic SEI: Willy, the chiidrei of Islrthael D) ultiplied into El hig race known as Arahs. The old jealousy and rivalry seem to thrive still in spite of thousands of years.
Ratma’5 exile stands om a different ficting. He was the favourite child of Elt the three queens of King Dasaratha. Rana was the only sma of the first queen. Thc second skin Bharata was by the sec{Id ruce, and 1 hird queen had two son, All the boys grew up vkitil leve and de villon to og another. EvEn when the kirghip was thiTu::1 ir Baral fa at hic instance of hi: Tigher, he did not crown himself, but he ruled thc land by kecping the sandals of Raul in the throne. Sucl. was his faith, in the divine advent of his brolhet Rama. Inscruiahle and tysterious indeed are he ways of Des: Eny to fulfil itself. The advent of Rana La L gLLLaalL LLLLLLaa0aaaaL00S S LLLLtLLraS tLLLLL LLLSgLLLekLS L every kini ård () re-estat blish Llıları;. As such, his surgen years forest life was ricetic to wipe out evil whercever he went. His father III, 5ä ra ha died hic::IT t-bTake Yer the scp L ratior fram his divine child Rama, and in his tragedy We get a glimpse of the fecile Qs KTIn:1 or the Lay f Cause and effect.
Whcn Sunnan tra returned to Ayodhya, having failed to persuade Ranna to return from the forest life to the royal life, Dasa Tatha Whi) wys haping aguinst hampe tlhalt Rama ard Sita would return him: to save his life, fainted and self. Just hfore his passing lway, het addressed his first qucen, Kausalya, Ralla's unother, thus:
“Dear lady, you are accusing The and Kaikeyi of treachery to oltr bclxv.cc son, Ranna. Please listen ta my story. W tlen I was a prince and bis foTc I Larrjed you, I went cluwn to river Satayu to shoot busfilacs, elephants or otlier animals that cant to drink watcr. In the darkness Il hard a surd Eus if in e teplaT]t w 135 drinking Ywater, ård shet the arrow. W las! A hamu) w picc cricid uut in distress. Irish&d to LEc: spot and discovered that I had shot a recluse who was looking after his aged blind parents living in a hermitage nearby. I hurried to their
34

hut and tendered my a pology with tears and anguish, and begged for their pati-11, But the 'd father why was about te) clic Lis th* * hock laid om met het CLITxc that I too would pass away like in sorrowing for Thy son, The Messengets of death are at had. The light is fading; all dying,' This hippelled or lic sixth night after Rama's depart tire. Ranuyana is oile of the earliest of Hindu literature where the
HL-trite Of Karia is th LS de at tyith.
! wish te när rate af other iriteresting story fram atncient mythological lore of lindia. It has a similar start like the two states already rel: Ed, but th: eit is luch I (re glorious with an everlasting -ffect in the hearts of the lis LCncrs whys: ic Epicrament is riclin Ld tL}oards the Path Of Lock in 10 Ged.
It Tay be that some of you have hc. Tod of the tile-star LGCELLL LL LLLLL E LLLLLLLHCLL LLLLL LLaaLLLLLLKS LLLLLL LLHHLLLL LLLLCLCk explain's how it Çamiç into ExisteTçe. Önce upor a titre, there lived : king in Encic:lt India. Likc. Ilay thers, if his kiti, he had rurc than orle queen. The senior one was Suniti, hy whom he had a 50 m na męd DhTuwa, Ther; was a junior queen on LLLa LLLL L LLLLLLaS HL LL LLLlH LHHuLLL LLLL LaHHHllLL LLLLS SLLLLL LLLL LLLLtltLtlL E a LLL LL LLL LLL LlL LLLLLL aHS aL LaL LLL LHatlH LL LLaL SkkLS EEL L aaE LLLLL LL a LL LEESLSLS LLLL EEHL lLLLL LLL LL L LLLLL LLlCCS L laGL tLt S tLLtL t LLL LSLL0 tmL LLSLLLS tmL LLaaHaLLLL LL LLS SS OLLL LLLL EEELLLL LLrLL LL that his falher wis a king who was slit alive, the boy beggid of the Iloi her to grant him permiš. i TI I visit ihre f3 Lher, The In other agTeed, and bay went to the king's palace. To his surprise
hè krig rcceived hiri, with joy : Tod froTdled hirı, keeping him on his lap. At that wery none in the step Irother canc into the scene. She flew into a rage and revited the king fir honouting the exiled prince: in that way. She pulled the boy from the father's tap, and turiled in into the strcet.
The boy returned to his mother, sad a Eld disappointed, brochiding all the Way in thic inefice of his father. The dear other sh: ricci his surrow But the boy was determined to put a stic ti h. tental agony of his rather and hirisclf. He asked her: “Mother is there a Ty one more powerful in the world than a King?” “Yes”, said Suniti, “Narayana, the Lord, is more
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powerful that kings.' The boy put the second question to ascertain the whereabouts of that LT. QEl citig told that He lived ir a disa T for est tr1::ssible: t rn, lih: felt that the milloher was not likely to all yw hirm to go to the forest, WhicIll the IIn other was fast asleep that night, the boy got up, pr:1ycd to Narayama tot take ca:: of his car mixth r, and sllc. int. h.c. frcst. He went LL LLEL LLLL t LLLLSSS LEtLLL LH ECLLLLL SLLLLa LLLL LaL LaLLHHL
aaaL LLLLLLlLLL 0tLSLLLLLLLS LLLaLS LLEE LLLLLL aLLaLaaLLS LllL LL LLL LL Prenccel further, sa ing ttf thę Way ! mi i the El hode is hic Lord was long and perious. He was decried to gi. On the Way he met a tiger, and in the innocence of a child, he enquifcd whether he was Narayana. Seeing the ficarlessTicss of the boy, the tiger ran away. He saw a bear. On being put the same question, the bear to ran away. Then the Trilcka-Sanjiri, Sage Narada, of whom I have already spoket, appeared, and when the sa The queston was put to hint, the sage replied th: t , oral Narayana was where the boy stood (meaning its nircsell Indidvised hit to sit quietly and acditate lar the Lord, Pleased with the boy's devotion and derer Insnition, the Lord apsleared in Persin, blossed him and elevated him to the region of thc Pole-star, for him lo stay there fixed a Tid tcdy, dike: 4 shiring star to guide hu Tality or the God-wili journey.
You hy: Ted and hCard a lił absolut Sita’s Furity, påtiene, suffering and sacrifice. She st:Linds today as the model for every Edit) clu girl who eT1cts the matried slate. In R-II mayana she is not lhe only viriu ou womir portrayed Rat was : lorson who took the Ek: pathini-wirata, wow of marTying only one wie. On LLLLLL LGLLLLLLLS LLLLL mLLLHHLLLLLLL LLLESLaaLL EELa C HCHHtaLLLL LLLLLLLL00 LLLLLLL ran a ha Ten af :: the usa Tid women, "l'o be virtuous and faithful to a husband who is equally virtuous illi faithful to the wife Elay he Ingri Taul and Easy of practice, but to hi: devoted, obedient and fu ithful 1ů a husbal who was fond of miny wor:fn, and w Es LHHLa LLLLLL GLLLLLLL LLLLHLLS LLLLLLLLsS lLLLLLL LLLLLlLECLS LLLGLLlLLLLLLL and virtue of a higher order. These things, Rawaha's Wife, Mand-dari, possessed in abundance, and her Tile:Incy is still kept alive in the Hindu classics.
In her purity of heart, Mandodari saw that Rama was no mere man. After Ravana was killed in battle, she hurried to the spot where his body lay, and la lented as follows:

'Alas! You who had vanquish cd the gods have Tet with dcat by human hards. Iu. I do not believe Ratin: to be a cre mat). It is clic: I that the Sup: cle Being, greater than the great, invincible Wishnu of true valur, his likel humail furtl for the good of the world, I implar ri you. Lu Jilake pa:cc with Peace. You never list cnic and you. Fawc Ilow scaped the fruit of your actions, Dhth cores to every one in some form and to you it LaLaa L LSLS LL 0LSS GLLLLL LLHaL0 ltL LLL LLLLLLLaaaa OLLa LaLGGL EE hawe yilated ha we como: true; il ruly it is said that tlıç tÇEITs of 4 chia htc wo Imma do not fail in wallim.”
After lam.cnting thus, the spirit of Mandid:Li left her body as if oil its way to thc heavens in scarch of the spirit of her husband which wus already separated from its body by Rama's deadly missile, the Brah II astra.
Saiya religix in flourished in Encic) Lanka. Ra'atta. Mandodari and their parents WCT, ait devotees of Lord Siva. Tradition says that they h; d worshipped at the three important shrinc: o Kethceswaram near Marin.r). Koneshwaram (near Trincimals) and MainlesWiram near (thia W3. It is said that Mamdodiati’s father built the te Tale: at Kelhees wärää 11, and Rwantos malcrailcd he construction of Kпсsw;гнпJ. Ram is also reported to have worshipped at Munneswaram, and oil his return to incia, after crowning Wibhisha, REWatna's brother, a the King of I.anka, te ha ye bu if the tlow farnous SiwĘIn tÇTiple aut RăTIă.5III.
Before finishing my fertices to Ratnayala, I wish t to Lich on a Latter which is topical and of much local interest. There in a saying that political power cirrupts Tian, alld absolute Tower corrupts absolutely, WC witness the truth of this saying all over world. I wish te Termind you that this mąl:Idy is in Čt ČINE: If Wery recent origin. It was Tescot Tight. Il rough the his Ty of the word. We have it from the lcitrined lips of Raria himself. But with this differLICC. The ancient had faith in the Trillic Aspects of God.--Creatur, Preserver and Ilest Tycr. They also kncW the aLLLLLl LLLEaL LLLL LLLLLLL LLLLLL aLmmL LLL0 LLL LLeLSLS The moderns bglicyc themselves to be the cTeators and deslroyeT and have Iiri faith in a Higher Power Tulling it wer this Universe. with the result that they destroy Inore than they plc.scre. To
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resume the story, Rana was returning to Ayodhya with Sita, Flakshmana, Wibhishna, Hanuma I and others. Their plane, known thic as Pushpaka, reached Alahabad, tidisrukcjourney on Rama's Orders. Hic called Hilamu chum End Iddressed hirTı as follows:
“You are a Yogi, who can cit d thc face of a person and see through his eyes his LIllermost thoughts and divine his plans. Now D watıl yol to fiy tü AyUlhya, 11: Bhar: (: :LCL1 EInrı Juice olur arri vål H t Ay G Adhya this evenirlig fer Lay çırçın, tion tomorrow. Pleä:Sie 5 e his re-24ČI i XIII fra Jim his face and read his Lihoughts and conic back ston." Yuu can tell him that 'tlyself a lid my party have already : Trived at Allihabad, and only I flight of 45 minutes reins,
Hanullan was surprised that Rata should suspect the riotive of his beloved and devout brother, Bharitz. Hanurtuan replied: 'Lord, why do you doubt the sincerity of Bl:Lr:LaP Yiu know he his best Illing the Country with you Tsand, los placd on the throle With rever Ice and de Willion llc. is anxiously waiting for the moment y) uf hOly fect woLld touch the 5oil Of Ay Jdhyu so that he may 5hift the burtlen t}if his kh!?LIldçT8,'
RaTă told llahuman that hr knew Bharata's devotion, but he must like due allowance for the corrupting influence of power. He said. "Bharata had cricycd this power for 4 years. He may feel LHLaLtLtmLLSLS LL L LLLLLGGLLLLLLL LLL S LLLL LLLL LL LLL LLLLtL LLL LLLLLLLl LL eHaa LaaaL LLLL LLLLLLLaaCaaLaL0L LLLJ LLLLLL lLLLLLL L LL LLL LLLL SLSS L LGL SLLLaLLLL LLLLC LL LS LL LLL LLL L EtttLLL LLLL LL LLLLLLLlLLLCLS LLLLL Bharita and conveyed the message. Blai'ala was full of joy and started dancing in glee Hanuman returned to Rama and reported the 13tter Eccordingly. The party arrived at Ayodhya, and the CCCPnåtiŮm fULJk pl.I.C. as originally pal: ned by 3:sti Tay.

Fifth scourse
Bufré taking up for discussion today some important cth. FäcleT:s from MIhabh: Tata, I wislı, ta rĽctify ar oliss for tgaaLLL 0L LLLLLS LLLLSLLLLLLLL LLLL LLLL ELLLsl LtL LLLLLLLELCCLS LLLLLL LL LSLLLLL LLLL c0LaS LLL aaLL S LLaL LL LLLLLLLSLESLHGGLLLLL LLrLLL LLLL LaatltLta LLLLLLL L0 LLLLLLSrLLS LLL LLLL LaHaHttmEalLLLS LLL LLL L0 rL LLLLLLaL LLLLLak LLLL LELS LLL LL ammLLLLLLS LL LLL LLLLHa t LGGLL with Rivaria recited twice the lly Inn known ELs. Aditya-ridaya, mēAni E1g "TilL: hÇArt of the Suci", l Eiš wit; a hyrılıın i Timparted to him by sage Agrisly), and it is meant to be recited every lay by CLLLLLLL LLLLLL aaLLLLLLLE LLL LLLL LLLL LLLL LL LLLLGL LLL LLLLLSSL tLL encITI', who impede clie's progress, both material and spiritual, The following is hic English rendering of the hyII)n:
“M113 ster of the stars, rılınçts and constellations, Co, Sun, you a Feglardialı tif the W3ıld; yol are giver ul light ta ili luminaries; obeis ţance to you wilho zumpc;IT in twewe forth As.” [In tlhis, hymn, SLL is praised als Brahma, Wislau, Siva, Skand: Lmd all ther gods. The twelve forms nicntioned refer to Sun presiding inver the twelve sigT)s of the Zodiac, du Fring I hi: tw<': 'marı hiss { if yeg:ır,
Now w; c.mc to Mahabhirala. Yudhist r, the eldest all the Pandawas, popultrly known as Ilharma-putra, stands as a pė TšoInificE! tion of: li the wit riues, who saw cany t [Lc: good in athers. His cousin Duryoda na, the eldest of the Kaurawas, is a contrast to him. He was evil cTsonified. It is said that (ince Krishna Tequcstcd Yudhistra to go in scarch of a bad Ina T in his country, and he returned disppointed. On thc same occasion, he asked Duryoda na to sind a gÇaci Innan, and he: Teturned with the Tcply that thcre was not a single god hun'an being in his kingdom. In this simple story, we find a beautiful illustration of thic truth of the saying that the world is a mirror, in which wic sce uurselves
PTTjÇ:fÇd.
()ne more striking incident in the life of Yudhistra, from Aranyak 3 Parva of Mahabharauta, and we hayr: finished with him. Expelled by his cnemies, he was wandering through thc forests
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with his mother, brothers and wife, for a number of years and rhewct Wa.5 he leard to Say an am gry Ward, for whichu i ddifference he was inct likin to task by his wife, Draupadi. l Inildly replied: "Eterral Tegions are for that pason will, though powerful, conquers his a tiger; while he that is angry, is foolish and Therets with Lin both in his World aid in the next...... The World belongs 13 the firgiving: they littii Tl haTours here and holy blessedness there,..... Forgivenes and humility are the qualities of the self-çant Toled and constitute hic ellernal virtues and shall th:Tefore adopt therl).'
I am sure, as Christians, you will recalf a similar reply, though worded disserently, from til at extraordliIIHTy Wisco man of LLLLLS SLaS LLLLLS LLLLL LL LLg ttLLL LLL LLLLLLLLSS LLL LLLL LLLLaLLLLSSS paintly proclaimed against the et Italy his wife, "If we have received go.d things at the land of God, why illuld we lot Ieceive evil? The Lord gave, and the Lord hath taken away; as it hath pleased the LOId so it is dine, blessed be the name of the Lurd.”
Droha, brahmin by birth, was the teacher of both the groups of students, K. Lura x'äls and Panda was, Ele ta Lught ar çhery, and A Tjili, was his best study int. Thut the Te was the caste rigidity LSHLL SL LLa LLLa LLLS ELLtLLtlLLLLLLL L ELaLLLtL GGG LLLLCS LLLLGLLGLLLLL LL LLLLLgGDLES LLLLL LLLL L L tLLLLLLL LLLLLLLLS LLTLLLLLLL LLaaL LLL LSLLaLLL GLaLLLLS a LLLLaa LL LLL S LLLLLC LLLLLS ln dauntCd, the y(Yung Ilha II managed to git frast cry in that art LLL LLLg LLLLGLLLLL Lca LLLLLL LLLLCCC LLL LLLLaaaaS GG tLLLLlL LL LrLLLLLLLLLLLL during his daily practice of the skill, Which the brahmin teacher leared of this fact, lic set it for Ekill Wya and demanded his Guru-ikshira (Ici nuneration elch uil gives to thc teacher at LL aaLLLuLLL aLLLLL LLLL LL aaaaLlLlSSS LLLLLL YLLLLLL LLLLCLmmLLLL respecting this tradition, the Guru cut his thumb off, thus eLCaLLLL LLLLLLLlLL LLGL L0K LLL LLLLaLS L L LLLLLLLLtLLtLLL LLLGLS LLLLGaL aL LLLL LLLl GLls LL L LLaELEaL tLLLLLLL LLLLLL ll LLLLLL L LL ttLLLLt LLLLL LL LLLLLLaa 0aaLLlLLLS LLLLLLLLS LLLLtLCCCCS LLLLLLG LLL having a dur11 my giYCS LI S a moi hÇI illustraticom of thČ: m:cid får) im:ge or idol (:Iş içis:ıl} fkir 5uccC55 in thç pıllı Çif Devutio).
I shal how take up the extraordiniry character of Bhisma, who was first known as Deva wrata, He was the son of Ganga by
II)

King Santanu, who had the gift of resoring youth to an old man by hç FıcTé töuch of his hani. Ganga disappearel afict the birth of ]}e y': wr:Hcı sllriciliy iriı (COrdı. İlçe': 'with the coditioris under which she married Santanu. Tha latter hc:.mc the father and Irlathcr l’or 1 h : ci]ils, and ho: was given thic hight:31. ILilitary trainirg, in additiof tL} deep Spirital knowledge. Yeats Pa5scd, LL LcLLJLaaa LgOOgL 0 LLLLLLLGLaal0L LCaaLL LL LL LLL CLLLLLL LtL LLtttLtmLCS One day in the cours of a hunting exp(-dition, Santan saw a LLLLSLSLLSa aL tGLLLLL LL LLL 0LmLLLL0L LLL LLL LLLL0S LLL LLTC was Satywati, Santa 1 tl w'anted to make ler his second queen, and scnt proposal of marriage through his charioter her fosterfather, the fish:Tlail. Tic fostcF-atl.e. lgr: I give her on conditioi) that the ston bri to her should bc the heir tic) the thurgapuc. Santu inou wous n't Willing to accept this cordition), He was so devoted to Dewa Tatz, his first son, who was cqually devoted and losing to the father,
The king blicant: Ye-lorn, and his physical condition was observed literior:Lting. It was so p-E, felt that the devout son tLLcaSaLLLLLL L LLL LLLL LLLLH LLLLL LLLLGLLLLLLLS LLLLL LGLLLLLL aaLLL LLLL LLCCLL tle lishCrunal, Tadhgged of firm to give his dilighter in relarriage LL L LLLLLLLlSSS LLLLLL LLaaLLS SSLLLLSaL LLLLL LLtla LLSkLGLL tLLL GGaS LLLL will hardly find another like Tle to sick such words: Stily:YEti's LG LLL llGGa LS LLLlL SttLLLLLLLLa EErLLS LLLLLLLHHL LLLtSS S S LLLLL LtttLL ttL LLaLLLSS S LL GGGLlL L LaLSS S HSa LLCLma LEaLLLL LLLLGLLS LLLLLL what is the giafaniee that your chilkitcrl will agrice to this arrangement.” Thercupin, IXevavratii In:Id: a decla Tution unparalleled in Tld unique: in its unselfish less: 'L' sages, g:}ls and befrigi, witTIČss thiš premir sic of mine, I ha Ye: allreldy rem Counced the kingdom); n.Cow to ensure this it] futu Te with Tescct to Tuy heirs, prise I till bc continent as ling as life lasts in me. tLLL aLaL tLH H LLLSS SLL ELKLLL LLLLL LLLS LL SLLLLLLS the nine by which he is celebrated in the Hirad L1 classics QTIn the title of his low of clibacy in y Lt.h. Tlic II: Tiage (Lok place, and Satyawaii beca II: his step-mother. In gratitude for the great så::iliçL: ht: sin håll made, king Santanu cose Ted on him the barn tılt le Would tive as lorg F bę pł4:13 cd, und that Iċatbu would a Trach hiT (Thly when he desired to depart,
Along with Krishna, Bhis lila tried it is best to prevent the War between Kluayas and I’nda Yış, hi5 gTand-children, but th3 wicked princi: Duryödarta would not Isten to their adwicC.
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ltimately. Bhišma himself hård to participate in het war as ordained by destiny. He was seriously injured by the arrows of Arjun 3, and his mutilated bOdy remuined on ths bei Lif arrows, till:le Witter SUlst. Le caITle si tlat ht Tight leave the body after thic sull had tuted it wards his lurth-Walid journey.
After the elimination of the Kaurvas, Yudhistra, the righteous, was crlwicd kfrig at Els in: Il ri (thic present Delhi). Tille cür ola tipin cğr:Toly was plc"Torriced by K.Tix; fı Tmi hirself, When the new kig expressed his grafikulle til Krishnu for all that he had done : 5, we the Pan: wis, Krishia did not uter a word in reply. His th: Lights were far awl with ills (it who was on his dealth bict. Just at that tile Bhism wa's led italiang on Krishna L CmDamtLLSLLLLLLLL LLL LLL llLLLLLLLLa LG LLLL LEEaaaHLS S LLLLL LLLLLL th: Pandava 5 and Cythers ta ttı: battle:ficltl || Kuru hicira), They all bøwed tij Bhisma, and Krish IIl requested Bhisma 10 give his parting advice to the new king. Being cry weak, Bhisa doubted his fitncis to speak on II: Thas aid Krisha infused his own gnergy into Bhismil and urged him to sp;2; k lic suggested to Yudbis t t: th:3 t hk: JT Lu si pLIt que:h tic) rns, E3hish I:1i Lʼs discoursts delt wjih poly , r1d kingly du lie5 RELji-IÄlä rml) L L leigth and concluded will Micksla-Dharma. Danzi-Charma, explaining charitable liest will of gifts. He colpoxid hymns Siwa and Wishou, Ihc mtw (aIIuo Luis Wisl Ilu Salhuisrah Nanama Sto-triu (thousand namics of Lord Wish ru; is cinc of these important hyrTırs. Adi Sankara wrote a coincIntary on it in the 9th century.
“Strive for truth: be good' were the last words uttered by IBhisma before he cast off his nortal body. Bhisma's teachiugs did not remain leak citers in MSS or books, but they were lived by kings Lild rulers contu Tiy after century.
For instance, Harsha used to accumulate a major portion of his state incline for distribution, once in five years, ETTong the widows, orphans, aged, blind, Ingi the disabled. Hiuca Tsang, the farous travcllcr in the 7th ceintury, haud left Col recordi tha L. he sourid Harsha's Treasury at Allahabad practically empty after th: is ributii U his w;1st st:}T:- LI gold and goods to the poor and needy. I have dealt with Bhisma and his great virtues at length for the simple reason that according to an ancicnt statement three portions of the Mahabharata for in its essence, manicly,
42

