**[txt. d01**]
0010D01 ^The Jains have been charged with holding that even an unintentional act
0020D01 of killing will have retribution, while Buddhism specifically rejects
0030D01 this view. ^The character of the doer, his motives and volitions and
0040D01 other factors equally go into the nature of punishment. ^An *4Anguttara-nikaya
0050D01 passage declares that holding that 'Just as this man does a deed,
0060D01 so does he experience it' makes the destruction of ill impossible.
0070D01 ^The correct approach should be 'Just as this man does a deed that_ is
0080D01 to_ be experienced, so does he experience its fulfilment.' ^The deed
0090D01 is not to_ be repeated in retribution but only its effect or fulfilment,
0100D01 *4vipaka. ^As Woodward comments, "the particular kind of action does
0110D01 not find its exact replica in fulfilment, because times and men and
0120D01 things are always changing." ^The field of morality cannot be an exception
0130D01 to the generally dynamic outlook of early Buddhism. ^Thinking in static
0140D01 terms in a perpetually changing world can never lead to truth.
0150D01 $^This passage also illustrates how the character of the doer figures in
0160D01 the decision about punishment. ^The same deed which causes severe punishment
0170D01 in the case of a habitual offender does not do so in the case of
0180D01 a better person. ^The pinch of salt that_ makes a cup of water undrinkable
0190D01 does not matter much in the water of the Ganga! $^The *4karma theory
0200D01 assumes a truly moral character in the *5Brihadaranyaka Upanishad*6
0210D01 and early Buddhism. ^As Thomas observes, "Buddhism by making the
0220D01 ethical character of an action depend upon the motive and not upon the
0230D01 external performance transformed the doctrine of *4karma. ^The aim was no
0240D01 longer to_ attend to external actions, but to motives that_ inspire
0250D01 them." $*<*NATURE OF *4*KARMA IN THE *PALI *CANON*> $^THE DOCTRINE
0260D01 OF moral retribution is basic to early Buddhism, whatever writers
0270D01 like Jennings may feel about it. ^A belief in the reality of self, as
0280D01 Poussin points out, was considered to_ be a heresy which was at worst
0290D01 responsible for preventing the winning of merits and a birth as a god.
0300D01 ^Denial of moral retribution, on the other hand, was a sin to_ be dealt
0310D01 with by the executioners of Yama. ^A *4Majjhima-nikaya passage seems
0320D01 to_ imply that even the winning of heaven was not possible for those
0330D01 who did not admit *4karma. ^The Buddha tells Vacchagotta that while
0340D01 no *4Ajivika ever attained final deliverance, only one went to heaven,
0350D01 but unlike the rest of his creed, he taught moral retribution. $^The
0360D01 Pali Canon does not claim to_ have originated or even discovered this
0370D01 all-important tenet. ^In fact, according to Law, the text clearly indicates
0380D01 that "the doctrine was propounded before the advent of the Buddha
0390D01 by an Indian teacher who was a householder". ^In course of time,
0400D01 it seems to_ have captured the Indian mind so thoroughly that the materialists,
0410D01 as reported by their detractors of a much later period, remained
0420D01 the sole voice of dissent. ^Even so, Poussin sounds very correct in
0430D01 his observation that "It is in Buddhism... that the doctrine of
0440D01 *4karma reaches its climax and assumes a unique character." $^Is this doctrine
0450D01 compatible with the absence of a permanent self? ^This problem has
0460D01 apparently intrigued a number of writers. ^Moral retribution implies
0470D01 some sort of survival after death. ^Even Western philosophers have felt
0480D01 the need to_ provide for such a survival and continuance to_ make
0490D01 retribution possible. ^Retribution is meaningful only when the same person
0500D01 who performs the act receives the desserts. ^But if the person does
0510D01 not remain the same, does
0511D01 it not mean that one person acts and quite another person pays for it?
0520D01 ^As early as 1896, Kern confessed his bafflement. ^Quoting the view of
0530D01 Childers that *4Kamma was the only link between two incarnations of
0540D01 a person, he comments, "^Such a theory, it will be admitted, is beyond
0550D01 the reach of human reason, but that_ is no argument against its appropriateness
0560D01 in the original system of the creed. ^For Buddhism is professedly
0570D01 no rationalistic system, it being a super-human (*4uttarimanussa)
0580D01 Law founded upon the decrees of an omniscient and infallible Master,
0590D01 and in such a creed mysteries are admissible." ^*Farquhar is prepared "to_
0600D01 suppose that the Buddha denied the existence of the soul while he
0610D01 affirmed transmigration and deliverance, and that he refused to_ enter
0620D01 into any philosophic justification of these positions". ^Even Stcherbatsky
0630D01 believes that the Buddha landed in "the contradiction of a moral
0640D01 law without a personality on whom this law would be binding, and of a
0650D01 salvation without altogether the existence of somebody entitled to_ reach
0660D01 that_ goal which we, more or less generally, understand by Salvation".
0670D01 $^The problem or contradiction arises, it is obvious, only if it can
0680D01 be proved that the denial of self was in a materialistic sense. ^It scarcely
0690D01 needs any reiteration that there is no ground for such an assumption.
0700D01 ^The doctrine of no-self was purely a logical consequence of the fundamental
0710D01 doctrines of universal impermanence and causal production of
0710D01 all phenomena, mental and physical, coupled with the fact that the early
0720D01 Buddhists always treated self as part of the phenomenal world and not
0730D01 beyond it. ^Their opposition was directed not against any particular
0740D01 sect or school. ^They adhered strictly to seeing the world as it really
0750D01 was, and consequently opposed changelessness and fixity in all forms
0760D01 because, in their view, it militated against the facts. ^It can safely be
0770D01 assumed that a socially responsible thinker cannot deny the soul materialistically.
0780D01 ^The Buddha, therefore, never denied the reality of self
0790D01 but only its static version as it did not conform to facts as known through
0800D01 actual experience. ^Self by way of a psycho-physical continuum or
0810D01 series was explicitly asserted time and again. ^The Ganga water is not
0820D01 the same at Hardwar and at Howrah, because it is continuously flowing.
0830D01 ^And yet anything that_ affects the Ganga at Hardwar necessarily
0840D01 affects it at Howrah also. ^To the early Buddhists, the proponents
0850D01 of the static view appeared to_ deny the flow of water. ^There is no
0860D01 contradiction in believing that every point on the course of a stream serves
0870D01 as the necessary pre-condition to the next point. ^Our actions decide
0880D01 the nature of that_ stream at one point, and in this way pre-determine
0890D01 the course it is bound to_ take. ^Far from being incompatible, the
0900D01 *4karma theory is indispensable to_ explain why the stream takes a
0910D01 particular course. ^But for it, the movement itself would be rendered incomprehensible
0920D01 and everything reduced to a play of whims and caprices.
0930D01 $^Viewing the self as a perpetually changing process, never the same for
0940D01 two consecutive moments and yet retaining its identity, is psychologically
0950D01 a difficult exercise. ^Man, by nature, seeks the security of a stable,
0960D01 changeless ultimate ground of all reality. ^Rigidly sticking to the
0970D01 dynamic point of view is not easy, and the Heraclitean point of view
0980D01 did not win many followers even in the scientific-minded West. ^To the
0990D01 Buddha should go the credit of initiating a long and fruitful tradition
1000D01 of dynamic thinking. ^Nonetheless, the Pali Canon abounds in passages
1010D01 depicting a relapse into the static mode of thinking. ^It prescribes
1020D01 an elaborate course of mental training designed specifically to_ eliminate
1030D01 all traces of static thinking. $^The *4Milinda-panho clearly
1040D01 realizes the pitfalls in the way of dynamic thinking and provides many
1050D01 a simile to_ illustrate how retribution is possible without envisaging
1060D01 an underlying fixed entity. ^Does the person undergoing rebirth become
1070D01 another, or does he remain the same? '^Neither the same, nor another',
1080D01 replies Nagasena. ^The king was no longer what he was as a child, and
1090D01 yet he had to_ be the same, otherwise it would follow that he had neither
1100D01 mother nor father. ^The various changing states were knit together
1110D01 by the body. ^The whole process has been likened to a lamp which burns
1120D01 all night, with its flame changing continuously. '^Just so, O king, is
1130D01 the continuity of a person or thing maintained. ^One comes into being,
1140D01 another passes away; and the rebirth is, as it were, simultaneous. ^Thus
1150D01 neither as same nor as another does a man go on to the last phase of
1160D01 his self-consciosness.' $^Further on, transmigration has been compared
1170D01 with the process of lighting one lamp from another, or a child learning
1180D01 a verse from his teacher. ^There is rebirth, but there is no being to_
1190D01 transmigrate. ^The lamp cannot come into existence without another lamp
1200D01 being there, and yet it remains different from the other. ^The king admitted
1210D01 that one stealing mangoes from another person's garden would certainly
1220D01 be punished, although the mangoes stolen would be different from
1230D01 those used as seeds. ^He who owns the seed-mangoes owns all the mangoes
1240D01 produced by those seeds. '^Just so, great king, this name-and-form commits
1250D01 deeds, either pure or impure, and by that_ *4karma another name-and-form
1260D01 is reborn. ^And, therefore, is it not set free from its evil deeds.'
1270D01 $^*Buddhaghosa is in agreement with the *4Milinda viewpoint. ^He
1280D01 observes that "those aggregates which were born through *4karma in the
1290D01 past ceased even there. ^But other aggregates are born in this existence
1300D01 because of past *4karma; there is not a single state that_ has come
1310D01 over to this existence from a past existence. ^And the aggregates born
1320D01 through *4karma in this existence will cease. ^Others will be born in the
1330D01 next existence; there is not a single state that_ will go over to the
1340D01 next existence from this." ^This accords well with the view that death
1350D01 is nothing more than the breaking up of the factors of existence and
1360D01 rebirth a fresh conglomeration formed under the impact of the actions.
1370D01 $^The evidence from these a-canonical works perhaps indicates a hardening
1380D01 of attitude during the course of the development of becoming-view.
1390D01 ^*Childers and Rhys Davids concluded on the basis of this evidence that
1400D01 nothing but the *4karma transmigrates. ^None of the elements of personality
1410D01 figures in transmigration. ^Similarly, Barth declares that "the
1420D01 individual, being throughout a compound of compounds, entirely perishes.
1430D01 ^The influence of its *4karma, alone, of its acts, survives it, and through
1440D01 this the formation of a new group of *4skandhas is immediately effected;
1450D01 a new individual arises into existence in some other world, and continues
1460D01 in some degree the first." ^*Tachibana also thinks, "In this repetition,
1470D01 in beings, old and new, there are no personalities; it is only
1480D01 *4Karma that_ works as a link connecting old and new being and that_
1490D01 transmigrates from one being to another." $^The Canon, we shall see,
1500D01 does not seem to_ justify this conclusion. ^It leaves no doubt that
1510D01 the early Buddhists envisaged a real transmigration, not radically different
1520D01 from the popular notion of it prevalent at that_ time. ^According
1530D01 to Thomas, "the view that *4karma is the only link between two existences
1540D01 is unsupported by the texts. ^So also is the further inference that
1550D01 there is no real transmigration". ^Moreover, as a Japanese Buddhist
1560D01 scholar remarks, "Theoretically Buddhism teaches neither the existence
1570D01 of the soul nor its transmigration, but insists on the revolution, or
1580D01 stream (*4samsara), of existences. ^In its practical influence on the
1590D01 popular mind, however, this doctrine amounted to much the same as any other
1600D01 doctrine of transmigration." ^It is obvious that a needless amount
1610D01 of rigidity has been ascribed to early Buddhism on this point. ^Not only
1620D01 the Canon does not, but it need not deny real transmigration and continuity,
1630D01 for continuity is the very essence of dynamism. $^What was the
1640D01 mechanism of *4karma or retribution according to early Buddhism? ^The
1650D01 *5Cula-Kamma-vibhanga-sutta*6 of the *4Majjhima-nikaya affords an
1660D01 insight into this question. ^*Subha, a *4brahmana wants to_ know why there
1670D01 is inequality among human beings. ^The Buddha tells him that it was
1680D01 the deed which makes us high or low, and that we are heirs to our deeds.
1690D01 ^He even narrates by doing exactly what one becomes a certain type of
1700D01 individual in the next birth. ^For instance, one who was a murderer in
1710D01 his past life becomes a short-lived man in this one. ^Action alone, by
1720D01 itself, however, was not able to_ produce any result, as the next passage
1730D01 makes clear.*#
        **[no. of words = 02009**]

        **[txt. d02**]
0010D02 February 12, 1960 $Gurudas Maharaj: ^You see this photo of Swami Vivekananda
0020D02 with the inscription: "Arise, awake, and stop not till the goal
0030D02 is reached." ^It is Swamiji who said that_. ^The *4Upanishadic text
0040D02 is: "Arise, awake, contact the great teachers, and attain wisdom."
0050D02 ^*Swamiji made a little deviation from the original text. ^*Hari Maharaj
0060D02 often used to_ make free translations. $February 13, 1960 $Gurudas
0070D02 Maharaj: ^Many people like rituals and plenty of external display. ^To
0080D02 me it seems that there are two ways of thinking about this. ^Here is
0090D02 a bird in a nice cage, very comfortable, and the bird is satisfied. ^Another
0100D02 bird wants to_ be in the open, no matter how beautiful be the cage
0110D02 offered to him. ^This *4Darshan and that_ *4Darshan-- it is good,
0120D02 no doubt. ^It makes life bearable. ^But even if it should be bearable,
0130D02 I want to_ get out of this life. ^That_ is the difference. ^However
0140D02 pleasant life may be, I want to_ get out of it, once and for all. $February
0150D02 14, 1960 $Gurudas Maharaj: ^*Hari Maharaj used to_ say, "In
0160D02 India people do not know how to_ enjoy life." ^But people here have
0170D02 got their own enjoyments, their little desires, which are satisfied. ^It
0180D02 is true that the type of enjoyment differs. ^Perhaps Hari Maharaj meant
0190D02 that in India people don*'4t enjoy a high standard of living. ^Here
0200D02 most people do not know what a warm house means, to_ protect themselves
0210D02 from cold. $February 15, 1960 $Gurudas Maharaj: ^Somebody has written
0220D02 an article that in the West every five minutes one has to_ face
0230D02 a sexual temptation. ^It is nonsense to_ say that this is true only of
0240D02 the West. ^Temptations are everywhere, in the East, the West, at the
0250D02 North Pole and at the
0251D02 South Pole. ^It is man who sees temptations. ^So, to_ make such a
0260D02 general statement is utter foolishness. ^The writer must have read the
0270D02 situation from his own angle of vision. $February 16, 1960 $Gurudas
0280D02 Maharaj: ^There are laws of nature which men will never fathom. ^An airplane
0290D02 pilot preferred to_ go by plane to Kashmir and Karachi, just to_
0300D02 see the places. ^He was not asked to_ do it. ^The plane crashes and
0310D02 he dies. ^Now who can explain it? $^Sometimes I ask myself: ^If I were
0320D02 to_ be born again, possessed of a strong, beautiful body, good intellect,
0330D02 and so on and with sufficient wealth, would that_ be desirable? ^But
0340D02 I find no desire, nothing charming in it. ^However charming the body
0350D02 may be, it is not without miseries. $February 17, 1960 $Gurudas maharaj:
0360D02 ^*I think it was at the Udbodhan Office that I first saw the photograph
0370D02 of \0*4Sri. Ramakrishma*'s body taken after his *4Mahasamadhi
0380D02 [death]. ^The photo is preserved but covered, and is never published.
0390D02 ^But I think it should be made known to all. ^First I read about Thakur*'s
0400D02 suffering, but could not imagine its extent; but, after seeing the
0410D02 photo I could realize it-- how much he must have suffered. ^He was
0420D02 reduced to skin and bone and the photo shows it. $February 19, 1960
0430D02 $Gurudas Maharaj: ^People carry Ganges water from the Brahma-Kund to
0440D02 their respective places of worship, for bathing the Lord Siva at the
0450D02 time of the next Siva *4Ratri [annual nocturnal Siva festival]. ^One
0460D02 day two of our *4Sadhus asked a man at the Brahma-Kund where he was
0470D02 planning to_ transport that_ water. ^At this the man grew furious: "^What?
0480D02 ^You say water? ^It is holy *4Gangajal!" ^How nicely they decorate
0490D02 with silk cloth the containers of the water and the baskets in which
0500D02 they carry the urns. $February 20, 1960 $Gurudas Maharaj: ^In America
0510D02 Hari Maharaj always spoke of Mother, Mother: "^Mother is everything.
0520D02 ^*I heard Mother*'s voice," he used to_ say. ^It was not any external
0530D02 voice, I think. ^It was something that_ flashed in deep meditation.
0540D02 ^*Swamiji used to_ say, "I am the *4Atman." ^*Swami Abhedananda
0550D02 also stressed that_ idea. ^People say, "By God*'s grace we are well,
0560D02 we are saved from calamities." ^This merely is love of life. ^*I don*'4t
0570D02 want it. ^*I want to_ get out of the cage, however pleasant the cage
0580D02 may be. $^At Shanti *4Ashrama I used to_ think often that I am the
0590D02 *4Atman. ^In that_ I used to_ find great joy and satisfaction. ^So
0600D02 the thought came to my mind: "^Since I am the *4Atman and this body
0610D02 matters not at all, why should I keep this body? ^It is better to_ destroy
0620D02 it in fire." ^These things are better said than done, for next I
0630D02 thought that, in consuming my body, the fire might spread and destroy
0640D02 the whole countryside. ^So I desisted from that_ attempt. ^*Thakur says
0650D02 that, for a man of knowledge, it is no sin to_ destroy the body, but
0660D02 for others suicide is sinful. $February 21, 1960 $Gurudas Maharaj:
0670D02 ^It depends on the mind; the very same thing which at one time looks beautiful,
0680D02 at another time may appear ugly. ^Sometimes I see so much beauty
0690D02 in trees, avenues, sunlight, and so forth. ^But this appreciation of
0700D02 externals is also a bondage, worldliness. ^*I was fond of scenic beauty.
0710D02 ^One day at Shanti *4Ashrama I decided to_ seat myself for meditation
0720D02 outside the meditation room. ^It was sunset and the light effect on the
0730D02 nice countryside was splendid. ^Then I thought: "^What is this? ^*I
0740D02 really want to_ go beyond this wordly beauty." ^So I went inside for
0750D02 meditation. ^At Kashmir I was charmed by the natural beauty, but Swami
0760D02 Turiyananda told me, "There is more beauty inside you." ^*Swamiji told
0770D02 Nivedita, who was enjoying a beautiful sunset, "It is I who made
0780D02 it beautiful." *(0S.D.*): ^You see, Maharaj, when people show me something
0790D02 impressive, like a colossal structure or something like that_,
0800D02 the opposite reaction comes to my mind. ^On seeing a huge building, I
0810D02 see nothing but a pile of bricks and stones. \0^*Mrs. \0S. at Almora
0820D02 once called me a cynic for that_. $Gurudas Maharaj: ^You had better
0830D02 say in such cases, "It is beautiful indeed, but I find nothing spiritual
0840D02 in it." $^Nowadays I don*'4t find any attachment for anything. ^It
0850D02 is only on a lower plane that things seem to_ be beautiful or ugly.
0860D02 ^All beauty is inside us. ^We extend it outwards. ^One day I asked Jagadanandaji,
0870D02 "If everything is the blissful Brahman, then wherefrom does
0880D02 this misery come?" ^*I don*'4t think he gave me any reply. ^Worldly
0890D02 joys and sufferings are all creations of the mind. ^If you say that misery
0900D02 is the creation of *4Maya, then wherefrom does *4Maya come? $^*I
0910D02 think an actor, while playing on the stage, can never forget his identity.
0920D02 ^He remains conscious of the audience and of what he himself is doing.
0930D02 ^If he should forget his identity, then there will be no play. ^So both
0940D02 ideas-- who he is and what role he is playing-- the consciousness of
0950D02 both-- remain in his mind simultaneously. ^Naturally the role-idea may
0960D02 be uppermost in his mind during the play, but his own sense of identity,
0970D02 too, is there. ^Likewise, a *4Jnani, when he deals with the world,
0980D02 always remains conscious of his own real nature. ^Both ideas will be present.
0990D02 $^Once I asked Hari Maharaj if Indian Sadhus meditate much.
1000D02 ^He replied that they were always in meditation. ^If one is conscious
1010D02 of his Self at all times, even when doing so many things, then what else
1020D02 is meditation? $February 23, 1960 $Gurudas Maharaj: ^As long as you
1030D02 are in *4Maya, there is no end to questions. ^*Christianity demands
1040D02 belief in the Resurrection and the Last Judgment. ^*I rejected Christianity
1050D02 and embraced Hinduism because the former has no place for the
1060D02 theory of *4Karma and reincarnation. ^Had these been accepted, Christianity
1070D02 would stand on a par with Hinduism. $February 25, 1960 $Gurudas
1080D02 Maharaj: ^Today is Siva *4Ratri. ^There will be a great rush in all
1090D02 the Siva temples tonight. ^In the early days, I used to_ feel like
1100D02 having *4Darshan on such days, but afterwards that_ inclination ceased.
1110D02 ^It all depends on the attitude of the mind. $^Once Hari Maharaj
1120D02 and I were sitting at the Rajghat in Kankhal. ^Now there are a few temples
1130D02 there and I asked the Swami if he wanted to_ visit any temple.
1140D02 ^He replied, "^No, I am not in that_ mood now." ^And he sat there completely
1150D02 poised. ^Different mental moods come, and we act accordingly.
1160D02 $February 26, 1960 $Gurudas Maharaj: ^*Swami Turiyananda often said
1170D02 that in this world 90 per cent of the troubles are due to misunderstanding.
1180D02 ^*I say something, and you take it in a different sense, and in this
1190D02 way troubles arise. ^Words, both spoken and written, may be dangerous
1200D02 things. ^If people would try to_ understand one another, then there
1210D02 would be less trouble. $February 27, 1960 $Gurudas Maharaj: ^In his
1220D02 book Swami Nikhilananda writes that it is doubtful whether \0*4Sri Ramakrishna
1230D02 actually suffered in the closing days of his life. ^To me the
1240D02 matter is clear. ^When the mind is in the upper plane, and the person
1250D02 is in an ecstatic mood, there is no suffering; but when body-consciousness
1260D02 comes, then there is suffering. $^*Hari Maharaj was not very particular
1270D02 about "holy" and "unholy". ^Once, while bathing in the Ganges,
1280D02 he spat in the water. ^Another *4Sadhu objected to it; but Hari Maharaj
1290D02 replied, "^Why? ^There are fish to swallow it." ^He took a modern view.
1300D02 $^Westerners will say, "Oh! what a dirty water it is, all sorts of filth
1310D02 is floating in it." ^But the orthodox people will say, "Oh! what of
1320D02 that_? ^*Ganges water is always pure; it can never be impure." ^So what
1330D02 you see, all depends on the attitude. $^In the library room there is
1340D02 an oil painting of Swamiji. ^It looks as if Swamiji*'s face is unshaven.
1350D02 ^*I remarked on this to \0N. but he replied, "^Oh! you Westerners
1360D02 always look at the externals. ^But we try to_ see the inside." $^Now
1370D02 you see, if you put these small incidents together, they will make a book.
1380D02 $February 29, 1960 $Gurudas Maharaj: ^After eleven years*' stay
1390D02 in India, when I visited Holland last, I went to Geneva also. ^There
1400D02 is a fine burial ground there, a cemetery with beautiful sculptures,
1410D02 including myriads of carved angels. ^Now, I was shocked to_ see it.
1420D02 ^*I had lived in the Indian atmosphere so long that I had the strong
1430D02 idea: "^*I am the Divine." ^But in this cemetery I found that all the
1440D02 angels had been made to_ look at or point towards the tomb and the body
1450D02 that_ lies in the grave. ^The very idea was repulsive to me: everything
1460D02 pointing to the body, body, body. ^There I realized the difference
1470D02 in the atmosphere between the West and here in India." "^*I am divine;
1480D02 divinity is in everything"-- this idea is lacking there. $March 1,
1490D02 1960 $Gurudas Maharaj: ^When one experiences truth, then everything
1500D02 to him is full of bliss. ^When that_ state of mind is no more, then again
1510D02 one faces suffering. ^*Thakur saw everything as consciousness, but the
1520D02 appearance also was there. ^He called that_ consciousness Mother.
1530D02 ^Of course, even when the appearance persists in the normal plane, to a
1540D02 man of knowledge it is all dream, no doubt. ^But I want to_ get rid of
1550D02 this nightmare. $^You have read that_ article in the *3Reader*'s Digest
1560D02 of June 1959, "Twenty Minutes of Reality". ^The author experienced
1570D02 everything as bliss. ^But it didn*'4t last long. ^At that_ time
1580D02 she felt that the covering was removed and that she stood face-to-face
1590D02 with Reality. ^Again the covering veiled the vision. ^She did not have
1600D02 that_ experience again. $March 2, 1960 $Gurudas Maharaj: ^*I believe
1610D02 only in my own experience. ^About others*' experiences I cannot say anything.
1620D02 ^Often people speak high-sounding words which mean nothing. ^When
1630D02 people write "Yours in the Lord" or "Mother tells me", is there any
1640D02 meaning in it? ^It is mere talk. ^At Barlowganj one day, \0Dr. \0G.--
1650D02 and I went out for a walk.*#
        **[no. of words = 02005**]

