PRECEPTORS OF ADVAITA CONTD PART 231024 K RAJARAM IRS Every moment of His Holiness’s life is spent in the service of Ādi Śaṅkara, in conveying the Great Master’s all-comprehensive and soul-saving message to the people at large. With a (...?) to remind the people of Śrī Śaṅkara and his spiritual (.....?), His Holiness has been causing Sankara Memorial Maṇṭapas to be constructed during the last few years, at important places of pilgrimage. The first to be so constructed is the one at Ramesvaram(?), After participating in the *Kumbhābhiṣekam* of Śrī Bangaru Kāmākṣī at Tañjāvūr on the 7th of April 1963, the Āchārya proceeded to Rameśvaram for the consecration of the (....?) Sankara Memorial Tower there. The consecration ceremony took place significantly on the Śankāra Jayanti Day, the 28th of April. As the day dawned, the Āchārya accompanied by Śrī Jayendra Sarasvatī Svāmī, went to the temple of Śrī Rāmanātha and performed the *pūjā* himself. After the *pūjā,* he proceeded to the newly constructed Śaṅkara Maṇṭapa for the *Kumbhāhiṣekam* ceremony. The sanctified waters in the *Kalaśas* were taken out in procession. The Āchārya himself accompanied, tanning the *Kalaśas* with specially prepared *chāmaras.* After Śrī Jayendra Sarasvatī Svāmī had performed the abhiṣeka to the five *Kumbhas* adorning the dome of the tower, the Āchārya entered the shrine and performed *pūjā* in sequence to Śrī Hanumān, the twelve Jyotir-liṅgas, the Dakṣiṇā-mūrti-Yantra, and Ādi-Śaṅkara and his four disciples; finally, he consecrated the image of Śrī Sarasvatī in the Sarasvatī Mandira attached to the main shrine just behind the Maṇṭapa. The entire Memorial is a graceful structure with representations of holy sages and preceptors whose sight would bring back to one’s memory the unique grandeur of India’s culture. As one rises from the Agni-tīrtha after a sanctifying bath, one beholds the Memorial Tower and the various features thereof. Each aspect elevates the mind of the onlooker. The central figure of Śrī Ādi Śaṅkara surrounded by his disciples impresses the pilgrim as representing all that is best and noblest in India’s heritage.
In connection with the *Kumbhābhiṣekam,* a *sadas* was held that night. Addressing the audience, the Āchārya explained the significance of the installation of Śrī Ādi Śaṅkara. With a smile, he observed in a lighter vein: “Śrī Ādi Śaṅkara was a wandering Āchārya moving quickly and frequently from place to place. He had travelled throughout this sacred country. Today Śrī Ādi Śaṅkara has assumed a fixed seat in Rāmeśvaram, the *dakṣināmnāyakṣetra,* the southern-most *dhāma* of all the *dhāmas* of Bhāratavarṣa. To the four corners of India he carried his message; but from today onwards the people of India from all over will be coming to him at Rāmeśvaram, and alter touching his *Pādukā* placed in front of the Maṇṭapa, will receive the message and inspiration from him.” The Āchārya thus gave the reason why Rameśvaram had been chosen as the first place lor the installation of Śrī Ādi Śaṅkara. There is the shrine of Añjaneya built in front of the Maṇṭapa. After adoring Śrī Añjaneya, one worships the twelve Jyotir-liṅgas which Ādi Śaṅkara himself had worshipped at the respective *dhamas* in the country. The Śrī Rāmanātha Sotu Liṅga (? or Setu Liṅga) has been appropriately installed as the first of the twelve Liṅgas. One then comes to the shrine on the top adorned by the Image of Ādi Śaṅkara and the representations of his four disciples. The Śaṅkara Image is placed on a high pedestal so that every person who takes a dip in the Agni-tīrtha would have Śaṅkara’s *darśava* when he turns back to the shore. The result of this *darśana* would be, as pointed out by the Āchārya, that through Śrī Śaṅkara’s grace one could get rid of nescience and gam the plenary wisdom. Tiruviḍaimarudūr, also called Madhyārjuna, is a notable place of pilgrimage connected with Ādi Śaṅkara’s *dig-vijaya.* When Śaṅkara visited this place, he desired that the Mahāliṅga at the temple should itself declare the truth of Advaita so that the doubt in regard thereto lingering in the minds of some people might bo dispelled. In response to the Jagadguru’s prayer, the Lord Śiva appeared out of the Mahāliṅga, raised the right hand, and proclaimed the truth of Advaita three times thus: *‘satyam advaitam; satyam advaitam; satyam advaitam.’