1. the coccasional obserwaticrs cof Widura, the uncle of Kauravas and PandaYas, who becartı: the Minister cof Yudhistra,
2. Bhågt vad Gita, and
3. Bhisha's teachings of Dhamas.
According te tradition, this Epic of Mahabharata tıEId al total of 100,010 Werses. It begins by calling itself a poem an at the CTnd its Cribręs itself Hi5 a SaslTII, a trealise om a II principles af iife, Dhana, Tiha, Kilma and Moksha, i.e. meritriious duty, GCLLL ELLLLLLLLS LHLLLtLL tLLarrrLLlLLLL LLL LLLL LLLLLLLLS There is also a well-k1) (wn claim for its clf: "What is here may be fLTld elscwhere also: what is not here cat not be found anywhere", My filho vc reated the Nahahharata a fig Bibie uscid to repeat tlis clairl. t. 1li and SLIndry w tym I w:s a School bry, I thal ght it was the 15 Lal PuTaric boxest, but altbc age of 76, after tila (Tilg ab:3ut irl the garden of LhL: world's bcst spiritual treasures for sixty years, elimitating thcit contral fictions, and ETT Thasisi Ing their similaritics, l :: Im in the happy psikian to state 1 hal my father's enthusia'. TI was pcricctly justified: Before concluding this il spect of the great Epic, l Inus lake mention here of Libi]] exo făLETT Juris lcgcIndis :
1. IX:tity: King Ilira nyakaipu Eind his divine child Prala da, who se deviction tÇ I ndi trust írı I. ordi Wislintu brought, abot It the advent of Na retsimh: Avatar, 12d the SLIvation of hij O Wyl Tel Arnd egoiy :it: fal [her, who had detici (God;
2, King Hill.ischithdra and his Eileen Childramati, who suffeTed LT1 Cold Sluife Tilgs for thc: sak c of Fruth. lt was this story which rill de Mahinia Gandhi an uncompTIlising adherent of TrLuth; ini
3. lhč iego Tld of Savit Ti and Satyavam,—- the inspiring story of a virtuolas Wile Who IIgt Unly saved her husband frorI the jaws of death, but helped in getting back his kingdom from the surper. The VCW she observed for the sake of preserving her husband's lise, ili llius avoidi Tg widowly; d. iš k T) e own as Triratra, I have already referred to another equaily significant legend relating to Dhruwa, the soil (if King ttan apuda by his first queen, Suniti. No dišťLI5sjn. Lys' Hiinduism) can be comple: without reference to

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these legends, which had influenced the minds of millions of Hindus for Titlenniums. These are from Mahabharata and Bhagawata, the Purána associated wiih lihat Epic.
In Tilly firs Talk, while making reference to Bhagawata, I made mention cof its author's sin, Suka, and pTomised to tell урш something si riking from his gli ricus lise. I consider that this is the Tı çast appropria 13 place skor it. We hawe: just fitish cd with Mahabhi rata, Jihagawata is closely as 5 (ciated with it, and both are by the sanic all thor, Sago Wyasa. It is an import; it scripture which had populariscd the TLiths contained in the Vedas, Upanishads, ald Gita through stories from the lives of Avatars, Sages. Saints and Kings. Ramakrishna has praised it as a sweet thing “fried in the butter of Wisdom and stepcid in the haney of Lowe.' 'The Wisdom of God' is another name for this Scripture.
It was composed by Wyasa under the inspiration of Narada, and he impaled it to his beloved son, Suka, who taugh it to King Parik shit, the grand-sorl of Arjun:L, wall succcclcd Yudhistra as the ruler of Hastinapura. Stricker with rerilofse over the curse he had received from Shringi, thic sor of Shint Shamika, Parikshit inct the young sage Sukal and cinquired of him what a iying FTTD shoult listel to Car what hic slic!d adu Tc nkd nylihat he shouldi Tot do. It was in such circuit:T lances that the king received Suka's teachings Ind attatiet sålvution. He handed over his kingdom to his son, Jana mejaya, and renounced all his worldly p35sc55ioIIs End a Élachillets befir: he received the lessons from Stuka on the bank of 4 cred river Ganges.
Suka was a born 5age. He was a perfect celibate, a Slipre Tile exall ple. Of Sudhi. Br:l II: charya. He was its Intersed in quietude and silent Leditation. As it young an of sixteen, he pÓSSCS Sed I bČIdy Čes im Effi ble grace and beauty, and he used ta Wander in the sorest With no Clathing On his body, indifferent to Werything and devoid of all worldy attach IIIcnts. His father Was geally Worried (aver his behaviour, and he had the far that he would suddenly disappear from his home, He was so much altached to the Sc), in spite of Ell his book knowledge. This did happen Olle day.
蛙性

As Suka was running fast towards the forest area, the father suspected his movement and followed him at full speed, calling “Suka”, “Suka“, in the route taken by Suka, h: had to pa s 3: qwer the build of: Dind where the village maideins used ti have their regular baths. On the day in question thcre was a big group of then, They took To Totice of the hand soline youngmai who was passing close-by. Thcy is tailed in water upto the waist, 2nd indulged in wat CT-games. Sıkı te took no notice of their presence or play, Old Wyasa saw this scene from a distance. The nic IIlent he stepped on the distant end of the bund, all the young ladies went neck-deep in Water. They continued to remain in the same position when Wy:15:1 reached the steps leading to 1he bathing ghat. The grey-beardcci sage stopped hete and questioned the IT as to why th y Tem: ined ut concern cd when a youngman pas scd that way and why they became six shy and modest when an old man tike him appeared at the very spot, One of then replicd: “Well, Sir, we were la Tina:le curlscio is that we were females when that person passed this way, but thc IIlchinent we saw you at thic far end of the bund we felt thal We were senales, and a Fllale person was approaching us. That is ali. Possibly, th:l I youth was so pure in hear and holy in hotly and had reached th: sickless state like God* lIn this simple stoly we fini an un fkirg: table le 5son in regard to Brahmachaya (celibatic nui'Illal life) and SudhaBrahInacharya reached a stic Gull-realizatin.
Let us now take up Yoga-vasishti, thc scripture associated with Rauayana. It is not a book dealing with Yoga. I consider its other manne, Gana-Wasishta, TTOTE: ppropria (g. It is monumental work om Wcdantal and consists cof the elaborate teachings of Rishi Wasishta to his royal pupil Rama. There are Imarc than fifty stories given as, illustrations, and it is impossible todo justicata ary of the in this series of discXLIrses. I shall confisc nuyself to only one if them, and that too only briefly.
At the age of twelvč, Ratla wat s per [] uit Cd CT go On a long pilgrimagc by his falher, On his Tcturn, he was found to be dejected and gloomy, neglecting his normal duties and not attending even to his morning ablutions, The jailer was upset over the son's behavirur and sent for the Rishi, RET13 spoke to him about the illusory nature of the world, deceptive nature of the Iihind, transitoriness of life, wealth, health, etc, and said: "This body is
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a great burden, life is fuIt of topil and misery, and death is constants staring at our faces." After patiently listening to the pipil's talic of Yoyoc, the (Guru gawe him the ticachings, illustrating them by cxall plc's a tid stories, for dispelling the pupil's doubts and enlightening him in Icgard to the stute of Supreme Peace and etcrrnal Pliss
The creatn of the teachings can be given as follows:
Thcre arc: four sent incls guarding the gatcs of Heavcn (Moksha ir salvatin , nancly, hīti Pli); 2: Ath Vicara (selfE1: Luiry; 3) Stitch scontČTıt ment ; und 4) Sąt sang (association with Wisc ald holy). If Ile of these four is cultiwat cd, then he will introduce the rest of his conparlins, Ram B was taught that great Sages and Rishis engaged the Elselves in the arduous affairs of the world, after having frtifid themselves with the armour if peact, and he was advisci to follow their noble example. In the 9th centuy A. Adi Sankar: claborated on this ideal in his Baja-Govindi, and emphasised the fact that keeping company With the goinc. wise and lily was the easiest Inc.! hold te make primgress in the spiritua! putih. The 9th verse of Fiala-Govindan) (Satisangas the Nitchangasthwaii), when Tendered into English, reads as faitows:
'By association with the good, non-attacbilent develops;
l4y nxar-uttach ment icçdo il frðI Tn illusiĊn; By frecdim frtin illusic steadfastness; By stead lastress liberation in life.'
That is why the worship of Saints is insisted upon in Hinduisit and by the Catholic church in particular.
Now to the story promiscod. It retatics to king Sikhidwaja and his queen Chulalai. He was a righteous and virtuous king, and she was one who had practised many a religious Sakhil na and at Illined discrimination and dispa 8 sicr. As a young lady she ttack: self-enquiry in the following III anner: "Who am I? What is my real nature? Is thcre at ultimate reality that is independent of the body. Eind mind, immortal and unchanging? What it is fredon, and what is salvation? How to a lain Supreme Peacea Eld so on." She medicated on these linics and attained self-Realization or God-realization. She was a Gnani and also a
皇日

Yogini at the time of her marrying Sikhidwaja. She had Yogic powers likc flying in the sky, walking on fire, water & so on, Her husband w:is totally ignotint {}f this, Fle led a life of ji-cx inten1, One lay he tild her that he was disgusted will the Inunda cle and proposed to go to the Fiest to practice stritics and Teditation, She spoke against such a ster, and :ldviscil hit; that he could do all those things at the Paluce, while looking iftar the Country. He left it dead of Tight, and Wilked for twelve days to reach a lonely suitable spot. There he ate fruits EIT d nuts and slept on the ground. Though afflicted in heart over his departure she remained at hone anci looked after the affairs of the state.
In order to find out how he had fared in the forest, she changei int. Agastya, the funi: us Kumbha Muni, and și cod in the ski just above thic spot whei: the hi-lil Ill stayed. She did so LL LtttLL LLL LLLlHlHaaaL Ltll ttt S LLLLL LLLLLGGLLLLLLL L LLLGLLS LLLLLL saluting the Muri e ki Tg Heggd of hirt to become his Gl+ru and ticaçhı himnı o atta, fr. Cirqçı : Tı : Wisi 31m :). By allengori Ç:ıl st(ories, she tried to enlight in birth :Lnd lead him on the path of Wisdom step by stcp. For some years, she continued to show the path
LLL LLLL LLL L LLLLLS L LSlLLLCLL LLLL LLSEa grrS0S L HLLL long story short, she ultimately revealed her truc self, Eind took him back hit Tic fund crowned hit king ; gait). Now he was a
aaLLLLLLL LGLLLLaS LLLLLLL ELtLLLLLLL LLL LLL LLlLLLLLLL L LLLLCSSSLlL LL 1he World. Soriae pcalD, gyen tod:1y, want signs 3 (nd miracles tÖ accept the existence of Gd and Sul. Sille Y gis tire (obliged to display them in order to convert such sceptici But Hindutis Inı in a general way discs not approvic of such pcrfirma Ice of miracles as a IIIere show, For a truly realised Yogi or Gilani, thcr: is no ntber to witness tle display, lHc hus beç Taç kJrhie: with all. To dissuade people from running 3 Way fru In the activittes of the World LL LLGLLL LL LLLLL LLLL LLgLLL LLLLLlLl GLGL ELLLL 0 LLL objective of the stachings of Grana-Vasishta. The sa Inc therlac is repca cd in Bhagawad Gita, but Inaking all-watce for different temperamists, it teaches athct paths like Devotion, Kalina and Rajil Yoga, whicTcas Gnarla-Wasishta deals with only thc highest path or Granti-Marga, the monistic phase of Wedan: ) which is the most sublime of all. Hercin lies the solution of the deepest problems of science, philosophy, and metaphysics, and the final goal of all religions Wery few thinkers can understand or
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appreciate it. That is why its study is recommended only for the advanced stricts. There are other scriptures to be studied before taking up thiş biJi Jik, i Arm Eddrey sirg aT entirely Christian audience. 1 must be cautirous and careful, However, I presume y(2u Will Law: n. bjcc:ion t fy st:ILing that the Wisdom Path of Wedni il tone cxlains how it is possible for one to say: "I and my u the E. Te 3-in." During the iust century, the Tahil version known as Grana-Wat sidd:Lm vras very popular in South Intia and Jaffna, You could have fund a copy of it even in th: homes of some orthodox Saivaites who were vehemently opposed to any books dealing with Wedanta philosophy. You will be surprised to learn that copies of Bhagawad Gita were seen in Jaffna only after 1911. Thc Siddhanta scholars were so opposed to it. The position is different today.
I am happy that thy concluding remarks on Gnana-Wasishta have turni put to be 4:1 irq troduction to Bhagawad Gita, This has happelled without my planning it.
Blagawad Gil:L's micssage is primarily to thic men of the world, whe ire ill.iscc! not to tei:Juncc le active life and ils relations with the world, but to be in the midst of worldly activitics, div: nising then by 4 Complete deklication to GUd. Arjuna who was chosen by Lord Krish IL for delivering its message was a math of th: world, a twicT. Warrior, hero, with all human frailtics. If the Inlessage was to bic concerned with life in the next worli knly, the eldest of the Pindavas, half Ima-puta, would hawe been E more suitable agent to receiv: it.
The World-drarila is an inter-play of the three Gillas-Satya, Rajas and Tamas. These Sanskrit terms may not he clear to you. Lct mc cxplain in some details, What we ca, Purusha in Sakhya philosophy is the Spiritua! principle, als contrasted with Prakriti or nature. The quality or functionai peculiurily in natuic varies, Sattva, Rajas and Tamas are thic thic specializing modcs of nature, besides other I unlcrous manifesticci qualities or functions. Tarnas is the liwest of these in which there is inertia and lack of hrilliance, indicating a heavy and dult charitler, The opposite of it is Sattva, it stands for steadfastness, equaninity etc. Rajas is the intermediate, and it implies some sort of activity. This middle stage in nature is the one in which the equilibrium is
3

disturbed. The normal hurian type is represented by Arjuna as a warrior. A Tan of Rujus šalys: “If I acČept the work, l demland the fruties of any actijn.” 'fhe Tamase individual says: "If the fruits of Lly work are denied, I shall give up the Work also." The third, of 1he Sattvic attitude is lic Work but to give up the rights for lic fruits thereof by one's own free will. This third at itinde was first taught to Arjuna in the Gita. As further di Pubts and confusion arose in is mind, the dialogue continued, revealing Uther på i his t3 perfecticol,
I shall low take you to St. Luke: Lo llur State the differCT:t temperaments of the humını hicings, Illii CGI spel says: “In the course if heir travels. His Jesus cattle to a CCT4 in Willage, where u w. m3 m tamJd Martha made hin wcleQT1K; in her house She had a sister :: Iliç, MILITy, w dıç Tori:—she sit down åt Jesus's feet and listened to his wris. But Mariha was distracted by her many dulics. She stepped in front of him and said, 'Lord, is it mothing [o you that this gister of Iminic ha & b cÇIl lici ving me to LssLSLEL LLLLLS SLLLlLS LL Lt aL LLLL LLLa LL LtaLL SSEAtLLLl LtLtSELgS the Lord replicd, "you frLt and fuss about a numbct of things: bu LacIt is 31): Lhing you lack. Mary hills closin the god art,
tL LLLLLL HLLL LLL LLL LLL LLGLHH aLS LLGL LL LLlt HHS0g unde stand when Rajas and SL ( 1 yiL ac' Lully mean. We can also aEE gg t tHLLL LLlLLLLLL LLLLLL tttLLLLLSL LLLLaLLL La aLllSLLLLSS kind but tirm rerf, Marth wert en TFcTä ring Lh: Tincal TT1Core patiently and punctiliously than beforD. In Krishna's langllage, the QT dinary Karina was tLinci int. Nishkariya Karma, selfCentTed work into Self-liss Work, r father, the work tur Ilcd it Worship of the Lord,
It is gratifying Le note that this priEncip'c enunciated il the Bible is beautistilly introduced into the working of youT OTders, Sisters and Nuns, Wollen bound by vows, usually living in LLtaaaaHHS ttL LLGGLL LLLLL LHHLLLlLaCS LLLLLLH LELLL LLLL LLLLLLa barę Costal:IpblaĖive: QuKITırılı un i Liès why haw: abscottely no Ttalcť with hC Wotli, and airl at ir) dividual perfection through a close umiem with (God il prayer, Thecta, you hawe he partly contÇTT plasiwe and partly active communities, who devote themselves to religious and chariable works such as educiting Lhe youth, caring for the sick End strying the aged, he destitute, the mentally deficient. and so on You have the Sisters of Charify founded in the 7th

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century, known by the name of St. Wincent de Paul, who are dçYS") ed to both Corporal arıcı 5 piritual wirks, Air Fou have the Sisters of McTcy, foulided in Dullin in 1827, by Mother Catherine McAuley, They mining hospitals, orphanages and hones for the destitutes. During IE7 y wilc: tra y els in the Christian World, I have: c) me across thcm : Eld th: self-siliciti ltcing work they dçi) in the sacre Tina Title': « »f }-xırd Jesus. The See are facts known to; you. 2nt just repr; ting then in order to emphasisc the fact how such work is dat with im Gita
I have stated that Gita was at one time not popular among hc Saivaites in general, and ihc Thodox people in North Ceylon im particular, But this dches nixt ITIc:In that thcrc wcTe no individuals who prastised the principles antl ideal5 taught in ha great kLLCS HCLL LL LL0L GLLGLLLLSS S LLLCLCLL LLLLSSGaL ELLL LLLL HGL lLL even the nume of that book have lived its teaching. I wish to narratic the Wonderful sti II y of conce s Luch od lady, whose nebory is cherishcd for the past nine centuries. She lived at the time when the farticus and magnificicnt templc known as Rajarajeshwara II) was being built by the Chala King at Thanjavur, South India. One day she went to see thc progress of the work, as Tiany others from the area did. She was surprised to see the arti sup15 at work Ter spil ing and thirsting for water to querch their thirst under thc hot sun, She went hote, cellected many big earth pots, in which she stored water which sh: filtered attd could under old traditional methods with nut 5, torts and herbs. The workCrs started colling to her hut, to quicnch il, cir thirst, and sound the drink invigorating too. The chief atchitect heard of her ti i šelfish and whilable: service, ärıdl visited ther just at the time the construction of the DoTe of the ticiple was nearing completin, After praising her for het nl: ble work, he wanted her to offer something to be placed at the top of the Dorne below he Pinnacle, She refused to accept his praise, saying that the water she served belliged to Mother earth. All that she had done was to collect it daily. As Tegards the offering asked for she replied that she was too poor; she had no gold, silver, or even copper for such a purpose, The architect insisted that she must give something. Thereupon she pointed out the dirty old stone at her doorstep, as the only thing available in her hut.
()