        **[txt. d03**]
0010D03 **<*316. DIVINE LIFE**> $^Blessed immortal seekers! ^Glorious rays of
0020D03 the Eternal Divine Light! ^Friends! ^*I greet you in the name of my
0030D03 Master, the great Master, Swami Sivananda, and I greet you in Divine
0040D03 Life. $^To such of you who are new to this type of gathering, who
0050D03 have come here for the first time today, I extend my warmest welcome and
0060D03 I express my love and greetings-- especially to the people who are
0070D03 attending for the first time. $^In this Divine Life gathering, we make
0080D03 it a special point to_ see that our meetings are thrown open to all
0090D03 groups. ^Ours is a group which embraces in itself every group that_ seeks
0100D03 God, and we identify ourselves with all seekers, absolutely, without
0110D03 any thought or reservation. ^It is quite immaterial whether they belong
0120D03 to any specific religion, faith or church or not. ^So, here are welcome
0130D03 Hindus, Christians, Jews, Buddhists, Parsis, even people who have
0140D03 not found anything yet but who are seeking something, seeking peace,
0150D03 happiness, seeking a nobler way of life, seeking upliftment of soul, the
0160D03 improvement of their total nature-- this is a group which welcomes all
0170D03 such seekers. ^Therefore the absolutely non-denominational name "^The
0180D03 Divine Life Group". ^We welcome all people who aspire for the Divine.
0190D03 ^We welcome all people who live to_ seek the Divine and who seek
0200D03 to_ live divinely, and therefore, in the name of Divine Life, my warmest
0210D03 and cordial greeting and welcome to you all once again. $*<*3What
0220D03 is Divine Life?*> $^*Divine Life is life lived in the awareness of
0230D03 your divine destiny. ^*Divine Life is life lived in the full consciousness
0240D03 of your true divine nature, in the knowledge that you are not a body
0250D03 and a mind, but an eternal, all-pure and perfect spiritual being. ^That_
0260D03 is the innermost central truth of your being; that_ is the true fact
0270D03 of your real nature. ^You are divine. ^You are spiritual. ^Therefore you
0280D03 are imperishable and ever-perfect. ^You partake of the nature of the
0290D03 eternal and inexhaustible source of your being, \0viz., God, even as
0300D03 every ray of the sun partakes of the sun*'s radiant and luminous nature.
0310D03 ^As is the source, so is the emanation. ^Therefore, as God is divine,
0320D03 ever-pure and perfect, whatever emanates from Him is also divine, ever-pure
0330D03 and ever-perfect, is also of the very nature of indescribable bliss
0340D03 and supreme peace. ^A life lived in the awareness of this true nature
0350D03 of yours is Divine Life. ^A life constantly lived in order to_ express
0360D03 this divine nature of yours through all your thoughts, sentiments
0370D03 and feelings, through all your spoken utterances and, more important than
0380D03 anything else, through all your actions, your practical life-- such
0390D03 is Divine Life. $^This Divine Life is the great need of the world today,
0400D03 not only of the individuals that_ live in the world, but of all
0410D03 nations and communities, all groups of people, all races and countries
0420D03 that_ are trying to_ evolve in today*'s world. ^For, in such an effort
0430D03 to_ express the higher nature that_ is within man, lies hope of the emergence
0440D03 of a better world from this war-torn and troubled times of ours,
0450D03 from this great and eventful age filled with so much wonderful achievement
0460D03 and advancement, but at the same time oppressed with so much of
0470D03 distrust, mutual suspicion, discontent, hatred and strife. ^*Divine Life
0480D03 is, indeed, the great answer-- individually and collectively-- to this
0490D03 vexing problem of world discord and the great solution to this problem
0500D03 of a total breakaway from spiritual values. $^This Divine Life is the
0510D03 one message of the great Master Swami Sivananda; this Divine Life
0520D03 is the great way of life which he had been trying ceaselessly to_ spread
0530D03 throughout the modern world. $^*Divine Life is a life of divinity
0540D03 in practice. ^*Divine Life is a life of our divine nature expressed
0550D03 in divine thoughts, divine work and divine action. ^It is, as it were,
0560D03 an expression of the spiritual man through the human man upon the plane
0570D03 of this physical world. ^This Divine Life should be lived both inwardly
0580D03 as an ascent into its all-full perfection, and also outwardly as beauty,
0590D03 as love, as goodness, as peace, as humility, as selflessness, as the
0600D03 spirit of service, for all these great qualities are part and parcel
0610D03 of the ever-perfect divine nature which lies within you and awaits to_
0620D03 be unfolded and made manifest by your wise conscious effort. $^The man
0630D03 of Divine Life seeks to_ live for a great ideal. ^The man of Divine
0640D03 Life is a peace-maker, for he beholds the essential spiritual oneness
0650D03 of all mankind. ^He knows that one great divine essence knits all life
0660D03 into a great oneness and thus ever tries to_ see the whole world as
0670D03 a manifest expression of the Divine Essence, and thus deals with all
0680D03 with reverence and love. ^He sees God in man and thus seeks to_ live
0690D03 worshipfully. ^He seeks to_ give love as his worship to this immanent Divinity.
0700D03 $^A person who practises this Divine Life, therefore, spreads
0710D03 love, mutual regard and respect. ^He works for goodwill and understanding
0720D03 and he ever seeks to_ bring greater spiritual harmony. ^The person
0730D03 living the Divine Life, wherever he goes, will make people feel the
0740D03 oneness of life and the spirit of brotherhood. ^The follower of Divine
0750D03 life is a great example of selflessness and service. ^This is the outward
0760D03 aspect of the inward spiritual transformation which everyone seeks
0770D03 to_ bring about through *4Yoga, through practical religion, through
0780D03 prayer and worshipfulness, through the life spiritual. $*<*3Significance
0790D03 of the Human Birth*> $^The Supreme Self illumines everything,
0800D03 but is overlooked in apparent appearances. ^When the great *4Atman
0810D03 is like the absolute void-- nameless and formless-- there is no creation.
0820D03 ^The world is not then, and there is no universe either. ^There is no
0830D03 matter and no motion, but only absolute ineffable stillness. ^There is
0840D03 no matter and no motion, but only Pure Consciousness. ^And then the
0850D03 Pure Consciousness sets itself into motion as an act of the Absolute
0860D03 Will Divine. ^This motion brings into being subtle matter or *4Prakriti,
0870D03 as the Indian philosophy terms it. ^Then, from *4Prakriti, the universe
0880D03 comes into being. ^From the *4Atman or Supreme Spirit is light.
0890D03 ^From the Supreme is desire. ^From the Supreme is love. ^From the
0900D03 Supreme are all the elements from ether down to water. ^The Supreme sustains
0910D03 the physical world as physical proof. ^Even the broad sky above
0920D03 and the boundless ocean around remind you of the Supreme Absolute Spirit.
0930D03 ^From the Supreme Absolute come the countless universes; yet the
0940D03 Pure Consciousness remains absolutely unaffected. ^The sun*'s rays
0950D03 fall on the pure water of the Ganges, on the ocean, on streams, pools
0960D03 and ponds and on dirty puddles, but the sun is not at all affected in any
0970D03 way by this contact. ^Even so, the Absolute being is totally unaffected
0980D03 by the later evolutes, such as the countless universes. ^The world
0900D03 and the universes, however, continue to_ exist because of the divine
1000D03 motion set by the Pure Consciousness through the Absolute Will. $^Motion
1010D03 or energy is not different from Pure Consciousness; it is only
1020D03 Pure Consciousness expressed or made manifest. ^Motion or energy cannot
1030D03 exist without matter to_ play upon; therefore the subtle matter or
1040D03 *4Prakriti was first created. $^The subtle matter, the transcendental matter
1050D03 or *4Prakriti, was whirled into motion in its three qualities and
1060D03 it divided itself into various grosser entities. ^The grosser entities
1070D03 became still more grosser and found themselves as different universes.
1080D03 ^From the universes were created worlds. ^In the worlds, there evolved
1090D03 the various forms of life. ^The universal motion or consciousness found
1100D03 at last its expression in the human being, the last species to_ evolve
1110D03 upon the worlds. ^In the human being was created the mind. ^Mind thus
1120D03 became the most powerful agency of perception, discernment and understanding.
1130D03 $^At first the human mind was gross-- only instinctive, a little
1140D03 more efficient than that_ of the animal; but, as evolution progressed,
1150D03 it gradually started refining itself. ^When a higher stage of evolution
1160D03 was reached by the mind of man, there came the separate awareness of
1170D03 the lower mind and the higher mind. ^The lower mind identified itself
1180D03 with gross matter. ^The limited consciousness was thus identified, but
1190D03 the higher mind ever sought the eternal. ^It was dissatisfied with the
1200D03 limitation, bondage and imprisonment and thus started the quest of the
1210D03 discovery of the real nature of being. ^When that_ is realized, the cycle
1220D03 is completed, the consciousness which limited itself in the human
1230D03 form having become freed, having once again merged in its infinite, all-perfect,
1240D03 absolute, original source. ^This is the cycle. ^This is the true
1250D03 meaning of your human nature, of your human birth. ^Complete the cycle
1260D03 and culminate in spiritual glory. ^To_ lead the Divine Life is the
1270D03 secret of bringing about this achievement in a conscious way here and
1280D03 now. $^This message becomes especially significant to you who are listening
1290D03 to me today, because today, the 2nd of October, is the birthday
1300D03 anniversary of one of the greatest of India*'s spiritual men of this
1310D03 century-- one who embodied in himself such a divine life of ever seeking
1320D03 to_ reach and realize the Reality. ^And this man was the venerable Mahatma
1330D03 Gandhi. ^You all know the father of the Indian nation, the architect
1340D03 of Indian independence, the saintly man who developed the great theory
1350D03 and technique of non-violence-- the technique of overcoming hatred
1360D03 through love. ^He was the twentieth century version of the great and
1370D03 benign Buddha of three thousand years ago. ^*Mahatma Gandhi was a living
1380D03 embodiment of divine life and I wish to_ speak a few words upon how
1390D03 he exemplified this divine life in his own person; and that_, I think,
1400D03 would indeed be a very fitting tribute to him on this day of his birth
1410D03 anniversary. $^In India there are celebrations going on right at this
1420D03 moment in honour of Mahatma Gandhi*'s birthday, for the Mahatma is
1430D03 still regarded not merely as a politician, but as a worshipful sage who
1440D03 once again revived the ancient message of the great Indian sages-- the
1450D03 message of *4Dharma. ^*4Dharma implies a life based upon ethics, a
1460D03 life based upon prayer, a life based upon a living faith in God, a life
1470D03 of truth. ^Thus, Mahatma Gandhi was the modern representative of the
1480D03 great sages who gave us our cultural idealism, and in his name, I wish
1490D03 to_ place before you a little thumb-nail sketch, as it were, of the
1500D03 great Gandhian pattern of life. $*<*3Mahatma Gandhi as a Spiritual
1510D03 Seeker*> $^*Mahatma Gandhi said at a certain stage of his life: "^Those
1520D03 who think me to_ be a politician and those who think that my business
1530D03 is politics have really not understood me at all. ^They have totally
1540D03 missed the real being in me. ^*I am a seeker or nothing at all. ^The
1550D03 truth about my life is my seeking, my quest for God. ^Politics is only
1560D03 an incidental part of my life". $^*Gandhi was ever seeking after the great
1570D03 Reality and this seeking started right in his little boyhood. ^He
1580D03 was a deeply devoted son of very religious and pious parents and he got
1590D03 the habit of repeating *5Ram Nam*6 even when he was a little boy
1591D03 going to
1600D03 secondary school, and his seeking developed and took the form of service
1610D03 of the living God in the poor millions of India and, as India was
1620D03 at that_ time going through a political phase, his service took the form
1630D03 of political agitation for the welfare of his people. ^To Mahatma Gandhi
1640D03 it was all a part and parcel of his worship of God in and through
1641D03 man, in and through the suffering people of India, in and through
1650D03 his poor brethren, and thus it was a *4Sadhana to him. $^*Gandhi*'s
1660D03 life was based absolutely upon the ideal of truth, purity and compassion
1670D03 and his was the path of service. ^In his life we see the ideals of self-discipline,
1680D03 of ceaseless inward striving, of moderation, and a sublime
1690D03 simplicity, the parallel of which the world has seldom seen except perhaps
1700D03 in the life of Christ.*#
        **[no. of words = 02028**]

        **[txt. d04**]
0010D04 **<*3*=4. THE CRUSH AND THE FIRE**> $'^*I came to_ set the earth on
0020D04 fire; how I wish it were already kindled! ^*I have a baptism to_ receive;
0030D04 how distressed I am until it is over' (Luke 12:49-50-- Today*'s
0040D04 English Version). $'^*I am distressed!'-- these are words which we soofter
0050D04 hear in this woe-filled world. '^When will I find money to_ pay
0060D04 my son*'s college fees? ^And how to_ pay the school fees for the two
0070D04 younger boys? ^My daughter and son-in-law are expected to_ come home for
0080D04 their first Christmas after marriage. ^*I have to_ purchase dresses
0090D04 for them and entertain them in proper style. ^My younger daughter*'s
0100D04 wedding day is nearing, and no arrangements have been made as yet. ^My
0110D04 youngest son has injured his leg on the playfield and lies in the hospital.
0120D04 ^My wife is ever sick and bed-ridden. ^*I don*'4t know what sin of
0130D04 mine has brought all this distress on me?' **[sic**] $^This lament is
0140D04 typical of the wailing of *4crores of men and women. ^It is no wonder
0150D04 that mortals, unable to_ cope with the problems of life, are thus distracted.
0160D04 ^But the one who thus laments in the text prefixed to this chapter
0170D04 is not a human being, but Jesus Christ, the Son of God. ^It is
0180D04 unbelievable, yet it is true. ^The Bible says that those painful words
0190D04 proceeded from Him. ^If so, let us see in the Bible itself what is
0200D04 it that_ made Him confess such pain and anguish. $*<*3God is Love!*>
0210D04 $^*God is love! ^In the Old Testament we see how much He loved the
0220D04 people of Israel. ^Whenever they were oppressed at the hands of enemies
0230D04 it seems He would also suffer. ^Whenever they were tortured He would
0240D04 consider Himself as tortured likewise! '^And when the Lord raised
0250D04 them up judges, then the Lord was with the judge, and delivered them
0260D04 out of the hand of their enemies all the days of the judge; for it repented
0270D04 the Lord because of their groanings by reason of them that_ oppressed
0280D04 them and vexed them' (Judges 2:18). $^He bemoans the hardships
0290D04 of His people at the hands of their enemies! '^Now therefore, what have I
0300D04 here, saith the Lord, that_ my people is taken away for nought? ^They
0310D04 that_ rule over them make them to_ howl, saith the Lord, and my name
0320D04 continually every day is blasphemed' (Isaiah 52:5). $'^In all their
0330D04 affliction he was afflicted, and the angel of his presence saved them;
0340D04 in his love and in his pity he redeemed them; and he bare them, and carried
0350D04 them all the days of old' (Isaiah 63:9). '^He that_ loveth not,
0360D04 knoweth not God: for God is love' (*=1 John 4:8). '^Yea, He loved
0370D04 the people' (Deuteronomy 33:3). $^How true do these words ring! ^Let us
0380D04 verify this truth with a few examples from the Bible itself. $^After
0390D04 the people of Israel had been slaves in Egypt for 430 years the Lord
0400D04 heard their groanings and sent His servant Moses to_ liberate them.
0410D04 ^He pleaded with the Pharaoh, performed so many miracles with the power
0420D04 of God, redeemed the Israelites and led them to the land of *3Canaan.
0430D04 ^During their journey they would pitch their tents and rest awhile.
0440D04 ^The Lord raised a pillar of cloud to_ lead them by day and a pillar
0450D04 of fire to_ lead them by night. ^*He dwelt with them all through (Exodus
0460D04 6:2-8; 12:40-41; 13:21-22). ^*He was not content with merely being
0470D04 their guide. ^*He spoke to Moses: '^And let them make me a sanctuary,
0480D04 that I may dwell among them' (Exodus 25:8). '^And I will dwell among
0490D04 the children of Israel, and will be their God' (Exodus 29:45). '^And
0500D04 I will set my tabernacle among you' (Leviticus 26: 11)-- Thus He
0510D04 disclosed His desire to_ dwell with His people even in their tents.
0520D04 ^He who claimed: '^The Heaven is my throne, and the earth is my footstool'
0530D04 (Isaiah 66: 1), whose praises are sung by a host of angels (Revelations
0540D04 5:11), who dwells in the light which no man can approach unto (*=1
0550D04 Timothy 6:16), delighted to_ dwell in desert tracks amidst Israelites
0560D04 who loved Him! ^How amazing was His love and compassion! $^One of
0570D04 the great martyrs for India*'s freedom-- Netaji Subhas Chandra Bose--
0580D04 was leading towards Singapore the Indian National Army he had raised.
0590D04 ^A slight misunderstanding led to a division of the army into two.
0600D04 ^On hearing it, Bose drove straight and camped amidst his soldiers.
0610D04 ^Because of Bose*'s presence in their midst the differences did not show
0620D04 themselves. ^Yet Bose knew that all was not well with the two factions.
0630D04 ^One day at meal time Bose made the two rival factions sit in two
0640D04 rows facing each other. ^As they began eating, Bose slowly walked in their
0650D04 midst, took a morsel of rice from each plate and ate it with relish.
0660D04 ^This act of Bose brought tears to the eyes of every soldier. ^His humility,
0670D04 his boundless and indiscriminate love for every soldier touched
0680D04 their hearts. ^Unable to_ repress their feelings, they leaped to their
0690D04 feet. ^Hugging their beloved leader, they 'wept aloud'. ^For a while
0700D04 Bose could not emerge from their '*4ghaero' of love. ^Before long he
0710D04 was moved to tears by the sight of the two bitter groups of soldiers locked
0720D04 in fond embrace, shouting unitedly: 'Long live our leader, Netaji'!
0730D04 $^We notice here the unfailing love that_ Netaji had for his soldiers,
0740D04 even when they erred and quarrelled among themselves. ^With no pride
0750D04 whatever of being their leader, he went and lived in their midst, prompted
0760D04 by genuine love for them, and shared their simple food. ^Even so,
0770D04 God 'who is love', loved to_ dwell among the people of Israel. ^When
0780D04 they were oppressed by enemies, He Himself felt oppressed. $^When
0790D04 you are in travail and tears, and if your love for God is genuine and
0800D04 deep, forget not that He is also in travail with you. ^Long time ago,
0810D04 Nebuchadnezzar, King of Babylon, set up an image of gold, and ordered
0820D04 all his subjects to_ fall down and worship it on pain of being cast
0830D04 into a burning furnace. ^Three Jewish Chiefs-- Shadrach, Meshach and
0840D04 Abednego-- defied the order, saying that they would serve none other
0850D04 than their true God. ^The enraged King commanded the three men to_
0860D04 be bound and cast into the fiery furnace. ^Just when the King thought
0870D04 that he had disposed off the three who had defied him, he saw a strange
0880D04 sight which made him burst forth: '^Lo, I see four men loose, walking
0890D04 in the midst of the fire, and they have no hurt; and the form of the
0900D04 fourth is like the Son of God' (Daniel 3: 25). $^Yes, the invisible
0910D04 God, when His faithful devotees were cast into the fire, Himself leaped
0920D04 into the fiery furnace to_ share with them their agony. ^How boundless
0930D04 is His love! $^If your love for Him is real, He will likewise be
0940D04 oppressed at times of your distress. ^In his presence the fire will lose
0950D04 its fury, and you will come unscathed from any peril. ^As the poet
0960D04 has well said: **[verses quoted**] $^Our God is no distant 'father, which
0970D04 art in Heaven'. ^*He loves to_ dwell in the midst of his devotees
0980D04 sharing in their weal and woe. $*<*3The Son of God was Love Manifested!*>
0990D04 $^Two thousand years ago, the invisible God came to this earth
1000D04 in mortal form to_ redeem His creation, mankind, wallowing in sin.
1010D04 ^He was named 'Jesus', 'for He shall save His people from their sins'
1020D04 (\0St. Matthew 1: 21). $^*Jesus declared of Himself: '^He that_
1050D04 hath seen me hath seen the Father.' '^*I and my Father are one' (\0St.
1060D04 John 10:30). $^Describing Jesus, the Bible says: 'who is the image
1070D04 of the invisible God, the first-born of every creature' (Colossians
1080D04 1: 15). '^Who being the brightness of his glory, and the express image
1090D04 of his person' (Hebrew 1: 3). $^In Jesus, the Son of God, is seen
1100D04 reflected the entire nature of God. $^In Isaiah 63: 9 we read: '^In
1110D04 all their affliction He was afflicted.' ^The same God, when revealed
1120D04 in flesh, painfully declared: 'How distressed I am......!' (\0St. Luke
1130D04 12:50-- Today*'s English Version). ^The same compassion seen in
1140D04 God was seen in the Son of God as well. $^There is yet another significant
1150D04 aspect of the affliction experienced by the Son of God. ^In the
1160D04 Book of Revelation 5: 6, \0St. John sees a vision. ^He saw the open
1170D04 door in heaven and God*'s throne set up therein. ^Amidst these pleasant
1180D04 sights he also saw a gruesome sight: '^And beheld, and lo, in themidst
1190D04 of the throne and of the four beasts, and in the midst of the elders,
1200D04 stood a Lamb as it had been slain' (Revelation 5: 6). $^The prophet
1210D04 Isaiah, who had been vouchsafed a vision of the suffering of Jesus
1220D04 hundreds of years ago, had forecast: '^He is brought as a lamb to the
1230D04 slaughter' (Isaiah 53: 7). ^We can readily infer that this vision depicts
1240D04 Jesus being led to the Cross. ^The lamb seen by \0St. John also
1250D04 points to Jesus. ^But there is a striking difference between the two
1260D04 visions. ^*Isaiah saw a lamb being brought for slaughter, while \0St.
1270D04 John saw a lamb in the process of being slaughtered. ^This lamb was being
1280D04 slaughtered day and night. ^What a gruesome experience this would have
1290D04 been! ^We feel inclined to_ ask how long this lovely lamb is being
1300D04 slain. ^The answer is that it is being slain not today or yesterday,
1310D04 but 'from the foundation of the world' (Revelation 13: 8). ^The Bible
1320D04 speaks of God*'s foreknowledge: 'known unto God are all His works from
1330D04 the beginning of the world' (Acts 15: 18). '^Although the works were
1340D04 finished from the foundation of the world' (Hebrews 4: 3). ^Even as
1350D04 He willed to_ create the world, He willed to_ create mankind which
1360D04 will multiply, fill and rule the world. ^He seems to_ have so resolved
1370D04 even before He created the world. ^The Bible also says: 'According
1380D04 as he hath chosen us in him before the foundation of the world' (Ephesians
1390D04 1: 4). ^In the beginning, even before the creation of the world--
1400D04 when God decided to_ create man-- was also born the Son of God. ^This
1410D04 truth is evident in the words of the psalmist: '^*I will declare the
1420D04 decree; the Lord hath said unto me, Thou art my Son, this day have
1430D04 I begotten thee' (Psalm 2: 7). $^Even before the creation of the world
1440D04 the Son of God was born to_ bear the sins of mankind that_ was to_
1450D04 fill the world later. ^From the day man sinned and fell from Divine
1460D04 favour, the sins of mankind are being heaped upon the Son of God in his
1470D04 Father*'s lap. ^*He was being scourged for the sins of mankind. ^When
1480D04 He appeared in flesh in this world of ours, John the Baptist rightly
1490D04 described him: '^Behold the Lamb of God, which taketh away the sin
1500D04 of the world' (\0St. John 1:29). ^*Jesus, the Son of God, the Lamb
1510D04 of God, is being continually scourged, right from the creation of the
1520D04 world. ^For how long is this agony to_ last? God was distressed; His
1530D04 son was distressed, was scourged, is continually being scourged. ^Why?
1540D04 ^One is reminded of a moving episode in English history. $^When Oliver
1550D04 Cromwell ruled over England as the Lord Protector, very stringent
1560D04 rules were in force. ^A young soldier was charged with an offence before
1570D04 Cromwell, who sentenced him to be shot dead at the ringing of the
1580D04 Church bell the next evening. ^As the fateful hour drew near the solider
1590D04 was blindfolded, his hands were bound together, and he was set on a
1600D04 rock. ^His executioners were ready, waiting for the chimes of the Church
1610D04 bell. ^Darkness was stealing in, but no chimes were heard. ^*Cromwell
1620D04 was stunned, the executioners were confused. ^The culprit himself was
1630D04 at a loss to_ know how he was still left alive.*#
        **[no. of words = 02002**]