* Our Āchārya wished that this greatly significant incident should be adequately represented in sculpture so that people would easily remember it. A *Vimāna* over the entrance of the local Śaṅkara Maṭha was put up, and within it were installed sculptured figures of the Mahāliṅga with the right hand raised and of Ādi Śaṅkara with palms joined. In the central courtyard of the Maṭha a shrine was constructed and in it was installed Śaṅkara-pādukā. Our Āchārya accompanied by Śrī Jayendra Sarasvatī Svāmī participated in the *Kumbhabhiṣekam* of this new Memorial, which took place on the 5th of December 1963. A special feature of the ceremony was the *archana* performed to the *Pādukā* with 108 laced shawls, which were subsequently presented to the *paṇḍitas.* In the Śrī Maṭha at Kāñchī, a new sixteen-pillared hall was constructed, and therein were installed the Images of Ādi Śaṅkara and his four disciples, and the Guru-pādukā. The Āchārya arrived at Kānchī on the 26th of February 1964, after a tour of the southern districts. On the next day, the 27th of February, the consecration ceremony was performed. At Kanyākumārī, the land’s end, where the eternal virgin Mother presides, a Memorial Mantapa for Śaṅkara was built. The *Kumbhābhiṣekam* for this was performed on the 31st of May, 1964. Śrī-Śaila. the Holy Mountain, in Andhra Pradesh is one of the most sacred Śiva-sthalas. We have already referred to the visit of our Āchārya to this place in 1934 during his *vijaya-yātrā,* and to the fact that Ādi Śaṅkara had also visited it. A fitting Memorial Maṇṭapa for Śaṅkara has been built there. And, our Āchārya went to Śrī-Śaila in March 1967 for the consecration ceremony. Arriving there on the 8ih of March, the Āchārva and Śrī Jayendra Sarasvatī Svāmī had their bath in the sacred Pātāla-gaṅgā, and thereafter *darśana* of Śrī Mallīkārjuna Mahāliṅga and Śrī Bhramarāmbikā in the temple. On the 9th of March, which was Mahā-śivarātrī, Ekādaśa-rudra-homa was performed. The *Kumbhābhiṣekam* of the Śaṅkara-Maṇṭapa took place on the 22nd of March, 1967. At Rishikesh (*Ṛṣikeśa*) near Lakṣman Jhula, where the Gaṅgā descends to level-ground, a temple for Śrī Śaṅkara has been constructed. This was consecrated on the 14th of May 1967, the Śaṅkara Jayanti day. At Kurukṣetra, the Images of Śrī Śaṅkara and of the Gitopadeśa have been installed. Among the other places of pilgrimage where arrangements are in progress for Śaṅkara-Memorials are Trayaṃbaka where the Godavarī has its source, Prayāga where there is the confluence of the Gaṅgā. the Yamunā, and the invisible Sarasvatī, and Badarī on the Himalayas where Nara and Nārayana observe perpetual *tapasya* for the welfare of the world. The following words of the Āchārya bring out clearly the supreme importance and value of Śrī Śaṅkara and his message to India and the world *:* “There is no *avatāra* greater than Āchārya Bhagavatpāda. Even from childhood he travelled throughout the land, from the Setu to the Himalayas, from Rāmeśvaram to the Himalayas, and established the six faiths. If one wishes to know the real truth, one should study the Āchārya’s works. There is no country where the Āchārya’s commentaries are not known. Is it possible to measure his greatness? His fame has been sung even in stone. The spade of the archaeologists has unearthed in the far-eastern countries several precious inscriptions. In them there is reference to ‘Bhagavān Śaṅkara.’ The following verse is from one of those inscriptions.” *niśśeṣa-sūri-mūrdhāli-mālā-līḍhāṅghripaṅkajāt.* The meaning is: ‘the seekers of the truth all over the world bow their heads before Śaṅkara. Their bowed heads are like the bees that do not wish to leave the tender lotus-feet of the Master. The heads of all the wise ones, the realized souls, in the world have found a harbour at the holy Feet.’ Thus the inscription.” During the period of the Āchārya’s stay in Kāñchī in 1953-57, his second visit to the city 1957-59, and in subsequent years, several foreigners—scholars and savants, spiritual seekers and religious leaders, exponents of the Arts and even diplomats—have had interviews with the Āchārya, thereby gaining first-hand knowledge of the immortal tradition of India. What Professor Milton Singer, of the University of Chicago, said after meeting the Āchārya in 1955, expresses precisely the feeling of all those from abroad who have had the privilege of conversing with the Great One. This is what the Professor said: “Before I went to India I had heard and read much about the great ‘soul force’ of its holy men and saints, but I had assumed that this was something in the ancient past. And it was not until I had met Śaṅkaracharya that I realized it was still a part of the living force of Hinduism to-day”. In his book, *The Lotus and the Robot,* the well-known writer Mr Arthur Koestler records his impressions of a meeting which he had with the Āchārya in 1959, and speaks in