The architect had the stone removed to he working place, and made out of it a beautiful top-tiec for the Pit - cle to be placed abivc. Thi: d:ly for 1 hic car: $č-Tution of the Temp’e was fixcki, Ethii (in the previous Ilight, he king had 3 dream, in which Lord Siva appeared and told him that he w:L5 happy that the efforts of the kig h:Ld Teslied in thi: ccm3 ( Tut:Liçan Qof a very big teple, LL LrEGGLHLLS LLLL LELHHLt LLLLL LL LLgLgL LLL LlL LaLLLLLLLaLLLL LH LLL LLLLLL of the cili WJim:Lil who had helped in the c-nstruction, Presumably, thic king was prous of it is part. His Work was Kanny it, looking for nale and fafle, Ind not Nishikary 8. lf: king w:: surprised at this cyclict by the ord, fle contacted the architect, who easily Lu Tider Cid thc: sjt Läti), He was first Telue:tart to colé out with Ecstry filing li Et the king Inight query why he could Dot find tile accled skille ls where. But later he gained courage and told everything Telating to the old worlan's part in the constructicol, T1 explicit het, w hıET 51 was ch1.5c1 by hitī kom purpose, ().Ti hea Erig this story, the king Was Trðved treimeTitlusly. Accornpanied by the architect, he went to the hut of the old devo: a II:d ELid hi: Tesi:Letš. You will [ SCc: fr ) Til this 5 kJry that no knowledg: (fScriptures is needed to lead a tILEy spiritual life of dedication anci su TTK.mdcr. Yt tim s, too Trich gas knowledge provics Eum impediment to such i iife. I atm su rč i will be tblic to give you some more inspiring stories like his befire this series of lectures IIsis. At 1he Very outset. I promised not t) burden your brains with metaphysics and philosophy, Thank you, dear
Cters

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Slxth Discourse
We have already discussed hc thee ill cities of nature, known aš Guras. To have å perfect gT4 op of this mater, it woull be advisable, tÒ L.) Lultiply them into Tine divisjons, giving cach of the CGL nas all the threč i spaçC1s, malmly. TaThusiç Tamals to Sattwic Sattva, or in simpler words, from the crudest if the crude to the pour est of the pure, I a Im s LuTct you are able te understard this interpretation.
Now for yolu to urlderstalıd the significance of Behagaward Gita, you must know something of the differences in the tendencies and tenupcra IT cnts of 1he hurian beings. The need for different Pattlls or Yogas taught in Gita arose in Eccount of these tcperaTrier tal differences It ii5 li ere that its u rliuc nint u re is soccer. Though it is described a si :mic of three alth critati.'c scriptures of the lindu religion, it is undoubled y he supreitle Biblic of the whicle hill that race. It is no exaggeration, when I say that its universal character is unique in the world's religious literature. In it you will find a universai religions (if the world. There is no Compulsion (I) Iny (ne to follow only a particular path. Recognizing the varying ten lencies of the different Tinds, it guides cah along the path hist suitcd to it
The human tendencies are classified into four grand divisions, which, together with their sub-divisions, cover all classes of people. First, it t:kes the activic Illin, who likes to work, and who is ever ready to help others, The busy, very-day Working man or woman is taken up, Eid he or she is taught the secret of work, how he can turn his daily tasks into as:ts of worship, by Inct looking for the fruits of his labours. At the start, it may be difficult to surrender the E1, and at least the gla Tour of arte ad fa ne will assail the aspiant. But by constant prictice. non-Lttach Illert is achieved, and thereby perfection is attailed. In the busy and noisy world of ours, this is the path filr the ILajority. We call it Karuga Yoga, Only from this Karma Yoga can man grow into the Nishkannya Karna Palih.
2.

We have the second group of emotional nature. To then, hakti Yoga or the Path of devotion and love is advocated. It expl:Li); the maure of diwife lcowe, alnd incjica te 5 the palh for LGLLlLLLLLLL LLLLLLL LLLLaLL rLLEES GG aLLaLGGaS LLLLLL GGLLLLC emotions can be Jade to bring forth spiritual unful II:nt for fulfilling the Purpose of life batı hère anil lereafter is explinçd under this Thakti Yoga.
Th1cm wa' hyč Lih: third grCup of people psychically ill:lined. 'Iley at concer Incil with spirit-world, tolepithy, Clairvoya, Elce, LLLLGGLLLLLLaLLS LLLLLLS LlHHH LL a HLELCC EELGLLLLL L LL LaLL LLL LLL LL at Will and årC very keen of C11r Ing disease, afld perfVIIning Such otl:er miracles, The path far them is called Rij: Yoga, Yogis of IndijaI fram anciclit times hal y llis play, Çd thę WC pa Wers, But the LLLlLLLLLL LLL LLLL LL HllaLH ELLLaL CLLLLLL LLLL00L0LLMkS LLLLLLLCLLL and uiscipli me ge: Lucili po ''ers, tlh ra căšily titur El a Gwly fi'om the path of spiritual traith. Tilis is the Teason fi:r some of our great teachers discouraging tha development of such powers, which, they sily, 3rc obsta čle:S Ľč) spiritual progrčSS.
shall give a classic example from our books. Woma in LLLL LLaacLSLLLL LLL L0L LLL LL LDSS LG LLL attttLLS LL LLLLLL obligativ El to hic children. PL. Tent:5 have tıceir du ties 1.) the HLlLllLLLS LLL LL LLLLLL LLH LLlL LLL LLLLLLL G LL LLLllllllLS S LLLa aHHHH LLLLLLtttLC LSLLLS LLLLLLSHLHL lllLLLLaL0S LL student5. Jler the KirIn Yig tredy ciealt with all hese TLaLLLL eLLLLLa aalLlL tttLLLLSS S LLLa LtttL CCLLL LL aHEELCLLS e then. IEhere was once a young mi. In who shirked lis responsibility as the clidest son of thic family, and rail away to the forcest fjoir LLSlLm LuLaLSaLSS S ELLmLLL L AgLLL LLLL0LLS LCCLLLLLLL ll LTS LLL LL LLL he had at taired Timuch. Leavirlig lle Astıram td g to hč Ldjı iling willage, he rested for a while under a shade tree. A cTow that was perchiTug oT 1ę of hic to branche; of the lirçC hac! iis call of nature, and its droppilgs fell on the dottle of the y Jung Yogi's head. He got very angry a nil look cd at the crow with piercing CCLLS LLLL LLLL EEEt LLttaLLBtLLt LLaaa altLLL HltLLLLGGLLLLaaaLtLLLLS GL LLLLL LLLLlL LL LaLLLLL LL HLLS L LLLLLL LLLLmLLL LLL LLL LLL LL had reached the highest in Yuga. At Wilshiing his head and fact in a pand TIFELT-ba, lle T11 :red i he: villugę 1 Td 5 li ::d in frComt of the sirst house he reachcd Inl, as usual witli all Sattiyasis, b}Egged for fodd, The Bady of the hex:44s;& Wias at the title bu 5y.

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attending to her husband who was ill, and took same time to bring thc offering for him. Having already become impatient with the delay, lll: Chukcd the lay fir being indiffei'ert to : Yogi at the LraaS S LLL rLLL LLLL 00maHSLS aLa aLLLLL LLL LLL LLL LLL LLLLL L Tlist:lke her for the crow in the yorldcr trict, The young man got perplex cd, pI str;Lted hill-clf at her lect, and begging her pardo, asked her to accept him is her disciple fir spiritual enlightenment. She cheerfilly exis: illed it him titat she was no Yogi or teacher. bllt only an ordinary Woman arking after her husband and çltildren aild it he Wanted ErLily Spiritlial less: 13, hç mugt go to Llic butcher wh1) wa3 TLI m Titig a shop at the end af het street.
ACCOf diingly h& wėmit (1 LITI til he: Teuched tl: Teat shop r13en tioned by the lady. Hę sted in front of thL: sloop watching the y. Ung hutchČr culting am l weghing pieces of meat and collecting money. He felt ashaned within for having gone there, but le cÇud mot disco! Jy the oTder if the lady. Hinding the young San nya si will anxious face, the bLitcher kindly enquired froIII him whet li:The 'A'us the y Jung TIJ I seelt to him by the lady residing at the end of the Tr:d. On getting a reply in the allinativ, he told hiri to Wäit theT till hic: linished his day's du Lies. WhçT1 all his L:1ịcrlts haỉ gøfiế, hć L:gÎlected thr: ki:Iy's salo momey, LLLa LLL CL alL LLL LLLL L LLGLLL LLLLLLLLs LGGGCCLCLL a LLL sELLLELSLLLLLLLL LL LLL LOE EE LLm GLLrLLL LLLLLL ll LLgS LLLLLL witing for his rCITrı hı Tier. IIImrt] cui: Lely, bıc: gyve them both heit : 'W' ċTing bath, Ltd beforc: Scrwig ther m:als, hic Lurred to the Yogi and said: 'Now I am free to attend ten you. Please LLL LL KLtlLL LLLL HtHta LLLLGH GlLSS LLLL LLLLLL alL LLLLLLLlLLSL LLLS tCCLLLLLLL LGL HLC CLCCL LLLLLS LLLL LLLL a aaaL LLCE aLLLL LLLLLLCLLS
Laaa LaL LLCC LLLLL LLaltLLLSL LLLLL LLaaLEgLL aLL LL gLLL LLLM handled. This business helps me to lock ific ITty aged parents to LLLL LLL LLL LLLL LLgLLASLLaHH r LLLL 0LL LL LLLLLLLmLLLLL thuš fullilled, I have ri tliter dčia & C ambiji]. Please do mot take it that I have any attachinert to the work I do.' The young Yogi browed and Lh4rkced flac butcher thU5: “Sit, l have no qu'ilic-Il () ask. You have taught ille by your wery life what I should di for my salvatical, Thank you." And het Tet Lurned to his parent's him: in lock after thiiT Liceds, and lo lead the normal life ab derticist Talled by the lady and boltcher.
Now thit. I have citetail.cd you with an interesting story, believe I CD akči yu bäck C the most intricate plilo5ophy of
挝

Gitt, We hawc al Teady disĽLussed three gTLETIS KIf human being3. (XIIe: il Te group T:Trains to be dealt with. This category consista of paiple who arc intellectual, discriniilative, and of a philosophical Taturc. It is from thi5 grup w: gettle glistics and theisti. They become so becaus: they fiil to rÇçıgilize iht limitations of ths intellcot ind rest. lf any of th:Ill says that flitl, without reas is Eo!! ici, l r ictor t tlit Tchsel with Lt fait is bJI TFICIT. FOF his intellectuat group, dia has the Gnana Yog4 JT the Path of Wisdom. This path is a difficult one. Treat for thc selected few alixte. The Universe is moctaphorically les cribed als oko wattha tro, a tice having its roots above a Tcl hanches below. It his sprung irrin Brahman. Iudalhi is i 15 t f’Lirik, the sense C pëħirliğš årt its hel [yws; hic great elet men (s its boughs, the scrise dljeçts its leaves and branches, Daim, and Adharma (virtie and vice } its bic::Lutiful flowers, pleasure ind pain its frtits, The Aswatha is said to be eternal. To cut dowl this tree, younced the Sword of Wisdom of ELL 00L LL LLLLL aLLL LL LSLLLL00trS LCE LrL Lm0L D LaLLLLL LHLLLLLLLS standing of Spirit and Matt CT (Purusha and Prakriti), the three Gunas aid their operation, alone can transcend ther)) and he in a position to cut this Intirellous tree. Speaking about Wisdom of the Self, I am reminated of the disc very of a leaf lifa : pyrus book—that af Oxyrhynchu 5—8:cortal ini Ing sÇm: SE4 yimi, ČÍ SLI3 Christ-by Archile:lgists excavaling in ligypl. Dr. Ilui Bruntoti has ce pied the se lluo wing tical ing srca I'll hul lcf;
'And the Kingclim if Heaven is within Yola; and whom .
soewer shall Know him: els shall find it." In this thẹrẹ is remarkable similarịty to the teachings of thế philosophers of antiquity, and the message of the Gita. We can divinize cur life only by metting Ithe mind and cgc, in the Lord. Mure about this later,
Il have bricly described sic fr the fur Ykogs of Gia, You Inlust next think that they are: cxcisu:šivy: and contra dictory. No, they are coinpin.cntary. A beginner in the study of jita is likely to be confui ied, Ilım (III: placc, it is said thịt “Yargı by actica iš verily bett CT than renunciation of iction. In another place, it is suid that “Yogi is greater than hic Lscetic.” In a third pl:4 cc, the path of devolic ni is highly praišid, with thL: stå tČIT)Ěnt, “Het the highest spirit, Ch Partha, Imay bČ TÊảched by un SwęTwing devotion to Him alcDe'. Again, the Gnaela Yoga is emphasised.
5.

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by the stateIDent: Nuble afe all these, but I hold he wise as wer:ly Myself, he sclf-limited is fixed in Mc, he highest path.' But actually there is na roon for any Stor (us on if you think LLLlLLLLLLS LLLL Lraa LLLCLLL LlL LlLlLLL LLLL LLLLLSgLLLLS LLL LLLLLL hits PTaised cach of the fotr Yugus witti a vicw to cre:Lte en 1husias.nl a Ind interList i T: thc: Lispira, mt | nl his particular path to sluit his Special temperament. WC must concede that each Yoga is ai cificacious and potent as the tiller.
Some corn incintators have divided the cighteen chapters of Gita into a group of six etch, and Essigned Karina to he first six, Decticle) to the sec(Il six, and Wisd:I to the last six. This is Ein zirbitrary division which is not &upp}Tcci by the sk;s, You find few stion dealt with El Cl. Xviii, in the same w:ly as Gnana Yoga in fic third Eind RElja Yoga il he 6th. Further continents FIFe la il rocessary Cyril 1h r : point. 3: Terit arkt ble i hing till:It happened in tlač 2ÚLh ccIllury is tlat Indiä liaš sĽcn EI 5ĽJ:Lr:Il: Mahatrila to demonštrate E:LLh çf the si: l’atlı 5 in la ; Cywir) ilic. In Gandhi, We hEd il tituče TeprĽS L'IntE, tive C 1 Ihe Nishkimya Katra, Im Rahmana L LaLLLLL LLLLLLaS S LLLL LLLLLLaLcL LgL LLLLL SLLLS L LLLGLtlLLLLLS Maha Yogi, to teach is by is own life's experiences the Yaga path, and In RITIdas, E devotee. to convince us of the cificacy of
LL Lt L LLErLLLLSS LLL LL LLLLLLLSLLLLLLLL LLEE LL LLLLLLLLL LLLLLL LLL LLLLHLL LtLLTSS t0 LLLL 0SSaaaa LLLlLLLLLLL L0 LLLLLSSSLaLtLLtllLLL LLLL LLL då rk age of r. Tik millic: iI ISTm. Get Ilidhj diel te identical FecitatIOı LLLLLL LLLLLrLaL LLLL LLLLm LLLLLL LLLL LLLaL LLLLLCLLLLLLLa LLL LLLLLS Sc) there is T.C Ç; II, tr: dictio:ll, In stating that Unly En perfect Gnåni With cosmic visirl call tIuly be a Nishka Ilya Karima Yogi, LLLLLLL LTLLLCLL LLTaLL LLLL LLLLSSgLLLLL LLLLYLLLLLC LLeLC 84.Id Ci [lar:ı,
We hawe turday in Acharya Wirobilha 3 brică utiful and living Example of this idea, which is und, Lubtedly the highest possible LLLLLaL LLG LLLLmmSLLL LLLLLaLLLLSS L LLLL LLLLLLLaaLLLG S LLLL LLL LLLLY your altenlian to tle lic and tc:1ching cyf th5 latę Bishop Nikolai LcLLLLLELLLLLLL LL LLLL LLLLH LLLLLLHltLSLE LaLLLLS LLLL KLELt LLLL SL a Serbian village in which there was only one will of water. EY eryday fra Nr II da WTA tal dL15k, p:ple drew the war er from that Well. By the eching the well was conplctly mitics. IDuring thc night, the well filled with Water to the brim, and people came again and drevy the Water, This simple experience taught Nikolai
bij

te know the difference between the East a 1 WLx 1 i Eld also between Bergard Di Tig. T15ircd by thi; ex ample, li & pl'epa Ted the instructive Essly titled: "To Bc Lind To D.O.' He dr, Wis our atic: L!ico [] to Jesus, Christ's pikL "Jubik.o of the T&C wlIcT: hic said: Make the tree god and its fruit will be good. He also takes another saying (?: J:sus for ilustrati: In: Eët ya I; light SC SËlime brforc Imen that they wili see your good Works, The revored Bishop rightly draws the conclusions: I) First lie, and the L. D): 2) Be perfect and the I do perfectly. Herc we find a fine interpictul al of thç Bible: iI the ligh cui Wein IL, Which does not belong to 3 ny 5eçt, ':'eeld, Cor dem milir:Alich. In the words of Prof. Max Muller, “It has on T all 1st every Iclgin; nay, it embraccs he in all, Th: chics of WciaIlta bring peace and haTTony Lo hic religicus wurlel. Why shull wè ba: Imeri? Wlby LLaLL gLJ LLLLLL aaL LLLLLaL0L L0 aLLLtESSS S LLLL L GLSaaaSaaa LLLLLLL great Prophet his said so, at that it is written in some scriptures, aL LLLL LLGLLL S EErS LL LLL LSaaaaaa t LLa HSLLLLLL LLatL0S0 LLLLL the Lunı yerye. 1f we help herrs we Serve courselye:5, ywhen we haTim GLlLLLLS ESK LLLS S LLGL aHHLLgL0S S HLHK 0L iLLLLmLS LLLLLLa LLLLLLLmLaaa LLLLLL LLLLL LHLLLLLLL GL LCLL0utLLLLLLL S LLta LLta a LLLlS0S LLtLLtLLttLLlL H LLLLL We are allTedy come with our neighbour, WE: rmust lewe: hiıı aš ourselves.
COINC If your sisters suggesed to me litt Weck 1ha), I should say S T ching in der:lii about Y{gą incl Mcditalion, I lm happy LL 00LLLLLlLL LLLL LL L a LLLLaLaLaS LLaLaL L LLLLL LC LLLEG LLt L LLLSLLL L Over the world. It is jLL5 t like: at rew flı iç or in Europe and ATLEErica. Wilhem 3 demand is : Feat, the supply als comtes in plenty. Yeg: M3 ştÇTs arc fiiyitig frem India to fr: Tcign lands, and SILe of them utiliza this opporturity or making money too. What most of then teach is not contemplation or meditation as explained in Raja Yoga, but pu Te and simple i latha Yoga, as a Sort of physical culture, I am speaking on this subject with a lot of personal experience gathered during my world-wide travels.
Raja-Yoga as explained in Patanjali' Yoga-Sutras is called the Ashtangilyoga. It means yoga with eight limbs. The first two a1c YaTT 4 and NiyaDa. These two goy:r ctical observation, physicall cleansing, dietic restricii Ins, c. a Tad Lettiin I TÇntal tr:ıinı ing. Irı otler % ords, trLithfuliness, C.Centinence, Tağı-killi rığı, non Staling, çontentment, self-control and internai aindi external

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purification constitute Yama and Niyama. The next two limbs are Asa as and Pranayala. For mental peace, physical relaxation is esse Tial, and & c) w'e are advised te sit ia à cçomfortable and relaxed postin, letting thc whole the Lorinuscular system loosen up. Panayarla is intended sif rhythricul breathing. The function of thinking is inlet-related will the function of breathing, As a resl. It if it is connection, changes in brething produce changes in Irind, and wice versa.
Hicre I wojst t8) cach you sioTTie:Lhing by T illuştra Lion ard by a dirČcl le 5Ç011. Fii's I m Itific: 2 ple's who haši hercome excited with let fiblic :Lnger, and you will obsery': his heavy breathing, con 1ilg an ging in slitt a Ill hIIried gasps, lo thic ex crit of his th{jughts alld passions. The 113'è violent l'his bchux jour, ttle nore violent will be his breating. You have possibly hcard of 1ht advice that when a person is angly rid excitiel, he must cault one to t(I before speaking any hing. This is stica Tit to regulate his breathing so that his temper my be controld and cooled da W.I.
You have alsapossibly heard i s fakirs or sachus who forcibly retc.55 their respiration and get ticallselves buried for a time. When they re-emerge into active existell.cc, thcy say that their mind has becn Linconscious and that all the lights disappeared with the suspension of brething, There is a young Hatha Yogi by the nal Eric ol Sinha at Mysore, son cycars agi), l di} Flot knew wheiher he is still alivc. He was an extraordinary example: if the practice of Hatha Yogi who through the power of lificah suspension completely blotted out all consciousness, all thinking whic his body existed without decay. lt. Wils reported ill-l lic took seven years to attain lihat stagic. All thèse displatys nimaty Tluse and inter(st the curiosity seckers and tourists in st:arch of the wanishing ropic-trick. But such practiti'ners are not at all on the spiritual path.
The vital part of 2:fe is beatling. When breathing stops, we are dead, But how Tary of us are breaching consci (Lisly? I would now kindly cquick, you a sit up with your spital column crect, and your head well balanced on your shoulders. With closed eyes, please watch your breathing. You must become a witness to your breathing and count the number of breaths you
53