        **[txt. d05**]
0010D05 ^At one place, it is said that *4Pra*?1n*?0a is so called because he
0020D05 leads forth (*4pran*?0ayate) the food into the body. ^At another place,
0030D05 *4Pra*?1n*?0 is connected with *3*4pra and *4Uda*?1na with *3a*?1.
0040D05 ^It is clear, from these etymological efforts to_ arrive at the literal
0050D05 sense of the term, that, in that_ period, the original connotation of
0060D05 the term was becoming gradually obscured. ^It may also be argued that the
0070D05 texts gave such fanciful etymologies intentionally, presumably in accordance
0080D05 with their doctrine of *4bandhuta*?1, though they knew the original
0090D05 conception of the word concerned. $^Leaving aside such etymologising,
0100D05 let us consider the mythology proper. ^The *4Bra*?1hman*?0as seem
0110D05 to_ have just developed the earlier mythology rather than having added
0120D05 any new traits. ^It has been pointed out how *4Pra*?1n*?0a was closely
0130D05 connected with birth. ^The \0*4S*?2Br accordingly mentions that
0140D05 the *4Pra*?1n*?0s are co-born, one is born together with them. ^This
0150D05 statement, however, contradicts the one in the \0*4AV, where it is
0160D05 said that the human infant in the womb draws vital breath and sends it
0170D05 out and that when *4Pra*?1n*?0a quickens the babe it springs anew to
0180D05 life. ^The purport is that the physical aspect of *4Pra*?1n*?0a (breaths)
0190D05 is connected with the first birth whereas his divine aspect is connected
0200D05 with the second or worldly birth. ^Thus the breaths
0210D05 (*4pra*?1n*?0oda*?1nau) or *4Pra*?1n*?0a are described as affecting
0220D05 the progenitive seed (\0*3vi*?22kr*?0), or *4Pra*?1n*?0a is equated
0230D05 with the seed. ^Another passage in \0*4S*?2Br seems to_ state more
0240D05 explicitly that birth and *4Pra*?1n*?0a are simultaneous and that
0250D05 when actual birth has not yet taken place, one breathes after the breath
0260D05 of the mother. ^It was on account of this close connection of *4Pra*?1n?0a
0270D05 with birth that *4Pra*?1n*?0a was connected with-- or even equated
0280D05 with-- *4Praja*?1pati who originally was the presiding divinity of
0290D05 progenation. ^When *4Praja*?1pati*'s sphere of action was widened, that_
0300D05 of *4Pra*?1n*?0 also widened correspondingly. ^Thus it is said in
0310D05 the \0*4S*?2Br that *4Praja*?1pati assumed the form of *4Ku*?1rma
0320D05 (a tortoise) and created living beings. ^The text further adds that
0330D05 *4Pra*?1n*?0a is, indeed, the tortoise, because *4Pra*?1n*?0a creates
0340D05 all the *4praja*?1s. $^However, the *4Bra*?1hman*?0as not only
0350D05 confirm and develop *4Pra*?1n*?0a*'s connection with birth or creation,
0360D05 but they also confirm the earlier concept that relates the whole span
0370D05 of life to him. ^The *4S*?2Br remarks that the span of life and *4pr*?1n*?0a
0380D05 are connected with each other (*4sam*?00sr*?0s*?0t*?0e).
0390D05 $^Now we have to_ see how through *4Pra*?1n*?0a*'s connection with
0400D05 *4Praja*?1pati a myth-complex originated in the *4Bra*?1hman*?0as.
0410D05 ^The members involved in this are Agni, Praja*?1pati, Purus*?0a, and
0420D05 Pra*?1n*?0a. ^It is, however, notable that we have some mythological
0430D05 reasoning behind the mutual connection amidst the members. ^As far as
0440D05 Agni is concerned, we have seen above that in the \0RV, it is said that
0450D05 *4Pra*?1n*?0a clings to the life just as *4Agni to the woods. ^It
0460D05 seems to_ be implied thereby that *4Pra*?1n*?0a works firelike in the
0470D05 body. ^With this, one may compare the *3Atharvanic expression,
0480D05 *5agnis*?0 t*?0e gopa*?1 adhipa*?1 vasis*?0t*?0hah*6. ^The \0*4S*?2Br,going
0490D05 a step further, states that Agni, after having taken the form of
0500D05 Pra*?1n*?0a, bears these *4praja*?1s. ^In this way, *4Pra*?1n*?0a-Agni
0510D05 concept is evolved. *4^*Pra*?1n*?0a*'s characterisation as *4R*?0s*?0i
0520D05 has already been discussed above. ^Going a step further, the \0*4S*?2Br
0530D05 and the \0*4ABr directly equate *4Pra*?1n*?0as with *4r*?0s*?0is
0540D05 or *4Pra*?1n*?0a with Vasis*?0t*?0ha *4r*?0s*?0i. ^Thus this
0550D05 concept seems to_ have been developed. ^Enough has already been said
0560D05 about the *4Pra*?1n*?0a-Praja*?1pati concept. ^As regards the *4Pra*?1n*?0a-Purus*?0a
0570D05 concept, it may be shown that a peculiar process of
0580D05 thought is inherent in its development. ^Firstly, through the connection
0590D05 between Praja*?1pati and Pra*?1n*?0a, the latter also was being associated
0600D05 with Purus*?0a. ^It must, however, be noticed that the concept
0610D05 underlying Pra*?1n*?0a was not limited for Male Progenitor as it was
0620D05 regarding Praja*?1pati or Purus*?0a. ^Moreover, in this context, it
0630D05 is the divine aspect of Pra*?1n*?0a which finds expression rather than
0640D05 the physical one. ^Thus the \0*4GBr remarks that Pra*?1n*?0a lies in
0650D05 the body, and so, really being *4purisaya, he is called Purus*?0a.
0660D05 ^Thus in a peculiar manner, the Pra*?1n*?0a-Purus*?0a concept was being
0670D05 evolved. $^On this back-ground of *4Pra*?1n*?0a-r*?0s*?0i-Agni-Praja*?1pati-Purus*?0a
0680D05 mythological concept, let us examine a Bra*?1hman*?0a
0690D05 passage. ^*Praja*?1pati is Purus*?0a. ^He is produced by the gods.
0700D05 ^This myth is thus narrated in \0S*?2Br: "^The seven R*?0s*?0is
0710D05 became manifest from the non-existing state. ^They toiled and practised
0720D05 austerity. ^These R*?0s*?0is were the seven *4Pra*?1n*?0as or vitalbreaths.
0730D05 ^The central vital breath kindled activity in other breaths.
0740D05 ^So the central one was called Indra since he enkindled (*4indha). ^These
0750D05 enkindled seven *4Pra*?1n*?0as were incapable of effective creation;
0760D05 they joined themselves into one *4Purus*?0a comprising in himself all
0770D05 glory of S*?2ri*?1. ^This one *4Purus*?0a was Praja*?1pati. ^This
0780D05 Praja*?1pati was the same as Agni. ^Then he created the Brahman
0790D05 (\0n.)". ^All of the traits underlying this myth are explained above
0800D05 except *4Pra*?1n*?0a-Purus*?0a-Praja*?1pati relation with S*?2ri*?1.
0810D05 ^This latter may be explained in two ways. ^Firstly, it may be remembered
0820D05 that man*'s real beauty can exist only when he is alive. ^*Pra*?1n*?0a,
0830D05 indeed, comprises in himself all the glory of Beauty; S*?2ri*?0*?1
0840D05 being originally the presiding divinity of beauty. ^Secondly, it
0850D05 may be pointed out that, through Purus*?0a, Vis*?0n*?0u was connected
0860D05 (and later on identified) with Na*?1ra*?1yan*?0a, and at the same time,
0870D05 Laks*?0mi*?1-s*?2ri*?1 also came to_ be connected with Na*?1ra*?1yan*?0a.
0880D05 ^Subsequently, she was connected with Pra*?1n*?0a-Purus*?0a also,
0890D05 thus indicating a consistent mythological evolution. *4^*Pra*?1n*?0a-Purus*?0a,
0900D05 in this second way also, comprises all the glory of S*?2ri*?1
0910D05 in himself. ^In the second explanation, of course, the two concepts
0920D05 stand for Male and Female aspects of progenation respectively. ^Incidentally,
0930D05 the *4Bra*?1hman*?0a passage under discussion may be understood
0940D05 as confirming the evolutionary character of *4Vedic mythology.
0950D05 $^Turning to the relation of *4Pra*?1n*?0a with other divinities, as developed
0960D05 further in the Bra*?hman*?0a*?1s, one may first consider that_
0970D05 with Va*?1yu. ^It has been shown above how the \0*4AV establishes
0980D05 the relation between the two. ^The *4Bra*?1hman*?0as seem to_ confirm
0990D05 and further justify it. ^The \0*4S*?2Br states that *4Pra*?1n*?0a is,
1000D05 indeed, *4Va*?1yu; because animals move about with (the help of)
1010D05 *4Pra*?1n*?0a. ^The same *4Bra*?1hman*?0a elsewhere says that when
1020D05 an animal is killed, his *4Pra*?1n*?0a goes into *4Va*?1ta. ^Going a
1030D05 step further the *4Bra*?1hman*?0as directly equate *4Pra*?1n*?0a with
1040D05 *4Va*?1yu or *4Va*?1ta. ^As far as the physical aspect is concerned, it
1050D05 is said that *4Va*?1yu, after entering into the body of a man, becomes
1060D05 threefold: *4pra*?1n*?0a, *4uda*?1na, and *4vya*?1na. ^It is further
1070D05 said in that_ *4Bra*?1hman*?0a that *4Pra*?1n*?0as have *4Va*?1yu
1080D05 as their divinity. ^In this way, the *4Pra*?1n*?0a-Va*?1yu connection
1090D05 is confirmed. $^Another mythological relation that_ is further developed
1100D05 by the *4Br*?1hman*?0a writers is that_ between *4Pra*?1n*?0a
1110D05 and Speech. ^As has been said already, *4Pra*?1n*?0a and the Goddess
1120D05 of Speech are mentioned together. ^The *4Bra*?1hman*?0a texts adduce
1130D05 some sort of justification for the same. ^The \0*4JBr says that
1140D05 when one remains silent, *4Pra*?1n*?0a enters into the Speech! ^The
1150D05 \0*4JUBr says: "*_*4^*Pra*?1n*?0a is the essence of Speech!" ^Going
1160D05 a step further, the \0*4S*?2Br mentions both as constituting a couple
1170D05 (*4mithuna). ^This is confirmed by the *4S*?0ad*?0-\0Br which characterises
1180D05 Speech as the wife of *4Pra*?1n*?0a. ^The \0*4S*?2Br
1190D05 identifies *4Va*?1k with *3*4brhman, sacred speech; and the *4S*?0ad*?0-Br,
1200D05 correspondingly, remarks that the *4Brahma*?1 priest has
1210D05 *4Pra*?1n*?0a as his divinity. ^AGRAWALA remarks: "*_^The vowels
1220D05 are *4Pra*?1n*?0, the immortal form of *4S*?2abdabrahma, and the
1230D05 consonants the mortal form." ^An attempt seems to_ have been made further
1240D05 to_ confirm the relation between *4Pra*?1n*?0a and Speech, from
1250D05 the physical point of view. ^The \0*4S*?2Br says that the *4Pra*?1n*?0as
1260D05 sustain themselves by the food acquired through mouth (*4va*?1ca*?1);
1270D05 therefore, *4Va*?1k is the foundation of the *4Pra*?1n*?0as! ^It is
1280D05 evident that in this justification Speech and its organ are interchanged.
1290D05 ^A similar phenomenon occurs when the same *4Bra*?1hman*?0a remarks
1300D05 that all of the *4Pra*?1n*?0as are established in *4Va*?1k (*4va*?1ci).
1310D05 ^Anyhow, the authors of the *4Bra*?1hman*?0as seem to_ be engaged in
1320D05 constant effort to_ confirm the various mythological relations involving
1330D05 *4Pra*?1n*?0a. $^This is true also regarding the divine aspect of
1340D05 *4Pra*?1n*?0a. ^Regarding the nature of the divine *4Pra*?1n*?0a, several
1350D05 conclusions are drawn in the *(Bra*?1hman*?0a-texts*). ^The \0*4s*?2Br,
1360D05 for instance, states that everything runs away from a sleeping
1370D05 man, except *4Pra*?1n*?0a. ^The text expresses the fact, in ritualistic
1380D05 terminology thus: *4Pra*?1n*?0a follows every limb just as the
1390D05 *(sruta*?1-ladle*) follows every *4sruc. ^The *4Bra*?1hman*?0a also
1400D05 identifies *4Pra*?1n*?0a with the movement of limbs (*5pra*?1n*?0o vai
1410D05 samancanaprasa*?1ran*?0am*6) and adds that expansion or other movement
1420D05 can be seen in that_ limb only in which *4Pra*?1n*?0a exists. ^Further
1430D05 it is said that a limb that_ is not invested with *4Pra*?1n*?0a becomes
1440D05 dry or pale. ^In this way, the concept of divine *4Pra*?1n*?0a
1450D05 seems to_ have been confirmed by the *4Bra*?1hman*?0as with some sort
1460D05 of experimental method based on observation. $^As far as the physical
1470D05 aspect of *4Pra*?1n*?0a is concerned, suffice it to_ quote the following
1480D05 passage from the \0*4JUBr: "^According to Caikita*?1neya, he
1490D05 (*4Pra*?1n*?0a) is the son, because he is the son only one. **[sic**]
1500D05 ^He himself comprises of two sons, because *4Pra*?1n*?0a and *4Apa*?1na
1510D05 are two. ^Himself comprises of three sons because *4Vya*?1na is
1520D05 the third one; four sons, *4Sam*?1na being the fourth; five, with *4Ava*?1na;
1530D05 six, together with *4Uda*?1na. *4^*Pra*?1n*?0a means seven
1540D05 sons also, because in the head there are seven *4Pra*?1n*?0as. ^The
1550D05 number of sons becomes nine when the two *4Pra*?1n*?0as from the lower
1560D05 body are added. ^And the figure goes upto ten when *4Prana existing
1570D05 in the navel is countered. *4^*Pra*?1n*?0a, indeed, may be called *4bahuputra,
1580D05 because these all creatures (*4prajas) belong to himself?" ^In
1590D05 this way, physical and divine aspects of *4Pra*?1n*?0a are cleverly
1600D05 fused together. ^And, for that_ purpose, some other mythological concepts
1610D05 also are found to_ be used. ^Thus *4Pra*?1n*?0a and *4Apa*?1na or
1620D05 *4Pra*?1n*?0a and *4Uda*?1na are equated with Mitra and Varun*?0a.
1630D05 ^In either case, *4Pra*?1n*?0a is made to_resemble Varun*?0a, who represented
1640D05 a wider concept than Mitra. ^The actions of the two gods perfectly
1650D05 correspond with those of Breaths. ^It is presumably in this very
1651D05 sense
1660D05 that the \0*4TBr remarks that Mitra and Varun*?0a protect Pra*?1n*?0a
1670D05 and Apa*?1na. ^A different mythological concept is used in the
1680D05 identification of *4Dya*?1va*?1pr*?0thivi*?1 with *4Pra*?1n*?0a and *4Uda*?1na.
1690D05 ^Heaven and earth also constitute a dual divinity in Vedic
1700D05 mythology. ^Heaven corresponds with the divine *4Pra*?n*?0a as it is
1710D05 wider than the earth. *4^*Pra*?1n*?0, *4Uda*?1n*?0a, and other physiological
1720D05 aspects of *4Pra*?1n*?0a in the end merge into one divine *4Pra*?1n*?0
1730D05 as is suggested in the *4Bra*?1hman*?0a passage quoted above,
1650D05 where, after dividing *4Pra*?1n*?0a into various factors, the epithet
1750D05 *4bahuputra is ascribed to him. ^This unity of *4Pra*?1n*?0as seems
1760D05 to_ be implied even in the following statements. ^It is said that the
1770D05 *4Pra*?in*?0as are not removed from one another even by the breadth of
1780D05 a hair! ^Even though many, *4Pra*?1n*?0s live in the body which is
1790D05 only one. ^The same is implied in the \0*4S*?2Br where it is said that
1800D05 the *4Pra*?1n*?0as move forth in one form even though they are many
1810D05 in number. $^When we come to the *4A*?1ran*?0yakas, we become aware of
1820D05 the fact that the *4A*?1ran*?0yakas, constitute a kind of connecting
1830D05 link between the earlier texts and the later *4Upanis*?0ads as far as
1840D05 the *(Pra*?1n*?0a-mythology*) is concerned. ^The *4A*?1ran*?0yakas
1850D05 preserve the earlier mythological-ritualistic conceptions and also, cleverly
1860D05 turn them into philosophical ideas of the *4Upanis*?0ads. ^As for
1870D05 the connection between *4Pra*?1n*?0a and the span of life, established
1880D05 earlier, the \0*4TA*?1 says: "*_^They who worship *4Pra*?1n*?0a,
1890D05 live the whole span of life, because he is nothing but the life of creatures."
1900D05 ^In keeping with this idea, we have in the \0*4Sa*?1n*?00-A*?1
1910D05 the following passage: "*_^*I am Pra*?1n*?0a; worship me as 'the duration
1920D05 of life' and 'immortality' personified." ^Thus the conception of *4Pra*?1n*?0a
1930D05 being closely associated with the span of Life seems to_
1940D05 have been preserved in the *4A*?1ran*?0yakas. ^As regards Pra*?1n*?0a*'s
1950D05 connection with other divinities, the *4A*?1ran*?0yakas embody some
1960D05 peculiar considerations. ^In the \0*4Sa*?1n*?00-A*?1 we have the
1970D05 following passage: "*_^When the Knower advances further he arrives at
1980D05 the couch of unsurpassed splendour. ^It is *4Pra*?1n*?0a. ^The past
1990D05 and the future are its two feet; *4S*?2ri*?1 and *4Ira*?1 its
2000D05 remaining feet; (the *4sa*?1mans) Bhadra and Yajn*?4a*?1yajn*?4i*?1ya
2010D05 are the (bars) at the head (and foot); *4Br*?0had and Rathantara
2020D05 are the (bars) across, the \0*4R*?0k verses and the *4Sa*?1mans the
2030D05 cords running east (and west); the *4Yajus verses the cords across; the
2040D05 rays of the moon are the cushion; the *4Udgi*?1tha the coverlet;
2050D05 *4S*?2ri*?1 the pillow.*#
        **[no. of words = 02038**]

        **[txt. d06**]
0010D06 ^*Ra*?1jagr*?0ha, which was intimately associated with the activities of
0020D06 Maha*?1vi*?1ra, was a flourishing Jain centre during Yuan Chwang*'s
0030D06 visit. ^We are told that he saw many *4Digambaras on the Vipula mountain
0040D06 practising austerities incessantly. "^They turn round with the Sun,
0050D06 watching it from its rising to its setting". we have already referred
0060D06 to the fact that in the Gupta period also Jainism was quite popular
0070D06 at *4Ra*?1jagr*?0ha. $^The undivided Bengal was one of the greatest centres
0080D06 of Jainism from practically the days of Lord Maha*?1vi*?1ra.
0090D06 ^But unfortunately, beyond a few references to various *3S*?2a*?1kha*?1s
0100D06 connected with Bengal, nothing tangible is known regarding the state
0110D06 of Jainism here in the pre-Gupta days, ^The Paharpur inscription,
0120D06 which has already been discussed, surely proves the popularity of the *4Digambara
0130D06 religion in North
0131D06 Bengal in the Gupta period. ^The account of Yuan
0140D06 Chwang conclusively shows the tremendous popularity of Jainism in Pundravardhana
0150D06 and Samatata, the two provinces of ancient Bengal. ^In
0160D06 both these states the pilgrim noticed 'numerous *4Digambaras'. ^In spite
0170D06 of such popularity, neither the literary texts, nor the available inscriptions
0180D06 throw any light on Jainism in Bengal in the post-Gupta period.
0190D06 ^Archaeology also has not given us any help so far. ^However, the
0200D06 discovery of a large number of Jain temples and icons, particularly from
0210D06 Bankura and Purulia proves the popularity of Jainism in West Bengal
0220D06 during the Pa*?1la period. ^It further appears that a few Jina images
0230D06 of Bankura and Purulia, which are generally assigned to the Pa*?1la
0240D06 period, are actually the products of an earlier age. ^A detailed
0250D06 and systematic study is necessary to_ ascertain the actual position in
0260D06 this respect. $^There are only a few known Jain inscriptions of Northern
0270D06 India belonging to the 7th century \0A.D. ^From Pindwara (Sirohi
0280D06 district, Rajasthan) was discovered a brass image of R*?0sa*?0bhana*1tha
0290D06 with an inscription of Samvan 744 corresponding to 687 \0A.D. ^^the
0300D06 image was first noticed by *(0D. R.*) Bhandarkar. it was discovered
0310D06 from the fort of Vasantgad*?0h and is now preserved in the Maha*?1vi*?1ra
0320D06 temple there. ^*Vasantgad*?0h was formerly known as Vasantapura,
0330D06 but its oldest name was Vata*?0pura ^The present Jain temple is, however,
0340D06 not old. ^We gather from this damaged inscription that one Dron*?0raka
0350D06 Yasodeva had the Jina image built by the architect S*?1ivana*?1ga.
0360D06 ^There is little doubt that the temple, where this icon was installed,
0370D06 existed in the 7th century \0A.D. ^We have some other evidences to_
0380D06 show that Jainism was quite popular in Rajasthan in the post Gupta period.
0390D06 ^*Udyotanasu*?1ri, who wrote his *3Kuvalayama*?1la*?1 in S*?1aka
0400D06 700 during the time of Pratih*?1ra Vatsara*?1ja, refers to the fact
0410D06 that S*?2ivacandragan*?0i, the disciple of *4*3Maha*?1kavi Devagupta
0420D06 and disciple*'s disciple of Harigupta, the *3a*?1ca*?1rya of Hu*?1n*?0a
0430D06 Torama*?1n*?0a, visited Bhinnama*?1la on pilgrimage. ^This surely
0440D06 shows that Bhinnama*?1la or Bhi*?1nma*?1l (Jalor district) was
0450D06 a great Jain centre from the 7th century, if not earlier. ^*Jinaprabha
0460D06 refers to this place as sacred to Maha*?1vi*?1ra. ^It was the capital
0470D06 of the Ca*?1pa king Vya*?1ghramukha in the year 628 \0A.D., as we
0480D06 learn from Brahma-gupta. ^From a later inscription we learn that Maha*?1vi*?1ra
0490D06 himself came to this city. ^The kings of the Ca*?1pa dynasty,
0500D06 as we will note afterwards, were great patrons of Jainism. ^It further
0510D06 appears from the *3Kuvalayama*?1la*?1 that some of the spiritual
0520D06 predecessors of Udyotanasu*?1ri were specially connected with Rajasthan.
0530D06 ^We should further remember that Ja*?1va*?1lipura (modern Jalor)
0540D06 was a very well known Jain centre and the native town of Udyotanasu*?1ri.
0550D06 ^That_ author further informs us that his work was completed
0560D06 in the R*?0s*?0abhadeva temple of that_ city which was also adorned with
0570D06 a large number of Jain shrines. ^The temple of R*?0s*?0bha according
0580D06 to Udyotanasu*?1ri, was built by one Ravibhadra. ^A number of Jain
0590D06 saints ,according to the author of the *3Kuvalayama*?1la*?1, lived
0600D06 in this town. ^Another place, called Aga*?1savan*?0a*?1, which was probably
0610D06 situated not far from Jalor, was also adorned with a large number
0620D06 of Jain temples. ^This place was connected, according to the author,
0630D06 with the activities of Vedasa*?1ra, who lived in the 2nd half of the 7th
0640D06 century \0A.D. $^That_ Jainism was in a flourishing condition in
0650D06 Rajasthan during the days of Vatsara*?1ja is further proved by an inscription,
0660D06 discovered from Osia (Jodhpur district) and is dated \0V.S.
0670D06 1013 (956 \0A.D.). ^We learn from this inscription that there was a
0680D06 temple dedicated to Maha*?1vi*?1ra in the extensive city of Ukes*?2a,
0690D06 which existed during the days of Vatsara*?1ja. ^The temple afterwards
0700D06 had fallen in disrepair **[sic**]
0701D06 and was renovated by a merchant called Jindaka
0710D06 in the year 1013 (956 \0A.D.). ^It is clear from the inscription that
0720D06 the Maha*?1vi*?1ra temple here existed even before the days of Vatsara*?1ja
0730D06 and probably built a century or two before his time. ^It is interesting
0740D06 to_ note that Jinaprabha, the famous author of the Vividhati*?1rthakalpa
0750D06 mentions Upakes*?2a (Ukes*?2a, of this inscription) as
0760D06 a place sacred to Lord Maha*?11vi*?1ra. ^The well known Upakes*?2a
0770D06 *4gaccha apparently derived its name from this place. $^It was during the
0780D06 days of Vatsara*?1ja in the year S*?2aka 705 that another Jain poet
0790D06 produced a work of considerable merit. ^We are referring to Jinasena
0800D06 *=2, the author of the Harivam*?00s*?2apura*?1n*?0a. ^However, there
0810D06 is nothing to_ show that Vatsara*?1ja himself took active part in the
0820D06 promotion of Jainism. ^He, however, appears to_ be a person of religious
0830D06 catholicity. ^His personal religion was S*?2aivism as we learn from one
0840D06 of the records of his great-grandson Bhoja *=1. $^Chronologically the
0850D06 next important Jain record from Rajasthan is the Ghat*?0iya*?1la*?1
0860D06 inscription of Kakkuka, which supplies the date \0V.S. 918 or 861 \A.D.
0870D06 ^*Ghat*?0iya*?1la*?1 is some 20 miles north of Jodhpur city. ^We
0880D06 learn from this record that the chief Kakkuka, who is described as belonging
0890D06 to the Prati*?1ha*?1ra family, founded a Jain temple in 861 \0A.D.,
0900D06 and handed it over to a Jain community of *4gaccha Dhanes*?2vara.
1000D06 ^The same chief also erected two pillars at the village of Royin*?0ku*?1pa
1010D06 (probably situated not far from the find-spot of the inscripition).
1020D06 ^The *4gaccha, mentioned here, is otherwise unknown. ^This inscripition
1030D06 and the inscription of Osia prove the immense popularity of Jainism
1040D06 in the Jodhpur area from the days of Vatsara*?1ja if not earlier.
1050D06 $^Then we must refer to an extremely important inscription, now preserved
1060D06 in the Ajmer Museum. ^It was discovered by Captain Burt and according
1070D06 to local report it was fixed in the wall of a solitary temple, situated
1080D06 two miles from the village of Bijapur in the present Pali distrrict,
1090D06 Rajasthan. ^There are altogether three dates \0Viz. 973, 996 and
1100D06 1053 corresponding to 915, 938 and 997 \0A.D. respectively. $^We learn
1110D06 from this inscription that king Vidagdha who is described as the R
1120D06 a*?1s*?0t*?0raku*?1t*?0a-kulaka*?1nanakalpavr*?0ks*?0a, and who was the
1130D06 son of Harivarman, being induced by his spiritual preceptor (*4a*?1ca*?1rya)
1140D06 Va*?1sudeva, built a temple for the god Jina (R*?0s*?0abha) at
1150D06 the town of Hastikun*?0d*?0i*?1 (modern Hathundi close to the village
1160D06 of Bijapur, 10 miles south of Bali) in the year 973 corresponding
1170D06 to 915 \0A.D. ^The king then weighed himself against gold, of which
1180D06 two thirds were allotted to the god and the the remainder to the Jain
1190D06 preceptor (\0viz. Va*?1sudeva). ^This inscription further mentions the disciple
1200D06 of Va*?1sudeva called Su*?1ri S*?2a*?1ntibhadra. ^We are then
1210D06 told that the *4gos*?0t*?0hi*?1 of Hastikun*?0d*?0i*?1 renovated the
1220D06 temple (of R*?0s*?0abhana*?1tha*?1), originally built by Vidagdha
1230D06 and after its restoration the image was installed by S*?2a*?1ntibhadra
1240D06 in the Vikrama year 1053 corresponding to 997 \0A.D. ^We further learn
1250D06 that the original grant of Vidagdha, which was made in \0V.S. 973
1260D06 was renewed in the year 996 \0i.e. 938 \0A.D. by Mam*?00mat*?0a the
1270D06 son of Vidagdha. ^This Mam*?00mat*?0a as we learn from this inscription,
1280D06 played a very prominent part in the political affairs of Northern
1290D06 India in his time. ^The son of Mam*?00mat*?0a \0viz. Dhavala is also
1300D06 mentioned in the inscription as having given the gift of a well called
1310D06 Pippala to the temple. ^The Pras*?2asti of the first part of the
1320D06 inscription, which was actually inscribed afterwards in 997 \0A.D., according
1330D06 to the epigraph, was composed by the Jain saint Su*?1rya*?1ca*?1rya.
1340D06 ^We further learn from the first part that the original image,
1350D06 before restoration, had been set up by certain members of the *4gos*?0t*?0hi*?1,
1360D06 whose names are enumerated. $^The second part of this inscription,
1370D06 which is an independent record, was incised earlier. ^Here one Balabhadra
1380D06 appears as the *4guru of Vidagdha. ^It records that Vidagdha
1390D06 had erected a *4caityagrha for his *4guru Balabhadra and gave certain
1400D06 endowments in the year 973. ^Some interesting details regarding the nature
1410D06 of the grant by Vidagdha are given in this part of the record. ^These
1420D06 details are extremely important for the students of economic history.
1430D06 ^Two thirds of these proceeds were to_ go to the Jina (Arhat) and
1440D06 a third to Balabhadra as *4vidya*?1dhana \0i.e. fees for imparting
1450D06 knowledge. ^The closing verse of the second half expresses the wish that
1460D06 these endownments may be enjoyed by the spiritual progeny of Kes*?2avasu*?1ri.
1470D06 $^The inscription, discussed above, not only discloses the names
1480D06 of a number of Jain saints, who lived in the tenth century \0A.D.
1490D06 in Western Rajasthan, but also a number of royal personages of this
1500D06 Ra*?1s*?0t*?0raku*?1t*?0a branch who actively helped the Jain religion.
1510D06 ^The Jain poet-saint Su*?1rya*?1ca*?1rya, the author of the first
1520D06 part of the inscription, was certainly a very accomplished man of letters,
1530D06 as is evident from the language of this inscription. ^These Ra*?1s*?0t*?0raku*?1t*?0a
1540D06 kings were not only sincere patrons of Jainism but
1550D06 also successful military generals. ^It is also evident from the inscription
1560D06 that the king Vidagdha, who flourished in the first quarter of the
1570D06 tenth century, had two Jain preceptors \0viz. Balabhadra and Va*?1sudeva
1580D06 in honour of whom he built two Jain temples. ^His son and successor
1590D06 Mam*?00mat*?0a also patronised the Jains, a policy followed by
1600D06 the next king Dhavala, who probably became a Jain *4Sa*?1dhu before
1610D06 his death. ^The first and the last verse of the first part of the inscription,
1620D06 composed by Su*?1rya*?1ca*?1rya, are in praise of the Jina.
1630D06 $^Several other Jain inscriptions from Rajasthan, belonging to the tenth
1640D06 century \0A.D., have been discovered. ^We should particularly mention
1650D06 the recently discovered epigraph from Rajorgarh (Alwar district)
1660D06 which gives the date \0V.S. 979 or 923 \0A.D. ^It discloses the existence
1670D06 of a temple, dedicated to S*?2a*?1ntina*?1tha, which was built by
1680D06 the Jain architect Sarvadeva, son of Dedullaka and grandson of Arbhata
1690D06 of the Dharkata family hailing from Pu*?1rn*?0atallaka. ^The ancient
1700D06 name of Rajorgarh, according to this inscription, was Ra*?1jyapura.
1710D06 ^Another recently discovered inscription comes from Bharatpur district.
1720D06 ^It gives the date Vikrama 1051 corresponding to 994 \0A.D.
1730D06 ^This inscription refers to a *4guru called S*?2ri*?1 s*?2u*?1rasena
1740D06 of Va*?1gata San*?0gha. ^It is incised on the pedestal of a Jina image.
1750D06 ^*Maha*?1sena, the author of the Pradyumnacaritaka*?1vya belonged
1760D06 to this San*?00gha. $^A few more Jain inscriptions of Rajasthan before
1770D06 1000 \0A.D. are also known. *(^*G .H.*) Ojha in his mounmental work
1780D06 on the history of Rajputana has referred to a damaged, fragmentary inscription
1790D06 of the time of Guhila king Allata, who reigned in the middle
1800D06 of the tenth century \0A.D. ^This Jain inscription was discovered from
1810D06 Ahar near Udaipur, a place still known for its Jain shrines. ^For
1820D06 the reign of S*?2aktikum*?1ra, another Guhila prince, who reigned in
1830D06 the last quarter of the tenth century, we have two undated Jain inscriptions
1840D06 also from Ahar. ^*Ojha also refers to a number of other Jain
1850D06 inscriptions found from different old Jain temples of Rajasthan. ^The
1860D06 flourishing state of Jainism in Rajasthan is also evident from an intimate
1870D06 study of the Vividhathi*?1rthakalpa of Jinaprabha who refers
1890D06 to a number of Jain centres of pilgrimage, quite a few of which were situated
1900D06 in Rajasthan. ^We should particularly mention Satyapura, which
1910D06 according to Jinprabha, was first attacked by the Muslims under Mahmu*?1d
1920D06 of Ghazni*?1 in the Vikrama year 1081 corresponding to 1024 \0A.D.
1930D06 ^The temple according to Jinaprabha was built even before the destruction
1940D06 of Valabhi in \0V.S. 845. ^*Satyapura, which Jinaprabha places
1950D06 in Maruman*?0d*?0la is the modern Sanchor in Jalor district and is
1960D06 near the Gujarat border. ^The temple of Satyapura was dedicated to
1970D06 Maha*?1vi*?1ra and is also mentioned in a later inscription found from
1980D06 Sanchor.*#
        **[no. of words = 02007**]