glowing terms of the smile that transformed the Āchārya’s face into that of a child: “I had never seen a comparable smile or expression; it had an extraordinary charm and sweetness”. Mr Arthur Isenberg of the United States of America, reminiscing about the evening which he had the privilege of having with the sage of Kāñchī, speaks about “*his eyes, which looked at me with a mixture, or rather a fine blending, of intelligence, kindliness and compassion* , while at the same time somehow reflecting a most gentle sense of humour”. He further says, “I had the definite sensation of being in the presence of a man thoroughly at peace with himself, a sage. This impression grew to conviction during the course of the three and half hour conversation that night on 20th April, 1959”. Regarding the manner of the Āchārya’s conversation, he writes, “Almost from the start I was impressed by a most remarkable habit which the Āchārya practises. Not only does he never interrupt a question (which would be remarkable enough!) but he invariably pauses about a minute or more before answering. His reply, when it comes, clearly shows that it was preceded by reflection: it is invariably concise and to the point.” Miss Eughina Borghini, of Buenos Aires, Argentina, who was among those who attended the first Āgama-Śilpa-Sadas at Iḷaiyāttaṅguḍi in 1962, has this to say about our Āchārya: “I consider the day I first saw His Holiness as a day of great fortune in my life. I consider that in him Jesus has come again into this world. He is an image of love. From the moment I saw him, the light of his grace gave me maturity to understand clearly some of the aspects of spiritual life and religious teachings. His Holiness lives just like Jesus, homeless and devoted to a life of renunciation, and with his contemplation, worship, penance, and teachings working for the welfare of mankind. I shall bow at his feet and be always adoring him.” Dr Albert B. Franklin, the U. S. Consul-General in Madras, saw the Āchārya for the first time in the Madurai Mīnākṣī Temple during the *kumbhābhiṣekam* in 1963. In these striking words he records what he saw and the deep impression it made on his mind: “A stir in the central portion of the temple yard before the gilded Vimanam under which the Goddess Meenakṣi is henceforth to stay, attracted our attention. The V.I.P’s. in that area parted respectfully to let an old man with a beard and a long stick come through. He approached the ladder leading to the top of the Vimanam. It was the Sankaracharya. The old man approached with halting steps, his head turning from side to side as if he wanted not to miss any detail of his surroundings. Who was he? He has a name, he has a dwelling place, he has an age, but in fact, he is every man and he is as old as man’s ponderings. He is the man of faith who has given away all that he had and follows only his faith. *He is symbol of that renunciation which is at the heart of all religions, and which Christ himself demanded when asked by the rich young man “What must I do to be saved?”* So, here, at this time, in the temple, he is more than the most highly placed of the V.I.P. guests. With a vigour surprising in so old a man, he seizes the railing of the ladder in a long fingered, bony hand and rapidly climbs seven or eight rungs to a point from which he can reach the top of the Vimanam with his stick. He remains, a central figure throughout the ceremony”.[13] <https://www.wisdomlib.org/hinduism/book/preceptors-of-advaita/d/doc62924.html#note-e-32998> We reproduce below the report of an interview which a British author and a French savant had with the Āchārya on the 26th of February 1958, in Madras, as a typical illustration of such meetings: “The time fixed for the interview was 9 p.m. Sir Paul Dukes arrived at His Holiness’s camp at Thyagarayanagar at 8-30. He was conducted to the place of the interview which was an open space beneath a row of palms. There was a spread of hay whereon in the centre was placed a wooden plank which was to serve as the seat for His Holiness. Struck by this, for him, unusual situation, Sir Paul remarked that this was a romantic setting for the new experience which he was looking forward to. Presently, the Frenchman, M. Philippe Lavastine, arrived escorted by a few Indian friends. He seemed evidently moved at the prospect of meeting a great scholar-saint. “It was a little past nine. Our attention was drawn to the direction from where a mild torch-light flashed. His Holiness was coming slowly, with those unself-conscious steps which are uniquely his. About half a dozen devotees who were following him stepped back, as His Holiness sat on the wooden plank, asking the group that was waiting for him to sit down, by a graceful gesture of hand. The two guests sat at a short distance from His Holiness, with the interpreter in between them. The stage was now set for the interview. “Sir Paul Dukes was the first to be introduced, as the author of two books whose titles are *The Unending Quest, and Yoga for the Western World.