;Ik: in a Tinute By this mctl: 'd, kill c. in easily reach the slug, if rhythmic br.: thing which is et citial for the practice of HHLLLtLS taS S S rS LLL aaSHHCLL LLLL LLLLLLG LLLLLLLEE K LLLS LHrHa ESL LLLLaLgL LLLLaaLa LL LLGmmaLrL LLaa SD gSSLLL LLLHH GGa CCC week's pr:LL lic: a Tli in thre: 1) (Iltis' ill. T:duce the Lumber to Sewell which is all appreciablf: Tirit. There is a Lucid to Icduce LClLLMLLL aS S G S S0CtLLLLaL LlCLLLL LSL LLlGa LLaLLcL LL gLL LLL LL bI: hirīg x cis, MTing is le best (ime, When yu laks gradual but steady prlgress, you will not necd a WLich to reckon the sced of bical hing. The quietness of your Tilind will be LLLLLLLLL LLSLLLLLLLS L aaL gLLL HLL0 LH aHlLlL LrrL LLL LLLL LL LL Lcc S LL CCaL a LS LLLL LLL LrLLLE LLLLLLL g LLLLLLL in bric; it h;Ls its sur: in El Cin: Lific-Current Prata) which per Tleites he whol universe. The ther pratlicl: ;xplaincti in Yoga litСТature, Trguring inhuling, chaling and retenium of bTeath is lot me:Lilt for ya L. Slich methods Iced the guidance of an Cxperienced te:cur.
All the ful bitt Illins relate to atha Yoga, which is a preja Tatir for Raja Yugh to which he balance four limbs are TL'lilled. * Hathil Yorgi has to evolye 3 bıčal hy boly by hirmless food, for the next step of control of the mind. Hatha Yoga is Tot Yogä, b Li simple IId pLure physik Ll Culture, unleks it eids in Raja Yogi, whili deals with the spiritual development of LLLCLaaaaaHSE 0LL LLLLLLLLS S CCaLGS Laa LLtttL tL cLL ELLD KL Tçširibed in llaith:L-Yi, irgit Prädika, SCTv:s net Enly the physical asp:t bLIt the p'yçlı9-Cç hiçil purposes üs well,
The next two titubs are Pratyighara and Tharana. Uшт mind iš co Imp3 Ted to a Imı{Inkey, li the sa Time way as the monkey jurimp from Uni: bra IIch ti) a nother on a tree, our Ini: il ruins away to pTe will 5 till Lights, Eld li ! hic: Chjeçts o senses which were previously experienced. SJ, we have got to withdraw it stom thčm, This is known as Prityahara, The next step is to makg L LaLaaaaLLLaLLLLL LGG LCC ttLSLLLLLLLL LLrLrLLL LLLLaLL SLGLLLLLLLS L LLLLL SLS Dharana. You cannot practice this without first making thic mind qui et årld Tcl'ixcd. At the si 4rt, it would app:3T disticuit to do se. In fact, the Illinent you sit a coden rate, ail sorts of ugly, GaL0LtLL LLL LLLLSMLlLlLLLLLL LGLCCLLTLLCLS Lmaaa LG LLLL LatLLLL of the mini. It is like stirring tille accumula led dirt in a neglected Well, But with persist.cnt practice we can get over this difficulty, Befort II laking the mind ccratered on the single object yciu hawe

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got to free it from ugly thoughts by replacing them by good aid. pleasant ones. Then fr:m III uny good ideas, you conEue to one single: Thouglas. For th:e success (31his cunccntration you have te choose an ideal object. When it is truly deep, Elind the mind does not waver but remain føJcu5 sæd oli klut single the Leght you have Tcached the next stage is hy: hil or Jinclitio(l, Like the oil poLurced from om1': 'w css, çil into :) Im (31. hicr, İnc:: 1 mird tmuşt flow: continu Justy ta) är obje': with () ut cÇssion, Wu must not mistake tile succcssion of Inilny thoughts of the same object as Jhyana. Thei'e is a tendency (c. 11ake such a listikc. By so doing, we can Ilever reach the final stage of Samadhi, which is slip3r-conscious less. Tl)at is a stage beyond Worls. At the beginnlIlg is the Practice of concerttratic?rt Inc. meditation, ws Elced the aid f for ll Ei Iid ninle. As one carnot nake a true picture of God, one may halvic lob satisticd with the picture of Jesus or th: Madolina. Th: Hindus lavic the pictuft of Rama, Krishna, Skanda, DCvik: the pholo fally revered and recogniscid Saj Tit, to slit their tas Ic and lendency, "WC Illust i: akc it a regular pTactice to led it:te ever for a few minutes (Lily. he trary Thor Ting is ile be5 ir 11c: d:r it. Aš explaiitad : Lill:er, the Inu’e: of the utilind is; to rull way. W: rmust dring it back. Irık 5 et it to Elı editate om God or God's incarnation of any one of His attributes. You will experience joy unspxakable after one of two years' persistent efforts.
Tç) çorıclude olur discussicYII cırı Bhagil Wid Gita: I Inust say Scaithething ib: ut its commentators. From Achary Sarıkara to Acharya Winklbha there have been hundreds of them. Among the ancients, Satkara starlds surrerne, Absolutchionism was his doctrine. Thougl an Advaita Vedani ist, he was a devotee as well. During the 9th century (788-82(b) when he appeared and worked for the regener:ltic:l of ll induism, there were sixty four sects, so IIc degenerate and disgraceful. He established only six and composed Psalms und l’ı ises for all of therm, Ianicly, Siva, Dewi, Ganesha, Skaria, Wishn) ind Sun. The cxt Acharya to write a continentary oil Gita, was R: In a nucharya (1017-113). His doctrir L: was Wish L51 atlwalita Jr qui fill TT1a is Ill. His colul III cn tary was fulirwel hy another by Mladih:Lvüch:4rya dicaling with Dualis Lu during tile Stil Ceritary (1238-I33). Coming l) (lic moderns, we must give the first place to the Gita Talks by Winobha. He says that Gita has been his father, mother and Guru, Within a
åû

single decade, his interpretation has corne out in hundreds of thousands of copies in 14 languages of India and ceTain Europearl languages, lhe secrst af 1he sitccess of his comtrentary is that it CaLLLL LL LSttLLL LLLLLL ataaa HrllLGC LGaLS LSLaa gLLggLLL LLLLLL you that he is : Gnani who lives the life of 1 Nishk: mya. KEIrIma Yogi. Th:1ugh a rebel and non-conformist, he his defencycl idol worship oil this philosophical ground that it teaches the device to perceive the supra cosTic (i.) l in a simall piece of stone. He says that the principie that dwells in the small piece of Stone is the sanne LL SLLL LLLLLE LLL LLLLELLL LLLL LLLLtLlL HaLLLLLLLaKS LL LLL LLL LLLLLL here that his Guru and (iuilc, (i.andhi, described Gita as his dear spiritual 1 ohcT. Elis co-Immentary is known as in: Sakthi Yoga.
The briefest colmentaty of Gita was by Ramakrishna. Para Tahans. Hiç šaid it i civile single W;7 Tcl, "Tiyaga". Od explair gd it i hus ; “If you keFF) on Top C4 i Tg i 141 Gita, Gita, without a reak, yılı lıc:tr the si : und * liyaga”, which means sacrific or Tenuncillion. In this connect ICF), it will be ints fosting for you to learn that a similar (The Worl' comimCritary fs given fer your 3 ble by i fat Inc. Les Amčitic: In wrife:r, Mr. Russel Fornwait. He writes: "Take a look at almost any page in th Bible, and yo y Lu will scii th1:41, li wing is giwing lf We Were to reduce ELLl LLLLL LaHLLL0 LL El LLLHL LL E Laa SCLLLL ELLGLL CCCG KSELL Inot be worng if you chills: the wild give'. Giwing is indeed the the essence of the Scriptures, it is the essence of life.'
Ranikrishna's illus Titus disciplc, Wick: I and 3, caTried the Inessage of Gila to Europe and America. The advent of these two great spiritual giants, Nara-Narayala, marked the dawn of a New Era in Hinduistu; i new Renas Cc 1Ľę. Titucir nxible: wČrk is being continued now by milks beinging t the Kamakrishna Mission from many centres in diffeieut parls of the World.
LLLLLL LL 000LL LLLLLLLSLS HHGlCHtL LLLLLLL gmGLLLL tg DE LLLLsLLLLS Corrhinğ Lunder the direct influence of Wiy kalanda, Ramal Tirtha carried on U,S.A the Wedant a lission starticid by thc foTief. LLLLL LLDL aLaL LLLL LLL LLLLtL0SL SLlLLLLLLL LL LLLLLLLCmLLL LLLLLS LL LHHLS S Laa L LLLLL r aLHS LGLL S LLS eaJLLE LLLLL LLL LLL LLLLLL spiritually, he abandoned all ambitions in the material Îife, and became a wondering Ilank, with the begging bowl. Herc is at interesting anccdot: frr:TIn his student life. In 1893 het Sät for an caiminallion candlicted by Punjab Universify. In the II atheratics

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paper, there was an option given to the students, "to solve any nine quest:{ns out of the thirteet'. This briliiant student sclved all the thirteen quistilis, and left to the exilithing T a build challenge that he could check any initi: inlit of thcm - Wiell thc result was aLLCaaLLLLL a LarrrL aSLLL LL LLL LtLLL aLLELLSllL DLLCCD LS ultimatcly beç:rno the Pr«ylcs%ct of M:11 l'IElatics. As Ll interpreter of Wedanita to the West, het was equally brilliant. His interpretation of the Lord's Prayer was higlly praised by Christian Missionarics, a tid speciat fly by thic la le Rew, C. F., Andrews. In Imany of his littcI ancis in LJ. S.A during the first decade of this Century, he gave pThp i hetic yw arnings which hi:3 le pyrch wedi correct, Here is cine important Jnr which is proving 'xtremely correct. It was Litter či ú: ycars ag):
“There was a time when the Brahmins (pricst-craft ruled the world; there was an age when the Kshatrias (kings) reigned; these are new the days when Waishy;ls (capitalists) goverl; and next is o11ing the era of the supremaey of labout in Sudras, but Sudras blessel with the spirit of Sarnyasi.” The last Scrit: cc is his interpretil Licin of Citl.
I II list ic scr E1:w to th: valu: blc services Tildered hy. Sadhu Waswathi to broadcast in Europ: during the first decade of the 20th century the nobl: Ideal of thc spiritual Oneness of all beings as the special messag: {f Flinduisit to hitmarity. He was a junior conteps Ty Ty of Ram: 'Tirtha, and he had an cqually brilliaut Elcademic career like hiri). He too abandoned atl ambitions in the İmaterial life in ordçr to servec. Indi: a Tıd the world in the spiritual field. The Mira (fg:Lnization founded by Juill for religious, clucational and scial 5:wics in Sid, äT sid to Poola a fler the partitixa (of india, stunds as a grcit monument 1o his cmdLuring York. Hic realitic Incrıta fly a fert till bis Tašt days, and had his transition in 1956 at the Iipc old of 87. His last Message of Hope and Picace is aš follu ws:
lf, indiccd Europe had heeded the words of Jesus, Euroc would not have wandered from widlerc to violence, the nations of 12 urxxic wkull met have moewed one against the other, toen the war-p:1th, with Sword in hand. Nor would secta Tia To Strifes hawe itarrod the lise of Europe, In 3 new reverence for all religions is the hope of a new brotherhood of the nations, a rew fellowship of peace'
io

Another Yogi who took up the work of Wivekananda and Rama Tirtha in J.S. A. was Paranhansa Yogananda le arrived LLaLLLLL LLL 0 S0SSS S LLLL EELLLLLLL LLGLLL L LLLLL LSLLLLL L lLLlL S rerLLL was tille fīITs to wym, where bı: Çoducted S:t clai iscs. Ihę line
LLL LLKK SS 00L LS LS CLLLLL SLLL LLLLLLaL DEaLa LrLaLGLLL SLL LLL LLLLLL HLLL HLLL aLLalLLLS S 0LL aaLLLL LLLL LL LLLLLL LLLLS Qnly tw. people flad Come in tine, Messfs. Beck ad Auclair: sharp to ting in spite of the Fain the E cacher arrived. He said: Fihe laithful have conc, Even if there is only line studcnt left, I wili preach,' Picking up the Gita, he addressed th: two gentlemen Eis follows:
"I can teach you this book in three years; in that time, ttı.T Lugli ir ellet Eurid perception, y Lu Cun u F1 de Tistici the fundamentals of its teachings, Orl cai teach you this book in twelve yC: I's. ln that file if you follow religious training, you will hit . . In any prisis of the Trut El Or I can teach you this bok in otic hundred years; and whil, I Wuld teach you thin, HAT I have experience and scalised.'
The WÇITk that started with s Luch hun ble higiT ning h 4 s, during lhc Past fifty years, grswm into remerdau“ proport111118 under the CLTLLGGGLLLG LLLHLLLL LLLL L HgLLLL t SEaLLSSLlLL GLGLLGLL LLLLLLLELSLLS aL LS a CLLLLLSCS S LLLL LaaLLaLLLLL CL EEL LLSS LLSLLLLLS SS L LcEaLatLL that hic scriç he: la his Maha Sindhi ir 1952, hic häid initiated GGLLLGSlL LLttL LLLLL LaLLLL aLaaL0at LGGLL LL LLLLLlLlLLL CLLCLS LLL LLLL LLLLLLLLSLLLL S LLLL SSSE HCLLLSL LLLLLLLllLLLLLLL tt LLL Bhagawad Gita." This is a precicus bicok foT I ny library of religious literaturc. So is his great work, "Autobiography of a Yogi'. In the Words of Yogi nanda, 'The one central purpose of Self-Realization Fellowship is to teach the individual man the way to personal contact with God.'

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Sewernth Discourse
We are luking up for today's discussion the religion of Saivais.In to which the majority of famils in South India and Ceylon belong. In the words of Rev. Dr. G, U. Pope, 'Saiva Siddhanta Philosophy is the ch È cest product of thic Dravidian intellect.' Another Church dignitary, Rev. Gowdie says: judged by its intrinsic merits, the Saiva Siddhanta Fepresents the high Watermark of Indian hight and Indian life."
cre was a tire when indologists used to associate Siva with Rudra, the Wedic God, and bring down the history of Saivaism to : In Lich later period. As I thisc crite: it is ideas are low given up for guct, after the Excavitills of Mohci,j)-arc and Harappa of thc lius Viley Civiliz:t. Sir Johl Marshall hil5 et n record, “Anong the many reyelations that Mohenjo-Daro and Hata fra had in stire for Lus, març perhaps isi mmof: Thatkable th&n the disco'ery that Saivaism has a histoTy going bick to the chalcolithic age or perhaps cycin further still, and thus it takes its placČ as 1 hic: most acient living faith in the World,”"
According to the Sanskrit work, Thecljanakailasa Manmiyam, when Saiva worship was universal during the pre-Wodic period, therc were l008. Siyarı Temples in the regiota ng': tlh (, HiTTL layas, 1008 temples het weten Himalayas and Cape Comorist, and a third group of 1008 temples in old Lanka, of which the present Ceylou is only a snall portion. That this is not a poetic cxaggeration, but a dcfinite historical fact is prc. cd by the discovery in recent Aimes of nually of the kites us the Jyoitirlinga Shrincs in India, like Styrmatlath and \ma Tamữth, and rof twt) ancient and {{imữus siwan femples in Ceylon, Kettleeswara in and Koneshwaram, which are reputcd to h4 we beer in existince during Rawa na’s reign in old Lanka, and which were Tcl wated and rebuilt by the Chola kings in the lith century, I have already told you that not only Rawa It, his parerats a Tkd his wife, ård her parents, but R:Irlan Td Krishna, the two great Avatars of Wishnu, were Siva worshippers.
8.

In describing his pilgrimage to the Siva shrinc of AI). Iril:liath in Kashmir, Dr. Josh.Ia, Tuke says: "It is thic trip to lake. I shall newer forget it. One fell kine was in the presence of the Maker of the Uniwerse ” This is exactly how the acie 1: Tamils, ut the dawn of civilizaticon, felft whcin thcy 51 od bcsorc thic muajesty af snow-capped mountain peaks, which naturally became their first objects of worship, Of the sixty four II: Tifestations of God Siwa dçi:LİTibed in the scriptures, Lingum und ing) thi waIn Çe.Je first in Tider, and this is associated with Arunachala (red Hill) which is Def Lhe oldest and list sacred (if alli india's holy places, and which becamL world famus irl th& 2Üth Cerfl1ry, äler Bhaga War Sri RiT Eni Mahat shi sat th:Te for 54 yeats (1896 to 190) slhedling spirit Lual lust Tel: as a uns que kiind by luis leachings through silence, thus remiTading us of God Siwu's manifestation L LrLLLLLLLLLLLLrSS LLLL LSLLLLL SLmlmmLLLCLS LLLLLLLLtLLLLt LS LkeL C Jyotirlinga Shring like Kailas, Kedar, Paspathnath (in Nepal) A Turanatlı, SCYTmirt ath, Mulli kirjuna, birth place of Sage Risyasringa, who perf}TIT) cd the Putrak: Ilesti Yajia for King LLLLSLLLL LaLLLLS LLLL LL LLL0S LLLLLSLLLLrLLELLS LLLLLSLG LLLL LLLLt0S Kalbi stands Supremie like A. Tu Tahala as al Jy L11 Erlinga KshıçtTa. Skandan Pura na šays that the SunTerme: Gdid, Sivå, the indescribiable light blinics Kiss ... I calls 't shin'). As it is situal cl between the two riwr:This War Inal und Wxi, it is called Wa TaTm; si,
Let us hı:Avic : pech into hic Cold I, fiil (lls,si:k. Ir the 5to way as 1 he: Sumeriaan citics; hac u her: rate Gerd for &ach one of ther, the ancient Tamils too had lei Tiginal leities Essigned to the matura! kiwisi (irls of their land, frayrin the hil occountry to the hea-coast, ranging through jungle, pastora land, and ficiels, Four such deities are lentioned in Tholkappiya T, the lost Encicnt Tamil bask a wailabc. Of these. Mayon, 1 he dark-coloured, (Wishnu) and Seyap, the red-colourei, Siya hclong to the indigenous spiritual culture of it: ancient Tamils, while the other two, India and Waruna, are, without doubt, the Wedic Gods of the Aryans. Therc is a controverSy about ged Seyon. Some interpret it to me: Il Siwa, and others say that it reels to E is son, Murikin. As cwcry one of the Salvates is a Muruka devotee from Wicry ET'ient tims to the present, it is safe & cynclude that Tholkippiyanar naeant both the Father and Scri, by the one cIII Seyon, Befoe him, Skanda. Purana hid already affirmed this truth, from the lips of Siva himself,
f

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Further Ilore, the Tanils are proud of their language likc the French. Their passionaic love cull bi: gauged fruin the act Lihat is is clained that in the fiTKt Academy Tami Singarn), whiclı existics centuries before the Christian er:, their supreme God, Siwa, wys its Presilent, aral His sun, Miu Fukan, lhe tur tclary goed cuf tlh: rakcie, is menio11ed as a nemlbe T dans that augu5t body. Līkc: LLLLLL LLSASYLLL0 CtL LL LLLLaaaHaS LLL SLLLLLLC LLLLLLaLGL LL SLLLLL script and scriptures witt: EcVealed by God. That God is Sivam. lm 31 larguigcs, CHOd arci G00ü arę synonimous, The pure TaFInii werd “Sixam' mcars noL 7nly goodness and auspiciousness, but al:: q. I., (3Ye aInd (I.igbt,
When we discuss the Saiva Siddhana Philosophy, it is safe to bring its exposition under three distinct heads:
i. Tıl: Trçtaphysics of Suiwa Siddhat tam — Its dČIgmas ad
doctrine8.
2. The SaiwI Music and devoLion ad
3. The: Siwi Sihtş,
lt is a welt known fact that the first is too abstruse for any lecturer to Tikic it interesting to the average student, it has always been a theme for the subtlast of intellects to build a TTnomumčnt of FluentaT gymrhaslics, un related to fa4cts of life. I ihave To till in such hair-splitting logic, all shall here confine myself to listing thc scriptures and mentioning their authors. Thi ununthirum is und 1ubtec!ly ths soundatic? Lipan which the sup. cristrliç Lurce -f Silahı:4rtırı I was built. It is a momu Irıcı t:ıl Work by Saint Thiru Immolar delling with Wicidas, Agart13 š, Tantras, Yogas, etc., St. Th;Lyutmaua war of the 18th cent nry has praised St. hiTumoolar as “an EmperaT among Yogis". Het is also one os the 8 Siddhar, Garcient IarTil Land.
Th:Tc are 14 other Siddhanta Shastras, starting will Sivagnana Bodham by Meikanda Devar of lhe 13th century. His treatis: has only 2 crispy sutris. We can call his the New Testament of Saivais (n). He was a piccocious child who was imiti, tad with Llır: mystic ramalt) tra in a miracultitus Way by Piranjothi Munivar if Kaitas who milde. In aerial journey for the purpose. As Christians you are sure to recall the descending of the dove of Holy Ghost on the divine child Jesus. There is a difference of opinion its regard to the origin of Sivagnana Bodham.