        **[txt. d07**]
0010D07 ^She always feels comfortable, and nothing in the world can harm her. ^It
0020D07 is said that not even a bird can fly over her during the period of gestation.
0030D07 ^She enjoys heavenly perfumes and music, and is honoured by all.
0040D07 ^She becomes rid of passion, and no man can approach her with carnal thoughts.
0050D07 ^She can see the *4bodhisattva, occupying the right side of her
0060D07 womb. $^Miraculous phenomena like earthquakes and illumination which manifest
0070D07 on the important occasions in the Buddha*'s life are also to_ be
0080D07 included in the accounts of this category. $*<SECTION *=2*> $*<Ja*?1taka
0090D07 stories*> $^As has already been said, the textual body of the
0100D07 \0Mv. comprises a considerable number of *4ja*?1taka stories. ^There are
0110D07 approximately forty *4ja*?1takas, narrated in prose, in verse, and in
0120D07 both covering roughly one third of the text. ^Almost all these *4ja*?1taka
0130D07 stories can be found adopted and adapted by a number of other authorities
0140D07 representing different schools. ^Here again, it is in the Pali
0150D07 tradition that we find the greatest number of compatible references, mainly
0160D07 the stories of a similar literary form as found in the *4Ja*?1taka
0170D07 Commentary. ^More than half the number of the \0Mv *4ja*?1taka tales
0180D07 find their counterparts in the \0JA., whereas some other *4ja*?1takas
0190D07 exhibit an indirect relation with certain narratives preserved in Pali
0200D07 sources. ^The \0AbhiS. contains some *4ja*?1taka versions virtually
0210D07 identical with the \0Mv. *4ja*?1takas, and the striking affinity that_
0220D07 is to_ be noted between the \0mv. and the \0AbhiS. versions is that
0230D07 they frequently have identical introductions as well as similar motifs.
0240D07 $^Other Sanskrit sources also preserve some stories which agree with
0250D07 the \0mv. *4ja*?1takas in substance. ^The \0JM., \0Av.Kalp., \0Divy.,
0260D07 and the \0Av. embody such narratives derived from the self-same original
0270D07 source that_ provided material for our text. ^The plain and obvious
0280D07 factors of time and place have indeed brought about conspicuous differences
0290D07 among these versions, all the same the common origin of these divergent
0300D07 stories is unmistakable. ^We all here have
0301D07 a look at the *4ja*?1takas
0310D07 of our own authority with special reference to similar accounts in other
0320D07 annals representing the common heritage of the ancient Buddhist tradition.
0330D07 ^And trying to_ be as much comprehensive as succinct, we may for
0340D07 convenience*'s sake classify these stories into four groups, according
0350D07 to the central theme and the literary motive of each *4ja*?1taka, as follows:
0360D07 the *4ja*?1takas concerning (**=1) the *4bodhisattva*'s virtues,
0370D07 (**=2) Yas*?2odhara*?1, (**=3) Ma*?1ra, and (**=4) miscellaneous subjects.
0380D07 $*<*3The Ja*?1takas on The Bodhisattva*'s Virtues*> $^The greatest
0390D07 number of the \0mv. *4ja*?1takas deals with the Buddha*'s previous
0400D07 existences in which he displayed and practised certain virtues in
0410D07 the capacity of a *4bodhisattva following the course of training for the
0420D07 attainment of Enlightenment. ^The singular object of the Pali *4ja*?1taka
0430D07 stories is, it may be remembered, to_ provide illustrations to the
0440D07 *4bodhisattva*'s vigorous exertions which he fervently adhered to by
0450D07 way of fulfilling the ten perfections (*4pa*?1ramita*?1s). ^A smaller proporation
0460D07 of the Pali *4ja*?1takas may have been introduced merely in order
0470D07 to_ explain the unusual behaviour of a peculiar individual, but the
0480D07 great majority of stories in the \0JA. are intended to_ exemplify the
0490D07 *4bodhisattva*'s exertions. ^The Cariya*?1pit*?0aka is especially
0491D07 remarkable in
0500D07 this respect, as it presents a clear classification of stories on the
0510D07 basis of the *4pa*?1rimita*?1s. ^The \0Mv. *4ja*?1takas also do embody
0520D07 this main object as some stories seem to_ have been narrated with this
0530D07 in view. ^The *4ja*?1taka of the monkey (**=2. 246.3-250.12) or that_
0540D07 of the prudent bird (**=2. 250.20-255.5) can be pointed out as illustrating
0550D07 his wisdom (*4praajn*?4a*?1), or the *4ja*?1takas of Amara*?1 and
0560D07 s*?2ri*?1 as depicting his exertion (*4vi*?1rya). ^Nevertheless, the
0570D07 narration as well as the theme of the \0Mv. tales do not seem to_ lay
0580D07 stress on the theory of Perfections, and hence we cannot be categorical
0590D07 as to the relation between these *4ja*?1takas and the developed doctrine
0600D07 of the course of Perfections. ^The \0Mv. selection of *4ja*?1takas
0610D07 does not in any case appear to_ be a unique attempt to_ illustrate
0620D07 what can be called an advanced theory of Perfections. $^There are however
0630D07 a number of stories which are inserted in the textual body of the
0640D07 work with the direct aim of magnifying the *4bodhisattva*'s virtues and
0650D07 merits that_ form an inseparable part of the course of Perfections. ^In
0660D07 this category we may include the *4ja*?1takas of the white elephant,
0670D07 the bull, the deer, and many others such as Hastinika*?1, S*?2ya*?1maka,
0680D07 Suru*?1pa, Pun*?0yavanta, Vijita*?1vi*?1, Ks*?0a*?1ntiva*?1di*?1,
0690D07 S*?2arabhan*?00ga, Dharmapa*?1la and S*?2araks*?0epan*?0a *4ja*?1takas.
0700D07 $^The three stories, supposedly narrated by the Buddha on his visit to
0710D07 Vais*?2a*?1li*?1, \0i.e. the *4ja*?1akas of the sage Raks*?0ta, the white
0720D07 elephant, and the bull extol the *4bodhisattva*'s power to_ repel
0730D07 and remove the epidemics caused by unearthly beings and by Natural elements.
0740D07 ^In the first story the *4bodhisattva is said to_ have been born
0750D07 as Raks*?0ita, the son of the Pan*?4ca*?1la king*'s chaplain. ^Once the
0760D07 city of Kampilla was taken by a demonic plague, and Raks*?0ita, who
0770D07 had become a mighty sage in the Himalayas, was invited to the city in
0780D07 order to_ get rid of the disaster. ^In the other two stories a white elephant
0790D07 and a graceful bull are seen to_ possess similar powers to_ repel
0800D07 such catastrophes. ^The belief that there exists a rare quality in elephants
0810D07 and bulls who are efficacious in bringing good luck and prosperity
0820D07 was prevalent in the contemporary society, and we may be sure that
0830D07 the expounders of the ancient Buddhist tradition had nothing against
0840D07 such popular ideas so far as they did not pose a direct impediment in the
0850D07 way of inculcating the Buddhist principles of ethical and moral value.
0860D07 ^On the contrary it appears that the Elders more often than not employed
0870D07 these current ideas and beliefs of public consciousness as a vehicle
0880D07 for a better propagation of their religion. ^The purport of these stories
0890D07 seems to_ be to_ lay stress on the Buddha*'s magical power to_
0900D07 vanquish disastrous elements hostile to the well-being of humanity. $^The
0910D07 Pali tradition does not represent the Buddha as introducing these
0920D07 stories on his spectacular visit to the plague-stricken city, but the
0930D07 idea of removing through such means the threat of pestiferous calamities
0940D07 out of human control was definitely known to that_ tradition, too. ^We
0950D07 hear of an auspicious white elephant capable of bringing rain, which
0960D07 was given away by Vessantara the *4bodhisattva in favour of the drought-stricken
0970D07 kingdom of Kalin*?00ga. ^In the Kurudhamma-ja*?1taka, however,
0980D07 we find a protest against the popular belief in such objects as efficient
0990D07 in bringing prosperity which is according to that_ *4ja*?1taka
1000D07 definitely to_ be accomplished by virtuous conduct. ^It is too obvious to_
1010D07 state that the \0Mv. authors have adopted the idea as it suited the
1020D07 occasion, the Buddha himself bringing happiness to a doomed city, and
1030D07 accordingly, the elephant, the bull, and the sage in the above said stories
1040D07 were identified with the *4bodhisattva. $^The S*?2ya*?1maka and Hastinika*?1
1050D07 *4ja*?1takas extol the *4bodhisattva*'s loyal service rendered
1060D07 to his parents; a high virtue included in the Perfection of Morality
1070D07 (*4s*?2i*?1la). ^In both stories he is described as waiting upon his
1080D07 blind parents; in the Hastinika*?1 *4ja*?1taka as an elephant full of
1090D07 filial affection, and in the S*?2ya*?1maka-*4ja*?1taka as a young hermit
1100D07 loving his parents more than his own life. ^In the Pali tradition we
1110D07 find the counterparts of both the stories in the Sa*?1ma and Ma*?1tuposaka
1120D07 *4ja*?1takas. ^The \0AbhiS. preserves a similar version of the
1130D07 Hastinika*?1 *4ja*?1taka, whereas Ks*?0emendra in the eleventh century
1140D07 \0A.D. found the story of S*?2ya*?1maka still competent to_ appeal to
1150D07 the hearts of dutiful sons. $^In these two stories the pious son*'s duty
1160D07 towards the aged and decrepit parents is so touchingly elaborated that
1170D07 the faithful, moved by the pathetic tone of the narrative, cannot but
1180D07 regard the stories as true and solid examples for an ideal son. ^In bothth
1200D07 stories the son, who happens to_ be the only succour of the helpless
1210D07 parents, falls into serious trouble; S*?2ya*?1maka hit by a poisoned arrow
1220D07 and the elephant captured and taken to the royal elephant-stall in
1230D07 Va*?1ra*?1n*?0asi, but in both the cases the virtuous Great Being is
1240D07 saved mainly because of his moral power. $^Despite these similarities,
1250D07 there are some notable differences among the various narratives of these
1260D07 two stories as found in our sources. ^In the \0Mv., the S*?2ya*?1maka-*4ja*?1taka
1270D07 is introduced in the form of an illustration for S*?2uddhodana*'s
1280D07 conviction that Sidda*?1rtha would not die a premature death,
1290D07 in contradiction to which the \0JA., and the \0Av. \0Kalp. relate the
1300D07 story as a suitable instance of the son*'s duty towards his parents.
1310D07 ^Evidently the \0Mv, authors did not know the proper place for the *4ja*?1taka
1320D07 , and finding the faint resemblance between S*?2uddhodana*'s
1330D07 strong faith and that_ of S*?2ya*?1maka*'s parents as to the 4bodhisattva*'s
1340D07 survival, they inserted the story in the account of the mortifications.
1350D07 ^But the facts speak for themselves as even the \0Mv. version, given
1360D07 in the two distinct forms in prose and verse, lays emphasis on the
1370D07 commendable virtue of waiting upon the parents. $^In the \0Mv. and the
1380D07 \0Av. \0Kalp. versions the parents of S*?2ya*?1maka are brahmins, but
1390D07 in the \0JA. account they are but the son and daughter of two hunter
1400D07 chieftains. ^Our text does not name the father, and the mother*'s name
1410D07 is given as Pa*?1raga*?1. ^The \0JA. knows them as Duku*?1laka and
1420D07 pa*?1rika, whereas the \0Av.Kalp gives the two names as Subandhu and
1430D07 Gomatika*?1. ^The couple adopted the religious life in the Himalayas,
1440D07 according to the Sanskrit versions, after S*?2ya*?1maka was born,
1450D07 but the \0JA. maintains that they had a son only after they were prompted
1460D07 to_ do so by S*?2akra who foresaw that they were destined to_ become
1470D07 blind. ^The Pali commentary is more informative as it describes how
1480D07 they became blind due to the venom of a furious cobra, and what sinful
1490D07 act in their former life eventuated in this tragedy. ^Another difference
1500D07 is that the Buddhist Sanskrit versions hold that the king shot him
1510D07 with a poisonous arrow by mistake, but in the \0JA. he is seen deliberately
1520D07 shooting him. ^Our text seems to_ hold that S*?2ya*?1maka hit
1530D07 by the king*'s arrow, died whereas the Pali version makes him only subject
1540D07 to a temporary state of unconsciousness. $^The Hastinika*?1 *4ja*?1taka
1550D07 elaborates how the *4bodhisattva, born as an elephant, looked after
1560D07 the aged and blind mother in the dense forests of the Himalayas. ^In
1570D07 the Pali tradition the story is given as an illustration of the high
1580D07 virtue of serving parents, but in the \0Mv. and the \0AbhiS. the incident
1590D07 of Maha*?1-praja*?1pati*?1 Gotami*?1*'s becoming blind and the restoration
1600D07 of her vision on the occasion of the Buddha*'s miracle at Kapilavastu
1610D07 becomes the preamble to the narrative. ^The story is a good
1620D07 example to_ prove how the same story has been utilized by different schools
1630D07 for different didactic purposes. ^The Pali *4ja*?1taka concerns the
1640D07 Bodhisattva*'s release from the royal elephant-stall, which was possible
1650D07 only because of the meritorious practice of attending upon his mother,
1660D07 but in the \0Mv. and the \0AbhiS. it is the restoration of the female
1670D07 elephant*'s vision that_ gains prominence. ^In the Pali \4ja*?1taka
1680D07 the female elephant is not said to_ have regained her eyesight even
1690D07 after the return of her son, though in the Sa*?1ma-ja*?1taka the blind
1700D07 parents*' eyesight was restored simultaneously with the son*'s resurrection.
1710D07 ^The importance of the story is, however, equally recognized by different
1720D07 schools as, to_ quote Foucher, **[french quotation**] $^The Sura*?1pa-ja*?1taka
1730D07 emphasizes the Bodhisattva*'s keen and sincere love for
1740D07 didactic utterances (subha*?1s*?0ita) the *4ja*?1taka is very short,
1750D07 and our text has three forms of it, though one of them is a mere reference
1760D07 to the well-known story. ^In the first version Suru*?1pa is a king
1770D07 who offered wife, son and himself to_ be devoured by an ogre in exchange
1780D07 for religious instruction, and the text speaks of the event as it actually
1790D07 took place, the ogre being a real *4ra*?1ks*?0asa. ^The second
1800D07 reference tells us of a king who, in his quest for religious instruction,
1810D07 gave away the whole Jambudvipa as the price for a single stanza.*#
        **[no. of words = 02020**]

        **[txt. d08**]
0010D08 ^He has to_ have great endurance if he is to_ evolve to the highest state
0020D08 which is reserved for him. ^But such enduring effort on his part will
0030D08 not be fruitful unless he is also the recepient of God*'s grace. ^Let
0040D08 us therefore comprehend and grasp truly the divine purpose and by a
0050D08 coordination of all the *4tattvas in our lives forge them into a Unity
0060D08 and harmony with the original purpose of the Divine. ^This is the riddle
0070D08 before man. ^He can solve the riddle once he understands the divine
0080D08 plan. ^Until then all this multiplicity in this world appears meaningless
0090D08 and disconnected. ^What strings them into a Unity is the thread of
0100D08 the Divine plan or purpose of cosmic evolution and creation. $^The *4Vedas
0110D08 and the scriptures have declared that it is only by knowing Him
0120D08 and having a realisation of His supreme powers that we become concious
0130D08 of the purpose of this evolution. ^We have said earlier that it is His
0140D08 will that set all these worlds into being. ^Why did He so generate
0150D08 these worlds? ^The answer cannot be given by our poor powers of mind and
0160D08 intellect. ^For it is something beyond the reach of the mind, the intellect
0170D08 and the senses. ^As the Lord in the Bhagavad Gita says:
0180D08 *5Divyam dadami te chakshuh*6-- I shall give you Divine sight from which
0190D08 alone you can have a knowledge and *4darshan of me. ^To_ understand
0200D08 the true purpose of creation therefore we must be blessed with this divine
0210D08 sight by the grace of the Lord. $^Such divine sight has been given
0220D08 to man again and again by the Divine manifestations on this earth, which
0230D08 the crude nature itself cannot produce and perfection cannot be had
0240D08 from it. ^It is for this reason that the Lord manifests Himself as Divine
0250D08 entities and passes on to man the knowledge that_ transcends the
0260D08 mental and the psychical. ^Man has till now tried innumerable ways of realising
0270D08 the ultimate end and aim of life. ^He has mastered many techniques,
0280D08 different *4Yogas, and has disciplined himself to_ awaken various
0290D08 hidden powers of body and mind. ^These have given him certain attainments
0300D08 and powers. ^But there is still in him left a residual feeling that
0310D08 all is not over yet. ^He has not felt at the end of all such achievements
0320D08 of that_ fullness and completeness. ^This can come to him only when
0330D08 he realises the supreme intention of the Lord in this evolutionary and
0340D08 creative process. ^That_ realisation is beyond the scope of mere words.
0350D08 ^It has to_ be felt and experienced as a transcendental experience beyond
0360D08 body, senses and the mind. $^Once he becomes aware of the divine purpose
0370D08 that_ is infused into every little thing or big **[sic**]
0371D08 in this universe then
0380D08 he becomes free from all doubts and difficulties and willingly utilises
0390D08 his life, its opportunities and the powers bestowed on him by the
0400D08 Lord for the furtherance of the Lord*'s plan in a most willing manner.
0410D08 ^Then he does not stumble on obstacles and does not feel that he is swimming
0420D08 against the current. $^The Lord in the Gita has summed up this
0430D08 attitude when he says: "Whatever you do, whatever you eat or enjoy,
0440D08 whatever penances you perform, whatever oblations you offer, whatever gifts
0450D08 you donate to others, O son of Kunti, that_ you do as an offering
0460D08 unto Me. $^Let thy mind be moulded in Me, become my devotee, be my worshipper,
0470D08 offer your salutations unto Me, Verily doing thus you will
0480D08 reach me with the least doubt." $^Such indeed is the fundamental purpose
0490D08 of cosmic evolution and creation. ^It remains a riddle and an enigma
0500D08 as long as we don*'4t bring in the will of God and the purpose that_ manifests
0510D08 through Him. ^But once we realise it all our doubts disappear,
0520D08 all our delusions vanish and like Arjuna at the end of the Lord*'s discourse
0530D08 in the battle field, we will also be able to_ affirm: $^Our clouded
0540D08 mind has regained its vision and we shall act abiding by Thy purposes.
0550D08 $<*4Chaturvyuha*> $^The views on the creative principle and
0560D08 cosmic evolution and the picture of the world as constructed by science
0570D08 with innumerable researches fails to_ give us even a glimpse of that_
0580D08 inexplicable something transcending the three aspects which the *4Rishis
0590D08 and seers have called unmanifested Supreme Power or reality in its
0600D08 vastness and infiniteness. ^In the words of the *4Shruti, *5Satyam,
0610D08 Gnanam, Anantam Brahman*6. ^The same has been described in the Upanisads
0620D08 as the original symbol '*4OM', '*4OM', which is the form of
0630D08 Eternal *4Brahman where "the *5Ardha matra*6 as *[11Param Bindu*]
0640D08 or the central *4Bindu" transcends the three powers of '*4OM'
0650D08 which according to *5Vaishnav Panchratra*6 is the same as the *4Caturvyuha,
0660D08 \0i.e. Vasudev, Aniruddha, Pradhyumna and Sankarshana has been
0670D08 described previously as the four aspects of God. (Gita \0Ch. *=5.
0680D08 V. 3 and Bhagavat Purana, also vide 2-8-32). ^The Eternal *4Akshar
0690D08 as the Absolute Brahman in this *4Parambhava in four aspects of God
0700D08 or Divinity, \0i.e., *5Parambhava, Adhyatmabhava, Bhutbhava*6 and
0710D08 *4Visargabhava, is in another form the spirit, the nature, the life
0720D08 or existence and consciousness as *5Satchidanand Swaroop*6 as
0730D08 the Eternal *4Brahman. ^In some systems nature has been equated with
0740D08 *4Prakriti, *4Maya or *4Shakti or creative energy and thus ultimately
0750D08 the four aspects of God are reduced to two aspects namely *4Shiva-Shakti
0760D08 or *4Purush-Prakriti or *4Ishwar-Shakti and Purushottam
0770D08 transcending both the aspects as the Supreme Lord. ^This point has been
0780D08 very clearly brought out in qualified monism known as *5Vishishta
0790D08 Advaita*6 propounded by *4Shri Ramanuja but it is most authentically
0800D08 stated by Lord Swaminarayana with the enumerations of the five Eternal
0810D08 Entities *4Jiva, *4Ishwar, *4Maya, *4Brahma and *4Parabrhman.
0820D08 ^They are the Eternal Entities governed by the five aspects of supreme
0830D08 Reality as *4Sri Ramanuja has explained. ^Here, according to the
0840D08 chart, therefore, Vasudev or the Eternal *4Purush who is the master
0850D08 and controller of *4Prakriti or nature assuming the Divine nature of
0860D08 God, enters into the *4Jiva and *5Virat tattvas*6, bodies and activates
0870D08 *4Prakriti to_ release from her womb various universes from the individual
0880D08 life or embodies self to the cosmic self as being and also from
0890D08 the *4Virat to *5Pradhan Purush*6 (the first produced), *4Mahatattva
0900D08 or cosmic intelligence culminating in *5Prakriti Purush*6 or the pure
0910D08 soul or the pure *4Satchidanand consciousness. ^*Swaminarayana*'s views
0920D08 differ from that_ of the *4Bhagvat explanations; *4Purushottam does
0930D08 not assume the form of *4Purush or *4Vasudev, but as transcendental
0940D08 highest entity or the Supreme Lord inspires *4Purush through *4Akshar
0950D08 *4Brahman. ^This Eternal *4Purush as separate from *4Prakriti
0960D08 indivisible, infinite and unaffected by factors of time, space and substance,
0970D08 but possessing the Divine Body and the Divine nature and inspired
0980D08 by *4Purushottam, through *4Akshar in the form of will for the Cosmic
0990D08 Evolution is responsible for the creations and evolution by activating
1000D08 *4Prakriti. ^With this activation *4Prakriti which is in a state
1010D08 of equilibrium and motionlessness (state of *4Samyavastha) gets disturbed.
1020D08 ^When there is the *5Guna Kshobha*6 all the *4tattvas, 24 or
1030D08 36 as have been enumerated and through *4Prajapati, all these different
1040D08 agencies, the innumerable universes merge and dissolve in different
1050D08 ages as constant and continuous creative processes. ^Thus there are various
1060D08 planes of existence and four states of consciousness namely the waking,
1070D08 the dreaming, the sleeping and the awakening, \0i.e. the *4Jagrat,
1080D08 the *4Swapna, the *4Sushupti and the *4Turiya which the individual
1090D08 soul and *4Virat complete their cycle of final liberation, transcending
1100D08 the *4Turiya state and assume Divine consciousness and attain *4Brahmisthiti
1110D08 and permanently reside in the Eternal Abode *4Akshardham
1120D08 as free souls or *5Jivan Muktas*6. ^This is a process of evolution
1130D08 of the souls. ^Such souls are known as *4Nityamuktas, which are
1140D08 in the state of pure consciousness and enjoy all the Divine qualities
1150D08 in this life, in this world and also become Divine instruments in spreading
1160D08 the Eternal *4Dharma or the *5Ekantiki Bhakti*6 for the
1170D08 ultimate goal of human beings. ^The spiritualisation is of entire inner
1180D08 instrument so that it becomes fully Divine and to_ work out the Divine
1190D08 Plan in sharing and enjoying with the fellow being for self-realisation
1200D08 and Mastery of nature and perfection which is the final aim of
1210D08 this process. ^This is said in *4Vachanamrita \0G. 1,12,46 **[ft note**]
1220D08 $*<GAD 1-12*0*> $*4^*Purush and *4Prakriti are the two sources ofcreation
1230D08 of this universe. *4^Purush the controller is *4Akand, *4Anadi,
1240D08 *4Anant, *4Satya, *4Swayamjyoti, *4Sarvajan, *4Divyavigraha, *4Kshetrajna,
1241D08 the
1250D08 invisible energy) and the source of evolution, (the unmanifest principle).
1260D08 ^*Prakriti is *4trigunatmak (with three *4gunas-- *4Satta, *4Rajas
1270D08 and *4Tamas) *4Nitya, dormant, a divine power of God. (the manifest
1280D08 principle) and the womb of all creation including the *4Mahattattvas
1290D08 and *4jivas. $^That_ by which *4Maya is disturbed and moved from her dormant
1300D08 state with equibalance of three *4gunas is known as *4Kala. $^The
1310D08 Almighty Lord Krishna as *5Akshara Purush*6 sowed the seed of creation
1320D08 in the womb of Maya (*4Prakriti) through whom infinite universes
1330D08 were born. ^From *4Maya came the *4Mahattattva; through *4Mahattattva
1340D08 *4sattavic, *4rajasic and *4tamasic *4ahambhavas were created. ^Again
1350D08 through *4sattavic *4ahankara the mind and the presiding deities of
1360D08 *4indriyas were created. ^Through *5Rajasik ahankara*6 ten *4indriyas,
1370D08 *4Buddhi and *4Prana were created and through *4tamasik *4ahankara,
1380D08 the *4panchbhutas and their quintessences were created. ^Then at the instance
1390D08 of God*'s will the bodies of Ishwara and *4jivas were created out
1400D08 of the *4tattvas. ^This is how the creation began. $^By the will of God
1401D08 these *4tattvas created the bodies of Ishwar and Jiva. ^*Ishwar with
1410D08 his three bodies, *4Virat, *4Sutratma, *4Avyakrut, extend his life.
1420D08 *4^*Dwi-Parardhas and one day of *4virat is equal to 14 *4manvantaras.
1430D08 ^Here night is equal to his day and *4trilok is sustained in the day and
1440D08 dissolve at night which is known as *5nimitta Pralay*6. ^When the
1450D08 life of *4Virat comes to an end, *4Virat along with *5Satya Loka*6,
1460D08 the twenty four *4Tattvas including *4Mahattattva, *4Prakriti and *4Purush,
1470D08 all merge in *4Mahamaya which is known as *4Pakrut-Pralaya. ^Again
1480D08 *4Mahamaya also merges in *4makshara-Brahman, just as night fades
1490D08 into day, is known as *4Atyantika Pralaya*6. ^And this process is repeated
1500D08 in cycle. $^One who thus basically understands how this universe
1510D08 is evolved, sustained and dissolved gets detached from the worldly things
1520D08 and develops devotion to God. ^When all the universes are destroyed,
1530D08 the *4jivas residing in these various universes rest in the womb of *4Maya.
1540D08 ^However the devotees of God are transmigrated to the eternal abode
1550D08 of God. $^One who really knows the process of cosmic evolution develops
1560D08 devotion and true renunciation. $^At the time of dissolution, the
1570D08 *4jivas return to *4Maya and the devotees of God are transmigrated
1580D08 to the eternal abode of God. $*<GAD*0 1-46*> $^There are two types of
1590D08 *4Akasha. ^The first type which expands, contracts and fades out in *4Samadhi
1600D08 and known as *5Bhautic Akasha*6 or physical space, is the evolute
1610D08 of *4Maya from *4Ahankara. ^The second type known as *4Chidakasha
1620D08 or *4Mahakasha is all pervading and eternal and holds *4Purushottama
1630D08 and His innumerable released souls as His Divine Abode and sustains
1640D08 millions of macrocosms. $^At the time of evolution, the union of *4Purush
1650D08 with *4Prakruti results in the evolution of *4Mahattattva and
1660D08 other evolutes just like the birth of a child through the union of husband
1670D08 and wife. ^The state of expansion of *4Prakriti through 24 *4tattvas
1680D08 is in the form of her concomittance with physical bodies and various
1690D08 cosmoses; and that_ of *4Purusha is in the form of his various all pervading
1700D08 powers. ^The state of contraction of *4Prakriti is in the form
1710D08 of her fading out in the light of *4Purusha at the time of Final Rest
1720D08 when all the evolutes of *4Purusha and *4Prakriti dissolve and the
1730D08 state of contraction of *4Purusha is resembled when he is self-centred
1740D08 and static. ^This process of expansion and contraction of *4Purusha
1750D08 and *4Prakriti in the states of evolution and dissolution is that_
1760D08 of tortoise who expands his limbs when active and contracts them when
1770D08 silent and static in water. $*4^*Purush though self-centred retains his
1780D08 individual entity and still remains concomitant with all the evolutes
1790D08 of *4Prakriti.*#
        **[no. of words = 02001**]