* His Holiness asked Sir Paul as to what he meant by the unending quest. The Englishman said that in his own case the quest had not ended yet. In the case of the average Westerner, he added, it is thought that the quest ends once a particular church was accepted. Sir Paul’s view was that this was not so. Explaining the meaning of the *unending quest* , His Holiness observed: ‘If the quest is external, there would be no end to it. It would be like the quest after the horizon—a hallucination. If the quest is inward, then it would end with the discovery of the true Self. In a sense, even this latter quest may be said to be unending in that its object is infinite’. “The Frenchman was then introduced as one interested in the study of our temples and the *purāṇas* in connection with his researches into the institution of kingship. M. Lavastine himself explained what his central problem was. In ancient times the temporal and the spiritual were united in the institution of kingship. There was no division of the secular from the sacred. Probably, most of the ills of the modem world are traceable to this division which now obtains. The French scholar thought that a study of the history of the South Indian temples might throw light on the question of the relation between temporal power and spirituality. “His Holiness enquired if M. Lavastine had heard of the saying: *rājā dharmasya kāraṇam* (The king is responsible for *dharma*). As His Holiness was giving an illuminating explanation of this saying, the two visitors were observed moving close to him, with their attention fixed on every word of his. Although His Holiness was speaking in Tamil, he used a profusion of English words to help the interpreter in his task, and also the visitors in their understanding of him. Not accustomed to squat cross-legged, the Western visitors were stretching their legs forwards. The interpreter touched the knees of the Frenchman, in order to indicate that he could fold his legs. Observing this, His Holiness told the interpreter that there was no need for this restraint. It was difficult for the average Westerner to squat. The way in which the visitors sat did not matter. They were like children in this respect. Why restrain them? How gracious of His Holiness to have made this observation! Is this not a true sign of a *Mahātmā?* “Explaining the Samskrit saying, His Holiness said: ‘It is natural that man should seek to satisfy his wants like hunger, thirst, and a place to rest. There are duties which an individual has towards himself, the social group, and the nation. Ordinarily the performance of these duties remains on the level of satisfying the creaturely wants. But there is a way of performing these duties which will elevate everyone concerned spiritually. That is *dharma.* And it is the duty of the king or the state to see that the citizens are provided every opportunity for spiritual growth and progress. That is the meaning of the saying: *rājā dharmasya kāraṇam’.* “The Frenchman said that he wanted to study Samskrit in the traditional Indian way, directly from a teacher, without the aid of books. His Holiness expressed his appreciation of this wish, and remarked: ‘Even in India that tradition has all but disappeared. The old way was not [to confuse the ability to read and write with scholarship. Even the greatest scholars did not know how to read and write’. (Here, one of the visitors cited the instance of Śrī Rāmakṛṣṇa who could not even sign his name properly in Bengali. His Holiness continued:) “I am referring to even secular scholars. Writing was the special art of a small class of people called *kaṇakkars.* They were good caligraphers. But the rest of the people, for the most part, were not literate. Eminent mathematicians, astronomers, physicians, Vedic scholars—these could not read and write. Learning was imparted orally and was imbibed by rote. The method has its own excellences, and could be revived with profit, within certain limits”. ‘Would His Holiness favour the revival of all that is old and ancient?’, asked Sir Paul Dukes. His Holiness replied that what was good and of value was worthy of revival. There was no need for any propaganda. This is not to be done that way. If a few people would set an example in their personal lives, this would catch on; and a time may come when the West also would emulate. And, when there is recognition from the West, our people may wake up and see something grand in their own past. “‘One last request,’ said Sir Paul, ‘What would be the message from His Holiness that could be carried to the West?’ His Holiness remained silent for a considerable length of time. He was indrawn, with eyes half-closed, and absorbed in contemplation. A *t* the end of that period he spoke in slow, measured tones: ‘In all that you do, let love be the sole motive. Any deed must be with reference to another. Action implies the acted-upon as much as the agent. Let action be out of love. I am not here referring to the Gandhian gospel of *ahimsā.* There may be situations which demand violent action. Punishment, for instance, may be necessary. Even wars may have to be waged. But whatever be the nature of the action, the agent must act out of love. Passions such as desire and hatred, anger and malice must be totally eschewed. If love becomes the guiding principle of all deeds, then most ot the ills of the world will vanish.’ ‘This,’ added His Holiness, ‘you may carry with you as the message of the sages and saints of India.’ “Thus ended a memorable interview with one who is the embodiment of all that is most noble and sublime in the spiritual culture of India. Enjoying the aroma of the virtues of gentleness and courtesy, one could see the light of wisdom beaming forth from those enchanting eyes, as one listened to words which were true and at the same time pleasing.” Royal Visitors from Greece had memorable interviews with His Holiness at the Kālahasti Camp on the 4th and 5th of December, 1966. Her Majesty Queen Frederika, Queen-Mother of Greece and Her Royal Highness Princess Irene came as seekers of truth; and they thought it supremely worthwhile to undertake this long journey, and were richly rewarded. The following is the gist of the interviews—the questions asked by the Royalty and the instructions given by His Holiness: *1. Q. *Your Holiness! I am able to meditate with a measure of success while awake. But, the meditative experience does not come in dreams. What should be done to retain this attitude in the dreams also? *A. *One need not worry about the kind of dreams one has. One who practises meditation in the waking state, may not, when he goes to the dream state, experience the meditative attitude. The dreams may relate to non-spiritual phenomena. But the spiritual seeker should not be troubled over these; he should not think that such dreams constitute an impediment to his spiritual life. To think so, and to be troubled mentally would be an obstacle. What the seeker should be careful about is the waking life. He should devote as much of it as possible to the spiritual quest. If his endeavours in the waking state are in the direction of the Spirit, then gradually in dreams also one’s spiritual nature will be reflected. It is not dreams that affect waking life; it is the other way about. One who is fair-skinned in waking life usually dreams of himself in dreams as having fair skin. If he has dark-skin, in dream also he has a similar complexion. Thus, it is the experiences of waking state that get reflected in dreams, although in odd and queer forms. So, if the aspirant is vigilant in his waking state, and strives constantly to remember the Self, gradually in dreams also the same attitude will get reflected. If he succeeds in rendering his waking life free from violent passions and base desires, in course of time his dreams also will become placid and full of peace.[14] <https://www.wisdomlib.org/hinduism/book/preceptors-of-advaita/d/doc62924.html#note-e-32999> *2. Q. *Will Your Holiness be pleased to prescribe a technique by which the concentration and equanimity of the mind may be facilitated? *A. *Normally one breathes through one of the two nostrils, right or left’. It is possible to change the breathing from one nostril to the other by effort. If the breathing is through the right nostril, and if it is to be changed to the left, what one should do is to put pressure on the right side of the body, which could be done by resting the right palm on the ground and making the body lean on that aim. For a change from the left to the right, the pressure should be put on the left side. Before the actual change takes place, the breathing would be through both the nostrils for a short time, say, two seconds. This is what may be called equalised breathing. If one practises to observe the equalised breathing, its period will become longer and longer. And, the equalised breathing will facilitate the gaining of mental balance and equanimity. The more one practises this, the greater will be the progress in achieving the balance of mind, and the ability to remain unperturbed. *3. Q.