Tradition has it that it is the auteltic tra 1slatiT1 f the Sanskit
LLLES tL LLLSDD LLtLaSS aL LLLLLLLHH LLLLLL LLLLaLALLSS LaamL LLLLS CLL pullit, LFguc tha. Lhe Simskrit suras now will be are actually LL LLLLLtLLLLtlH0 LL LLL aLLt LLL a CLLLLS S LLLLL 0 0 absolutely usele 55 çatı troversy cx cc lc tiek le: he: v 3 mily if some sch lars, who lack thc inn eye which ill. Eleth the scriptures.
LLaLLLLL 0 L LLLLLttttHra aL LlLLL LlLGLL LLLLLLLC SLLLLL LL EELLEE LLL LLLLGLLLLSlt GGLLGH LLL LLLLLLL LLtttLLLLLLLLSLS rHaLLLLL LLLLLLY KK “Sakala guma Pandit blir”. It is III, I'm u TeT taal w Cirk is k 1 town ås Sivagna la Siddhiar. How Such a ga It:LITIng Schtar: cate to be the disciple of the child-sage Meik:Lild-1 r hills an interesting štory bębird.
AIL ! Earti YFas a brahmin Ticist, and Mei kandar was a gLSLLLL LLL calLLLS S LLL0t LLELSLC LLLLLLL ECC C LLLLLCLLaLaL LL LaLaLLLLL L that priest, Who, used t} C'r] du&ť a cass on religio II for stude E1ts, Being an erudste and profiland scholar, his class was always ful, until inspited by Paranjithi Mutwir, MerikantiaT. the boy LLLLLS SLSLLGLLLLLLL C tLLtLL L LLL LLLGLla LLLLsS LLLrL tLLL LSLLS Arulta 1 di fund the ruinn her in his las diminishing, Hic Thade enquiries : Tcl got the inform:ition h: Ll his succInts has gric to LLLHlH LLL LLL LlLlLgSt E LLL LLHLLLLSS S SS LLLSL LlLlEE LLL aLaL LL LrCCLS lL Kt LL L EELH LaaaaLLLLSS LLSttLLL L LLLGLSS LL 0LLLLLlL his elders 1 must bring him to his senses', thundred the bralı Tiflı gılır. Orı: {d:y he w',ıl keçid iri ( : Mik:ırıdır's cl:Lissi, full LL LtLCSCaLaSLGtmLHHLHtSEE aSaa LLLLLL g LLtttLLlLS S LLLLL LLrLHH LLLLLLCLLL was borhad in his Work, Il I hit clay he was explailiig What LLLLSLLLLLLDLSS S Laaa Gt LaL LLLLL LSatEL L L LaaLS LLLLLSL0S LLLL presence {f thc priest was completcly ignorcd, and cur:ded ELHHLLLLLLL LHtLLL LLL a utLtlaLLL 00L LLLL LLrSS LLLLLLLL L LLLLLLL he Could illustrate Auavam segoism). Meikandar rased his forefinget and p:İried at Arullandı ilirlı Şelf as şup Ferrı example of LLLLLSGGLS LLLLLLG LLLLLL aLC LLLLL LGLLLLLLL LaLLLLL L LESlLL LLLLHHH L lips of thic chill-Sage, the elder guru fel prostriste at the child's feet and Ecgged of him) to accept him as his disciple and to initiate him intch the Iny;teriç5 of Saiya. Siddharit 3 m. Aru Erlandi's disciple Mir:igri Tan Sambhundur and his disciple, LTmapath i SivHII, are LLHLL0 Lt LLL LLLLL LLLLLLLL LELLLLLS S ALLLLL LLLLe L CLLLtaS CLLS considerd to be the four great Santhanash;Iryas of Saw: Esm. They form the outer group, Pura II; as dislioguished from the

Page 36
İnner group, (Alham) who are Nandi Devar, Sana kumarar, Satyagnana Darsini and Para njohi, who gawe initiation to Meikant: ar.
As against the four Santha. Each Eliyas, We have four great A chary s kincwm) AS SATTnay charys, — Cina masalubhandhur, Appar, Sundarar and Manickavasagar, who composed the Saiva Psalmo, l'ray ers and Frises. Tiley fl. Luris hel i ng before the Theologiars Tę ferrci to :bowe, and did ibę pioneer work for FCsuscitating Saivaism. Their poets are the treasure- chests of WedictFutl15 anl Agamic principles, in melodious lang rage and spontaneous rhyth 1. Thc true spiritual literature is Teally from th:5e four religious geni ušes, antl w that the theo'ogiảns diri was the preparatios of the grantmar thereof. Appar was the scElior conte Tilporary of Sail bhandhar, "thc m.Lry clous boy who died in the pr 11c”. It was hic latt Cr whic) gave the namne of Appar, who was knowп. and is cven today kпотуn, as Thirunavukkarasar. * Appia" means in Tamil father, thÇse fUr Saints (Appar, Sanh handhi, r. Sundarar Lnd Xianickaw:Islgar arc exponents of the four paths of salvation in Sivais im, namely, dast-marga (the p4th of the seryant), Sat-putri-Margt (he path of the good som), Sakhi-IIargil (thic : El) of the friend and San-marga (the true path or the patlı cof the livÇr ard the bicowed). Thcse putih 5 are also known as Satiyat, R. Tiya, Yoga and Gnana. They should not be confused with the fatr Yogas cxplained in connection with our study of the Blig: wad Gita.
The eternal cratities are three in SaivaisTn, narnely, Pathi, P3 Td Pasat- God, Su! ad Mater. They live milicr begining Ilor eerd, This is tha: centrit ! dÇtrinc of Siv'airt. Thr: foremst ki, tulate of Saiv: Sild fiara philosophy is: “Something cannot come of nothing or beco Ilc [13; hing.' Its first corollary is: “That whatever is further unanalys:1 he cannot undergo any change.' This is a utique scientific statement. At the dawr of thę 20th i entury, the scientists hell thć wicw that an atom was indivisible, !t was thctefore nçt expected te) ul:d:rg change. But reccnt disco weFi:s hawe Tcwcalel that ah utom has compok) mertš, aud in the near future, it is not unlikely that these civinpoil cnts may be restved jt loe ilu: coponents, Wht tihe scientistš ultilately reach the point beyond which there can be no further analysis, they are sure (o discover the existence of a compotent
68

will is lot subject to ill's chang. On such at basis is founded (lit: Sliditlanta dicline that the World is something real and not an il Liot.
Since living heings. LTC unlfillited, souls are also numberles. Selivälismı diwides Souls into Lhree distinct groups, Skalar, Pralayakala T and Wig 1: I) skill. I, accos' lilg to the degrees of the furce of tle A (2 vic grip, his A Java is is of the thic: hindagcs of the SOLLls, the oth:ftw) hcing K. TImLI actio) and Maya. Maya is the Source o supply of ei egy for the Souls to know, to will and to dø. Umapathisivaft succintly xplains this idea in the Second couplet of his w:rk, "hiruva fulpayan: “The power of God. (Siwil-Sikili Works for the: Lulid. Temt fäll sÇulls to he condition of God Hirn self."2 Liu Anaya fosters thc sce' ings of T-ness and Miy-less, and blocks lh: passage and prevents the full flow of the energy that is oficircd by Maya.
ltic WCTy Word "An; w:t' is : significatat (7IJe, derived frore, the Word 'A nu',--II) atom. It literally means that which lends to mike tič šoliš pOwers in definitely smal. In simpler Words. th Lo scclings of I-ness and My-ness arc the cause of all the misery in the World, All the wring deeds witnessed arc clut: tin E1 special Walue being tiltichctl is nescli'i Tiki to re's passessins, applying LLLL L LE aaCtLS cLE L HLLS lLa L LLLLLL LLLL ac LLLLLLLLS LLcLLHCCS L EEELL L HHaHL LLa LH LlLLLlL LL CCCLLLL LLL LL HELGGCtCCSlLlLLS his is strictly Lu Inder KL Ti, tlic Law & f &AL :: tyd effect.
Thc tilt final coal Lifevery soul is bec(Ining onc with God. This is possible only when the soil has attaincid libcIELtion from An13 will, libČrati Jim fra II]] Mayt a Ilgd librer ion franı K-T ma action). ldo not with to fue Lher burden your brilinsvilla the metalphysics of Šai viis sin. I hope li have giye I) you a few simplc idea 5 for you to ti Iiderstand solcithing of Saiva Siddhanta.
S:nkhy philosophy mentio1s twenty sive Tattvasar principles which constitute the world. The Saiya Siddhaanta analyses hem into thirty six, ami () ğ, het 36th, which is the lighes and sibilest, as N.I. da T1tw; 1Tm III Naldia Brahmin. This is: just below, Gud or Siwi I, and Illystical sets are wont to characterise itself as God E (Id popitiattil htugh devictional songs, which cnsist of sund or music. The four Sanayagharyas. Sambhandar, Appar,
2 See Appendix

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Sunderas and Mahickawasaglr, E.T. Watarics of Siva in His aspect of Supreme sound or Para Nadu II. The Thevara Hymns of 1he first thrcc., a rid hc. Thiruva clakam (if the fourth Saint tric uscd in the worship CSi wa F1 EL1|| teimlics. Wc: EL:re neJ W çliscussing the scçerid category of the Saiviu lider. 1 tres. These irc known as Tiruimurais. Th's: devotiu nal p. 1eins firm the most important 1. Lindmark ir Tamil literaturc bcg nching fram the él century, LLlLaLLLL CCGLLLE rL LLLLLL GLDLm0LLaaaLLL LLLL LLL LLL lLLLLLL LL Jain and Budllist influences in Shuh India. They were arranged ir fy elkė', LITI Tir Luthuliais, including the work if the great niny5tic Thium: cila, as the terth. I in it di: it to theirl, here is also the Petia pli raiiai [T] (the: great Purană [T;) dica Hilig with the biographies of the sixly three Saints who are held in veineratin cven today.
These Saints beli ng to different castcs, -brahmins, kings truders, f'Tirrı:T3 pcallers, hurtieri, fisicTimçm ard u F1 touchables. The Te vkrc::TČ also Worm:n äärin ng the I m. i’eriyantur anam is a pcrpLtual remindic to th: Tamil Titcc that God's love and salva ilion are qui c i 11 depleTLdent of east. pr.nics :ion cor scik. And yit th:ri: 31 c: -lil a f:w big red piciiple in Illt: North Ceylon, who LLLLLL LLSHSaS LlLaL LLLL rLlaDa LLGmaSgL tLSLgL 0 L Laa ELSSSgLLL LLLLaLSeLLL classe - and th;it to o in thu: iute doua.ics of the 2íluh ceintury when Soci:li-m is util:'ct as the Supr: me manlru of the ncw Era in all corncTs of thc: glsihic. H:Te I can co co lle: ter tham quote two signple lincs from the work of Saint Thirumoola :
“I owe ald Gld are different, sayeth the fools;
That Lays an L. is God no one knows-' Cam Tin Liring Tı his beautifu saying, the late Prof Romanes excl;LiInd, “What llas all th& Sciençe and pflics (sphy of the World done for the thought of mankind to be compared with the one doçirile tlh t (r: d is Love?"
The : Lu Tsic of castu: :I useilies is stili in Indi+ dÇspite thic efforts LLllL LLL LLLLLL GHHS SSL EaLLLLtLLLLS LLL LL KtSL gtLLLLLLL SLLLLLLS in a Tczen speech, Mrs. Itdri Gandhi suld that this reason for "this continting sicial milildy," was tle raditional Ittitudes which had bc.cn deeply Igrained over many a century, But in Ilıcı, 3t pI&S&T t, the eiwill is CCTF) filed ta çertain rural reas, whei'eas in No.Th Ceylon it is tolerated, of course, only in sm: rate cases, in the urban arcas, I am sure that this disability for the lower castes Will disappear soon,
፳ü

Ih. Priapuranam givig the biographical sketches of the 63 Si Limito is am inspiioed EL Eliod inspiring Work by a mystical poet LLLLSLLLL LLL LLLLg 00aEa LLLHHLLLLSS S LLLL C rtLLS0LtLLL LLLLaa LtK LaHHLLLLLLL LLLL L LlaLaaaa aLrLaLL LLEELLL LLLL LLLLL LLSLLLaa 0 LL LLLLaLLLL LEL LlLLLL LES LLLrLC LL LLLLL LLLLL CCLGLGHHL LLHLHLHlaatLL of The highes: form of dig votion to Siva, Ciefa Ilan Peru ima Nayan:1 was rall Lh: Toy:l a mily of KCTall. HC was a friend LS LltLLtLCLLLLLLLS SttLrL LLLGLcsLsL aLaL LGmllL SLLLLLLSLLLLL 0 Tiruvarui, giving the na Ines of the six y three Nayanas. Tradition säys that hic W.I.: inspired to coImpos: hi: Thiru The ordil ThÇkai by the sight of a was assembly of Sia's dewalt's at th: hall of Tir Luv, Tur, H. Wever, it is sase to pręsulle that he was inflilelced by he pacms of S. Thirungolas ii segäsi ti) tih: Warship oi Saints Ltt LL HatLLLuLL LLLL LtLLLLLLL LLLLL LL0 0LLLLLLSLLLLLLGGS S LLL LLLLLLLLSLS LuuGLHH LLL his Ir5t. In thanking ilis st teltd and Gru, Sun Jarlr, for helping him to reach the Lord's Aboie (Heaven, Chera man had 11Lttered a great ruth in suying that even if the devotec is sinful and LIndusĽrwig, if he is dit:ycted to a Saint, he Would als gair a place in the Kingdom of God.
For the låst thirty millut L 5, I hay: burdenCd yKur bruirls with LrLrLLL0S CtkLLLLS LL L0 Laa aLLLL0CaS CHaLLL LaLL LLLkLLLS L CCCLLLLL 00 LL LLLLaa aaSLa LLLGLLaS L mLLLL LL LLL LLGLL LLLLLaLLLLL a giving Eta aHHtLLL SLLLL LL LlL LL ESEtS LE tHtaH L LLLLLLLL0LLLL LLLLH CLC LLrLltLS LL LSSL tLL0a SGLL LLL LLLLL LLLL K male-ilist whose life must Isfeal {Q all modc1n minds,
Flhe nutie Čf tille lady -Sirl is Kan Tallikkul Armiyur, Shr: beionged to the ti:iding comunity, aad hailed fron Karikkal, C CLLl CCGLLLLL LLLaL LLLLLaLLLHHLLC LL LLLLaLa LLLS L LLLLLL LL merch, LEIt :iä:s ip YN E) jcl Sie belonged, the saill Lly Author, Sekklılar era a ph:15, ises thic falct I hat the tradicrs of Karaikkal were a clal55 of peopl: who lıclpcd il the ccarı3ırı iç ştability of the Statç, by bcing İF Littful, homest cd righ Lekiu; il tull thir cilings. 3. It is Tefrestling to recat this fact whic II We h: ','g at the presert ti ETJe m:ny IakkEtegring ald h (r:sding black-markct kings 48 traders LmL LLaatLLLL0S S LLLL aalL LLLL rrrLrtLLL LLLLLLCLLtaa LLLLLL LL kLLLLLL L LLLLLLLLmLSS 0SKSaLLLLL LL LL00LHHLLmt L LLLLLLSS LL LlLES LLLLLLL ügge, ww: hid in Çuzeyları, th: case if :ı tTa:çder wwhq) was caught in the heinous act of sending underground 250,000 pounds of butter,
3 See Appendix

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with a view to make islegal profit. In most es the European countri's lut prod:Ice butter and ches , seral tons of these articles a Te kept ill liccp freeze, expecting a TLlore profitabl: market in the future. Such : Te the TodeTIl :m:1halds of tradit and commerce: and yet theit politicians iament th: the World's civilization is on th: vergo uf colapse!
Now colling back to our story, Karaikkal Ammaiyar was born in a wealthy family, and she was mEE fried into an equally prospĽranus honne, Her child-hoc id name wus Pititha wathy, and she was a devotee of Lord Siwa. The pil Tents who were also levotees of Siya got the gift of this daught at after nnnny years of pernaTcc and prayets. Her turband’s na Tię is PaTaTadattan. A friend if his gave him two Inangocs one day in his shop, ind he 5cnt theitl tiu luIs honne th Tough his scTwaint, A, 5 Plurnithawathy was busy cooking the micals for the Ililotl, and h:ld it lished only the rice, she heard a feeble voice at the gate, asking for sønnething to satisfy his hunger, She callic out of the kitcher ELnd saw a saintly GGtLLL LLLS LLL LLLLL CLCLaaaeS LLL LLaaaaa L LLLLLL0K LLLLL fair to ask him to wait tilt the cutties were cooked. And decided to serve the ricc with Une: If the III: rigares available. Ace:Ordingly, slıc sięyed the Tical, and the Sidhu w:5 satisfiċj. He leef he place after blessing her.
Parumalatan cine hone for his lunch, While taking his meal, he reinletmbered the twu Tangoes he sent, and asked his wie to serve them as dessert. l'unithyathy went in arid brought the o le fruit lclt, and ser cd it to lain. It was son tayty that he thought of eating tilhc Scord unct too. Hic Liked for il. The wife: was perplex cd, a tid sle went into the Shrine R. Kill and praycd to the Lord () show her a way to get Llt of her predicament. livine Ocstily was playing is part. In her open palms outstretched in Tay, rs, she fund anol hC: In a tige. She brought it and 5erved it te himl. This was muçl y wice: cr tilham 1hę previous ComC. He said: 'This is not an ordinary mango we get in the market.'" She was obliged to conflicts what had happen cd. The husb:Lnd was not a Elan with the faith his wife was blessed with, a Eld be was an orditary 11:1 (1 of th: world. HC could not accept the stry. Hic insisted ciri hfs wise getting another mango With the grace of the God, if he was to believc her miraculius episode, She went in and prayed again, and the prayer was answered.
*笃