        **[txt. d09**]
0010D09 **<*3MAN IN SOCIETY: THE BUDDHIST VIEW*0**> $^With the progressive universality
0020D09 of the scientific outlook and the humanitarian temper among
0030D09 the enlightened peoples of all countries, we are now drawing nearer to
0040D09 the establishment of an abiding world community inspired by common ideals
0050D09 based on political liberty and economic equality. ^Individuals and nations
0060D09 are becoming increasingly united in their common allegiance to the
0070D09 sovereignty of the scientific method. ^The searchlight beam of scientific
0080D09 scrutiny is now being directed not only towards the physical, biological
0090D09 and mathematical sciences but also to the social and psychologiical
0100D09 disciplines as well. ^Science has invaded not merely the domain of
0110D09 the profane and the mundane but also that_ of the sacred and the religious.
0120D09 ^This development consisting in the widest extension of the frontiers
0130D09 of science to_ comprehend the totality of human thought and action is
0140D09 the surest indication of the ultimate inevitability of the establishment
0150D09 of the universal brotherhood of man as a social and historic reality.
0160D09 $^This then is a supreme challenge to those of us who are nurtured in
0170D09 religious traditions and are therefore dedicated to the realisation of
0180D09 spiritual ideals in our perennial pilgrimage to ultimate perfection. ^As
0190D09 people who profess creeds and faiths we seek to_ inculcate universal
0200D09 principles in the minds of all humanity. ^In theory we tend to_ take high
0210D09 grounds and profess to_ unify and unite all mankind. ^Outwardly and
0220D09 intellectually we are all for the unity of humanity. ^Inwardly and deeply
0230D09 we are really one against the other. ^The great teachers of religion
0240D09 had all been apostles of peace and progress, unity and solidarity and
0250D09 understanding and tolerance. ^Today, however, the paths of denominational
0260D09 religion have often become the hotbeds of intolerance and fanaticism,
0270D09 dogmatism and obscurantism, persecution and oppression, and training grounds
0280D09 of reaction and exploitation. $^Leaders of religious thought and
0290D09 action amongst us therefore cannot bewail the decline of religion in
0300D09 our time without a readiness to_ accept a measure of responsibility for
0310D09 this predicament. ^It is now not a day too soon for all of us to_ realise
0320D09 that religious belief and action can only continue to_ be valid and
0330D09 justified if only we can show their relevance to the solution of the manifold
0340D09 problems which affect the individual and society in the modern world.
0350D09 ^Unless we are active enough in this urgent matter there is a grave
0360D09 risk that we shall all be made radioactive ourselves. $^One of the prime
0370D09 needs of the hour in the matter of upholding the validity of religion
0380D09 is to_ work harder for the realisation of inter-religious harmony and
0390D09 understanding. ^The mere academic study of comparative religion cannot
0400D09 hope to_ achieve this difficult but desirable objective. ^We must lay
0410D09 the foundations for inter-religious understanding in our time. ^We must
0420D09 disabuse our minds of the tendency towards ethnocentrism and seek to_
0430D09 promote in ourselves the virtues of cultural empathy. ^We must in short,
0440D09 realise the truth that the religious teachings of humanity must form
0450D09 the essential basis of the world view of our international community. $^One
0460D09 of the distinctive features of the modern era is the predominant emphasis
0470D09 and value placed on social consciousness. ^There is today an unparallel
0480D09 devotion to the espousal of the cause of the common man. ^The masses
0490D09 have largely asserted their rights and have successfully compelledrulers
0500D09 to_ dedicate themselves to the never-ending task of realising the
0510D09 well-being of their subjects. ^This is pre-eminently the age of unionised
0520D09 labour and organised peasantry. ^The greater part of the social ills
0530D09 of our time are causally connected with the institutional framework of
0540D09 economics and politics. ^The effective way in which people could alleviate
0550D09 their suffering and obtain security and happiness is by seeking to_
0560D09 change and transform social institutions. ^Religion and religious institutions
0570D09 are found to_ be incapable of helping them to_ improve the lot
0580D09 of their material life. ^Hence the exceeding popularity of economics and
0590D09 politics. ^Hence also the obvious decline in the appeal and popularity
0600D09 of religion throughout the countries of the modern world. ^This truth
0610D09 also helps us to_ understand why countries which have liberated themselves
0620D09 from the shackles of too much traditionalised and institutionalised
0630D09 religion have continued to_ forge ahead as advanced nations whereas those
0640D09 countries which are completely dominated by the dead-weight of authoritarian
0650D09 religion still continue to_ remain backward and under-developed.
0660D09 $^The reaction to this on the part of most men of religion is to_
0670D09 claim that religion is essentially a matter of personal life and that therefore
0680D09 religion as such is indifferent to the social environment of man.
0690D09 ^What is aimed at in religion, we are assured, is the communion of
0700D09 man with God or the engagement of man with the highest level of reality
0710D09 considered as *4Brahman or *4Nirvana. ^If this is true and religion
0720D09 is a matter of private belief and practice I fail to_ see the necessity
0730D09 for the perpetuation of such a large number of highly organised and institutionalised
0740D09 religions. ^Speaking particularly of Buddhism I have
0750D09 heard and read students of Buddhist philosophy declare that the teachings
0760D09 of the Buddha are essentially of the nature of a personal religion
0770D09 and that Buddhism as such is indifferent to the social, economic and
0780D09 political problems faced by man in society. ^*I do not however share
0790D09 this conviction if only because the sayings of Buddha contain evidence
0800D09 which proves the contrary of what is thus asserted. $^If religion concerns
0810D09 itself with the understanding of reality in its totality it must necessarily
0820D09 recognise the reality of social life no less than that_ of personal
0830D09 or individual life. ^Life as historically manifested is two-fold,
0840D09 individual and social as well. ^If Buddhism, for instance,
0841D09 is concerned with the cessation
0850D09 of suffering it must necessarily teach the way to the cessation
0860D09 of social suffering no less than the suffering of each individual. ^And
0870D09 this is precisely what we discover in the teaching of the Buddha. $^The
0880D09 facts of history indicate to us very clearly that Buddhism assumed
0890D09 its historical form as a gospel for the many and in this sense it differs
0900D09 clearly from the character of the *4Upanishadic teachings which were
0910D09 by contrast meant for the minority of the initiated and the awakened.
0920D09 $^Granted the possibility for perfectibility of human life there have
0930D09 been, in the history of human thought, two alternate answers to the question
0940D09 as to how this perfection was to_ be realised. ^One view is that
0950D09 human life can be perfected by an inner evolution in the individual in
0960D09 terms of a thorough-going catharsis of his mind and spirit. ^The other
0970D09 view is that human life can be perfected only by an outer revolution
0980D09 in the enviroment in terms of institutional change. ^The first view is
0990D09 largely the one adopted by the exponents of the religious life whereas
1000D09 the second view has largely been adopted by politicians and statesmen
1010D09 of all times and climes. $^*I wish to_ submit for the consideration of
1020D09 my readers the thesis that in the teachings of the Buddha we have a harmonious
1030D09 combination of these two views in so far as the social philosophy
1040D09 of Buddhism is concerned. $^With the help of a selected number of sayings
1050D09 of the Buddha, I wish to_ impress on my readers that the teachings
1060D09 of Buddhism are meant as much for the building of a social order
1070D09 as for the harmonious ordering of an individual*'s personal life. $^Consider
1080D09 the parable of the Lotus in the Pond referred to in the *4Nikayas
1090D09 of the *4Pali Canon. ^The lotus stalk is born in the unclean mud
1100D09 at the botton of the pond. ^As it grows up all the while nourished by
1110D09 unclean mud it pierces through the unclean waters infested with matter,
1120D09 both animate and inanimate, equally unclean and impure. ^But when it appears
1130D09 on the surface of the water it ends its upward journey with a bud
1140D09 which then blossoms forth in all its multi-petalled purity and glory untouched
1150D09 by the waters of the pond and unsullied by their impurity and
1160D09 uncleanliness. $^The lotus is in the pond but not of the pond. ^Even so
1170D09 is man in society. ^The lotus of the individual can blossom forth only
1180D09 in the pond of human society. ^The man perfected is in the world but not
1190D09 of the world. ^The unclean mud is symbolic of the impurity of parturation
1200D09 at the birth of man, as well as of his inheritance of his *4karmic
1210D09 heritage. ^The unclean waters of the pond are again symbolic of the worldly
1220D09 circumstances into which man is born. ^In his growth to adulthood
1230D09 through infancy and childhood man cannot altogether divest himself of
1240D09 *4Lokadharmas consisting of gain and loss, fame and notoriety, censure
1250D09 and praise and happiness and misery. ^Just as the stalk gives birth to
1260D09 the pure and glorious lotus in spite of the surrounding impurity of the
1270D09 pond, even so the individual can rise above the circumstances of misery
1280D09 and conflict and realise his purity and greatness right in the midst
1290D09 of his environment consisting of material forces and fellow-beings. $^The
1300D09 symbolism of the lotus dominates the architecture, sculpture, painting
1310D09 and literature of Buddhism wherever these are found and what is sought
1320D09 to_ be inculcated by means of this symbolism is the reality of man
1330D09 in society. $^Perfection of individual and social life of man is possible
1340D09 only through the twin revolution referred to above. ^The life of the
1350D09 Buddha is the historic living embodiment of this perfection through
1360D09 revolution. ^The inner revolution must necessarily precede the outer revolution.
1370D09 ^The Buddha*'s own inner revolution consisted in the *4Sambodhi
1380D09 or enlightenment which he experienced at the foot of the historic
1390D09 *4Bodhi Tree. ^But he was not content with inner revolution alone. ^His
1400D09 biography records that he decided to_ dedicate the remainder of his
1410D09 earthly career to_ preach a social gospel which sought to_ bring about
1420D09 not merely an inner revolution in the minds of his listeners but also an
1430D09 outer revolution in the social life of this time. ^The system of exploitation
1440D09 through caste, for instance, was not entirely a matter for inner
1450D09 revolution. ^It was a stark social reality which enabled an oligarchy
1460D09 of privileged people to_ exploit the ignorance, innocence and credulousness
1470D09 of vast masses of unfortunate peoples. ^Throughout his long ministry
1480D09 of forty-five years he succeeded in creating an effective tradition
1490D09 of enlightened opinion against the evils of this social institution. ^The
1500D09 mission of the Buddha had its beneficient consequences in the subsequent
1510D09 history of not merely India but many other parts of the world where
1520D09 his teachings were adopted and adapted by communities of peoples. ^The
1530D09 adoption by the Government of India of the *4Dharmacakra in the
1540D09 national flag after it achieved *5Purna Swaraj*6 is a measure of the
1550D09 abiding influence that_ the Buddha still exercises in the minds of the
1560D09 Indian people who are dedicated to the gigantic task of social reconstruction
1570D09 within a vast sub-continent. $^The life of the Buddha is again
1580D09 a remarkable record of a fully developed social consciousness. ^He mingled
1590D09 among the mighty and lingered among the lowly. ^He moved with kings
1600D09 like Bimbisara and Pasenadi Kosala. ^He associated with wealthy capitalists
1610D09 like Anathapindika. ^He had disciples among aristocratic ladies
1620D09 like Visakha, Khema and Uppalavanna. ^But this did not prevent him
1630D09 from cultivating the company of robbers like Angulimala, scavengers like
1640D09 Sunita and courtesans like Ambapali, Patacara and Sundari. ^He
1650D09 ministered to the sick, succoured the helpless and the destitute, consoled
1660D09 the stricken and brought happiness to the miserable. ^He did not run
1670D09 away from society but continued to_ live to his last hour among constantly
1680D09 changing groups of peoples. $^The Buddha taught the virtues of liberty
1690D09 and democracy and established an order of monks and nuns precisely
1700D09 on the basis of democratic and corporate principles. ^In so doing he
1710D09 undoubtedly expected also to_ indicate to the lay peoples the desirabiility
1720D09 of following such principles in the matter of organising their own
1730D09 institutions. ^He emphasised the need for the liberty of the individual
1740D09 without failing to_ remind him of the rights of his society.*#
        **[no. of words = 02007**]

        **[txt. d10**]
0010D10 **<*3MIND IN THE BHAGVADGITA AND THE DHAMMAPADA*0**> $^In the Bhagavadgita
0020D10 and also in the Dhammapada, apart from the five senses of eyes, ears,
0030D10 nose, tongue and touch, mind is considered as the sixth sense. ^In
0040D10 discussing about mind, the following questions arise in mind itself: $1.
0050D10 ^What is mind? $2. ^Where does mind exist? $3. ^How do we know about the
0060D10 existence of mind? $4. ^What are the characteristics of mind? $^Mind
0070D10 is that_ which helps us to_ feel things, to_ know or perceive things
0080D10 and to_ act things \0i.e. action. ^Normally, we associate five senses
0090D10 of vision, hearing, touch, taste and smell with feeling, knowledge and
0100D10 action. ^But how do these senses function? ^The senses function through
0110D10 the mind. ^We can see things when we have the mind to_ see them. ^Surely,
0120D10 we do not see things when we are absent-minded. ^Similarly, we hear
0130D10 what we intend to_ hear and the intention comes in the mind. ^Even in
0140D10 a noisy place, we do not hear many things, hear only what we want to_
0150D10 hear. ^In a crowd, even if several persons may pass by and see us, we
0160D10 may be quite oblivious of any one of them unless we intend to_ know who
0170D10 has passed by us. ^Likewise, we may be fond of sweets but if taking
0180D10 of sweets reaches a point of satiety, there will be no inclination or
0190D10 taste for sweets. ^Inclination or taste actually arises in mind only.
0200D10 ^In the same way, we may miss the fragrant smell of a rose if we do not
0210D10 bring about our mind to_ smell. ^It would thus appear that without mind
0220D10 the five senses cannot function purposefully. ^Further, the five senses
0230D10 can be activated only from the spring-board of mind and the purpose
0240D10 of working of the senses is given by the mind. ^Mind is also a co-ordinator
0250D10 of senses and enables us to_ get integrated feeling, perception
0260D10 and knowledge. ^Further, when the senses or the sensory organs work, mind
0270D10 is the recepient of their impressions. ^Memory is but another name for
0280D10 impressions left in the mind. ^In other words, the reservoir of senses
0290D10 is mind. $^Mind also manufactures its own world. ^For this purpose when
0300D10 mind is rational, it reasons or draws inferences or conclusions. ^Mind,
0310D10 when it is affected by emotion or impulse, is not so rational. ^Mind
0320D10 has also immense creative power. ^It is a moulder of thought and belief
0330D10 which arise in it only. ^Imagination and dream arise in mind only.
0340D10 ^Mind is rational when it is active, healthy and pure-- when the physical
0350D10 body in which mind rests is healthy. ^When there is disease in the physical
0360D10 body, mind cannot be healthy. ^Similarly, when mind is affected
0370D10 by wrong desires, worries, anxieties, malice, lust, ambitions \0etc., the
0380D10 body is also affected. ^Thus, mind and body interact with each other
0390D10 and ill health of one affects the other. ^Harmony of the mind within itself
0400D10 and with the physical body is another name for happiness. ^Finally,
0410D10 when the mind is stilled (it can never be vacuum), there is calm and quiet
0420D10 and peace. ^Mind thus becomes like a lamp in a windless place and does
0430D10 not flicker (*=6 19). ^When mind goes above the senses and is in a
0440D10 supra-sensory transcendent stage, a stage of perfection is reached. ^At
0450D10 this state, there is no sense of conflict or duality. ^This stage ends
0460D10 up in peace and bliss. $^We know that mind exists in all of us. ^But mind
0470D10 is not an organ of the body. ^It is not identical with our brain or heart
0480D10 though it can nonetheless at times be guided by them. ^Mind is a non-matter
0490D10 but at the same time it is not external to our material body,
0500D10 but we know that mind does exist because we can feel its existence within
0510D10 ourselves. ^Mind is vibrating, pulsating, and agitating within
0511D10 us and the vibrations, pulsations and agitations of mind can be felt
0520D10 by all of us. ^Though mind vibrates within us, it is not limited to our
0530D10 bodies only because it flits and floats all around both in 'physical',
0540D10 and 'non-physical' world. ^Mind establishes contact with things and objects
0550D10 at far distant places and flies in such worlds with infinite speed
0560D10 irrespective of space and time. ^Mind helps us to_ know the existence
0570D10 of material things but even non-material world of dream, imagination,
0580D10 inference, thought \0etc. is also known with the help of mind. $^The first
0590D10 characteristic of mind, as its functional analysis would reveal, is
0600D10 that it arises out of consciousness (*4Citta) which term would also
0610D10 include its variants of sub-consciousness and unconsciousness but not non-consciousness.
0620D10 ^Mind has the characteristic of vibrant consciousness
0630D10 which is ever present in all of us when we are living. $^The second characteristic
0640D10 of mind is that it is very fickle and restless and it has a
0650D10 tendency to_ wander or move about all over in different directions. ^It
0660D10 is recalcitrant in character. ^Getting distracted is one of its features
0670D10 and it is therefore, very often described as uncontrollable. ^That
0680D10 mind is fickle or that it has a tendency to_ wander about and to_ come
0690D10 back to_ us at all sorts of moments will be obvious if we try to_
0700D10 concentrate our mind. ^Whenever any effort at concentration is made, the
0710D10 mind tries to_ run in all directions and all kinds of thoughts which
0720D10 are products or lying in the sub-stratum of the mind come to us. $^Knowing
0730D10 mind as we have done now, it is interesting to_ examine its role
0740D10 in the life of man for his physical or spiritual progress and development.
0750D10 ^In this regard, the Bhagavadgita and the Dhammapada throw considerable
0760D10 light. $^In the Bhagavadgita, as already stated, mind is called
0770D10 the sixth sense (*4Manahsasthanindriyani-- chapter *=15 verse 7). ^Chapter
0780D10 *=6 of the Bhagavadgita talks of the *4Yoga of Meditation (*4Dhyanayoga).
0790D10 *4^Yoga is explained in verse 48 Chapter *=2 as "evenness of
0800D10 mind" (*5samatvam Yoga ucyate*6). ^That mind is uneven and restless is
0810D10 recognised in verses 33 and 34 of chapter *=6 of the Bhagavadgita. **[Sanskrit
0820D10 quotation**] ^Mind had no stable foundation on account of restlessness.
0830D10 ^Mind is fickle, impetuous, obstinate and is difficult to_
0840D10 control as the wind. ^Mind wanders away from concentration (*5yogac calitamanasah*6
0850D10 verse 37, Chapter *=6). ^Though such are the characteristics
0860D10 of mind, it can be disciplined, subdued, controlled and regulated. ^In
0870D10 chapter *=6, verse 14, there is a reference to_ control of mind. ^Verse
0880D10 18 talks of discipline of mind, Verse 20 talks of restraining of thought
0900D10 by the practice of concentration (of mind). ^Verses 10-22 refer to
0910D10 intense fixation of mind through discipline and control on the supreme
0920D10 objective. ^\0^V.10 talks of concentration of mind by remaining in solitude
0930D10 and alone through self-control freedom from desires and longing for
0940D10 possessions. ^Mind should be free from anxiety, greed or possessiveness.
0950D10 ^Verse 12 speaks of mind being made one pointed (*4ekagramanah)
0960D10 and purified by controlling thought and senses. \0^V.14 also refers to
0970D10 subjugation of mind and its turning to one direction. ^Verse 15 talks of
0980D10 achieving harmony through subdued mind. ^Verse 18 mentions about disciplining
0990D10 of mind. $^For mind fixation, has to_ give up all desires born
1000D10 of selfish will. ^For this purpose, mind has to_ be restrained in regard
1010D10 to senses. ^Mind has to_ be made peaceful and passion-free to_ be
1020D10 set at rest. ^By disciplining the mind, the senses can also be restrained
1030D10 and regulated (*5manasaive indriyagramam viniyamya samantatah*6 \0v.
1040D10 24 *=7). ^Mind can be controlled or curbed by constant practice (*4abhyasena)
1050D10 and by non-attachment (*4vairagyena). ^By intelligence and patience,
1060D10 one can slowly control the mind. ^Inspite of our best efforts,
1070D10 we would be confronted at times with restlessness and unsteadiness of mind.
1080D10 ^We shall then have to_ bring it back to its proper state of tranquillity
1090D10 and peace for making it one-pointed (*5ekagram manahkritva*6, \0v.
1100D10 12 chapter *=7). ^Mind becomes restless because desires arise in it and
1110D10 to_ control mind it is necessary to_ put away desires. ^In defining
1120D10 '*4Sthitaprajna' a person stable in intelligence, there is a reference
1130D10 to his putting away all the desires of his mind (*5prajahati yada Kaman
1140D10 sarvan manogatanam*6 \0v. 55,Chapter *=2). ^A person of settled intelligence
1150D10 or "*4sthitadhi" is one whose mind is untroubled in the midst
1160D10 of sorrow and is free from eager desire in the midst of pleasures and
1170D10 from whom pain, fear and rage have passed away (\0v. 56, Chapter *=2).
1180D10 ^Nevertheless, in \0v. 60, Chapter *=2, it is mentioned that impetuous
1190D10 senses still carry off a man*'s mind by force-- (*5indriyani pramathiniharanti
1200D10 prasabhm manah*6). ^It goes on to_ say in \0v. 62, chapter *=2,
1210D10 that when a man thinks of the objects of sense, attachment to them is
1220D10 produced which finally leads to "*4buddhinasha" \0i.e. loss of intelligence
1230D10 and the power of discrimination between right and wrong. ^When the
1240D10 mind is carried away by the senses, concentration is disturbed and understanding
1250D10 is taken away and mind becomes like a ship carried away by
1260D10 the wind (\0v. 67, Chapter *=2.) ^In \0v. 78. \0Ch.*=2, it is stated that
1270D10 one should abandon all desires (*5Vihaya Kaman*6) in one*'s mind and
1280D10 act free from longing (*4nihsprah). ^When one acts without any sense
1290D10 of mineness \0i.e. ego, he attains peace. ^Mind is also ever-active in
1300D10 our conscious, sub-conscious and even unconscious planes. ^No one can
1310D10 remain even for a moment without doing any work and mind is behind every
1320D10 work. ^Further, even if the senses of action are inactive, mind continues
1330D10 to_ work and can brood over objects of sense. ^In \0v. 6, Chapter
1340D10 *=3, it is stated that if one does not act, but continues in his mind
1350D10 to_ brood over objects of senses, he is considered to_ be a hypocrite
1360D10 or a man of false conduct. ^In \0v. 16, *=17, it is stated that serenity,
1370D10 gentleness, silence, self-control, purity are called the penance of
1380D10 mind (*4tapomanasam). ^In \0Chap. *=2, \0v. 45, Arjuna is exhorted to_
1390D10 make his mind free from dualities and to_ be firmly fixed in purity.
1400D10 ^In \0v. 48, \0Chap. *=2, *4Yoga is called as evenness of mind (*4samatvam)
1410D10 in success or failure. ^A person is superior when he controls his
1420D10 senses by the mind (\0v. 7 *0Chap. *=3). ^Desires have a seat in the
1430D10 mind (\0v. 40, \0ch. *=3). \0^V.9, 0\ch. *=12 says that one can fix one*'s
1440D10 thought only by the practice of concentration of mind. ^In \0v. 24,
1450D10 \0ch. 13, there is a reference to meditation to_ perceive one*'s true nature
1460D10 (Self). $^Thus, according to the Bhagavadgita, control and regulation
1470D10 of mind is indicated as a process of progress in meditation and for
1480D10 eventual self-realisation. $^When we turn to the Dhammapada, it is
1490D10 interesting to_ observe that one Chapter of the Dhammapada is known
1500D10 as *4Citta-Vagga (Mind Chapter). ^Apart from this chapter, which is
1510D10 exclusively devoted to analysis of mind, the other chapters like *4Yamakavagga,
1520D10 *4Puppavagga, *4Arahantavagga, *4Panditavagga, *4Papavagga,
1530D10 *4Jaravagga, *4Piyavagga, *4Buddhavagga, *4Krodhavagga, *4Nagavagga,
1540D10 *4Tanhavagga, *4Bhikuvagga \0etc. also refer to control and regulation
1550D10 of mind. ^The first two verses of the Dhammapada start with mind
1560D10 and emphasise its importance as the precursor of all action. ^It emphasises
1570D10 on the need for achievement of purity of mind and for this purpose
1580D10 to_ regulate speech and action and through such purity of mind to_
1590D10 achieve happiness. ^It also says that if one acts or speaks with impure
1600D10 mind, unhappiness or pain follow: **[verses**] $^In a very beautiful
1610D10 imagery in \0v. 13 and 14, it refers to development of mind by preventing
1620D10 any lust (*4Kamachanda). ^This verse reads that even as rain penetrates
1630D10 an ill-thatched house, so does lust penetrate an undeveloped mind
1640D10 and that lust does not penetrate a well developed mind: **[verses**]
1650D10 $^Mind is described as fickle, difficult to_ guard and control in the
1660D10 very first verse of *4Chittavagga: **[verses**] $^It advises a wise
1670D10 man to_ straighten his mind as an arrow is straightened by a fletcher.
1680D10 ^It emphasises the need for control of mind which is conducive to happiness
1690D10 because it flits and floats all over and it is very difficult to_
1700D10 check and control it: **[verses**]*#
        **[no. of words = 02010**]

        **[txt. d11**]
0010D11 **<THE INDIAN MUSLIM CONTRIBUTION TO RELIGIOUS THOUGHT**> $^At the
0020D11 very outset I want to_ make it clear that I would like to_ limit myself
0030D11 only to Muslim religious thought. ^And even in the development of
0040D11 Muslim religious thought Indian Muslim thinkers have been influenced
0050D11 by the outstanding Muslim thinkers who flourished outside India. ^Therefore
0060D11 it would be desirable to_ have a glance at the development of
0070D11 Muslim religious thought before its gaining ground in India. $^As six
0080D11 Hindu orthodox (*4Astika) philosophical systems, namely, *4Nyaya,
0090D11 *4Vaisesika, *4Sankiya, *4Yoga, *4Mimamsa and *4Vedanta, accept the
0100D11 authority of *4Vedas, in like manner the main schools of muslim religious
0110D11 thought such as *7Mu*'7tazilism, *7Ash*'7arism and *7S*?0ufism are
0120D11 deeply rooted in the *7Qur*'7a*?1n. $^After the death of Prophet Muhammad
0130D11 the Muslims faced the theologico-philosophical problems and most
0140D11 of these problems were related to *7Kala*?1m-illa*?1hi*?1 (the *7Qur*'7a*?1n).
0150D11 ^To_ solve these problems the Muslims developed the science
0160D11 of dialectics (*8*'7ilm u*'7l-kala*?1m*9). ^According to Shahrastani,
0170D11 the main problems were (**=1) relation between essence (*7dhat) and attributes
0180D11 (*7s*?0ifa*?1t) of God, (**=2) the vision of God (**=3) the creation
0190D11 of the *7Qur*'7a*?1n (**=4) the problem of *7jabr (predestination)
0200D11 and *7qadar (freedom of will); (**=5) the supremacy of reason (*7*'7aql)
0210D11 over revelation (*7wah*?0i*?1); (**=6) the problem of good (*7khair)
0220D11 and evil (*7shar), \0etc. $^The very first rational school of Muslim
0230D11 philosophy was *7Mu*'tazilism founded by Wa*?1sil \0b. *'7At*?0a*?1
0240D11 (699-748 \0A.D.). ^The outstanding thinkers of this school were Hudhail
0250D11 (748-840 \0A.D.), Nazzam (\0d. 845 \0A.D.), Ja*?1h*?0iz (\0d.
0260D11 869 \0A.D.)
0260D11 and Jubbai (\0d. 849 \0A.D.) $*7^*Mu*'7tazilites gave supremacy
0270D11 to reason (*7*'7aql) over revelation (*7wah*?0i*?1), made attributes
0280D11 of God identical with His essence, denied the vision of God and declared
0290D11 the *7Qur*'7a*?1n as created. ^They affirmed the freedom of will
0300D11 (*7qadar) and opposed the theory of predestination. $^As a reaction to
0310D11 this school, the school of *7Ash*'7arism was founded by *'7Abu*'7lH*?0asan
0320D11 Ash*'7ari*?1 (873-941 or 945 \0A.D.) ^Though *7Ash*'7arism
0330D11 was not against reason it gave superiority to revelation over reason. ^Regarding
0340D11 relation between essence and attributes of God, it propounded
0350D11 the theory of "*8Za*'7id al-Dha*?1t,*9" \0i.e., attributes are over
0360D11 and above the essence of God. ^It affirmed the vision of God and advocated
0370D11 the eternity of the *7Qur*'7a*?1n. ^In connection with the freedom
0380D11 of will, it propounded the theory of acquisition (*7kasab). ^This school
0390D11 was supported by Imam Ghazali (1058-1111 \0A.D.) and Ima*?1m
0400D11 Fakhr al-Di*?1nRa*?1zi*?1 (1149-1209 \0A.D.). $^Side by side with *7Mu*'7tazilism
0410D11 and *7Ash*'7arism the school of *7S*?0u*?1fism was also
0420D11 developing. ^The *7s*?0u*?1fis unanimously made Prophet Muhammad as
0430D11 their model and after the Prophet, the Companions of the Prophet
0440D11 (*7S*?0ah*?0a*?1bas) and the Companions of the Companions of the Prophet
0450D11 (*7Ta*?1bi*'7i*?1n) were chosen. ^It was Abu Ha*?1shim of Ku*?1ah
0460D11 who came to_ be called by the name of a *7s*?0u*1fi for the first
0470D11 time. ^The
0471D11 main concern of *7S*?0u*?1fism was to_ attain the love and vision
0480D11 of God and for that_ they developed the different doctrines slowly and
0490D11 gradually. $^*H*?0asan of Bas*?0rah (642-729 \0A.D.), a noted scholar
0500D11 and *7s*?0u*1fi, represented a tendency towards other-worldliness, piety
0510D11 and asceticism in which the element of fear of God predominated.
0520D11 ^But his contemporary Ra*?1bi*'7a Bas*?0ari (713-801 \0A.D.), a noted
0530D11 woman *7s*?0u*1fi advocated disinterested love of God and after her 'Love
0540D11 of God' became the backbone of *7S*?0u*?1fism. ^After Ra*?1bi*'7a
0550D11 Bas*?0ari we find a galaxy of *7S*?0u*?1fis such as... **[list of names**]
0560D11 and others who propounded the *7s*?0u*1fi doctrines individually.
0570D11 ^This phase may be called doctrinal *7S*?0u*?1fism. $^In addition to
0580D11 these schools of muslim religious thought, there were also some independent
0590D11 Muslim thinkers such as... **[list of names **]. ^They were greatly
0600D11 influenced by Greek philosophy and especially by neo-Platonism. ^They
0610D11 devoted their attention mainly to science and pure philosophy, such as
0620D11 logic, metaphysics, ethics, \0etc. ^They were *7Mu*'7tazali in spirit
0630D11 and tried their best to_ bring harmony between religion and philosophy.
0640D11 ^But Ibn Si*?1na*?1, by presenting the theory of co-existence of God
0650D11 and matter came into direct conflict with the basic doctrine of Unity
0660D11 of God presented by *7Mu*'7tazilites, *7Ash*'7arites, Su*?1fi*'7s
0670D11 and orthodox Muslims. ^These philosophers also presented the theory
0680D11 of Emanation on the pattern of Plotinus, which was vehemently opposed
0690D11 by Ghazali and others. $^Thus we see that upto the 10th century Muslim
0700D11 religious philosophy was in its full shape represented by *7Mu*'7tazilism
0710D11 *7Ash*'7arism, Su*?1fism and the philosophers (*7h*?0ukama*?1).
0720D11 ^In the 11th century there came an outstanding personality Abu*?1 H*?0ami*?1d
0730D11 al-Ghaza*?1li*?1 (1058-1111 \0A.D.) by name. ^*Al-ghaza*?1li*?1
0740D11 in turn was a canon-lawyer and a scholastic, a philosopher and a sceptic,
0750D11 a mystic and a theologian, and a traditionist and a moralist. ^He
0760D11 occupies a position unique in the history of Muslim religious and philosophical
0770D11 thought by whatever standard we may judge, whether breadth of
0780D11 learning, originality or influence. ^He vehemently criticized philosophers,
0790D11 especially Ibn Si*?1na*?1, in his book, *8Taha*?1fatu*'7l Fala*?1sifah*9,
0800D11 presented the *7s*?0u*1fi doctrines in a systematic and codified
0810D11 form, formulated the method of doubt five hundred years before Descartes
0820D11 (\0b. 1596 \0A.D.), rejected the 'Correspondence theory of causation'
0830D11 and established 'the Sequence theory', seven hundred years before
0840D11 Hume (\0d. 1776 \0A.D.). ^*Al-ghaza*?1li*?1 has fully dominated
0850D11 the Indian Muslim thinkers. $^Another dominant personality who has
0860D11 influenced the Indian Muslim thought, was Shaikh Moh*?0i*1 al-di*?1nIbn
0870D11 *'7arabi (1165-1240 \0A.D.). ^He is one of the most prolific authors
0880D11 of Muslim history. ^He is the founder of the doctrine of '*8Wah*?0dat
0890D11 u*'7l-Wuju*?1d*9' (Unity of Existence). ^It is a curious blend
0900D11 of reasoned truth and intuitive knowledge. ^According to Ibn *'7Arabi,
0910D11 Reality is an essential unity but it is also a duality in so far as
0920D11 it has two differentiating attributes, *7h*?0aqq (God) and *7khalq (Universe).
0930D11 ^It can be regarded from two different aspects. ^In itself it
0940D11 is the un-differentiated and Absolute Being which transcends all spatial
0950D11 and temporal relations. ^On the other hand we can view Reality as
0960D11 we know it; and we know it invested with Divine Names and Attributes.
0970D11 ^In Ibn *'7Arabi*'s own words, "We are His names or His external
0980D11 aspects. ^Hence Reality is one and many; unity and multiplicity; eternal
0990D11 and temporal; transcendental and immanent. ^It is capable of receiving
1000D11 and uniting in itself all conceivable opposites." $^*Ibn al-*'7Arabi*'s
1010D11 book, *8Fus*?0u*?1s*?0 u*'7l-h*?0hikam, was very popular among the
1020D11 *7su*?1fis in india in the 15th and 16th centuries. ^It is unfortunate
1030D11 that Ibn *'7Arabi is the most controversial figure in Isalamic history.
1040D11 ^By some he is considered to_ be one of the greatest figures of
1050D11 Isalam as an author and a *7su*?1fi, while others regard him as a heretic
1060D11 and impostor. $^It is also very important to_ note that *7Su*?1fism
1070D11 in the 11th and 12th centuries became a movement for propagating the
1080D11 *7su*?1fi doctrines. ^The different *7su*?1fi orders (*7silsilahs) sprang
1090D11 up outside India and four of them namely Chishti, Suhrawardi, Qa*?1diri*?1
1100D11 and Naqshbandi, developed in India. $^With the outbreak of the
1110D11 Crusades and onslaught of Changez Khan a large number of Muslim
1120D11 *7*'7ulma*?1 and saints and scholars migrated to India to_ take refuge,
1130D11 as India, at that_ time, was a haven of peace for Muslims. $^The Chishti
1140D11 *7silsilah in India was founded by Shaikh Mu*'7i*?1nu*'7ddin
1150D11 Chishti (1142-43--1235-36 \0A.D.). ^It was popularised by Shaikh Qutbu*'7ddi*?1n
1160D11 Bakhtiya*?1r Ka*?1ki (1186-1235 \0A.D.) and Shaikh Faridu*'7ddin
1170D11 Ganj-i Shakar (1175-1265 \0A.D.) and it reached its zenith
1180D11 at the time of Shaikh Niza*?1m*'7ddin Auliya*?1(1238-1325 \0a.d.).
1190D11 ^At the time of Shaikh Niza*?1m*'7ddin Auliya*?1 the Chishti
1200D11 *7khaqahs and orders were established in every major city of the Indian
1210D11 subcontinent. ^After the death of the Shaikh, Shaikh Nas*?0ru*'7ddin
1220D11 Chira*?1gi*?1 Delhi (\0d. 1356-57 \0A.D.) further strengthened it
1230D11 and his *7khali*?1fah Syed Husain Gaisu*?1 Dra*?1z established a
1240D11 Chishti centre at Gulbargah in south India. $^*Shaikh Baha*?1*'7uddin
1250D11 Zakariyya*?1 established the Suhrawardi order in India, but this order
1260D11 remained limited to Sindh and Multan. $^*Shaikh Sharfu*'7ddi*?1n
1270D11 Yah*?0ya*?1 Munairi founded the Firdausi order in the 14th century
1280D11 and the activities of this order remained confined to Bihar. ^Thus we
1290D11 see that during the period 11th to 14th centuries Chishti, Suhrawardi
1300D11 and Firdausi orders were most active. ^Their main concern was to_
1310D11 reform humanity at large. ^For this purpose they were preaching and practising
1320D11 the higher moral values. ^They were also engaged in discussing
1330D11 metaphysics. ^The central problem in metaphysics was the relation between
1340D11 creature (*7banda) and creator (*7Khuda). ^They were further interested
1350D11 in discussing the essence, attributes, knowledge, love and vision
1360D11 of God. $^As has already been stated, Ibn *'7Arabi put forward the
1370D11 doctrine of *7Wah*?0da tu*'7l-Wuju*?1d, but the Chishti, Suhrawardi
1380D11 and Firdausi saints and scholars of this period were almost unanimous
1390D11 in presenting and preaching the theistic conception of God. ^They categorically
1400D11 rejected the doctrine that the creature is identical with the
1410D11 creator. ^The *7Maktu*?1ba*?1 of Shaikh Sharfu*'7ddi*?1n Yah*?0ya*?1
1420D11 Munairi after Kashf-a*'7l Mah*?0ju*?1b of Shaikh *'7Ali Hujwiri
1430D11 is the earliest Indian authentic record of the *7s*?0u*1fi doctrines and
1440D11 thought. $^In his Mukiu*?1ba*?1t Shaikh Munairi says, "As in the
1450D11 bright light of the sun the particles of dust become invisible, in
1460D11 like manner after the attainment of Divine Light the seeker of God completely
1470D11 absorbs himself in God. ^Due to his deep absorption he even forgets
1480D11 the existence of his own self. ^This does not mean that things other
1490D11 than God have actually been annihilated or he (mystic) himself has
1500D11 become non-existent or he has become one with God but it simply means
1510D11 that he does not see anything except God. ^And to_ be 'nonexistent'
1520D11 is different from 'not to_ see.'" $^*Syed H*?0sain Gaisu*?1 Dara*?1z
1530D11 was a prolific writer. ^Among his writings are *8Sharh*?0 Tamhi*?1da*?1t*9
1540D11 and *8Shrah*?0 Risa*?0lah Qushairiya*9. ^His collection of
1550D11 eleven pamphlets is known as *8Majmu*?1*'7ah Ya*?1dah Rasa*?1*'7al.*9.
1560D11 ^There is also a collection of his letters known as *7Maktu*?1ba*?1t.
1570D11 ^In the form of questions and answers he has written a book known as
1580D11 *7Kita*?1bu*'7l-*'7a*?1qaid. ^His collection of sayings (*7Malfu*?1za*?1t)
1590D11 is known as *8Jawami*'7 ul-Kalim*9.
1591D11 ^Besides the Maklubat of Shaikh Munairi
1600D11 and books of Sayyid Gaisu*?1 Daraz, we find the authentic *7malfuzat
1610D11 such as *8Fawa*?1*'7id u*'7l-Fu*'7a*?1d;*9 *8Khair u*'7l-Maja*?1lis*9
1620D11 and *8Siyar u*'7l-Auliya.*9 *7^*Ghazalis*'7Ih*?0ya*?1 and
1630D11 *8Ki*?1maya i Sa*'7a*?1dat,*9 '*8Awa*?1rif u*'7l-Ma*'7a*?1rif*9 of
1640D11 Shaikh Shaha*?1bu*'7ddin Suhrawardi and *8Kashf u*'7l-Mah*?0ju*?1b*9
1650D11 of Shaikh *'7ali Hujwiri*?1 were very popular among the Indian
1660D11 *7s*?0u*?1fis and intellectuals of this age. $^At this stage it is very
1670D11 interesting to_ note that in Hindu philosophy, too the same central problem
1680D11 was being discussed. ^Some like Sankara (788-820 \0A.D.) hold
1690D11 that the self (*4Jiva) and god (*4Brahman) are absolutely identical.
1700D11 ^Some others like Ramanuja (1017-1137 \0A.D.) again hold that the two
1710D11 are identical only in some special sense. ^*Ramanuja accepted the attributes
1720D11 of God and the reality of the world. ^But the third Madhva (1199-1278
1730D11 \0A.D.) believed that the self and God are two totally different
1740D11 entities. ^Here it may be shown that the thought of Ramanuja was
1750D11 nearer to that_ of Ibn *'7Arabi which became the dominant phase of
1760D11 the Bhakti movement and *7su*?1fism in the 15th and 16th centuries and
1770D11 the thought of Madhva was in keeping with the time of Orthodox *7su*?1fis.
1780D11 ^But the thought of Sankara could not get a convincing general
1790D11 acceptance in India and like-wise we find that in Muslim philosophy,
1800D11 too, except some accidental utterances of 'Anal H*?0aqq', the doctrine
1810D11 of 'absolute identity' could never get a congenial atmosphere. $^From
1820D11 the 15th century onward we find a very significant change. ^*Sulta*?1n
1830D11 Muhammad Tughlaq gave a death-blow to the central organisation of
1840D11 Chishti order. ^The Sulta*?1n himself fell into the clutches of an irreligious
1850D11 person like Sa*'7d Mant*?0aqi*?1 (the logician), a false believer
1860D11 like *'7Ubaid, the poet, a philosopher like Najm Intisha*?1r, and
1870D11 Maula*?1na *'7Alimu*'7ddin, the father of religious sophists. ^These
1880D11 personalities were known as philosophers. ^They had no regard for *7shari*'7a
1890D11 (formal laws of Islam). ^They were the supporters of reason and
1900D11 took only those things from revelations and inspirations which were supported
1910D11 by reason. $^*Su*?1fism itself was moving swiftly towards decay and
1920D11 disintegration. ^*Sulta*?1n Firoz Sha*?1h, in his *8Futu*?1h*?0a*?1t-i
1930D11 Fi*?1ru*?1z Sha*?1hi*?1*? writes, "Again a sect under the guise
1940D11 of theism, renunciation and celibacy, led the people astray and made disciples
1950D11 and uttered blasphemous words. ^For instance, Ahmad Bah*?1ri,
1960D11 the religious head of these misguided persons, lived in the city and was
1970D11 considered to_ be God by a body of men from Bihar. ^There was a man
1980D11 in Delhi named Ruknu*'7ddin who claimed to_ be the Mahdi. ^Again,
1990D11 one of *7Maulazadahas of Ain Mehru had set himself up as a religious
2000D11 leader in Gujarat. ^Collecting a number of disciples he used to_ declare,
2010D11 'I am God.'*#
        **[no. of words = 02040**]