The Merciful God never betrays His faithful devotee. She łyundigd tuc Iingo 1o 1he husband and it disappea Ted at the very tc ttJcil s his pain. The man b:c, me vry thi:Lugı tful, but Funa I1äged to cent Tol his thugt; 1 Tld feelingi. Yuying thịt he LtL LaLLLLL LlrHtLLLLLLL LLLLt00LLLLLLL a LLLg gtaS L LLLL LLLLLLLLLS On his Willy back to the shop, he editat cid in thic saintly aid holy charicter of Punith: Vathy, :Lild filt that it was a grCEit sin to Live with Fıçt 3ş hıçr husbildi. Hc diki nit yatı tç) çapL:Tı hiş hçırt LL LLLLLS LtttLL aLL LLH CCaLLLL LL LSG LLLLLL 0 LLLltL LLLgLLl LL LLLLLtLL foreign lands, he left with a ship-old of goods. Ysars passed L LL LLL LL LGLaCC LaaHtLS S GGLaaSLLS LLL LLLLLL G SttLLLLLLL L 0ELLLLLLL LLL LLLL LL LLLLL LrLEY LLL LaLLLLLLL0SS L GGLLLGL LLLLLaLL LLL LLacL KLL LtLLL L LLLLL LLLLa LLLLLL LL LLEE LL LLLtCLLL if his first wife, "unithail thy. "Tac Inc's {f his new life at Miła Lu[āi reached the ears of filis fathë -im-la W Who Eliad fr | cindis LLLLSLLLL LLLL L LLLLLLEES L LLL LLaaC LtLLL LLLLGLLLLaLS S L sllL HHL00LLLLLSS L rLS GLaLLLLL LLaL La LHHLaL EEL0L LLLLLLLLS LLLL S he: Ting this, PL ni Lil:L Y a[hy, wil het par CDs” çonsert, vict to Madurai to meet her husband, accompanied by attendants, aLlLLLSLL S LLLLL 0LaaaLaL LL llS LSLLSLL LSLLLLLLLL tL LLGL LL LLLLLL tGLLGLLS LLS LLLLLLaaCLSLLLLLLLL LLLL LL E LgLLL a LLLSLLLLLL thic pl;1cc whicle sh: Was Eind placing the child: the feet, both attLLtllll LL LLL LLtE0LLLLLLL LrLLGLa aLLS LLLLLL atLLLLLLL LL LLL bles.5ings ill 11&tir Inc. W life. She wä; luken bitxik, 4 ri the !elatics will wit TC55cil his sculiar bichi will I WCTC Lls) shocked LLLLe glLLLLLLL LLLL LLLalLCLLLS LLL SLLS S SEL L CLL LLLCLLD L huIIlan being in Illy estimalion- Shs is verly a Goddess. So, artı worshipping her.”
REalising his metal condition, Punihavathy addressed the Ll thus: "Oh, Lord, as a dutiful wife, had felt that this body belonged to thy husband. I prescIved it in physical charm for his sakę Now that he baş rečihČILI med it, li please: gTaıt me a decrepit body.' HCT beautiful body as inslantaneously transformed inli) a Iller: skelclotl. In that body, she made a pilgrimage to TCLLLLL LL LLLL LLCuSltSLSLS LLL LLLr ELaaLlL LLL LLSLS S LEL Ettt DS ggLLLLL by the Lord with intense owe and in the Tost ediaring tern: A. II) ITIa h1! (I:In(ytber) Wh21 gtant&"d a buori: by the: LoTd, she prostrated and prayed: "Oh Iord of infinite Love and Mercy Grant me plure, tuin alloyd, Etterfla lowe unto Thee. 1 want mo
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Imore birth. If, lowever, I have to t:ke a birth, bless the with everlusting love for Thce. slould never forget Thce, Whenever You dance, I must be at Your sect singing Thy praist, I seek no olher favuto 4 he Lord grinied her last prayer, and direciled hèr tc3 pr{)(:2çd to 'ThirLu 'W' Il:1 r1 ga clu i[ı S.ʻLuth: India, She: js still there in spirit form, worshipped by devitees for ecnturies, There is also a teIIJple in het honour 't Karakkal, her native willage, where shC is worshipped as : Goddess. This is how the virtuous Putiha, athy, tlie dwut då Lughter f å merchenf, bccare a Gxddes in Sail as It. Oie of le in spil'cd hymns to Siya gives an a Tazing list of lic Illusical instruncats used in her 1Iլ [IES:
Before taking up the Ilcxt story promised, I think I must briefly (.xplairl to you the significance of th: Cosmic Darlic of Siva, This is the must appropriarc place for it, Lord Siva, as a God of Love un il cof imfi) ile Gra:e, fs vry: Tship: d as tilt: SaYjor and Guru of humality, acad Salva scriptures claiIT that Chidarialyala'), where His Dance is going all Ctiray, is Ill: hica TL of 1 he L LGLLGLLLSLDSSS S LL LLLLLL LL LLL LLLLL 0aaaLLL LLLLtH LLL LLLLLl LlLLLL LLL Ana vam, Karma and Maya, Siva is éngaged in liv: kinds uf activities, assuming the firms and Ilaimes of Billina, Wishtu, Rudr), Mahles Wara and Sadalisiya. Thıc five activities are called creation, preservation, dc struction, Welling and grace, The Dancing Siya Tepresents all these fortTIs and expresees all the five activities.
'No atom moves bit by His IIotion, six said urancient sages. This ruic applies to the microcosm as well us to the Enlacrocos nu. After cọr)sielcra ble esca.':thics, Elodiru science accepts this fact Party today, In the same Way as it has discovercd the şécı'çt İn ilie hizatt of the alcım, it rutist utilalely diclve into the secret of the hurtaari hcart, which fs the SaçTed pla:Larım : Aralığı) Tut the Carlçe of Bliss (Amanda "Thılarıclawan ) bəy Njar.larağah, thıc Slı pr-Ternıe Lord of the LUniversite, In one of his inspirig points (sg. if T if is a 5.Tss 5) the great Saint Thayuma”yavar (nt thị: 18th century cImphasises that the idcal3 of al religions find hcir Iuliilment in Chidambaram, the common ground of all faith and the licvcilet of all creeds, ! hic unique features of Chidat)bara n lie in the fa:t that in this sacred shrire
4 and 5 See Appendix

alone the God Almighty is worshipped in all His three imporiant aspects, — Sakala, Niş'ıkala, and Saka'a-Nis!ıkla, i.e., with form, LLtLLSD tlt GLS ttL LSa ESGGLaLLtttS S LLLLLLL LLLHaSaeSlaamLLL LLllL LLL LDLL tGLLLS LLLSL LLLLL LLLLeL tSeLeLL LL LllLEE L 00S LLLLLLmtLLttSz Rahaosa. Tln: [hiraipect is krow a Spa, kaliiga,
beliCW, ITQst of you law: SLiter the picture of the statue of Nadar jaht. Il terė is le state at till & Culmbộ mil45eum). Now lcı me: giye sanı 2 bricfds ails of the Taijing Siva. The dı'un hild in His right land Tcp rescils. His act of Crica Lin, the fir: il His left hard stands for DestruclicI), th: riglit. Elaid pair turned ouwards represcins Prolection, the right fait firm Il le prostrate hıurulan bıdy stailds l'or Wçiling (TT In Yoluticrı, aıld I hiç raisçid Ieft fyut si 1:1ds fixI Salvatic in :f the Souls, The prustrall: body LCCCLaLaL0L LLa0tK LLCCaS LLLLL tLttL LLL LLLL LLLaLLLL llLCcLLgggLLLLSS It was after killing the demon Andhaka if darktless that lord daiced His Cosmic alta, which 1, as Ell: explic'ssil f Su Terre LLC LtllLL LLLLaa aaaSLL0LL LLL LGGLLLLaaaS LLLLL LLLL L L LLL eeLLaaLLL of Anchaka siglies the victory of the fir:es of ight over those GLL tLLtL00SS LLL LLLLtLGG HLCLL LLLLLLLLS 0LLL L LLLLL CaCCL good cover all that is cvil,
In this cTinction, I wish quicle. Some Western historical resorenco8 in regard to this Coxsmic !}ance, Lucian, th:Greek writer from Samos ata. while conceding that the Att of Tace is tt LLLLL L0 La EEELLLaS SLLLaLa0 LLLL LSLLLLLtL LL LLLLL tttaH LLL LLL LLmmLLLLLLL LLLLLLLLSL0LLL LL0LJS LLLLL SLLLLLLLL aaa LLLLLLL EEL CCaLLLL particularly tuitivalet by the Greeks that y the rest of the ancients', Goddess Rhea who gave birth to Zeus or the eGaltllL LL LaLLLLL LL LLL LLLLL LLL LLL LLLL LL LlG muth la :er la Il SEva Wrship, l'he Wery lea of dal cing ha da śācred afid mystic meaning tữ th:: Carly {Christiat:15- CTiger1, con{} of the greatest thinkers ("all time, wh) belinged to ha 2nd and 3rd centuries A. D. prayed flat 'above all (higs ther: may be operative in Lus the Illy's lary of tElic stais da Incing it leaven for the 5:','tiC; (T 1i1e UHtiWeTSe ʼ'
Mirza Ahanai Sohrab, a Sui Writer of reputc, resicling in U.S.A., writes: "I want the Wild of my woTld to dance and pour um that få cd, ja eş 5 spirits, the ex Lube IarC: and gality of Ihe Stars, for how I know that the stars are dancing in the heavens for the Safwatin of the Universe, Bild ICW know that
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id:Ancing artici pTaying are the same, Illic di ::::: is at once to Worship and to pray, for as the Slais dance in thc sky, so the gods tiller) selves play and dance. To da Ticę iš ti") lakc part in the Casinic coil rit of thc liverse...... I could only believe in a God willo kil{ws is to dance, My lot is a Divine Iaitcer.' These are words from a Muslim friend. to nut think that a more beautiful commontary on the Cosmic Lance o Siva could have been given by ELny living Saivaite,
The second story prlilsed relates to St., Pusaaf, who was at expert in It)editat. I and Contcin lation. He knew that inner worship of thic lorl is thousand if times tore efficacius that ceremonics and external rituatistic worshi. For a long time he hảxd the desire te build a t Lemple foT SI ya, but lac did not hawe the Imèari S for it, So hç: 1T1etLtali» ga tht:Ted E hç: r]ccer5¥ary Ti]aterial5, and built the templc within step by step, Artd finally fixed an auspicious title for thc installation of the deity in it. Just at this tim c, tlic Ka:ava king. Wh:) was a:yo a cľovax:ge anf Šiv a had built a Fnagnificilt temple in Kachisu Faith, antl Ly chanc: lad chusen the date that Pusal. It had men:ally six cil. The Lord, who was gracious to bring the deep devotion of Pu'alar to tight, appeared iu a dream to the king and told him that he must postpone the installation as He wuld be giving t the temple constructed by Pusalar at TirLITinta w ur. The king thought hat the latter's temple must be much m{T: T1agilii sent has his ir the Lord to prefer it, and hurried to that spot in sca: ch of th: new temple. There was to temple: to be scent, and the king finally raced Pusatar's ho list and explained to lirin the drea II and the puri ose of his se:Lrch. Pusalar was stunnel, and illcd with jay. He L: ellii) ed: SLLLLS S LLLLLL aLLL LLGLLL LL ELuD LLLLLL LLLL tE S LLCGLLLLL LLLCS mental shiinc as llis Abcdc. lain (cally blessed.' The king paid his respef Cs to the Saintain fixed another date for the irastallation of the deity in his Karchipuram temple.
God does not need big temples or churches. if H. is Seeking anything fromus, it i5 uur lowc with a pure heart. Het k nxicks a L e yer y lleurt år) el 3 sk. us t[ perrimit Hirth to Icsic: there, but minst pcape ignore this knok. If we tuke one step towards Him, he is ready to tak: tin steps towards us. Many people ignore Hii when they are happy and prosperous, and are quick to call Hin when in some sorrow cir sufferiog. Pure and unselfish
Wፅ

heart is the best temple for the Lord. This is the lesson St. Pusalar's life teaches us. I have chosen it fot the special signific: Ecc: it his fir in ordcin minds who seen to think that Sunday church going and Fictly temple-going are sheer Wise of tItilt.
In every Sai'ailetcInplc built according to Aganic injunctions, you wil find Shins for Lord Wign chwara Ld Lord Skarıda (Muruk ELin im TaTmil), They a Te called the soms of God Šiva and His conscr. I'd T3 withi. ThcIC arc scaratic temples also for them in every Willage. Their worship is so puller. If we analyse lie philosophically, we wiii find that it is the suin-lutal of the evolution (il Ea, pTb.lcm, and its consequent solution It is an unbroken chain of iroblems -l, oleci at is solved. The power that controls life is the Lord of obstacles or Wigreshwara. Such a power must allurally b: surcie, the lord of Crds, and with no Superior to contil hin, Hence he is known as Winayaka. He I.Lust also be tie myst inci:t on. So, le is addressed as Adhibhit gawi: T. HIc: is the first cune that cveT m:n nifcsted in the mind, fruru. Ele first word AUM, the sired Mantral, I hyE already explain c. that Nu.d4:11 T Sound is incxt to God. Spiritual scientists in a ricicnt tilles nedited (In the physical Teprescnlation of the Enıy&tic Ward A_3M aid idis" () wercell that I rç5ETT) 'bled thic hed af Earl eilepih:LE) t. With tlac pa5 Lge us time, the rusie significilinçe: berane: obliwius, the formlı çif the word gained importance. HL: is ul5 known as Gilmaput hy bicicuusič hy is the Lord of the five chellents. I can only concludit tha. He is Tore real today than the mini which creat col Him. No Hindu religius worship or any ritual ceremony start without first invoking the blessing of Wijayaka. The followiag extract takin from a recent publication, Japasutrain, by Swurlli Pratyagatmatanda Saraswati of Cillcuttal, explains the Jeep significance of the mystic figure of Win: yaka:
'The mystic figurc of Winayaka or Ganesha is a living SS Dibol or image of Olkara. Ganesha wears the head of an elephant and 3s such the trunk cyccupies a prominent position in the figure. This helds a deep significance, In the variously inspired images of Elkarl, the trunk is found depicted in three different and distinct pist Ercs: sometime it is up-raised, som Clinte it hangs forwards in thc: Tatura muanner and agairt
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it is shown in 1he riddle as a double trunk in which the ends are curled up and down, The first syInbalizes thc IIlowerment LLL LLLLHtLLtE LG DLLLLHLHS LLL KaEHELLL LLLL SL LgLLLLLlLlH G ir.yolution; and the t hır.I, the natural ilex ış of the grouTıd
i eliploise betwcem the Lwo.”
The sièČrd 1 of Siwai ard Parwa hii is called Skand, Murukan is is most alicient name and He is also popularly known as Lord SubTamaniya or AI uTugaswamy Skanda Purana deats with his advent and Tissin in a wery elaborate manner and this Pura pa iš available in both SE: nskrit 2, Tnd l'amii latinguages. The Tarı il version Comp:ed by Sri Kilcilciliyuppasiyilçharya is as popular as the Periapuranan] of Sekikilar and the Thiruvilyada!- puтапап оf Paranjo thi. 1 the Hildu cducational system organizcd by the great Findu reformer of Jain:l, St Air Liluga Navalars these three 'Tatail Puranas were taught in the schools and temples. The students learnt thei: Saivaism through them and the Thevaram, : Ind Thiruvach sink: in it the primary schools much more casily. That the wo ship : Muruk: I has been very popular in Ceylon from time ill Inettorial is proved by t.e. cxistence if the 3ricit Shrine of Karagam . Nut only the Hindus () all sects, but even Buddhists have begin worshippers of Sk:Linda. In fact, his worship has been for many centuries a unifying farce. It is a sight for the gods to Ree anley the way in whtch inclus and Buddhists join tegether in praye:r at Katarugma aild Mullneswa Tam in thousands, You cannot fitid such a scene in a1y other part of the world. This spirit of harmly and Iolerance accounts for the presence of Skanda Shrines in SI nh.fc$e placcs likẹ PăIIadura, Kalutar:1, (3:Illic an 150 0m, There arc Shrines for Ska Iida il many Buddhist crille5 as well. Th: Skan: Purina is too voluminous ill work for discussion in a discousc like this, wish to mik: Therely a passing reference to the aiwcnt of Lotd Skali: from the Aihird ye of Siva to save Lhe world from evil und doom, Six sparks Crna Itated frem Siva's third eye in the middlc of the eye-oTows, aid they were taken care of by six nymphs Kurt higa: Insidens) in the potid of Saravana. and wheil Paryutli, Siya's Chisit, handled thctl together, Skanda appeared as a bay witli bix faces.
Non-Hindus are perplexed und puzzled when they see the Hitldụ Gods and Goddesses with mọrẹ tham onc faxc and Inany hands. They cannot easily grasp their true significance. A brics
78

explanation is therefore considered essential at this point to clear all possible misunderstanding in yout Tinds. According to the LLLLLLLLSG aaaLtLLSttLLSLLL LLLaLa LS LLaLlLEEStrrlGS LLtltS beforE, to lhe right, to the left" In other wold, it oces all the four lirections, :Lncil i hc up is aid lowe: Worlds Lord Skard's LLL LLSLCLL taGLaLL a LLLHaS L ELLtLLtLLL LtaLSLLSLL aLS0S EEL is descri'd as th: iod with five aces, decafes h;Lt Hinsclf and His s(I) Skanda arc identicill, a Tid that the latter has an additional LLc LLaELL 0E LLLLGCCCCttCTS LLg LLLLLL LLOLmLL rrE LLLLLLLLS blę5 sing the si 1çrs, out-castes and die w It-tricider, This fact acc}unts for ttle Worship of Ska 1da being so popular atmong the Weddahs, LILCrs, fish criflks and aborigiTes. He is their facurite CGL m0L GGLLL tLLL OLLLSGSLSLLLLCC SELltL LeLrrS S tL LLLLLL Santithy (North Ceylon.
Skarıda is Tjuted as a Lord of War, ånd Mars: Tcircsents; Hirn. A Fes, sort (of 2:L15 it in iller, if the Greek (Thy hology was identified by the Rinals with Mars, whose worship spread through Macedonia to TEchocs and Athens, Thcre is another interesting legcTad vehiclı ipse: T5 T be am cecho If the story Telaut ing to Skandu’s lycnt, il 4 1 Tl:n ficY, ing it here just te remiTd you haw Certain religil 115 principies ånd fTactices hid beel) spreading frøm 3 ne culture ( x) ; nother, fron one cuntry ti? psht flet, Putarch tells us het NLI Tmii, hic se:e'c indi king im Rore, appointed the çvoetliving fire to be w‘rshiped as the first cause of all things. This is the Sā lıC C old c{}rcept of Salwa isrm. If yer the sacred fire was allowed to go tit, it could ricvict be relighted froT other fires, but Dust be taken direct frtill the rays of the sun by the Pontifix Maximus him sclf. The temple where this sacred Light was Worshipped was served by thc West a Wirgins who had wowed to chastity. Both they ald their chastity were highly revered and honoured, Strangely enQugl, the nu:Tbcras Virgils at the tcmple of Westa wa; Six as in thic cą39 (f Karthigal na i ens menioned earlier The said temple existed till Ernperor Theodosius' ex Linguished the fire and closed it in 394 A. LO.
፳፻፩

Page 42
Eighth Discourse
It was my intention to say Siretling ab.O Lut the låter Suits of SEiwats ET Ed of their valuable contribution to the stock of de with a liter: Lisle. In no other language but armil, can you find 3G ml1':h of deYation:I hymus, pGeIIIs and lyrics. Í consul not find the title last week, I shall therefore start with them today before coming to the discussiaП и Vaishпаwisтп.
Il 3 liiall first tak c u St. Aru Engiriah der of the 46th ccm tuty. LL LHLHHL0 rrtLLLL LL LLL LLL LLLLLLL LLLS SS SLacEHGL L sLLLLLLL 0L Aru Ilach:Lll. It is a sired hill, in the caves of which Yegis, LLLLLLLLS0L CCLL LLtttLaLL tm LLLlLLLLL LLLLCLL LLLLGL CCH LLLLtLGGLS 0LL LLLL LLaLLLLLLLS LLLLLLO S LLGlLaLG LLLLLS LLLLLLLL LLLL LL LLLLLLtt LLS SSLlLL later through thc Lida Elce 1:1d blessing if his (wn sister, he LLLLlLlCata aLL LLGLLL gL GELLLL LL L SrS LGgLttLS LLL LLLLLaLLLL LLL gTaeg, ; brilli:Lnt Tystical set. He corpsed thousands of Thiruppuhal in prise of Skunda in His various Shrines of South India. He went (I) pilgrimage to all in hitl for thic dedication LL LH ClLGLLS E LLLLLL LLLlllLLLLLLL EtLLLLLLL aLLLLL CLLLLLLLLlLLLLLlLLGLCL at Kartha Taruhihiti, Tile latter is a work dealing with Godexperience. Lord Skanda's two consorts, Thcivil Ei and Walliam mai, represert Will and Encrgy , Icıcht a IIci RKTiya) ånd LLLt SLCaa SLLLLLLLL LLL LLLLCCCaLL HCL LLLLLLLGS L LLLS SA0L LsL of Kantharatiubhuli, Árurlagi inather gives a bc:1uliful exposition of the ilco Illparable Wel lance) as the SLl, cxperienced in Superconsciousness oT S: madhi stEle. I siis learned about "meditatijn without the Deditator" from the sacred lips of Rattail
of Arunachlala Tc. Later I discovered that lhe sLTE teaching was expressed it different words by AFunagirirather about 400 years earlier. Thic, gist of, I hic plc o gerll referred to above is that the SuterLic Goal of life is attic when the Lord, out if His grace. chapse:s te bless ut ad ryetalls him) self as the: IncÕImpara ble Well, We must study this 42nd versi uite:r meditating on the 4th one. 7
6 and 7 See Appendix
8.

Here I wish to remind you of the spear mentiolled in Parsifill by Richard Wagnet as the syribol of the power with which the King if 1 he fail is invested. l a sure that many of you have Ical T heard (if his sincred festival rail. Thic fail and redeipLLL L HLLLLLLL 0L LLLL KLSLaLaLLLL LLLLHa S LL LS LLLLLLLLLL 0LaLLSgtLCCLS LLt LLLHLLL HH LLLLL LaLLLLL LLaaaaaLLLLLLLrLG GaLLLL of Easter tide. To refresh yyur inner Ilory, Titu Tcl, the holder of the exalted office of tiya King of the Knights of the Grail, handed it ovet to his sin, Amsortas, whcn he läid asid: his ged body ard transferred his activities from the physical plafle to thc inner r:lls of the Spirit, AIIlfortas succumbed the templations of 5ernse life, thus enaçLing the 5th Ty of I hic fall of Fınırı, lle wus attackcci hy his own spear if he hand oftle evil Klingser, in the wery part of thic body liu yam passicns and desires fisside. He suffired 1), Lch from his grievous would and recivered by the gr:Ice of God. Here wc find thc process of regeneration through hic Christed powers of Diwine Rçedemption illustrated for hLinanity The Asura King Scoral path Inzun against Who II SkEI Tida's lumice was u ned had his red: Impi Ur in that way. So, I SDEErLLL LLLL LH KlaLL L LLLtLLttt L SLLLL L0 LLL LLLLm LEL LL Sikul TelLL. i: 'tr|title: i 4 lraw ng Tigh, Jln 1 w I ull ask those of yili who have not yel trail Wagner's III Int, to re:Lil it is part of LSL LLLLLL GSHa L lL KEES L LaL GGLLLLS
April 197;
! lic Li Yi S, it I wish to refer to ia KLinaraku uparar of the aaSaSSLSSCS S S S EEES LLL LL LLLLL LLL LLL LLLGLL ecc L liq “ith y:: T. li) g(i: It lgu IIy, his pil 'ents surICindered him to LtL SSELtttLttltt E LLLaaLLLLLLLaS LLLaE LLL LLLL GGG LLLLLL aaLLLLLLL LLLLLLLEE if ( hul Lard, Ako i II) tlıç ça se of St. (Hitterile af Sie: I of thc 14th k: Lt. Lury, whis was suddenly inspired by a hCE yelly vision of Jesus hrist, ai tije tendc age of Six, yoling Kur'a1'aku Tupara It had a vision if Tiruchcniur Murukal and Tc(cived his grace, to the happy s Lur prišC. Cyf his a Teets, and icmimedietcly be became an erlineInt I mystical pocet, and eruditÇ Schola T. HIis first capr[positior known as Kanthal F Kali Wemblha, giving the quintesseTcc of Saiwa Siddhanta philosophy, is a saw Jurite book of hymns for students in the primary schools He was Inc is the erliest Tamil Sainks to convey thc: Messagic cf SaivaisȚII o North II) dial. Hic performed Emany Iliracles, got valuable gifts fron the Muslin Tulers of his time. and established a Mutt at Benarcs for the spread of Tamil
8.