        **[txt. d12**]
0010D12 **<*3ORIGIN AND EVOLUTION OF SUFISM*0**> $**[quotation in Urdu**]
0020A12 $^THERE is no task more delicate than to_ assess the factors which
0030D12 go to_ determine the nature and degree of influence exerted by one thought
0040D12 upon another. ^Commercial and historical contact may tend to_ ease
0050D12 mental fusion, yet even without this, thought travels unbridled on wings
0060D12 of imagination whether the political relations of the people concerned
0070D12 are friendly or hostile. ^Thoughts expressed in literature wait for
0080D12 literary analysis to_ prove their worth. ^Thus ideas of inherent value
0090D12 spread far and wide and do not stop at political frontiers. $^If one side
0100D12 is to_ give and the other side is willing to_ take, this implies
0110D12 recognition of superiority of the side whose thought is being taken. ^The
0120D12 Greeks*' exquisite poetry and prose have inspired countless writers
0130D12 all the world over; there are profound and rich ponderings on the meaning
0140D12 of life and exploration of delicate personal situations in Arabic and
0150D12 Persian literatures that_ appeal to and satisfy our senses and imagination.
0160D12 ^Love palpitates with fantastic imagery and literary refinement
0170D12 among the elite finding expression in the simple and passionate songs
0180D12 of the people. $^While new ideals of chivalry inspired the upper classes
0190D12 in almost all European countries, we find Arabic poetry striding in
0200D12 the desert with measured steps (like their camels) in rhyme and metre
0200D12 to_ prepare the norms for polished ode and short lyric to_ enable
0210D12 the "love laden heart to_ assuage its grief at parting from some beloved"
0220D12 in a dignified manner. ^The Persians could write "timeless truths"
0230D12 in a way that_ makes the reader feel that he is taking a walk in a quiet
0240D12 wood or bathing in a cool stream-- it soothes the spirit. ^This lyrical
0250D12 poetry paved the way for the emergence of a distinctive type of Platonic
0260D12 love that_ embraced ethical elements. $^The name of Ibn-i Dawud
0270D12 of Baghdad is dear to many who regard *3The Book of Venus almost
0280D12 as a book of devotion. ^It depicts in soul-stirring verse, all the aspects
0290D12 of love its nature, laws, forms of expression and effects. ^It
0300D12 deals with the ideal love of which the holy Prophet said: "One who loves
0310D12 and conceals his love remains chaste and dies a martyr." $^*Ibn-i Hazm
0320D12 (\0d. 1064 \0A.D.) of Spain, a proverbial name in Islam for
0330D12 purity in religious thought, came out with his own treatise in verse on
0340D12 love, namely *3Tawaq al-Hammama. ^The majesty and beauty of the language
0350D12 in which he clothed his ideas caught the imagination of the western
0360D12 scholars who honoured him, declaring him as the founder of the science
0370D12 of Comparative Religion. ^He believes the Platonic theory of love being
0380D12 the means to_ attain union between earthly and heavenly beings. $^With
0390D12 the exception of Spaniards, the Europeans of those days were of
0400D12 opinion that Arabic and Persian were nothing more than fables narrated
0410D12 from the mouth of birds and animals, as they were acquainted with only
0420D12 *3Kalila wa Dimna of Sanskrit origin, (Panchatantra), translated
0430D12 by Ibn al-Muqaffa*'7 into Arabic in the 8th century, which was rendered
0440D12 into Spanish for Alfanso, the Wise (1252-1284). ^Its Latin version
0450D12 *3*8Directorium Humanae Vitae*9 by John of Capua evaluated its
0460D12 worth and opened the floodgates for translation into almost all other
0470D12 languages of the West. $^The infiltration of eastern thought into medieval
0480D12 Europe led to an intellectual movement of vast dimensions. ^Latin
0490D12 suffered due to the lack of originality and Greek due to the passage
0500D12 of time. ^Hence the learned were compelled to_ look elsewhere in their
0510D12 literary quest and lyrical thirst. ^Greece that_ once supplied food
0520D12 to the intellect was languishing; and Arabia, that_ looks a desert,
0530D12 produced intellectual giants. ^The military superiority of the Arabs was
0540D12 well established; now Europe had to_ recognise their intellectual
0550D12 pre-eminence as well. $^History records that Arabic studies were pursued
0560D12 in Dante*'s time in Italy with much vigour and interest. ^Books like
0570D12 Legends of *3Tundal, *3\0St. Patrick Purgatory and *3Divine
0571D12 Commedia
0580D12 were profoundly influenced by element of Muslim Cosmogony and the ascent
0590D12 of the holy Prophet to heaven. ^*Dante marvellously succeeded in fusing
0600D12 into one magnificent synthesis the Christian and classical mysticism.
0610D12 $^The richest and highly developed doctrines of the early *7sufis
0620D12 taught the western scholars to_ realise that our daily life is our religion;
0630D12 faith cannot be separated from actions or one*'s belief from one*'s
0640D12 occupation. ^Worship is not a window to_ open and shut: ^The spirit of
0650D12 worship should infuse in that-- it must be translated into action. ^In
0660D12 worshipping God we cannot rise higher than the angels who praise Him day
0670D12 and night. ^Then why have we been created? $^It was the effect of such
0680D12 writings that_ made Sir William Jones once observe: "^No appreciation
0690D12 of Asiatic poetry was possible without a scholarly knowledge of
0700D12 the peoples and natural history of Asia." ^And without making a proper
0710D12 assessment of Asiatic poetry, to_ assess the spiritual heritage of the
0720D12 orient will be an effort, undoubtedly, at second hand. $^It was at one
0730D12 time held that the word "*7sufi" was synonymous with the word "mystic".
0740D12 ^But the word "*7sufi", as used in Arabic, Persian, Turkish and Urdu,
0750D12 has a religious connotation. ^According to the *7sufis themselves,
0760D12 the word is derived from an Arabic root "*7safa" (purity). ^This view
0770D12 is also held by Bashr al-Hafi, the barefooted (\0d. 841-42 \0A.D.)
0780D12 and Junaid Baghdadi (\0d. 909-10). ^According to them the *7sufi is he
0790D12 who keeps his heart pure with God. $^*Noldeke has conclusively established
0800D12 that the word was derived from an Arabic word "*7suf" meaning coarse
0810D12 wool and was originally applied to those Muslim mystics who wore
0820D12 coarse woollen garments as a sign of self renunciation and penitence. $^*Ibn
0830D12 Khaldun says that coarse woollen garments were put on so that those
0840D12 who wore them might be distinguished from those who indulged in luxury.
0850D12 ^According to Qushayri, the term "*7sufi" got currency before the
0860D12 close of 200 \0A.H. (815-816 \0A.D.). ^According to Jami, Abu Hashim
0870D12 of Kufa (\0d. 78 \0A.D.9 was the first *7sufi of Islam. ^According
0880D12 to Gibb, the West can still learn, in respect of mystical psychology
0890D12 and specuiation, something from the East, though it had learned much
0900D12 during the Middle Ages when Muslim philosophy and science radiated
0910D12 from Spain through Christian Europe. ^*Thomas Aquinas Eckhart and
0920D12 Dante heavily drank from it, as mysticism was the common ground where
0930D12 Islam and Christianity touched each other in those days. ^They seem to_
0940D12 bear the stamp of one and the same spiritual genius. ^Towards the second
0950D12 decade of the 7th century (719-816 \0A.D.), history records the name
0960D12 of *7sufi, in Mesopotamia probably derived from '*7suf', coarse woollen
0970D12 garb donned by Muslim and Christian ascetics. ^This goes to_ show
0980D12 their affinity in the matter of choosing dress. $^The *7sufis claim
0990D12 to_ have inherited their doctrines direct from the teachings of the holy
1000D12 Prophet, who, strictly speaking, has given no dogmatic or mystical theology.
1010D12 ^The Qur*'7an of course supplies raw material for both when it
1020D12 says: Allah is the highest of the heaven and the earth (*=24- 35); He
1030D12 is the First and the Last, the Outward and the Inward (*=s7- 3); there
1040D12 is no God but He; everything is to_ perish except He (*=28- 88),
1050D12 I breathed into Man, My spirit (*=15- 29); I have created man and I
1060D12 know what his soul suggests to him, for I am near to him than his jugular
1070D12 vein (*=1- 15); wheresoever you turn, there is the face of Allah (*=2-
1080D12 109); To whom Allah gives no light, he has no light at all (*=24-
1090D12 40). $^Compare the above verses with those of Bhagvad Gita (the
1091D12 *4Yoga
1100D12 of the vision of Universal form-- the dialogue between Shri Krishna
1110D12 and Arjuna) which reads thus: I am the generator of all (Gita-- 8).
1120D12 "^Thou art the Supreme Eternal," Arjuna says to Krishna, "the Supreme
1130D12 abode, the Supreme purity, eternal divine man, primeval Deity, unborn,
1140D12 the Lord (*=5- 12); whatsoever is glorious, good, beautiful and mighty,
1150D12 and thou emanates from a fragment of my splendour (*=5- 41); If thou
1160D12 thinkest that by me, it can be seen, O Lord! Lord of *3Yoga, then
1170D12 show me thine imperishable self (11 discourse, (*=5- 4). ^Compare this
1180D12 with the Quranic verses in respect of Moses addressing God; "My Lord!
1190D12 show me thyself so that I may look upon thee." ^But God said: ^You
1200D12 cannot bear to_ see Me, look at the Mount Senai, have a flash of Me
1210D12 if it can bear to_ stand, (Quran **=7- 143). $**[quotation in
1211D12 Urdu**] $^The English poet whiile
1220D12 giving vent to his feeling about the unity in diversity had the same
1230D12 conception of divine being as held by the *7sufis and the *4Bhaktas:
1240D12 **[verses**] $^And read with it the verses of Bhagavad Gita:-- **[verses**]
1250D12 $^\0Dr. \0Md. iqbal echoes the same idea in Urdu in the following
1260D12 verses:-- **[Urdu verse**] $^Rites and creeds count for little with
1270D12 God. ^*He dwells neither in mosque nor church nor temple, but in the pure
1280D12 heart. ^A voice cannot carry the tongue and the lips that_ give it
1290D12 wings. ^One must seek the Ether Alone; alone and without his nest the
1300D12 eagle flies across the sea. $^Reverting to the *7Quranic verses referred
1310D12 to before, there is no doubt that they contain mystical nuclei, but
1320D12 the passages in regard to the Prophet*'s ascension to heaven, gave a spur
1330D12 to the *7sufis to_ attain mystical experience. ^Along with this, the
1340D12 political upheaval in Europe made the *7sufis face new problems. ^With
1350D12 the opening of a new horizon of time and place new ideas began to_
1360D12 infiltrate in Muslim society. ^They came into contact with the ideas of
1370D12 older civilization both in the West and the East. $^Before Islam *3Hellenism
1380D12 ruled supreme in European countries. ^Theologeans of Islamwere
1390D12 extremely busy in controversies with Christian and Greek mystics
1400D12 on one side, and with the Manichaeans and the Zoroastrians on the other.
1410D12 ^The result was that after 1000 \0A.D. *7sufism began absorbing Christian
1420D12 asceticism and Hellenic gnosticism. ^The Christian monks or
1430D12 hermits were known as "*7Raheb" (**[arabic word **]) who renounced the
1440D12 world to_ attain divine knowledge. ^They took refuge in some solitary
1450D12 cave, mountain or forest as the holy Prophet, in his early days, did
1460D12 in the cave of *7Hira **[Arabic word**].
1461D12 ^As there was a fear that his pious and overzealous
1470D12 followers should make it a model for their life the well-known
1480D12 verse appeared: (**[arabic verse**]) "there is no nunnery in Islam". ^This
1490D12 in fact meant disapproval of the Christian ideal of asceticism.
1500D12 $^The purpose of all religions is to_ discipline the human behaviour and
1510D12 create an atmosphere in which men could live in peace and harmony. ^But
1520D12 man is a queer combination of contradictions. ^The devil in man keeps
1530D12 him always tempted and lured by fascinating objects. ^Penal codes by
1540D12 temporal powers may discipline his mind and regulate his conduct for a
1550D12 while, but sooner or later it turns like a curly tail. ^The religious
1560D12 codes and the *7sufi*'s preachings about "Hell and Heaven" are a powerful
1570D12 deterrent to_ keep mankind within bounds, organised and disciplined.
1580D12 ^Philosophers, scientists and educationists, in their own ways, do the
1590D12 same by conquering new fields of production that_ go a long way to_
1600D12 contribute to the advancement of civilization, so that the world may enjoy
1610D12 peace and progress. $^When Islam spread to Persia and India, the
1620D12 *7sufis had an amazing experience of going through the Manichaeans and
1630D12 the Zoroastrians esoteric expositions of their holy scriptures. ^The
1640D12 *7sufis felt that the precious corn from the rich granary of the East
1650D12 may be fruitfully gathered. "^Birds alight where they pick up grains,
1660D12 and the inn of generosity remains ever crowded" is an old maxim. ^The *7sufis
1670D12 began taking interest in the *4Vedas that_ contained much of the
1680D12 grains of monotheistic character. ^They had nothing but praise for the
1690D12 sublime verses of the *4Vedas, as they testified to the veracity of
1700D12 the Qur*'7an wherein Allah says: "I sent my apostles and messengers to
1710D12 all people in all countries." $^According to *4Vedantic philosophy we
1720D12 find that in the whole course of a soul*'s journey from eternity to the
1730D12 days of resurrection, few events are so epoch-making as those of the strong
1740D12 and genuine love for God which is called "*4bhakti".*#
        **[no. of words = 02020**]

        **[txt. d13**]
0010D13 **<*3The Relation of The Church in Kerala and The East Syrian Church
0020D13 from 1787 to 1860 \0A.D.**> $^By the East Syrian Church I
0030D13 mean both the Nestorian Church and the Catholic Chaldean Church.
0040D13 ^Because it was a time when defection from one to the other was common.
0050D13 ^Although John Sulaqa had submitted himself to the Pope in 1552 \0A.D.,
0060D13 the Holy See did not succeed in getting a sizeable following in
0070D13 the Middle East. ^Moreover the followers of Sulaqa reverted to their
0080D13 old traditions. ^There was no unbroken line of Catholic Chaldean
0090D13 Patriarchs since 1552. ^The present writer thinks that it is only by the
0100D13 time of Patriarch Joseph Audo (1848-79) the Holy See could claim
0110D13 a steady Catholic Chaldean Patriarchate. ^Even Joseph Audo was
0120D13 not steady. ^It was only after his death, the loyalty of the Chaldean Patriarchate
0130D13 to the Holy See became more stable and unequivocal.
0140D13 $^The church of Kerala in this paper means the present Syro Malabar
0150D13 rite of the Roman Catholic Church and the present Chaldean Syrian
0160D13 Church centered around the Big Church, Trichur which was built in 1814
0180D13 \0A.D., \0i.e., in the period of our investigation. $^The period of
0190D13 our present paper is fixed as between 1778 and 1860. ^The first date,
0200D13 \0i.e., 1787 is significant because it is the year of the Angamaly meeting
0210D13 which decided to_ establish the early connection of the Syrian Christians
0220D13 in Kerala with the East Syrian Church. ^The second date is
0230D13 significant since it was in 1860 Thomas Rocos was consecrated as Mettropolitan
0240D13 by Patriarch, Joseph Audo. $^On 9th September 1786, Archbishop
0250D13 Joseph Kariattil died at Goa on his way back to Kerala. ^This
0260D13 was a terrible shock to the Syrian Christians in Kerala who were looking
0270D13 forward to his return after his consecration at Lisbon four years
0280D13 eariler. \0^*Fr *(0E. R.*) Hambye rightly remarks: $^"if he had succeeded
0290D13 in reaching Malabar and in governing his archdiocese for some time,
0300D13 it can hardly be doubted that he would have gathered all the Catholic
0310D13 Thomas Christians under his leadership". $^This did not happen, however.
0320D13 ^The news of the unexpected death of their own Metropolitan Kariattil
0330D13 stirred up the Syrian Christians for a revolt. ^The Syrian Christians
0340D13 in Kerala were not willing to_ tolerate the interference of the
0350D13 Latinites any more. ^They wanted to_ re-establish the earlier connections
0360D13 with the East Syrian Patriarch of Babylon. $^In February
0370D13 1787 \0A.D. the representatives of 84 churches of the Syrian Christians
0380D13 met at Angamaly under the presidentship of Archdeacon Paremakkal
0390D13 Thoma, Administrator of Cranganore, and executed the famous Angamaly
0400D13 *4Padi0la. ^This document attacked the Carmelites and threatened
0410D13 to_ get Archdeacon Paremakkal consecrated as Archbishop by the Patriarch
0420D13 of Babylon. ^The leader of the Syrian Christians was a layman
0430D13 named Thachil Mathoo Tharakan. $^In the Angamaly revolt we find
0440D13 the desire of Syrian Christians to_ be free from the Latin interference.
0450D13 ^They demanded that their leader Paremakkal must be consecrated
0460D13 as a Bishop by the Patriarch, probably the Catholic Chaldean Patriarch.
0470D13 ^The Syrians again asserted that they were Syrians first and
0480D13 foremost. ^They became Roman Catholics due to the circumstances both in
0490D13 India (since the arrival of the Portuguese) and in the Middle East
0500D13 (since the split in the Patriarchate in \0A.D. 1552). ^They also got
0510D13 divided into two groups, one group becoming West Syrian at the arrival
0520D13 of Mar Gregorius in \0A.D. 1665. $^Still the desire for the unity
0530D13 of the Syrians was always there $^*Paremakkal undertook a journey to Rome
0540D13 and Portugal in the company of Kariattil in \0A.D. 1778 hoping
0550D13 to_ bring about the reunion of both the East Syrians and West Syrians.
0560D13 $^Some Syrian Christians in Malabar under Paremakkal sent a
0570D13 deputation in 1796 to Catholic Chaldean Patriarch under the leadership
0580D13 of Paul Pandari, whom Placid Podipara calls 'an obscure person'.
0590D13 ^*Pandari was consecrated by Mar Hanara Hormizdas, the Patriarchal
0600D13 Administrator as Bishop Ward, with the title of the monastery of Mar
0610D13 Abraham. ^Although Pandari was able to_ reach Kerala in 1796, he could
0620D13 exercise authority only after the death of Paremakkal. $^After the
0630D13 death of Paremakkal, Paul Pandari presided over a meeting on june
0640D13 21, 1799, in which Mar Dionysius *=1, the head of the West Syrian group
0650D13 united with the East Syrians under Bishop Pandari who was under
0660D13 the Catholic Chaldean Patriarch. ^But after six months this union was
0670D13 dissolved and the East Syrians and West Syrians separated again.
0680D13 ^The incident added only more confusion. ^*Podipara thinks that "Rome
0690D13 does not seem to_ have known of the affair in time, otherwise things would
0700D13 perhaps have taken another course". ^*Bishop Pandari with the help
0710D13 of one Kattakayam Abraham led a group of Syrian Christians independent
0720D13 of the Carmelites. ^*Abraham Nidhiry, a Syro Malabar writer, calls
0730D13 this attempt of Pandari and Kattakayam as the "second revolt that_
0740D13 fizzled out". ^It did not fizzle out easily as we will see later. $^There
0750D13 was not a single Nestorian Bishop in Malabar in the second half
0760D13 of the eighteenth century to give leadership for the Syrian Christians.
0770D13 ^Hence Nestorian influence might have diminished substantially. ^Moreover,
0780D13 these Syrian Christians were insignificant compared to the powerful
0790D13 Catholic Church organised with the support from the West. ^One
0800D13 must admit the possibility of these Syrian Christians, to a certain
0810D13 extent, willing to_ acknowledge the supremacy of the Pope as long as they
0820D13 had their Syrian Traditions under Syrian or Indian bishops consecrated
0830D13 by the East Syrian Patriarch, Nestorian or Catholic Chaldean.
0840D13 ^Moreover, at that_ time, even the Patriarchs used to_ change sides
0850D13 so often and therefore, it did not matter much which Patriarch consecrated
0860D13 the bishops coming to India from the Middle East. $^To_ end
0870D13 the domination of Pandari Kattakayam group, one Sankurikal George was
0880D13 appointed Administrator of Cranganore, by Rome in 1800. ^*Pandari
0890D13 left Malabar and is said to_ have died in Constantinople. ^*Sankurikal
0900D13 died in \0A.D. 1808. ^Propaganda Congregation in Rome nominated a
0910D13 Catholic Chaldean Bishop, Guriel Mar John, as Visitor Apostolic
0920D13 of Malabar. ^But owing to troubles in Mesopotamia, this Bishop was
0930D13 prevented from proceeding to India. $^An important event that took place
0940D13 in Kerala at the turn of the century is the transplanting of 52 Syrian
0950D13 Christian families around Trichur in the heart of the Trichur
0960D13 town for developing commerce in that_ area. ^The Hindu Maharaja of Cochin
0970D13 called Sakthan Thampuran got these 52 Christian families settled
0980D13 down in Trichur in 1796 \0A.D. ^His successor granted a *4theetooram
0990D13 in 1814 \0A.D. to one Palayil Abraham Kathanar to_ dedicate this
1000D13 church and conduct services according to Chaldean Syrian rite. ^The
1010D13 present writer is inclined to_ think that this priest is Abraham of Kattakayam
1020D13 family from Palai. $^This church at Trichur became a place of
1030D13 refuge in the later years for the prelates of the East Syrian Church
1040D13 to_ worship without interference from the Roman Catholics in Kerala.
1050D13 ^As we see in the history in the second part of the 18th century this
1060D13 Church received Metropolitans consecrated by both Patriarchs \0i.e.,
1070D13 Nestorian Patriarch and his Catholic Chaldean counterpart. $^*Joseph
1080D13 Cor-Episcopa who served this church from 1830 to 1849 \0A.D.
1090D13 as the successor of Abraham Kathanar, is considered to_ be the first
1100D13 East Syrian who reached Kerala during this period. ^There is a record
1110D13 of his letter written in 1832 to the church in Trichur and other churches
1120D13 enclosing a communication from Nicholas Elia (Elia *=8,
1121D13 Catholic Chaldean
1130D13 Patriarch of Babylon at Mosul). ^The letter of Patriarch Elia
1140D13 was unfortunately lost long ago and therefore its contents are not
1150D13 known. ^The letter of Cor-Episcopa is nothing special. ^It is only a
1160D13 covering letter invoking the blessings of Messiah and the Holy Virgin
1170D13 Marth Mariyam. ^Therefore, he seems to have been in touch with the Catholic
1171D13 Chaldean Patriarch. ^The word *1Theotokos is not used
1180D13 anywhere in the letter. ^The absence of Theotokos is significant since
1190D13 it will help to_ establish the identity of this church. $*<*3Denha
1191D13 Beriona*> $^*Joseph Cor-Episcopa*'s successor, Enha Beriona ruled
1192D13 the Trichur church from 1849 to 1860 \0A.D. as an archdeacon. ^During
1193D13 his life time also there were no significant events put on record.
1194D13 ^This name Denha
1200D13 Beriona (meaning Denha son of Jonah) is not common among the priests
1210D13 in Malabar. ^He was an East Syrian priest. $^*Denha Beriona came
1220D13 to Bombay and then to Cochin. ^When the people in Kuruvilangad heard
1230D13 that Denha Beriona was staying in Cochin, a priest named Panakuzha
1240D13 went to Cochin and took him to Kuruvilangad. ^It was claimed by some
1250D13 that Denha Beriona was a real bishop and his crown and staff were in
1260D13 his box and it would be taken out only if everybody unanimously requested
1270D13 him to_ do so. ^It was also stated that he acted himself to_ be a priest
1280D13 due to the fear of the Latin group. ^Though he was acceptable in
1290D13 many churches nobody from the monastery of \0Fr Kuriakose Elias Chavara
1300D13 at Mannanam went to_ see Denha Beriona. ^Therefore a prominent
1310D13 Jacobite priest named Edavazhikal Philipose and others went to_ meet
1320D13 Denha Beriona and stated that the Syrians must be delighted in getting
1330D13 such an excellent scholar. ^The Jacobites told them that it was a
1340D13 shame for them to_ be under the feet of the Latinites and Italians,
1350D13 when they had such qualified Syrians. ^*Denha finally made a visit to
1360D13 the monastery at Mannanam and stayed there for the night. ^But when
1370D13 he wanted to_ celebrate Qurbana in the morning they prevented him to
1380D13 do so without a written permission from the Vicar Apostolic of Verapoly.
1390D13 ^*Denha Beriona got angry and went to Athirumpuzha Church where
1400D13 he celebrated Qurbana and stayed there for several days. $^In the
1410D13 *[Dictionnaire D*'3histori et de Geographie Ecclesiastique*] we read
1420D13 that Denha Beriona came in response to a request written by some Chaldean
1430D13 Syrians in Malabar to Nicholas Zeya, the Chaldean Patriarch,
1440D13 and sent to the Middle East through the help of the Jacobite Metropolitan
1450D13 Mathews Mar Athanasius who knew the Middle East well. ^*Joseph
1460D13 Audo, the successor of Nicholas Zeya, received this request and
1470D13 forwarded it to the Propaganda in Rome. $^*Denha visited Malabar,
1480D13 held out brightly his title of Propaganda student, represented the Carmelites
1490D13 as the only opponents to the coming of a national Bishop and
1500D13 pretended he could manage to get him... ^In 1856, Anthony and Denha,
1510D13 accompanied by a cleric, left for Chaldea. $^The main contribution of
1520D13 Denha Beriona for fostering the relation between Kerala Church and
1530D13 the East Syrian Church was to_ take Anthony Thondanatta to Mosul.
1540D13 ^*Denha Beriona*'s immediate presence among the Chaldean Syrians in
1550D13 Malabar gave them strength and hope in their fight both for identity
1560D13 and against the Latin Roman Catholics. ^In the Middle East it produced
1570D13 immediate results in the consecration of Thomas Rocos as Metropolitan
1580D13 of Basra on Sunday, September 23, 1860 with a view of sending
1590D13 him to India. $^In conclusion, it is clear to us that during the period
1600D13 1787 to 1860\0A.D. there was no strong and concrete tie between the
1610D13 Kerala Syrian Christians and the East Syrian Church. ^Only one
1620D13 Kerala priest was consecrated in Mosul \0i.e., Paul Pandari in 1796.
1630D13 ^Similarly only two East Syrian priests arrived in Kerala, \0i.e.,
1640D13 Joseph Cor-Episcopa and Denha Beriona. ^One more observation is that
1650D13 only the Catholic Chaldean Patriarchs were able to_ do anything for
1660D13 the Kerala Church during this period, although the Nestorian Patriarch
1670D13 Mar Abraham Shimun was able to_ consecrate a Kerala priest, Anthony
1680D13 Thondanatta, in 1862 as Metropolitan by the name Mar Abdisho.
1690D13 ^The reason for the lack of contact of the Kerala Church with the
1700D13 Nestorian hereditary patriarchate of Mar Shimun family was that the
1710D13 headquarters of that_ Patriarchate had retreated into the mountains of
1720D13 Kurdistan, north of Mosul. ^The Nestorian patriarch was almost cut
1730D13 off from the outside world. $^In short, there was no East Syrian Bishop,
1740D13 whether Nestorian or Catholic Chaldean who visited Kerala during
1750D13 the period from 1787 to 1860 \0A.D. ^Still the Syrian Christians
1760D13 in Kerala wanted to_ strengthen their ties with the East Syrian Patriarchs.*#
        **[no. of words = 01987**]

        **[txt. d14**]
0010D14 **<*3Streamlining Our Religion**> $*<1.*3Decadence of Religion*>
0020D14 $^THE *4Vedas, the Ramayana, the Mahabharata and even Chinese
0030D14 travellers have given accounts of a society which was affluent, law-abiding
0040D14 and ethical. ^Ancient Indians were far-sighted and enterprising. ^They
0050D14 built temples in distant lands where their influence may be seen even
0060D14 today. $^Then came a change. ^*Hinduism began to_ shrink and shrivel
0070D14 and fossilize. ^Society became ridden by superstition, untouchability
0080D14 and inertia. ^The result was that for centuries we remained under foreign
0090D14 yoke and ended up with a partition of our homeland. ^Even years after
0100D14 Independence, many people are illiterate and grovelling in poverty and
0110D14 squalor. $*3^Moral values have suffered grievously and indiscipline, bribery,
0120D14 corruption and inefficiency are rampant everywhere. ^Hard work and
0130D14 mutual cooperation, the key to success and happiness, are at a discount.
0140D14 ^Even people who are honest and decent can-not work together for common
0150D14 good. $^All this points to continuing rot and calls for serious thought.
0160D14 ^Excellent work has been done during the last two centuries in putting
0170D14 the message of *4Vedanta across to the people at home and abroad.
0180D14 ^But it does not carry conviction because the claims made on its behalf
0190D14 are belied by the actual condition of its followers in India. ^Surely
0200D14 something is wrong somewhere. ^It is for us to_ find it out and take
0210D14 corrective action. $^There is a world of difference between Hinduism
0220D14 as it is found today and as it can and ought to_ be according to our scriptures.
0230D14 ^It is no longer sufficient to_ write learned commentaries on
0240D14 the *3Gita, the *3Upanishads and other ancient texts. $*3^The
0241D14 need of
0250D14 the hour is to_ chalk out a clear-cut plan for the uplift of the people--
0260D14 physically, economically, socially,morally as well as spiritually. $^Many
0270D14 factors have combined to our present condition. ^Here we will confine
0280D14 ourselves to religious causes, because religion is our dominant interest
0290D14 and many of our troubles are actually due to religious misunderstandings
0300D14 and aberrations. ^Legal, administrative or political solutions of
0310D14 such problems can at best be superficial and temporary. ^It is necessary
0330D14 to_ back them up with effective measures on the religious side. $*3^There
0340D14 is a law of nature according to which things left to themselves tend
0350D14 to_ decay, deteriorate, fall to pieces or gather dust and dirt. ^This law
0360D14 of disorder is universal and inexorable. ^Even religion has a natural
0370D14 tendency to narrowness, rigidity and perversion, which can be kept in check
0380D14 only by constant vigilance and well-directed effort by religious leaders
0390D14 and other men of religion. $^At the best of times it is an uphill
0400D14 task to_ translate religious precepts into action. ^But this becomes
0410D14 impossible if the meaning, scope or priority of a rule is misunderstood.
0420D14 ^And nothing is easier than to_ misinterpret and misapply religious
0430D14 principles-- with disastrous results. $*<*3Science and Art of Spirituality*>
0440D14 $^It is well known that science has two broad divisions-- pure
0450D14 and applied. ^Pure science deals with the laws of nature; applied science,
0460D14 or technology, puts them to use for the well-being of mankind.
0470D14 ^Without technology science would be largely barren, with no impact on
0480D14 our lives. $^Similarly religion is divisible into two parts-- *5BrahmaVidya*6
0490D14 and $*5^*Yoga Shastra*6 the terms used as the general caption of
0491D14 the *3Gita
0500D14 chapters. *5^*Brahma Vidya*6 is the pure science of spirituality,
0510D14 expounding such matters as man*'s relationship with God, with fellow
0520D14 man, with other creatures, and with Nature. $*5^*Yoga Shastra*6 is
0530D14 the technique of putting these truths into practice or the art of living
0540D14 which leads to perfection and bliss. ^Our troubles, as we shall see, are
0550D14 largely due to the fact that many essentials of *5Yoga Shastra have
0560D14 been left out of the religious curriculum. ^Spiritual discipline, instead
0570D14 of covering the *3Whole of life, has been reduced to a few minutes
0580D14 of prayer and meditation. ^The other works, which necessarily occupy 90
0590D14 per cent of a man*'s time,have been declared useless or even harmful for
0600D14 his spiritual evolution, leaving him no incentive whatever to_ do them
0610D14 properly. $^It is said that man is really spirit. ^Reflection on this
0620D14 truth can give hope and comfort in time of distress. ^But over-emphasis
0630D14 on it reduces the body to a futility and is dangerous. ^For the body is
0640D14 the gateway to the soul and no spiritual progress is possible without proper
0650D14 training and development of the body-- including the senses and the
0660D14 intellect. ^It may be all vary well to_ disregard one*'s own body but
0670D14 it is terribly wrong to_ apply the same principle to others and ignore
0680D14 their bodily needs for food, comfort, respect and the like. $^Spirituality
0690D14 is developed by being tough and hardy in one*'s own sufferings but
0700D14 kind and compassionate to others*'. ^But through a widespread misunderstanding
0710D14 we practise even-mindedness more often in the sufferings of others
0720D14 than in our own. ^Every one suffers as a result of this general indifference
0730D14 to the needs or sufferings of others. $^Our ancient sages recognised
0740D14 two different aspects of God: one invisible and traditionally residing
0750D14 in heaven, the other appearing as bird, beast and man. ^To_ worship
0760D14 these different forms of God they prescribed different methods; one
0770D14 by conventional religious exercises and the other by common acts of duty
0780D14 or special acts of charity or social service. ^They laid very great stress
0790D14 on the latter type of adoration. ^In particular, at the end of the Bhagavata
0800D14 in reply to a specific question by Uddhava, \0*4Shri Krishna
0810D14 declared: "^To_ regard Me as the one present in all beings, to_ look
0820D14 upon all beings as Myself in thought, word and deed is, I think, the best
0830D14 of all modes of worship." $^If four religious teachers can be persuaded
0840D14 to_ give even half as much importance to the worship of the God in
0850D14 man as they do to the worship of the God in heaven, the face of our
0860D14 country will be changed in no time. $*<*3Religion is Quest of the Best*>
0870D14 $^Spiritual development requires progress
0870D14 from good to better and best. ^Therefore, it is for religion
0880D14 to_ highlight the most fundamental and most fruitful lessons and to_
0890D14 distinguish them from the rest. ^The *3Gita, has done this with supeerb
0900D14 skill. ^In fact it is a book of fine distinctions, comparisons and
0910D14 contrasts. ^For example, *4Yoga is skill in action. *4^*Vibhooti *4Yoga
0920D14 is superlative skill. ^One chapter makes a distinction between divine
0930D14 and demonical properties, another divides into three grades many religious
0940D14 activities and acquisitions like faith, knowledge and *4Yajna, which
0950D14 are believed to_ be always good and unmixed blessings. ^Similarly action
0960D14 is compared with inaction, *4Sannyasa with *4Tyaga, *4Swadharma with
0970D14 the renunciation of the fruit of action;the Manifest with the Unmanifest
0980D14 God, and the devotee who is dear to the Lord with the devotee who
0990D14 is not. $^It has been well said that emphasis is exegesis. ^Change the
1000D14 emphasis and you change the meaning. ^The whole trend of religious teachings
1010D14 is radically altered when the emphasis is shifted from one precept
1020D14 to another. ^What is often repeated and emphasised tends to_ rule out everything
1030D14 else. ^The priorities of religious requirements must be correctly
1040D14 fixed,separating the universal truth from the half truth, the relevant
1050D14 from the irrelevant, the essential from the non-essential, and the
1060D14 important
1061D14 from the unimportant. $^In particular, it should be realised that
1070D14 the religious obligations of the common folk cannot be so intensive, extensive
1080D14 or exacting as of the few who take to religion as a full-time occupation,
1090D14 much less of the saint who is in a class by himself but who, in
1100D14 spite of all his greatness, cannot be adopted as a model by all and sundry
1110D14 without destroying the whole fabric of society. ^The religious instructions
1120D14 for the masses should be simple to_ understand and easy to_ carry
1130D14 out. $^The layman whose main interest in religion is to_ live by its
1140D14 teachings need concentrate only on the most important lessons which apply
1150D14 to him and which he should build into his character through daily
1160D14 practice. ^He should choose them with care, grasp their true import and
1170D14 scope and attend to the first things first. $^Let me illustrate how shift
1180D14 of emphasis alters the whole course of religion. $^One variety of
1190D14 religion limits itself to adoration and considers right conduct and altruism
1200D14 as secondary and in any case as by-products of adoration. ^Another
1210D14 school requires both worship and service as independent disciplines, with
1220D14 stress on the latter. ^These two varieties of religion, as discussed
1230D14 later, are as different from each other as chalk from cheese in respect
1240D14 of the effort they call for and the results they produce. $^To_ give
1250D14 another example. ^The *3Gita has given the assurance that worship by
1260D14 works brings the highest perfection as well as God-realization. *3^But
1270D14 the popular version has derecognised this kind of worship and this is
1280D14 one of the major causes of our downfall. $*<*3The Four Main Objectives*>
1290D14 $^Our ancient seers laid down four major goals for mankind--
1300D14 *4Dharma, *4Artha, *4Kama and *4Moksha. ^Thus in the *4Vedas there
1310D14 are many prayers for wealth, happiness and glory. "^We call on Thee for
1320D14 prosperity, to_ be free from sin and full of wealth, leading to happiness
1330D14 day by day." (\0*4Rig) "^May I be glorious among men.! ^May I be
1331D14 the foremost among the richest!"
1340D14 (\0*4Yajur). "May we enjoy the earth by being glorious!" (*4Atharva)
1350D14 "^May I be the most glorious!" (\0*4Atharva). $^The *3Gita
1360D14 has clearly recognised the need for wealth and desires. ^In his own
1370D14 picturesque style \0*4Shri Krishna has identified himself with Kuber,
1380D14 the god of wealth (**=10/ 23) and, again with the goddess of wealth (**=10/
1390D14 34). ^Among virtuous devotees those who seek wealth or other worldly
1400D14 goods are also noble, (**=7/ 16, 18). \0*4Shri Krishna also declared:
1410D14 ^In beings I am desire not contrary to *4Dharma" (**=7/ 11). $^We
1411D14 believe
1420D14 that desires-- even *4Sattvika ones-- and wealth are creations of the
1430D14 Devil, but according to the *3Gita they are creations and manifestations
1440D14 of God. ^We are told that desirelessness and poverty are passports
1450D14 to heaven but \0*4Shri Krishna went so far as to_ teach: **[verse**]
1460D14 $"^The ancient civilization of India," wrote \0*4Shri Aurobindo in
1470D14 his book *3The message and Mission of India, "founded itself very
1480D14 expressly upon four human interests-- first desire and enjoyment; next,material,
1490D14 economic and other aims and needs of the mind and body; thirdly,
1500D14 ethical conduct and the right law of individual and social life, and
1510D14 lastly, spiritual liberation: *4Kama, *4Artha, *4Dharma, *4Moksha...
1520D14 except in very rare cases the satisfaction of the three mundane objects
1530D14 must run before the other; *3fullness of life must precede the surpassing
1540D14 of life... ^There was no preaching of a general rush to the cave and
1550D14 the hermitage. $^Similar was the teaching of Swami Vivekananda who
1560D14 approvingly quotes from the *3Maha Nirvana Tantra: "^The householder
1570D14 is the basis, the \0prop., of the whole of society. ^He is the principal
1580D14 earner... he must struggle hard to_ acquire these things: first knowledge
1590D14 and second wealth... ^A householder who does not struggle to_ get
1600D14 wealth is immoral. ^If he is lazy and content to_ lead an idle life, he
1610D14 is immoral because upon him depend hundreds. ^If he gets riches, hundreds
1620D14 of the others will be thereby supported. ^Going after wealth in such
1630D14 a case is not bad, because that_ wealth is for distribution. ^The householder
1640D14 is the centre of life and society. ^It is a worship for him to_
1650D14 acquire and spend wealth nobly; for the householder who struggles to_
1660D14 become rich by good means and for good purposes is doing practically the
1670D14 same thing for the attainment of salvation as the anchorite does in his
1680D14 cell when he is praying: for in them we see only the different aspects
1690D14 of the same virtue of self-surrender and self-sacrifice prompted by
1700D14 the feeling of devotion to God and to all that_ is his."*#
        **[no. of words = 01959**]

        **[txt. d15**]
0001D15 **<*3WORLD TEACHER *4*ADI *SANKARA*0**>
0010D15 $*3^THE*0 glory that_ is \0Ind is fitly symbolised and represented by
0020D15 the Himalayas, the Ganges, Valmiki, Vyasa, and Sankara. $^*Sankara
0030D15 combined in himself the most extraordinary, varied, and almost contradictory
0040D15 qualities rarely found in union. $^He was a *5Brahma Jnani*6 compassionate
0050D15 and full of grace to the whole world, a first-rate philosopher,
0060D15 a strict logician, a good poet, a controversialist who vanquished
0070D15 his opponents traversing the entire length and breadth of India many a
0080D15 time, a dynamic organiser of *4Mutts, an active reformer in the social
0090D15 and religious fields and a prolific writer in prose and verse. $^Above
0100D15 all he was a great unifier of the religious consciousness of India. ^Many
0110D15 of the works ascribed to him are by later writers, but, as in the case
0120D15 of the great Italian painters, he has inaugurated a certain out look
0130D15 in philosophy, a mode or tradition in writing which when followed later
0140D15 bore so much of his authentic voice as to_ be indistinguishable from
0150D15 his; the name of Sankara got transformed, as it were, from a proper into
0160D15 a common noun. $^Allowing for all this, the volume, range, depth, subtlety
0170D15 and permanence of his work in the philosophic, literary, and equally
0180D15 in the practical mundane world, are such that it remains a marvel of
0190D15 overflowing, almost hectic, activity and achievement, so vital and significant,
0200D15 that many normal spans of life of men were all too short and insufficient.
0210D15 ^Hence probably sprang the tender legend of his death at the
0220D15 age of 32, symbolising the intense volume of work he has packed in the
0230D15 all-too-short span of one human life. $^What is the contribution then
0240D15 of Sankara to India and to the world? ^If it be conceded-- as it has
0250D15 justly been and must be-- that the *4Vedas represent a solid and abiding
0260D15 contribution to human thought and the solution of the eternal problems
0270D15 of religion and philosophy, then the value of proper exegetics on
0280D15 them cannot be underrated. $^The great service which Vyasa did was to_
0290D15 rehabilitate the *4Upanishadic view, and not allow it to_ be squeezed
0300D15 out of existence between its other powerful *4Vaidic and *(non-*4Vaidic*)
0301D15 rivals.
0310D15 ^He furnished the armoury which in the hands of Gaudapada to some extent,
0320D15 and as finally wielded by the mighty arms of Sankara turned into a
0330D15 veritable *4Brahmastra and destroyed "the mighty hordes of infidels
0340D15 utterly"-- in the language of Omar Kayyam. ^*Sankara successfully controverted
0350D15 and overthrew all the other mighty systems. ^From that_ day
0360D15 down to this, the only system extant and generally accepted is the *5Uttara
0370D15 Mimamsa*6, the *4Vedantic one. ^The other five *3Vaidik Darsanas*0
0380D15 and the *(non-Vaidik*) ones have become mere museum curiosities.
0390D15 $^The *4Vedas are the soul of India, Vyasa divided them into four, and
0400D15 in his *5Brahma Sutras*6 gave them a name and form by showing their
0410D15 purport and their logical foundations; Sankara completed what Vyasa
0420D15 had begun and established the supremacy of the *4Vedas and the *4Vedantic
0430D15 view as the sole and crowning *4Darsana. $^More insidious and poisonous
0440D15 were the underground horrible cults like the *4Kapali, *4Pasupata
0450D15 and certain brands of the *5Shakta Vamachara*6, with their low panderings
0460D15 and superstitions. ^As a matter of fact, Sankara was on the point
0470D15 of being assassinated by a *4Kapalin, and was saved by the timely intervention
0480D15 of his disciple Padmapada. $^Sankara saved India from all
0490D15 these horrors and preserved her soul and her sunny and cheerful festivals
0500D15 and worship. $^What is the core of Sankara*'s teachings? ^It is nothing
0510D15 less than giving an unqualified and literal meaning to one of the
0520D15 four *4Mahavakyas, the most famous one occurring in the *5Chandogya Upanishad*6,
0530D15 nine times reiterated by sage Uddalaka to his son Svetaketu
0540D15 (Sixth Chapter), and demonstrated in the most practical, scientific
0550D15 and logical manner-- "*5Tat Tvam Asi*6--" *3Thou art that_*0, that_
0551D15 is to_
0560D15 say, your real self and the divine self or God are not different but
0570D15 one and the same. ^It is only the Indian scriptures that_ state this
0580D15 startling, heart-shaking truth in its nakedness-- absolutely, fearlessly.
0590D15 ^*Sankara has in his *4Bhashya on the *3Brihad Aranyaka Upanishad*0
0600D15 (2-1-20) made fun of the fear of the common man at this statement
0610D15 of the *4Vedas. $^The other striking features of Sankara*'s philosophy
0620D15 are the following: $1. ^He has stressed that *4Brahmajnanins and the
0630D15 learned should not stand upon dignity and wait for disciples to_ come,
0640D15 but should go about and save men "even by grasping their hair as one does
0650D15 in saving a drowning man." $2. ^Of all the philosophers in India he
0660D15 is the most rationalistic,laying the greatest stress on free and independent
0670D15 thinking. ^He himself set the example for relentless logic and
0680D15 free and independent thinking. ^Refer, for example, to his stating (as
0690D15 Macaulay did in his notes on his draft Penal Code) that there is a
0700D15 distinction between an act of commission and omission, and that the non-performance
0710D15 of the *4Sandhyavandana by a man will not send him to hell,
0720D15 but it is a pointer that all is not well with his spiritual welfare--
0730D15 a statement at which many of our *4Shastrins stand aghast. $3. ^His
0740D15 glorification of man, of his divine inheritance and birthright. ^Every
0750D15 man is God, if he but realised it, not the weak puling *4Jiva as he mistakenly
0760D15 thinks himself to_ be. $4. ^Every age has a tendency to_ depreciate
0770D15 itself and glorify an imaginary past. ^This obtains in literature,politics
0780D15 and religion. ^*Sankara everywhere emphasises that it is wrong
0790D15 to_ exalt the past at the cost of the present. ^He asserts that man can
0800D15 attain God at all times and places, and man is born to_ attain God
0810D15 and God is there to_ be attained. $5. ^*Sankara states that *3Brahma
0820D15 Vidya*0 is not some high and mighty or mystic cloudy thing, but as much
0830D15 a practical science as mathematics or physics and chemistry, wherein
0840D15 the result is bound to_ follow as surely and demonstrably if proper steps
0850D15 are taken. ^He lists four qualifications in his notes on the first
0860D15 *3Brahma Sutra*0 and he stresses that the last *4Mumukshutvam or an
0870D15 overwhelming desire to_ be freed from the ills of *4Samsara alone is
0880D15 enough to_ carry a man through even in the absence of the other qualifications.
0890D15 $6. ^*Sankara has in his *4Bhashya on the *5Vishnu Sahasranama*6
0900D15 given practical hints on the steps to_ be taken by every aspirant
0910D15 for attaining God. ^They are worth to_ be written in letters of gold
0920D15 and to_ be broadcast throughout the world. (Vide notes on the first Name
0930D15 Viswam). $7. ^*God is *5Tat doore tat antike*6 ^*He is poles distant
0940D15 unto the unspiritual, but "nearer than hands and feet" (Tennyson*'s *3Ancient
0950D15 Sage*0) unto the spiritual. ^The flow of spirit in man is natural
0960D15 and easy,but unfortunately the senses have broken the banks and have
0970D15 carried the waters in turbulance elsewhere. ^Dam the senses, introvert,
0980D15 look into yourself; the roaming spirit will return and flow naturally
0990D15 and instinctively in its old bounds. $8. ^*Sankara is contemptuous of the
1000D15 arm-chair *4pandits and philosophers who mistake scholarship for experience;
1010D15 the proof of a study of the *4Vedas lies in the realisation of God,
1020D15 Sankara is famous for his method of striking off *4Sutras-- short
1030D15 cryptic statements of his own. ^One such occurs in his introduction to
1040D15 the *5Brahma Sutras*6 *5Pasvadibhyascha Aviseshat*6. *4^Pandits are
1050D15 nowise different from animals. *5^*Avagatiparyantam Brahmajnanam*6--
1051D15 realisation
1060D15 of God or the divine nature of one*'s self is the *8summum bonum*9.
1070D15 $9. *5^Vedah vai anantah nityascha*6-- *4Vedas are infinite and eternal
1080D15 in the sense that all men can gain spiritual illumination at any
1090D15 time, and by doing so they add to the *4Vedas. ^In his notes on the *5Taittiriya
1100D15 Sikshavalli*6, a Sage, Trisanku, declares his self-realisation--
1110D15 that he has obtained a shining treasure and that he has been sprinkled
1120D15 with the nectar of immortality, \0etc. *5^*Iti Trisankor Vedanuvachanam*6.
1130D15 ^These are the words spoken by Trisanku who became *4Brahman,
1140D15 who realised *4Brahman immediately as a result of his knowledge that
1150D15 the self is one and indivisible. ^Like the declaration of Sage Vamadeva
1160D15 that he has attained the *8summum bonum*9 this *4Mantra portion
1170D15 of the *4Vedas seen by him, in the fashion that *4Rishis have seen other
1180D15 portions, lights up *5Atma Vidya*6 and asserts his attainment of
1190D15 it. ^It is stated herein that, "in the case of one who is very devoted to
1200D15 *5Nitya Karmas*6 enjoined by the *4Srutis and *4Smritis who is *4Nishkama--
1210D15 without desires and attachments, and who realises the supreme
1220D15 *4Brahman,-- such experiences of *4Rishis arise in him regarding the
1230D15 Self and other matters." $10. ^*Macaulay*'s ambition was to_ make his
1240D15 history of England as interesting as a novel and to_ displace the latest
1250D15 novels from the tables of ladies. ^*Sankara*'s aim was to_ make the
1260D15 proverbially most difficult *5Brahma Vidya*6 as easy and interesting
1270D15 as a fairy tale. ^From his *4Ekasloki to his other works running over
1280D15 a thousand verses, he has written for the *4Pamara "average man." as well
1290D15 as the most learned; from the easy *4Bhajan style of the *4Bhajagovindam
1300D15 to that_ of the difficult *5Sarva Vedanta Sara Sangraha*6.
1310D15 ^And what a wonderful style it is! ^Keen controversy and daily teaching
1320D15 had developed his conversational powers and these have fortunately been
1330D15 carried into all his works, instead of the stiff bookish manner of the
1340D15 pedants. ^And how modern it is! $^Persons acqiainted with the best writings
1350D15 all over the world will be struck by the fact that an author writing
1360D15 more than a thousand years back has invariably adopted the method
1370D15 of writing introductions to the works and to each chapter or canto, and
1380D15 of close analysis and summary. ^But for him, the *3Brihad Aranyaka*0
1390D15 would have remained "the huge tangled forest" which it literally means.
1400D15 $^And how selective he is! ^He omits the entire first canto and some verses
1410D15 of the Second canto of the *3Gita*0 and begins with a brilliant introduction
1420D15 to the portions where Krishna begins his teachings, whereas
1430D15 Madhusudana Sarasvati has wasted his splendid powers in finding hidden
1440D15 meanings in the portions so omitted by Sankara. ^Nor is it a cast-in-one-mould
1450D15 style. ^It is varied, plangent, partaking of the nature of
1460D15 the subject. ^It can aptly be compared to the Alwaye river lovingly touching
1470D15 Kalady, the place where he was born; the stones and shingles on
1480D15 its bed seem so near, but the deeper it is. "*5^*Prasanna Gambhiryam*6"--
1490D15 unfathomable depth made to_ appear so near by absolute clarity-- this
1500D15 is the first and foremost tribute paid by two of his commentators Padma
1510D15 Pada and Vachaspati Misra. $^Commentaries are expected to_ be
1520D15 written in the *(*4Tarkika-scholastic*) logical style, with many long drawn-out
1530D15 *5Avachchhedaka-Avachchhedyas*6. ^*Sankara has not written even
1540D15 one sentence in this vein. ^The hard and rigid frame of logic is the
1550D15 bedrock of the river throughout, but it is implicit everywhere, never appaprent.
1550D15 ^That crowning work in *4Advaita Polemics, the *3Advaita Siddhi*0
1560D15 by Madhusudana Saraswati, has been erected on sentences of Sankara
1570D15 and is nothing but the explication of the logic implicit in his works.
1580D15 ^*5Brahma Jnana*6 and the possession of the keenest intellect in India,
1590D15 with a complete grasp of the subject, have conferred a clarity and
1600D15 limpidness to the style of Sankara which is at once the admiration of
1610D15 his votaries and despair of his enemies. ^The style is workman-like in
1620D15 ordinary places; it is rhetorical as in the place in the *3Gita*0 and the
1630D15 *3Mundaka*0 where he describes *4Samsara, in passages like the
1631D15 exposition
1640D15 of the definition of *4Brahma as *5Satyam-Jnanam-Anantam*6 in the
1650D15 *4Taittiriya it is like some weighty but lucid pronouncement of the
1660D15 Privy Council; it rises to prose-poetry in describing God and *5Brahma
1670D15 Vidya*0. ^In Sankara, Sanskrit prose reached its acme of perfection.
1680D15 ^It is no exaggeration to_ state that the style of Sankara is easily
1690D15 the best prose style in the world, approached only by that_ of Plato
1700D15 and Newman. $^This then is the lasting and unforgettable service which
1710D15 Sankara has rendered to the world-- in placing on an unshakeable basis,
1720D15 what Aldous Huxley has aptly styled as "the Perennial philosophy,"
1730D15 the *4Advaitic doctrine of "*5Tat Tvam Asi*6--" you are *4Brahman.*#
        **[no. of words = 02009**]