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culture and Saiva religion. A branch of this Mutt was established at Thirup:Ilarithal im Suth IIndia, IId l'1: present Fig ad of this hr:Lnch) Mutt is reT:dering W, Luderful scrvice in the satne direction. Certairl w:Tks Jf Kumi Takur up;ltar h: 1% been translated into English and Hindi at his instance.
Апnther Saint belonging to alrПt it the šalne period is Thaly Lumanı YoIII, T lı: yi: Incentro Tell this Time earli&T, le was that xme who built a bridge het we en Wed:anta and Siddhanta, and pLit i stop to the eterial disputc5 af the :cholars of bolh schools. Discussing McLuis II ald Cualism) it one of his inspired poems, he LLLLcaaa LLLL SaL S LL gLLLL aaLLLLSLLLtL0 L LL LLLLLS LL spirit lial aspirants gradually and finally cult in:le in perfection äd at tairl integral LL [ni un with th1c Supren: being... This approach is sensible and found to be trus in the experiences of the cnlightend nie.” TwÇ Çeritu Ties litcr, Swimi Woiweka marida affirmed this tuh by bildly declaring that cw:E1 he utinist LLGLLLGLLLLaLH LLL LSStS0 YLL LLLLLLLLStLtGgt ELELLL LLLL LLLLseL LL LLL LLLLLL LL LLLLSLS LLL LLLLLLLLS LLL LLL Lm LLL0S LLLLL LLL LlSS LLLL LLL LLLLaL in Onę witlicut a sc:cki."
LSLLLLLLLLSDS0L EEE LLLL0L C LLLLLLL LL LLLCLCLLLLLt L the harrt. Lotny of al i eligins. He sa Tig:
**The cręFids in Ça Inflict kiyo il çalın ÇPT Inç yıly God,
All lighly Thire; IC each a×rding to his teel Thot hast chosen to appear
distinct without a difference. All crçęds, Tell, 3 iš rivers to hic 5:4, to Thee,
) ):c4 T: If Yos Siemke, ** 8. This noble work of Unity and Religius Harnly initiated by Thaylaia, air was continud El the 19th centlTy hy Sri Ramaling:35, a .11y. He is as : Yogi, Siddha, PT pflict and Mystical poet. LLL GGEGGGL taa LLLlLGSHS LLLaS 0LLLL LLL aaLLLLSS LLLLLLCLLSS LLLSS had been all presci wild by his discipl.s in manuscript and printed during the prest century. IIIs (JITpositiols are simple and soul-stirr Elg. He had prophesied the arrival of Col. Olcott and Madatme Blavasky in India to organise Lhe Theosophical Society: LLLL LLLLL LLSLLLL GL LLLLLLL K LLLL LLGLtm L rt aLLLLLLL LL0 Maha fogi in South India. He describcti Go as Eff get Ligh and Infinite Compassion combined. (3,53 (535Cs TSsaf Gigi saskbar). 9 The hunger of the poor peasants has 8 and 9 Sce. Appendix

a rather of greater concer to him that theological disputations Tiga Trding Advaia a Tid Dwaiia, and Wedana and Siddha Ita. His great work, 'Mahadeva Malai, really put an end to a'i ends or 'altharns" like Wedan lam, Siddhanta III, Yogantham, Naihantham, Bhathans ham, and so om. IO By founding the &anmarga Sangam a% olig ag: a : 1867, hg ha i indiated the Plan of the Higher LLrgEEa0 0LL LLLLLL aLaHmL LLLL LLLLLESLLLS LLL LtL atmaaLLLLL LLLLL E L LL LLaLLllCLLLLL TL LSLLLLLtGaS LLLLL LLLLLlLLLL LLLL SLmL GmLmmLSL LL life, but unfiftlmately ll: Tamit and was, perhaps, not spiritually equipped to be fully hc.cfited by his life and mission. The Temple of HuJTa:lily built by hi! Ti at Walalur in South TTIdia has CCLGGLGLL C LLLLLC LLLLLL LLL LLLLL LHHLLLL LLGLLL L0L LllLLkLLGLLL LLL aa LaLLaLaLLL LLLLLLL E ELSLLLaS L SLS LS L LS
lil (ur (wn limi:5, all in Ceylor its cif, wa had a mystic who Was a recoil ciler of Weilanta and Siddhana, E aim cf:rig to Sri Yoga T Swami of Columbuthurai, Jaffa, Ect was it Yogi, Siddhi and Instic: Corbined. He spoke to the Buddhist in hic la 11guage of DhaITq runapada, to Chris fins quoting Bible teachigs . ad to the Mfuslims in the words of the Que 1 Ian. Im his inspid petins and lyrics, he has deftly introduced the LLLLLL LLtttLStE LLL LLLSLLtttLSL LLLaL LLL ttLS L LELLS LLLLL L L LLltLtHttLLSS LL LLlLGlLLLaaHt LtEE LLL LLLLLaL LLEE 0LLL L LLLLLLaS LLtlL LSaL LHGLL LLHHLLS LLLLS LLLLL congregati Tal recitations of these song; are conducted regularly at
EE d (lib.
i must say a few words about Wirasaivaism, which is an offshoot of South Indian Saivaism. The tern means 'Heroic faitli in Siwn." Presumably, it was a sort II:f3rill myctent in the 12th century in the Mysore static, atd the poetic works are all in CTGLaLtLSLLL S LLmmLaLC LL LLLLL LLLLLLLLS S LLLLL LLL LLLSLLLL aMLLLLL LEE aLLLL LLLLL LaL LLLLLL LLLL Laaa LaLLaLLLLLLLE LLLLL LLLLLLLLSELLD tLL LLL LLLLLL cult Wre : g:lirst the pracLice of building III: g:liticcIt licmples ELt LLLLaLLLLLLLa LLLS aLLL LLaLLLLLLLLlLLL gSLLLLLL LLLLLLJLLGLgS aLLL LLLLtttLLLLaa rituals. Proclaiming the hurlin body as the Temple of God, they well 3 but thici Iaccks Liga is the symbol of Lold Siva's L1 I-t:1it PreščIlLe. So, they à To als known a5 Lingayat5.
The Worship of the Siwa in this amorphous and pillar-like inlage is considered an imp (Tlant Teligious practicc, Because il huns evil and gives thic soul 1 he light of tute wisdom, Lingari) is
See Appendix
S3

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called the pillar-of-fire'. According to Arunchala Purana, Siva appeared as a tall pillar of fire to correct Brahma and Vishnu. Their attempts to find out the top and bottom of that pillar proved futile, and they surrendered at the feet of Siva.
According to the renowned Saiva Siddhanta scholar, Shivapadasundaram of Jaffna, "The word Linga literally means a graph, being derived from likh, to write. But Saiva philosophy splits it into layam and gam, meaning that which causes involution and evolution of the universe.'
Allama was the actual inspirer of Virasaivaism, and Basavadeva perfected it by establishing a centre at Kalyana, called "Anubhava Mandapa' meaning “mansion of experience'. From this title alone we can easily discern that both Allama and Basavadeva were critics of all privileges of birth, scholarship, and so forth, which formed the prominent feature at the time.
There was a lady mystic, Mahadevi, associated with Allama and Basavadeva, who preached and practiced the bridal mysticism like the Vaishnava Saint Andal of the 8th century. Mahadevi worshipped Siva as Lord White as Jasmine'. We hear an echo of her thoughts and sentiments in the poems of St. John of the Cross belonging to the l6th century, who was a disciple of St. Teresa of Avila Spain). Mahadevi was married to a local king, but finding life with him in the palace intolerable, she took to the life of a wandering nun, moving about nakcd, only her long hair covering her body from neck to knee. When she was ridiculed by people for not being modest, she replied in poetry:
“When the Lord of lives lives drowned without a face,
In the world, how ean you be modest? When all the world is the eye of the Lord,
onlooking everywhere, What can you cover and conceal?' She had lost all sense of body-consciousness before she reached the age of twenty five, and about four years later she entered into Oneness with her Ishta Deva (chosen deity) at he famous Siva shrine at the holy hill, Srisaila, like St. Andal at Srirangam four centuries earlier, and St. Mira at Dwaraka four ccnturies later.
The poems of supreme love for God which flowed with joyous spontaneity from the hearts of these three lady Saints of bridal mysticism, in three different languages, Tamil, Kannada and Hindi, form an important section of Hindu devotional literature.
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Before concluding the discussion about Saivaism, I feel it my duty to make a passing reference to Thirukkural, popularly described as “Bible of the Tamil land'. It is not a treatise on religion or philosophy in the accepted sense of these terms. It is a Dharma Sastra like the Sutras of Gautama, and the Smiritis of Manu and Yajnava Ikya in Sanskrit; and also like the Dhammapada of Buddhism. In North India, Manu occupies a prominent place. In the famil land, Thiruvalluvar was eulogised as the author of Tamil Veda, Universal Veda, The Divine Book, etc. Many had heard the name of Manu in South l ndia, and even read his works, but the name of Thiruvalluvar and his great book, Thirukkural, were unknown beyond the boundaries of Tamilnad until the famous Jesuit Father. Rev. Constantius Beschi, who worked for 42 years in Tamil land, for the glory of his Lord, translated the first two parts of the Kural into Latin. Following this, other translations came out in English and French between 1820 and 1886. All lovers and admirers of Thiruvalluvar are under everlasting gratitude to Pope, Beschi and Ellis. Recently, an attempt has been made by a Saivaite Tamil scholar to stress the fact that Thirukkural is related to Saiva Siddhanta philosophy in particular. As for me, I am happy to state that there are striking resemblances in its thoughts and ideas to Dhammapada, and to the master-pieces of the Bible such as Sermons of Jesus, the Proverbs and Wisdom of Solomon. Famous scholars have fixed the period of Tiruvalluvar as the first century after Christ. Starting with the greatness of those who have renounced the world, and the glorification of righteousness, the Kural deals with the life of the house-holder, Economics and Politics, and closes with Love and the secret of happy marriage As a fountain of divine truths, the author has given a Gospel of Perfect Life, individually, in family, and in society. Here are a few examples of Thiruvalluvars's aphorisms: 11
1. Even the mighty ocean would reek with corruption if the heavens should cease to suck its waters and render them back to it. 17
2. Thou canst not measure the greatness of the persons of renunciation: thou canst as well count the number of the dead. 22
11 See Appendix
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3. Be pure in heart: all righteousness is contained in this one eommandment: all other things are nought but
empty display. 34 4. The learned fools are they who cannot move in harmony with the world. V 140
5. The earth supporteth even those that dig into her entrails; even so bear thou with those that traduce thee: for that is greatness. 151
The next subject for discussion is 'Vaishnavism', one of the indigenous religions of the Tamils, ranking second to Saivaism. Vishnu Purana extols Vishnu as the Supreme God-head. This is natural. No author of a Purana will fail to give the first place to his deity. The very purpose of a Purana is that. But all historical scholars, and research students are agreed that Siva is the most ancient and the most important figure of the Indian pantheon. He is the pre-historic hero-God associated with radical vitality and renunciation. At Thiruvarur, one of the famous temples for him, He is addressed as Thiyagarajah,-the King of renouncers.
I do not know whether you have ever seen the figure of Vishnu in the recumbent position. This is His normal position in the most ancient and famous Temple of South India at Srirangam. The couch upon which Vishnu rests, -known as Anantasayana-is formed of the long coils of a huge snake. The many-headed Adi-Sesha and Ananta are the two inseparable attendants upon Vishnu. Cosmologically speaking, the snake is the principle of time, continuity or eternity. The form reposing on its coils is that of the Divine Principle.
Siva is reputed as a terrestrial God, whereas Vishnu is a celestial one, coming to the world as an Avatar whenever truth, justice and righteousness decline and humanity has to be saved. This is a difference to be remembered for proper understanding of of their respective functions. However, to the Vaishnavites, He is the supreme Divinity.
During the 3rd to 6th centuries A.D., Hinduism had faded all over India and the degeneration and deterioration were made worse by the multiplication of its sects, with the result that Jainism and Buddhism got the ascendency. Two sets of Saints appeared to resuscitate the theistic religions of Saivaism and
86

Vaishnavism. We have already discussed the valuable contribution of Saiva Nayanmars. The other set under Vaishnavism is known as Alvars. The word 'alvar’ means one merged in the ocean of wisdom. There were twelve Alvars in all, four of whom belonged to an earlier period, five to a middle perlod, and the remaining three to o later period. The middle five were almost contemporaries of the Nayaninars, and they represented the various castes. The common characteristic of the two groups was the love of God, one naming him Siva, and the other Vishnu. They had no differences or quarrels among themselves at the start, but after the decline and diappearance of Jainism and Buddhism from the land, the rivalry for supremacy must have raised its ugly head. However, it did not end in bloodshed as in the case of the Semitic religions.
Of the middle group of five Alvars who formed the most important section Nammalvar (our Alvar) is the most famous. He was a born saint. His poems express the varied mystic notes from self-effacement to the finality of ecstatic union with the Lord In his great work, Thiruviruttam, he compares the Jiva (soul) to a love-sick maiden pining for divine love. This truth is found illustrated in the life of Saint Andal, the daughter of Periyalvar. More about her later. The periods assigned to these twelve Alvars by their biographers are fantastic and they cannot stand the scrutiny of authentic history. There was a tendency to take them as far back as possible in order to prove that they were all anterior to Saiva Nayanmars. This silly notion is no more in existence. The other Sect was not free from this complex in the middle ages. My memory is still very keen about the statement of a Saivaite scholar who, in the course of a lecture delivered sixty three years ago, at Jaffna, stated that the period of Saiva Saint Sambhandhar was 4250 B.C. This Saint actually belonged to the 7th century A.D. The scholar merely wanted to say that his saint was at least senior by half a century to the Alvars to whom their biographers had assigned 4205 B.C., with absolutely no respect for history.
Kulasekara Alvar who belonged to the second group, was a king of Travancore, who renounced the throne in order to consecrate himself wholeheartedly to the religion of Vaishnavism.
His reactions to the mundane life are very clear from the following poem:
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"They (the worldly-wise) are but mad men to me, and
I am mad too (they think); Who benefits by this talk? I call you Krishna,
Ranganatha! I am mad with longing for You !-12
Thiruppan Alvar who belonged to the third group was an untouchable. His devotion to the Lord of Srirangam was so great that the Lord appeared in a dream to the brahmin priest and directed him to bring his devotee inside the temple on his shoulder. It is clear from this incident that Thiruppan would not have not gained entrance to the temple in the normal way. In expressing his heart-felt gratitude to the Lord, this untouchable saint poured out in poesy:
“Having destroyed the burden of my long-gathered sins, He made me to turn to Him in love, and entered my
heart Himself; I know of no austerities that secured this love; Rather have I been saved by the divine grace of
Ranganatha.” 13 Nathamuni collected the works of the twelve Alvars, and we have now a volume of 4000 hymns, as 'Nalayira Divya Prabhandam Of these, 1361 were composed by Thirumangai Alvar, 129 by Nammalvar, 1073 by Andal, and the balance by others. Ramanucharya of the llth century is responsible for the spread of Vaishnavism all over India, North, East and West. Saiva Samayacharyas' message went only so far as Kannada State, where Virasaivaism was born. Vallabhacharya and Nimbarka helped immensely in the work of Ramanucharya. As a result, numerous saints and mystical poets like Jayadeva, Jnaneshwara, Tukaram, Samartha Ramdas, Ramananda, Kabir, Nanak, (Founder of Sikhism) Surdas, Purandaradas, Gauranga, Mira Bai, Janabai, Muktabai, appeared in many parts of North India. Devotional Path is thus much more prevalent among the worshippers of Vishnu or Narayana, including the incarnations of Rama and Krishna. Sri Rangam in South India was once very popular among the Vaishnavites. But today, Thiruppathi, where Lord Venkateswara is worshipped, a temple of seven hills, is the most popular one. Teeming millions drawn from all sects of Hinduism assemble here for worship. It is one of the wealthiest and best managed
12 and 13 See Appendix 88

temples in India and its funds are spent in social, educational and health services. It runs a University of its own. Its Supreme glory is said to be due to the fact that for this dark age of Kali, Lord Vishnu had assumed here all the divinities to be worshipped. The very name 'Venkata' is assigned special significance, and is interpreted to contain the beejaakshraas or seed-letters, of Vishnu, Devi, Skanda, Brahma and Siva. In other words, it is the combination of the Hindu Trinity along with Sakthi. During the Tamil Sangam period, Venkadam was mentioned as the northern boundary of the ancient Tamil land. The poems of certain Alvars refer to the Lord Hari-Hara. An incident in Appiyah Diskhitar's life proved this fact in the 15th century His was the time when the rivalry between Saivaism and Vaishnavism was holding sway. The famous Suprabhatam poems chanted quite early in the morning at this Temple daily is a group of hymns in praise of Lord Venkateswara composed by Prathivadi Bhayangaram Annan. H.M.S. records of this are popular even in certain Saiva homes in Ceylon.
Now a few words about Saint Andal, as promised earlier. She was the adopted daughter of one of the twelve Alvars, by the name Periyalvar. Both belonged to the 8th century A.D. according to strict historical facts. Her birth is surrounded with mystery and miracles, as in the case of Sita. “Thou hast created us for thyself and our heart is restless till it finds its rest in thee.' said St. Augustine in the 4th century A.D. Every letter of this saying can be applied to the life of Sri Andal from her very infancy. When she grew up to girl-hood, she fully realised the purposefulness of life, and started living it truly gloriously by living it ecstatically. We can conduct life ecstatically only when we know the ecstatic nature of God and become like Him through being continuously inspired by constant communion with Him. To become like Him, we must be conscious of our identity with Him.
She first lamented over the fate that she was not born when Lord Krishna was playing about with the Gopies in the gardens of Brindavan. She assumed herself to be one of them. By Bhavana, i.e. aspiration and imaginaiion, she managed to build a bridge between Krishna's time (1000 B.C.) and her own time in the 8th century A.D. and poured her divine love into some of the finest poems in Tamil. Her foster father was a devotee of
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Lord Ranganatha. He used to make garlands for the Lord for use in the daily worship, and before taking them to the temple he was in the habit of leaving them in his home-shrine, where an image of the Lord was kept. Andal was in the habit of placing them round her neck and looking in the mirror to see whether she appeared as beautiful as the Lord. This went on for some time and the father was not aware of her act, which, in his eyes, would have been nothing but Sacrilege. One day it so happened that one long hair from her head got entwined in the garland as she removed it from her neck. She did not notice it. But when Periyalvar picked up the garland for taking it to the temple, he detected it. On questioning Andal, the truth came out that she had tried the garlands on herself first. This was too much for him to bear, and she was chastised. He knew the depth of her devotion to the Lord, but did not realise that she was a lower of the Lord, whereas he was only a servant of His. He threw away the garland polluted by the hair of Andal and made a fresh one. When this was offered, it was rejected by the Lord. Periyalvar was told in a vision that all his earlier garlands were accepted as they were handled by the soft and sweet hands of His lover Andal, who had established identity with Him. He was directed to bring in future only garlands first tried by her on herself The whole congregation had come to know of this incident, and Andal had a vision of marriage to the Lord. Dressed in the best bridal clothes and jewels, she was taken to the Holy of Holies, where her physical body disappeared, assuming an ethereal form, and her spirit got absorbed in the image of the Lord. Here we find a unique example of the spiritual marriage, which was, eight centuries later explained by Saint Teresa of old Spanish nobility, founder of sixteen convents and fourteen monasteries, as the goal of the quest. The very ascetic sisterhood established by her is called Desacalzes, meaning 'barefoots'.
It is now nearly 1200 years since Andal attained that Supreme Blissful State of Oneness with her Lord, but she lives eternally in the Garland of 30 poems left behind by her under the title Thiruppavai (5 city unt G06).). I would need more than an hour if I am to explain the full significance of these wonderful poems. I have no time. This is the last discourse, and I have another subject to deal with, namely, Worship of God as Mother.
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Tharks to the Services of Acharyas like Ramanucharya, Vedanta Desikar, and others, the glory of Thiruppavai spread far and wide in North India, and we have reason to believe that even Saint Mira cf Mewar in Rajasthan was inspired by Andal's life and works. I must, however, mention here a striking incident from St. Mira's life. After renouncing her life in the palace, she was out on pilgrimage to all sacred places associated with Krishna. She reached Brindavan. On hearing that there was a saint by the namre Rupa Goswami living in solitude, she sent a messenger seeking his permission to visit him. The permission was denied on the plea that the saint had taken a vow not to see the face of any woman. Thereupon, Mira sent a dignified rejoinder that she thought iu Brindavan there could be only one male, that is, Lord Krishna, and the others were all souls, who could be treated as females. On receipt of this inspiring and enlightening reply the Saint hurried to the place where Mira was residing and paid his respects to her.
We come now to the last subject, the worship of Goddess. Speaking of life biologically, once the individual is formed, the sperm and ovum, do not exist as separate entities, but as a single personality. The mother and baby, in the womb, act and react as a single person, and the baby is entirely fed by the mother, as part of her own life. Here we find the supreme glory of motherhood. In view of this fact, no sensible man can deny the truth that the mother occupies the highest place in the emotional life of every human being. As a result of this feeling, the whole family centered in the mother and the descent of name and property was once by the female side. It is so even today in certain societies. Here we are reminded of the writings of Frazer telling us of a time when all the dead returned to the 'Great Mother' and when the Great Mother was the Judge of the Dead, she would judge more leniently the errant footsteps of her little children than the irate Jove. (deuy. xxxii, 42)
We are therefore safe in stating that these were the reasons for the cult of Mother Goddess among people of ancient East and West. At the dawn of civilization, all mankind had, at some stage or the other, enthroned this Queen of Heaven. The different tribes or races worshipped this Queen under varying names with varying attributes. We can be certain that the oldest conception of God was as Mother Earth. In the Homeric hymns, the Earth
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is addressed as 'Mother of Gods, the wife of the Starry Heaven.' Certain writers attribute the ultimate downfall of this cult in the West to the excess of devotion and veneration without sufficient reason and rationalism, or rather due to the lack of a proper system with tenets. It may be so.
On the other hand, there are many distinguished authors and scholars who ascribe the present calamitous state of mankind to centuries of purely masculine patriarchal rule of power, which superseded the once peaceable reign of the Wisdom Goddess, to whose worship they would recall us. Personally, I heartily share this view, and I am happy to state that in certain European countries visited by me there are numerous people praying for the quick return of the Goddess of Compassion and Mercy.
In Hinduism, the concept of the motherhood of God, and the worship of God as Divine Mother form special features, and one finds spiritual literature in plenty, both Sastras and Stotras, for the guidance of followers of the Mother Cult. Brahman or the Absolute Reality is an inactive principle Sakthi or Maya is the part of the energy of Brahman which creates. You cannot separate one from the other, in the same way as you cannot separate fire from its burning power, Siva without Sakthi is stillness and silence. It is Sakthi which stirs him to action. Siva is the word; Sakthi is the energy which moves him to words and action. In certain temples, you will find the image of Siva and Sakthi combined as Arthanariswara, half-man and half-woman. Non-Hindus seeing this image get confused in mind, and start criticizing its concept, without patiently studying the spiritual and scientific principles implied.
The supreme Mother we worship is the mother of all beings. I shall illustrate this with an incident in the life of Ramakrishna Paramahansa, whose advent in the last century was acclaimed as an event under Divine Plan to demonstrate to the modern man that to adore God as Mother was the best suited form for this age: He was questioned by his devotees as to why he fed a cat with the sacred prasada (food) that was offered to the Divine Mother during his worship. He replied: “The Divire Mother revealed to me in the Kali Temple that it was She who had become everything. That was why I fed the cat with Her food.'
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There is another interesting story told to small children by their grandmas: Sri Ganesha, the first son of Siva and Parvathi, was fond of playing with small animals like cats and rats when young. One day he had accidently scratched the face of a cat with his finger nail during his play. When he returned to the lap of his mother, he observed her sad and angry. He asked her for the reasons for such an unusual behaviour. She pointed out the injury on her face and accused him of being the culprit. He denied all knowledge of it and started crying at the false accusation. The mother then drew his attention to the injury caused by him to the cat, and explained to him that the cat was not different from her. Ganesha thereby learnt the cosmic vision. This is how we were taught the lessons of Ahimsa when we were moving on four legs
According to Hinduism, the manifestations of the Divine Mother are countless. Her names are numerous. Her grace is boundless. Her mercy is illimitable. Her knowledge and powers are immeasurable, and Her glory ineffable. She grants Her devotees not only material prosperity (Bhukti) but final liberation (Mukti) as well. The famous book, The Devi Mahatmya' of 700 mantras dealing with the Divine Mother speaks of Her three important aspects. It is divided into thirteen chapters, the first one devoted to Mahakali, next three to Mahaluckshumi, and the balance nine to Mahasaraswathi. There is a new school of thought, which adds a fourth aspect under the title Maheswari', who is the Adisakthi, of perfect poise and tranquility, and comes first. عوسی
I am sure most of you have heard of the Navaratri Festival, which is a very important one for all Hindus. It is the most popular one in the social and religious life of the Hindus serving as a unifying force for all their different sects. Customs, traditions and practices vary from province to province in India. In Bengal, Navaratri is known as Durga Poojah, in South India and Ceylon as Saraswathi Poojah, and in Mysore as Dassara (ten nights). The origin of the worship is hidden in antiquity, but there is one strong tradition that the autumnal worship originated with Lord Rama, on whose behalf Brahma awakened Durga Devi to aid him to kill Ravana. The etymological meaning of the word “Durga' is said to be “the deity that removes great dangers'. It is also said that the Goddess got this name because of her killing the demon
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Durgama. Rig Veda mentions the word Durga, but from the discovery of female statues from the excavations of Mohenjo-daro, it is evident that the worship was anterior to the Vedic period Ancient Tamil classics have the name of Kadu-kidal, as the deity of the jungle. The name Vanadurga in Sanskrit corresponds to the Tamil name. It is also striking that there is no image for these two deities. Goddess Kibela, who made her entry into Rome in 204 B.C., was also one such deity. She rode on lion like Durga or Kali.
Without further enlarging upon the history of Navaratri, I would like to give you the esoteric aspect of the Festival. I am addressing an intelligent and enlightened audience to whom the Worship of the Divine Mother is important. As explained earlier the whole universe is a play of the three Gunas or attributes, known as Tamas, Rajas and Satva. And every human being is influenced by these Gunas, the animal, human and divine characteristics, to put them in simple and plain language. Durga or the Dark Devi stands for the annihilation of all impure tendencies and animal traits in us. We worship her during the first three nights to get rid of our lower nature so that we may grow in virtue and sublime good qualities to stand before Mahaluckshumi who represents all Aishwarias in our life. After obtaining all auspiciousness in life through the worship of Mahaluckshumi during the next three nights, we get to the next step, fully established in virtue and purity. It is a passage into the luminous region of Divine Knowledge. We thus move towards the attainment of Kaivalya Moksha through our devoted worship for the last three nights of Mahasaraswathi, who is aptly described in our scriptures as the Goddess of Knowledge, the Bestower of Wisdom and the Dispeller of the Samsaric bondage. In brief, beloved mothers, this is the significant spiritual Message of Navaratri.
To A di Sankaracharya, who lived between 788 and 820 A.D, belongs the credit of having saved the cult of Mother-worship from the ugly features of Vamachara, and restored it to its pristine glory. He wrote a commentary on Vishnu Sahasra Nama, and on Sri Lalita Trisathi Namavali (300 names of the Divine Mother), besides numerous original works of which Saundarya Lahari (The Upsurging Billow of Beauty) is an outstanding Stotra on Sakthi. He established five Mutts at Badri (Iimalayas),
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Dwaraka (Western coast), Puri (Eastern coast) Sringeri and Kanchi, in the south of India, for taining young men as monks to preach and preserve the Sanatana-dharma.
The Tantrik philosophy, the Agamas, Mantras, Yantras, etc, associated with the worship of God as the Divine Mother, were a sealed book to Western scholars until Sir John Woodroffe, a distinguished member of the Judicial service of British India, took up the subjects for translations and interpretations, and for lecturing at the India Society, London, during the nineteen twenties. The books 'Kularnava Tantra'; 'The Garland of Letters'; 'The World as Power Series'; 'The Serpent Power; etc, bear ample testimony to his loving labours in broadcasting the Tantrik works. His statements that "the great Yantra is a symbol of both the Universe and its Cause', and "the object of the worship of the Yantra is to attain unity with the Mother of the Universe in her forms as Mind, Life, and Matter and their Dev atas, as preparatory to Yoga union with Her as She is in herself as Pure Consciousness' would need commentaries running into a big volume. Only a Sanskrit Scholar and Shakti-Sadhaka like Sri. M. P. Pandit of Sri Aurobindo Ashram, is capable of undertaking such a stupendous task. It was fortunate that while in India Sir John Woodroffe had an able collaborator in the eminent Sanskrit and Bengali scholar, Professor Pramathmanatha Mukhopadhyaya of Calcutta (now known as Swami Pratyagatmananda Saraswathi). In this conneetion, the valuable services rendered by Messrs. Ganesh & Co, Madras, in publishing their works deserves special mention.
It is significant to mention here that one of the most ancient and famous Shrines for worship of God as Mother is in north Ceylon, in the Island known as Nagadweepam. It is one of the holy places visited by Lord Buddha. The Goddess is addressed as Sri Nagabooshani Amman. Tradition associates it with Manivallapam mentioned in the Sangam classics in Tamil, and the Buddhist nun, Manimekalai, is said to have worshipped the Goddess here. This is a sea-side Devi shrine like Kannyakumari (Cape Comorin) in the southern point of India, and the Goddess Artemis Temple at Ephesus, the south-western point of present Turkey, which St. Paul visited for the second time between 25 and 58 A.D. In fact, it was the headquarters of his activities.
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In Corinthians 16: 1-9; St. Paul says: “Till Pentecost, I shall be staying at Ephesus, a great opportunity lies open to me, plain to view, and strong forces oppose me.' The famous golden temple of Artemis was plundered by invaders. What is now left is only the site of the ruined city. I have seen a picture of the statue
of the Ephesian Artemis, and its beautiful face resembles that of many a statue in our Hindu Devi shrines. May the Supreme Divine Mother shower Her choicest blessings on you all is my sincere and Solemn prayer in concluding our discussion on Mother Worship
We have come today to the last of the series of Talks arranged under some Divine Plan. I had not anticipated it even in the wildest of my dreams. When Rev. Mothers Finbarr and de Croos called at my home to fix this up, I was pleasantly Surprised, but readily agreed to their suggestion, taking that to be a command from the Supreme Mother, to whom my life is surrendered. It was through Her grace that I was blessed with the spiritual fellowship of Rev Mother Joseph and all of you, for the past eight weeks. This has been a hlessed period in my spiritual life and I can never forget it. In this connection, it is really gratifying to recall what His Holiness Pope Leo XIII had said in a proclamation issued on the subject of comparative study of religions. In his encyclical Aeterni Parti of 4th August 1879, after stating that there are a number of truths that have also been known to non-Christian sages, he exhorted all “to make use of them for the benefit and advantage of the revealed doctrine, so that it would be made clear that human wisdom and even the testimony of our adversaries is in agreement with the Christian faith.'
Ninety two years ago, the revered Pope could not have expressed his vision in much more clear terms. Conditions are different today. The modern world is not groping for any narrow, stunted religion of the dogmatic and fanatic type that is afraid of the divine light which may have fallen on others. For over a century, there has been a clash between science and religion. This clash had weakiied both. But fortunately, they both have today come to the point of meeting. Both of them are needed in the formation of a World Culture and World Conscience. For such an achievement, religions must become truly spiritual, and science
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must combine wi h spirituality, and thus becorse a human benefactor instead of a begetter of brutal force and fiercely competing militarism. It must also be remembered that a new kind of mystic is coming to be recognized all over the world. He differs from most of the mystics of the past by his practical interest in current world affairs, and by his ability to see Truth, Beauty and Goodness immanent in all faiths, and not merely in his own particular religion.
If the followers of the different faiths in the world can rise to the spiritual level which co-operation between them requires, it would certainly be a definite step towards grappling, on the spiritual plane, with most of the perplexing problems that confront humanity today. The much advertised, and highly talked about, economic and political solutions can only be superficial ones. No lasting or enduring peace can be established on earth until and unless the problems are taken up to the spiritual levcl.
The peace of the world is held today by the slender cord of TERROR. None can deny the fact that the ruling emotion of humanity is FEAR. We have found the key to the secret of the atom, and it is now our turn to find the key to the secret of the human heart. Having conquered Moon, the scientists are busy planning trips to Venus, Mars, & so on. It is now the duty and responsibility of the spiritually enlightened ones to remind the scientists that it is far more important to bridge the gulf between the human head and the human heart. From now onward, science and spirituality should work for the good of humanity if the world is to be saved from total annihilation by nuclear weapons already piled up by the power-blocs. Every one of you has a share in this noble work. You have taken a bold step in dedicating your lives to God and His creation.
Thank you, beloved ones for your spiritual fellowship during the past eight weeks. Do kindly remember me in your daily players
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APPENDX
வண்மை யில் லையோர் வறுமை யின்மையால் திண்மை யில் லைநேர் செறுந ரின்மையால் உண்மை யில் லைபொய் யுரை யிலாமையால் ஒண்மை யில் லைபல் கேள்வி யோங்கலால்.
(கம்பராமாயணம், நாட்டுப்படலம் - 53) தன்நிலைமை மன்உயிர்கள் சாரத் தரும்சக்தி பின்னமிலான் எங்கள் பிரான்.
(திருவருட்பயன் - 2) மானமிகு தருமத்தின் வழிநின்று வாய்மையினி லூனமில்சீர்ப் பெருவணிகர் குடிதுவன்றி யோங்குபதி கூனல்வளை திரைசுமந்து கொண்டேறி மண்டுகழிக் கானன் மிசை யுலவு வளம் பெருகுதிருக் காரைக்கால்,
(பெரியபுராணம்: காரைக்காலம்மையார் புராணம் - 1) இறவாத வின்ப வன்பு வேண்டிப்பின் வேண்டு கின்ருர் பிறவாமை வேண்டு மீண்டும் பிறப்புண்டே லுன்னை யென்று மறவாமை வேண்டு மின்னும் வேண்டுநான் மகிழ்ந்து பாடி யறவாநி யாடும் போதுன் னடியின்கீ பூழிருக்க வென்ருர், (பெரியபுராணம் - காரைக்காலம்மையார் புராணம் - 60) சன்மார்க்க ஞானமதின் பொருளும் வீறு
சமயசங்கே தப்பொருளுந் தானென் முகப் பன்மார்க்க நெறியினிலுங் கண்ட தில்லை
பகர்வரிய தில்லைமன்றுட் பார்த்த போதங் கென்மார்க்க மிருக்குதெல்லாம் வெளியே யென்ன
எச்சமயத் தவர்களும்வந் திறைஞ்சா நிற்பர் கன்மார்க்க நெஞ்சமுள வெனக்குந் தானே
கண்டவுட னு னந்தங் காண்ட லாகும்.
(தாயுமானவர் பாடல் - 12
குறியைக் குறியா துகுறித் தறியு நெறியைத் தனிவே லைநிகழ்த் திடலுஞ் செறிவற் றுலகோ டுரைசிந் தையுமற் றறிவற் றறியா மையுமற் றதுவே.
(கந்தரநுபூதி - 42)
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0.
வினையோ டலிடுங் கதிர்வேன் மறவேன் மனையோ டுதியங் கிமயங் கிடவோ சுனையோ டருவித் துறையோ டுபசுந் தினையோ டிதணுே டுதிரிந் தவனே. (கந்தரநுபூதி - 40)
வேறுபடுஞ் சமயமெல்லாம் புகுந்துபார்க்கின்
விளங்குபரம் பொருளேநின் விளையாட்டல்லால்
மாறுபடுங் கருத்தில்லை முடிவில் மோன
வாரிதியின் நதித்திரள்போல் வயங்கிற்றம்மா!
(தாயுமானவர் பாடல்)
அருந்தவர் காண்டற் கரும்பெருங் கருணை அருட்பெருஞ்
ஜோதியென் னுளத்தே இருந்தன னம்மா நான் செய்த தவந்தான் என்னையோ
வென்னையோ வென்ருள் திருந்துதெள் ளமுதுண் டழிவெலாந் தவிர்ந்த திருவுரு
வடைந்தனன் ஞான மருந்துமா மணியு மந்திர நிறைவும் வாய்த்தன
வாய்ப்பினென் ருளே.
(திருவருட்பா - தனிப்பாடல்)
நாதாந்த போதாந்த யோகாந்த வேதாந்த
நண்ணுறு கலாந்த முடனே நவில்கின்ற சித்தாந்த மென்னுமா றந்தத்தின்
ஞானமெய்க் கொடி நாட்டியே மூதாண்ட கோடிக ளொடுஞ்சரா சரமெலாம்
முன்னிப் படைத்தன் முதலாம் முத்தொழிலு மிருதொழிலு முன்னின் றியற்றியைம்
மூாத்திகளு மேவல் கேட்ப வாதாந்த முற்றபல சத்திகளொ டுஞ்சத்தர்
வாய்ந்துபணி செய்ய வின்ப மாராச்சி யத்திலே திருவருட் செங்கோல்
வளத்தொடு செலுத்து மரசே சூதாண்ட நெஞ்சினிற் றேயாத நேயமே
துரியநடு நின்ற சிவமே சுத்தசிவ சன்மார்க்க நிதியே அருட்பெருஞ்
ஜோதிநட ராஜ பதியே
(திருவருட்பா - நடராஜபதிமாலை)
99

Page 52
ll.
12.
13.
நெடுங்கடலும் தன்நீர்மை குன்றும் தடிந்தெழிலி தான் நல்கா தாகி விடின்.
- குறள் 17
துறந்தார் பெருமை துணைக்கூறின் வையத்து இறந்தாரை எண்ணிக்கொண் டற்று
- குறள் 22
மனத்துக்கண் மாசிலன் ஆதல் அனைத்துஅறன்
ஆகுல நீர பிற
- குறள் 34
உலகத்தோடு ஒட்ட ஒழுகல் பல கற்றும் கல்லார் அறிவிலா தார்
- குறள் 140
அகழ்வாரைத் தாங்கும் நிலம்போலத் தம்மை இகழ்வார் பொறுத்தல் தலை.
- குறள் 151
பேய ரேயெனக் கியாவரும் யானுமோர் பேய னேயெவர்க் கும்இது பேசியென்! ஆய னே! அரங்கா! என்றழைக்கின்றேன் பேய னயொழிந் தேனம்பி ரானுக்கே.
(குலசேகராழ்வார்-3 8)
பார மாயப ழவினை பற்றறுத்து என்னைத்தன்
வார மாக்கி வைத்தான் வைத்த தன்றி யென்னுள்
புகுந்தான் - கோர மாத வஞ்செய் தனன் கொலறி னேரங்கத்
தம்மான் திரு வார மார்டதன் றேஅடி யேனையாட் கொண்டதே.
(திருப்பாணும்வார்-5)
100

(Qeligious (Diquest
An International Ouarterly Journal, devoted to the teachings of Prophets, Sages and Saints of East and West, Ancient and Modern.
Sixty-eight volumes have already been published upto 1971.
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Page 53

Eleven years ago, Mr. Ramachandra was acclaimed, by no less a person than the great Hinclu leader of Ceylon, the la te Sir Kanthiauh Vaithianathan, “as a shining example of the rare and far too few of the tribe of “moderns who cal) interpret the mystic without detaching him from his ancient setting or over simplifying the İrıscrlılıhle."
THE AUTHOR

Page 54
SOME SEL
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This is obviously not a bo material is diffuse in selectio subject. It could well serve as
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Scholar and Yogi, ,
 

ECT OPINIONS
thor's earlier works.
est thanks for this Wonderful book. and hope to thousands of troubled ific worth-liwing.
-Wen. Dr. H. Saddhattissa, Head of the London Buddhist Vihara,
ok to be read at one sitting. The
n and varied in the range of the
a daily companion.
—Rev. Dr. Bryan de Kretser
WF Minister of the Christian Church, eputy Director of Prithipura Hories.
a copy of the book kindly sent by grandeur and splendour in it. —Vеп. SWami Asangaпanda Triak FishFTa Mission, Bellir, Calciffa.
the copy of your book, "In the
Intains so much excellent and Wise ргоfit.
-Lord Boyd Orr Brechin, Agris, Scotland.
X-K ranscends fortunately parochialism the Divine... If others followed be a better place to live in.
Father Marcelline Jayakody, O.M.I. St. Joseph's College, Colombo.
翼 s something to teach.
—M. P. Pgndit Sri Aurobinado Ashrann. Portalicherry.