        **[txt. d16**]
0010D16 **<*3SCIENCE AND SPIRITUALITY*0**> $*3^TRUTH*0 is man*'s perennial quest.
0020D16 ^Science is probing into the secrets of Nature, discovering its laws,
0030D16 and making its knowledge available to humankind, to_ be used for good
0040D16 or for evil. ^Man himself is a part of Nature, and the physical man,
0050D16 \0i.e., the body, senses and mind, is within the scope of scientific
0060D16 enquiry. $^The search, however, does not end here. ^Ever since the dawn
0070D16 of civilization, man has put to himself the vital and persistent questions:
0080D16 ^Who am I? ^Where have I come from? and where am I going? ^Physical
0090D16 nature is only a phenomenal world subject to constant change. ^There
0100D16 is another world, however, 'the kingdom within.' ^Inner world is subtle
0110D16 as distinct from the outer which is gross. $^My endeavour will be to_
0120D16 show that the two worlds are really one, as the Reality is one. ^The
0130D16 one witho0t the other is partial truth. ^To_ get the whole truth man
0140D16 must also be a whole and complete man, not merely a physical man. ^Science
0150D16 deals with the outer world and spirituality is concerned with the inner.
0160D16 ^To_ get a complete and integral picture of the whole truth, one
0170D16 must understand both. $^Newton found that the universe was orderly and
0180D16 perfectly balanced. ^On observing the speeds and movements of the planets
0190D16 round the sun and of the moons round the planets, Newton remarked that,
0200D16 if the speed of the planets were too high, they would escape the solar
0210D16 system. ^If the speed were too low, they would fall into the sun.
0220D16 ^He concluded: $*3^A most beautiful system... could only proceed from the
0230D16 counsel and dominion of an Intelligent and Powerful Being*0. $^The
0240D16 scientist may well ask: Did the same considerations of order and balance
0250D16 pertain to the world of living beings as well as to the world of celestial
0260D16 bodies? ^*Newton was certain that the answer was in the affirmative.
0270D16 $^Long before Newton made the above observation, *4Rishis (sages)
0280D16 in India were engaged in research into the inner Reality, 'the kingdom
0290D16 of God within us.' ^They were spiritual scientists who experimented
0300D16 on the life and thought of man and discovered cosmic laws. ^They studied
0310D16 the state of man in wakefulness, dreaming, dreamless sleep and *3Turiya
0320D16 Brihadaranyaka Upanishad*0 records that the great *4Rishi, Yajnavalkya,
0330D16 noticing the same phenomenon as Newton did, told Gargi: "Under
0340D16 the mighty rule of this Immutable, O Gargi, the sun and the
0350D16 moon are held in their positions; under the mighty rule of this Immutable,
0360D16 O Gargi, heaven and earth maintain their position; under the mighty
0370D16 rule of this Immutable, O Gargi, moments (*4Muhurtas), days and
0380D16 nights, fortnights, months, seasons and years are operated in perfect order.
0390D16 ^It (the *4Brahman) is the controller of all, the lord of all, the
0400D16 ruler of all,.... ^It is the protector of all beings. ^It (the *4Brahman)
0410D16 is the bank (or the bridge) which serves as the boundary to_ keep
0420D16 the different worlds apart, \0i.e., prevents them from clashing together.
0430D16 ^This is the power that_ dwells and rules in every thing, and is
0440D16 in its essence Consciousness." $^*Newton*'s observation and conclusion
0450D16 was an echo of what had been ascertained through and experienced by the
0460D16 *4Rishis during the *4Vedic period. ^On the controversy whether the
0470D16 universe is finite or infinite, Newton asserted that it is finite as God
0480D16 alone is infinite. $^In *3Aitareya Upanishad*0, it is stated: "All
0490D16 Gods, all elemental substances and all organic beings-- all this is
0500D16 guided by consciousness, grounded in consciousness; by consciousness this
0510D16 universe is governed; consciousness is its foundation, consciousness
0520D16 is *4Brahman." ^*Gods here are the various forces and aspects of divine
0530D16 power operating in the universe. $^In his book *3Science and the
0540D16 Modern World*0, Whitehead asked; "^What is the status of the enduring
0550D16 stability of the order of Nature?" and he said: $"^There is the summary
0560D16 answer, which refers Nature to some greater Reality standing behind
0570D16 it. ^This Reality occurs in the history of thought under many names. ^The
0580D16 absolute *4Brahman, the Order of Heaven, God." ^The author speaks
0590D16 of a wider evolution beyond nature itself, and within which the nature
0600D16 is but a limited mode. ^To this, however, I shall come later. $^To the
0610D16 same effect, speaks James Jeans in his book, *3Mysterious Universe.*0
0620D16 ^He says that the universe shows the evidence of a designing or controlling
0630D16 power that_ has something in common with our own individual minds....
0640D16 (and that) we cannot claim to_ have discovered more than a very faint
0650D16 glimmer of light at the best. $^While in the seventeenth century Newton*'s
0660D16 basis of observation was the solar system and cosmology and the
0670D16 law of universal gravitation, scientist Julius Adler in the twentieth
0680D16 century was engaged in research into the nature of unicellular Bacilli
0690D16 (\0A.E. colicell), size one micrometer (1,000th of a millimeter)
0700D16 wide and twice as long. ^He found that this one-cell organism felt attracted
0710D16 by, and moved towards, certain chemicals, while it was repelled by,
0720D16 and moved away from, other chemicals. ^The scientist during his research
0730D16 extending over 15 years could not discover the reason for this phenomenon.
0740D16 ^He described it as a mystery. ^Wherefrom did this least-developed
0750D16 organism acquire the capacity to_ choose, the power to_ decide, in
0760D16 favour of or against the substance presented to it? ^The *4Upanishadic
0770D16 sage would say that the essence of *4Brahman is consciousness. $*4^*Brahman
0780D16 pervades the entire creation. ^Each part partakes of the quality
0790D16 of the whole. ^For the sage the answer was on the surface. $^In the
0800D16 seventeenth century Francis Bacon had reached the conclusion: "^It is
0900D16 certain that all bodies whatsoever, though they have no sense, yet they
0910D16 have perception, for, when one body is applied to another, there is
0920D16 a kind of election to_ embrace that_ which is agreeable and to_ exclude
0930D16 or expel that_ which is ingrate...." $^The problem is to_ be appreciated
0940D16 in the background of the vastness and the littleness in the universe.
0950D16 ^*Whitehead truly remarked: the astronomers say, how big is universe
0960D16 and the chemists and biologists tell us, how small it is. $^The closest
0970D16 planet is 36,000,000 miles distant from the sun, and the farthest more
0980D16 than 3,500,000,000 miles. ^Distance of earth from the sun is 93,000,000
0990D16 miles, the sun moves through space in the milky way. ^The milky way
1000D16 (galaxy) itself is in motion. ^The sun participates in the rotation of
1010D16 the milky way. ^The temperature at the centre of the sun is several million
1020D16 degrees. ^The sun is one of the countless billions in the milky
1030D16 way. ^And there are millions, perhaps billions, of such galaxies. ^The nearest
1040D16 star *3alpha gentauri*0 is 25 trillion miles away = 4.3 light years
1050D16 distant. ^The most distant galaxy in the universe is 8 billion light
1060D16 years from the earth. ^It was identified in 1975. "^By space the universe
1070D16 encompasses and swallows me as an atom; by thought I encompass it," so
1080D16 said Pascal. ^Man is really an insignificant atom in this vastness, yet
1090D16 he has an incredibly great potentiality. $^As to the littleness, each
1100D16 element consists of minute molecules which are composed of minute atoms.
1120D16 ^Every atom has an electron (negatively charged), proton (positively
1130D16 charged) and neutron. ^Scientists tell us that the nucleus may be compared
1140D16 to the sun and electrons to the planets circulating round the sun.
1150D16 ^There is a constant whirl of electrons in the atom. ^The year 1932, described
1160D16 by scientists as *8annus mirabilis*9, saw the first splitting of
1170D16 the nucleus made by artifically accelerated particles. $^Thus we see innature
1180D16 movements throughout the universe and constant change-- creation, growth
1190D16 and death (\0i.e. from seed to tree to fruit and to seed again).
1200D16 ^But behind all these changes and mutations there is stability, regularity,
1210D16 and precision. ^In God*'s scheme there is no element of chance and
1220D16 uncertainty. "^*God does not play dice" was the firm belief of Einstein.
1230D16 ^The physical laws operating on the earth are identical with those
1240D16 operating in every part of the solar system and indeed in the entire
1250D16 universe. ^All things, great and small, are subject to fixed laws. ^The
1260D16 stability, certainty and precision indicate one Maker of the laws. ^If
1270D16 there had been different makers and different laws, there would have been
1280D16 chaos and confusion. ^The universe would not have been created, and
1290D16 even if created, would not have survived. $^A close analogy is a screen
1300D16 in a film show. ^The persons and scenes on the screen change
1301D16 but the screen
1310D16 remains unaltered. ^While we see the persons and scenes, we don*'4t see
1320D16 the screen. ^But without the screen the film cannot be seen. ^Scenes and
1330D16 figures keep on shifting, appearing and disappearing: the substratum
1340D16 remains the same. ^There is the unity, one-ness, behind the universal
1350D16 change. ^There must be one author, designer, planner, controller, indeed
1360D16 one Intelligence and Consciousness in the universe. ^The movement
1370D16 in the universe and God*'s relation to it is best illustrated by the *4Upanishadic
1380D16 text: **[Sanskrit Verse**] "all this, whatever moves in
1390D16 this Universe, including the Universe itself moving, is indwelt or pervaded
1400D16 or enveloped or clothed by the Lord..." ^The word *[1Isha*] connotes
1410D16 Ruler also. $^In passing, I might refer to the concept of *5Nada
1420D16 Brahman*6, the power of sound which is *4Brahman*'s power. ^The
1430D16 Greek philosopher, Phythagoras, stated that the pitch of notes depends
1440D16 on the rapidity of vibrations. ^It was also stated that the planets move
1450D16 at different rates of motion. ^He concluded that the planets make sounds
1460D16 in their motion according to their different rates and that, as all
1470D16 things in nature are harmoniously made, the different sounds must harmonise.
1480D16 ^This is the origin of the theory of the harmony or music of the
1490D16 spheres. ^The word "*4Om" in *4Upanishadic literature is the highest
1500D16 symbol of *5Nada Brahman*6. $^It is interesting to_ study the evolution
1510D16 of man and his future in this evolution. ^In *5Mundaka Upanishad*6 the
1520D16 process of evolution is thus described: $*3*4^*Brahman grows by His
1530D16 energy at work and then from Him is Matter born, and out of Matter life,
1540D16 and mind and truth and the world*0. $^Energy is the first step in
1550D16 creation, the second is matter. ^The 'world' in this context means different
1560D16 planes of consciousness. ^Thus the order in evolution is energy,
1570D16 matter, life, mind, truth and different planes of consciousness and after
1580D16 the highest level, immortality. ^How beautifully the *4Upanishad describes
1590D16 the various stages of evolution. ^Scientific discoveries take us
1600D16 upto the stage of mind because the scientific methods are limited to the
1610D16 application of the mind and the senses. ^Truth cannot be discovered
1620D16 merely by resort to methods applicable to science alone; upto a certain
1630D16 stage, there is close correspondence between what has been discovered by
1640D16 the scientist and that_ declared by the written text of the *4Upanishad.
1650D16 $^It is now acknowledged that energy is the source of the universe.
1660D16 ^Moreover, various energies are convertible into each other. ^Heat can
1670D16 be converted into electricity and *8vice versa*9. $^*Einstein enunciated
1680D16 the formula: **[formula**] $^In this formula, E stands for energy, 'm'
1690D16 for mass and 'c' is equal to the speed of light \0i.e., 1,86,000 miles
1700D16 per second. ^Energy is convertible into matter and possesses mass also.
1710D16 ^In the sun matter is converted into energy and on the earth energy
1720D16 is converted into matter. *4^*Brahman is the primeval source of energy.
1730D16 ^It is also acknowledged that from inorganic matter life was evolved.
1740D16 ^Thus Matter became the source of life and life in the course of evolution
1750D16 developed mind. $^According to the scriptures, the level of consciousness
1760D16 of an average man is not ultimate. ^There are several planes of
1780D16 consciousness ultimately leading to complete unity with *4Brahman, merging
1790D16 in the source itself. $^According to the *4Upanishads the universe
1800D16 is but an emanation from and part of *4Brahman Itself.*#
        **[no. of words = 01945**]

        **[txt. d17**]
0010D17 **<*3Keeping alive the sacred flame*0**> **[begin leader comment**] $^"I
0011D17 swore to_ save
0020D17 fire from the sin of forgetiulness," writes the poet, Keki Aruwala.
0030D17 ^This is precisely the threat hanging over the followers of Zarathushtra
0040D17 today. ^How this 3,000-year old religion could be explained to
0050D17 young in 20th-century terms was one of the major issues discussed at the
0060D17 five-day Third World Zoroastrian Congress. its theme was: "the Zoroastrian
0070D17 community in a changing world. **[end-leader comment**] "^All
0080D17 of you who have come from abroad will put forward dangerous theories in
0090D17 support of conversion and destroy our community." the delegate from Chicago
0100D17 who was confronted with this accusation by a cousin was most upset,
0110D17 especially because she was going to_ speak out strongly *3against*0
0120D17 conversion. "^What we in this community suffer from is an acute deficiency
0130D17 of cool-headed communication," she said sadly. $^The Zoroastrian
0140D17 Congress in Bombay was held to_ establish communication between Zoroastrians
0150D17 spread across India and the globe. ^For no one more than the
0160D17 Zoroastrians has realised that, if they don*'4t hang together, they shall
0170D17 all hang separately. $^Under the vaulted dome of Bombay*'s historic
0180D17 Cowasjee Jehangir Hall, watched over by a benign *8Asho Farohar*9,
0190D17 the winged symbol of their ancient faith, crowding into the main chamber
0200D17 and overflowing from the galleries, 1400 delegates from India, Iran,
0210D17 America, Canada and the United Kingdom absorbed the scholarship
0220D17 of the main speakers and took note of the many suggestions which came
0230D17 from the floor at "workshop" time. $*<"*3No Controversies*0"*> $^For
0240D17 long months the orthodox had fought against the holding of the Congress,
0250D17 afraid that the discussion of controversial issues would threaten
0260D17 their bastions. $^They need not have worried. ^The one session devoted
0270D17 to these questions showed that the Establishment was alive and quite well,
0280D17 thank you. ^After all, this was not a meeting of Bombay Parsis.
0290D17 ^It was the *3World*0 Zoroastrian Congress and issues which bring blood
0300D17 to_ boil here don*'4t really touch Zoroastrians living elsewhere.$^For
0310D17 instance, we were told that in many places abroad-- unlike in India--
0320D17 a Parsi woman married to a non-Parsi had as much right to_ bring
0330D17 up her children as Zoroastrians as a Parsi man married to a non-Parsi,
0340D17 that "outsiders" are allowed into fire temples in Iran. ^And elsewhere
0350D17 (except for Zanzibar which has an *7agiari), there are neither fire
0360D17 temples nor towers of silence, so the issue of entry into them simply
0370D17 doesn*'4t arise. ^Conversion too was drowned in "*7nays" as speaker after
0380D17 speaker argued that numbers weren*'4t as important as a distinctive
0390D17 identity. $^All this would not have been surprising coming from those
0400D17 pillars of tradition-- the middle-aged and over. ^But many of the speakers
0410D17 from the audience were young and it was inspiring to_ see how well
0420D17 informed they were, how articulate and how definite in what they wanted
0430D17 and hadn*'4t been getting all along-- correct information about Zoroastrianism
0440D17 and an inspiring spiritual leadership. (^Could the organisers
0450D17 of the Congress not find a single Parsi below 35 worthy enough to_ present
0460D17 a paper from the point of view of youth?) $^The decline of priests
0470D17 was given first priority in the list of subjects discussed. $^The Zoroastrian
0480D17 priest today lives in a squalor which his august, venerated,
0490D17 influential forefather in the court of King Jamshyd could never have
0500D17 dreamt of. ^The economic decline of the Parsis today has told directly
0510D17 on the decline of the priests. ^The decline-- in both number and standard--
0520D17 of the priests is Culprit \0No. 1 in the younger generation*'s
0530D17 loss of faith. $^What is the remedy? ^First among the suggestions put
0540D17 forward by both the priests and laity was the economic uplift of the
0550D17 *7mobeds (priests). ^If there*'1s no money in the job, no one of any
0560D17 calibre is going to_ take it. $^There should be a substantial central fund
0570D17 for training and then subsidising priests. ^Every Zoroastrian should
0580D17 contribute annually to the fund. ^Present rates for ceremonies, which
0590D17 are disgracefully low, should be periodically revised. ^As in any other
0600D17 job, give priests provident fund and medical and educational benefits.
0610D17 $^Once the priestly task becomes economically self-respecting, better,
0620D17 dedicated men will be drawn to it and automatically the priesthood will
0630D17 regain the veneration of the *7Behdins (laity). ^Such schemes would
0640D17 also tackle the acute shortage of priests. ^In 1874 there were 865 priests
0650D17 for the 48,000 Parsis of Bombay, today there are 250 priests for
0660D17 the city*'s 65,000-strong community. ^At least in Bombay, you can get
0670D17 a priest. ^The fire temples in other Indian cities are finding it impossible
0680D17 to_ replace priests who have died or left. ^Abroad, men of the
0690D17 priestly class (*7Athornam)-- who have been trained for priesthood
0700D17 but pursue other professions-- work as "part-time *7mobeds" helping
0710D17 out with *7navjotes, marriages and other ceremonies. *<*3No Books,
0720D17 No Zoroastrians*0*> $^As the community scatters, the threat may not
0730D17 be so much "No *7mobed, no Parsi," as "No books, no Zoroastrians".
0740D17 ^How can a Parsi parent in, say, Montreal, cut off from co-religionists
0750D17 and surrounded by an alien culture, teach his childeren to_ keep
0760D17 the faith of his forefathers?
0830D17 $^There have to_ be books. ^Books which explain this
0840D17 ancient religion in 20th-century terms. ^Books steeped in learning yet
0850D17 readable, books which are not bigoted for those no one, certainly not
0860D17 the young, will accept. $^*Zoroastrianism can stand on its own, it doesn*'4t
0870D17 need bigots. ^In it one can find the answers to sciences which
0880D17 are only being named in this century. ^*Zarathushtra, 3,000 years ago,
0890D17 taught that we cannot pollute the environment and expect to_ remain untainted
0900D17 ourselves. ^Nothing that_ Zarathushtra taught has been overthrown
0910D17 by Darwin & \0Co. ^There is irrefutable proof that Zoroastrianism
0920D17 influenced other religions in their theories of Heaven and Hell. ^Proof
0930D17 also that Zarathushtra first enunciated the concept of ethics. ^But
0940D17 the books on Zoroastrianism must give the proof along with the claims.
0950D17 $*<*3A Standard Text*0*> $^This was accepted by the Congress as
0960D17 a task which would have to_ be tackled at once-- the preparation of a
0970D17 standard, authoritative work on Zoroastrian teaching-- accomplished by
0980D17 a group of scholars familiar not only with the language of the Avesta
0990D17 and other relevant texts, but also with the traditions prevalent at the
1000D17 time in which they were written. $^*Zoroastrian scholar Piloo
1010D17 Nanavatty showed how the sublime can be made into the ridiculous by incorrect
1020D17 translation-- for instance, the phrase *8Guesh Urva*9 is invariably
1030D17 literally translated as "soul of the cow", whereas the translation
1040D17 should state not the imagery but its meaning-- the "soul of
1050D17 creation". ^Or take the phrase *8Genao Ahura Mazda*9 which is literally
1060D17 translated as the "women of Ahura Mazda; in the context it actually
1070D17 means "the feminine powers of creation of Ahura Mazda". $^For
1080D17 children there should be books with stories from the epic *3Shah Nameh*0,
1090D17 from the life of Zarathushtra, from the history of the Persian empires.
1100D17 ^They should be interesting enough for non-Parsis also to_ want to_
1110D17 buy. ^This will help the Parsi child to_ get the psychologically essential
1120D17 acceptance of his peer group in school. ^During the Congress an
1130D17 excellent film on the times of Zarathushtra was shown. ^There should be
1140D17 more like it. $^The message came home loud and clear during the Congress
1150D17 that Zoroastrianism would have to_ once again become a living faith
1160D17 for its followers, if it-- and they-- is to_ survive. ^That the moral fibre
1170D17 which sustained the community through centuries would have to_ be woven
1180D17 into a stronger and more tangible fabric. ^But today*'s generation
1190D17 is hardly willing to_ pray. ^How then do you expect them to_ pray in a
1200D17 language they can*'4t even understand? $^A plea was made to_ make available
1210D17 more translations of the *3Avesta*0. ^Translations which would preserve
1220D17 the depth and the lyrical beatuy of the original. "^But," cry the
1230D17 purists, "the power of our prayers is as much in the vibrations created
1240D17 by their sonorous intonation as in their compelling language." ^As
1250D17 always the answer lies in the golden mean. ^Let the prayers be chanted
1260D17 in the original, certainly during ceremonies, by priests trained to_
1270D17 chant them in the proper form. ^For our daily spiritual needs let us pray
1280D17 in the language we understand. $^More important, let children be constantly
1290D17 reminded of the tremendous symbolism in the wearing of the *7sudreh
1300D17 (the sacred vest) and the *7kusti (the sacred thread). ^They are
1310D17 more than symbols, they are a tradition. ^And to_ abandon tradition-- in
1320D17 its broadest sense-- would be fatal for a community that_ is fighting desperately
1330D17 to_ preserve its identity. *<*3Not By "*7Dhansak" alone*0*>
1340D17 $^The scholarly, patriarchal Dastur Minocher-Homji, in flowing robes
1350D17 and honorific *4shawl, waggled his finger and chastised the audience:
1360D17 "^Today, my dear brothers and sisters, the only heritage we Parsis know
1370D17 is the Hotel Heritage." ^It made people laugh, but hopefully it
1380D17 also made them think. $^Certainly Parsis need to_ know that there is more
1390D17 to their heritage than eating *7dhansak on Sunday afternoons. ^*Zarathushtra
1400D17 never commended asceticism. ^He preached that spiritualism
1410D17 and materialism are not mutually exclusive. ^But he certainly didn*'4t
1420D17 preach materialism to the exclusion of spirtualism. ^The prosperity of
1430D17 the Parsis has never been tainted, has always been admired, onle because
1440D17 of their adherence to that_ *8raison d*'3etre*9 of zoroastrianism--
1450D17 *8Humata, Hukta, Hvarashta*9. ^If they abandon this heritage of Good
1460D17 Thoughts, Good Words, Good D e e d s, the Parsis may continue
1470D17 to_ prosper but they can no longer hope to_ be admired. $^Today some of
1480D17 the best Zoroastrian scholars are non-Zoroastrians. ^Why? ^Religious
1490D17 scholarship must again be given the same intellectual stimulation as other
1500D17 research. ^As fiery Khojaste Mistree pointed out-- Christianity,
1510D17 Islam, Hinduism wouldn*'4t be in business if they didn*'4t have religious
1520D17 scholarship. $^Naturally the Third World Zoroastrian Congress
1530D17 would be expected to_ establish permanent links between far-flung pockets
1540D17 of Zoroastrianism. ^A World Zoroastrian Association could periodically
1550D17 collect and distribute reports to its member bodies, collect
1560D17 social and economic data of differnt Zoroastrian communities, keep
1561D17 a record of Zoroastrian studies all over
1570D17 the world and establish a centre itself for research into the religion.
1580D17 ^It could be custodian of a central fund of charities. ^It could plan
1590D17 and finance a stock of books, tapes and films. ^In short, it could do
1600D17 plenty. ^And it would have to_ do so fast. $^Most important, at the World
1610D17 Zoroastrian Congress one could sense the community*'s realisation
1620D17 that it wasn*'4t enough to_ organise a Congress, it wasn*'4t enough
1630D17 to_ extol the great religion, it wasn*'4t enough to_ thunderously applaud
1640D17 every mention of past achievement. ^The momentum generated by the
1650D17 Congress would have to_ be grasped and perpetuated by smaller action
1660D17 groups developing the suggestions flung out from dais and floor. $*<*3Words,
1670D17 Words, Words*0*> $^On the last day, one of the speakers from
1680D17 the \0USA told a story of a convention of cockroaches which met to_
1690D17 counter the threat of being wiped out by Man. ^After many grandiose
1700D17 speeches, it was decided that the only solution would be to_ transform themselves
1710D17 into grasshoppers and thus be able to_ escape faster. ^The resolution
1720D17 was wildly cheered. ^But one puny cockroach had the temerity to_
1730D17 ask how this could be done. ^The chairman shot back: "^We are only the
1740D17 policy-making body, we shall leave implementation to lower levels!" $^The
1750D17 Zoroastrians can*'4t afford to_ ignore the message of this story. ^Their
1760D17 fire was lit 3,000 years ago. ^It burned as proudly in humble
1770D17 mountain hideout as in splendoured court. ^It survived the sword of
1780D17 Arab conquerors and the tempests of the Arabian Sea. ^The flame has
1790D17 raged through generations and fired some of the greatest names in history.
1800D17 ^There could be no greater insult to the memory of those
1810D17 who were inspired by it, sacrificed all they had for it, were slain
1820D17 for it, than to_ let the flame die out only because of indifference.
1830D17 $*<*3WAS THE CONGRESS A TRIUMPH FOR TRADITION?*0*> ^As the community
1840D17 scatters, many of the old taboos are being cast aside. ^There are
1850D17 1,00,000 Parsis in India, of whom, 70,000 are concentrated in and
1860D17 around Bombay. ^There are about 4,500 Parsis in Karachi. ^*Iran has
1870D17 1,800 Zoroastrians settled in Teheran, Kerman and Yezd. ^About
1880D17 4,000 (both Parsis and Iranis) may be met across Canada and the \0USA,
1890D17 the largest concentration (350 families) being in the Toronto
1900D17 area.*#
        **[no. of words = 02026**]