* If the surroundings are not salutary, if there are people who are hostile to one’s mode of life, if everywhere one sees evil and wickedness, what should one do? *A.* One may be surrounded by wicked people who are treacherous and evil in their ways. But one should not be impatient with them, or show hatred towards them. On the contrary one should have sympathy for them, and compassion. No person is wicked by nature, but circumstances and upbringing make him so. There is no reason, therefore, to hate him for what he has been made into. And also, an aspirant should not have hatred for anyone. He should reason thus: “Since the wicked person is so because of circumstances and upbringing, he is to be pitied rather than hated. What would I do if some one whom I hold dear, say, my son, turns to evil ways? I would strive to correct him through love. Even so should I treat the stranger. In fact, there is no stranger for a truth-seeker; for all are his kindred. What would be my plight if I had been born and bred in those evil circumstances? I too would be behaving in a wicked way. So, let me see the same Self in the wicked man; let me not hate him.” *4. Q.* What is the distinction between the *savikalpa* and *nirvikalpa* stages in *samādhi?* And, what is *sahaja-samādhi* ? A. *Savikalpa* and *nirvikalpa* are stages in the path of concentration and meditation. In what is known as *savikalpa-samādki,* the mind is steady without any distraction, contemplating its object wholly absorbed therein. In *nirvikalpa samādhi,* which is the goal of yoga, the mind ceases to function, and vanishes once for all, leaving the self to shine forth alone. In Advaita too the path of meditation is recognised; but here the object of meditation is the disñnctionless Brahman. What is called *sahaja-samādhi* is realised through the path of inquiry. It is the natural state of Self-realization, and one of utter unconcern for the fleeting phenomena. *5. Q. *What should a leader do in regard to customs, usages, etc.? Even after he finds them to be not of any benefit for himself, should he follow them? *A. *Those who are the leaders of a group, society, or state, should not neglect the established religious customs and usages. For themselves, they may not be in need of church-ceremonies, for instance, their advance in spirituality may not require these. But if they begin to neglect them, the people for whom the rituals are really helpful will also start neglecting them. This would be setting a bad example. In the words of the *Bhagavad-gītā* “The wise one should not unsettle the minds of those who are ignorant, and are attached to action; on the contrary, he should encourage them to perform what they should perform, by himself doing the appropriate actions well and with diligence”. It is a duty cast upon the leaders and those that are at the top to lead the people from where they are, and not to refrain from participation in the traditional ways of worship. Recording the indelible impression of the interviews and the unique blessing gained by the *darśana* of His Holiness, Her Majesty has observed thus: “The two days we spent in his company will never be forgotten. There was pure spirituality. What strange fate has brought us close to him !” Expanding the same impression, and reminiscing on what has been aptly described as the meeting with Perfection, Her Royal Highness says: “Since some time now I find myself in a situation where *t* here are no more questions to ask (except for details). Yet identification with the Self is far from constant. Nevertheless the practice of application will also contribute in making it more permanent so that there is really no problem. Then I believe that Fate brings things when time is ripe. And what came as Fate’s great gift was this meeting with Perfection who’s blessing is more than I am able to cherish without being deeply moved. “He mentioned that the astronauts must have experienced outwardly that which is usually felt inwardly by spiritual seekers— an outer mystic experience. We had the Grace of having both the outer and inner mystic experience in His presence and we are thankful for it. He appeared as the vivid link between Spirit and matter, a link (for the seeker) which showed that they are not separate. The world of appearance with this Sage, who quite obviously was a guest in the frail body, was there, but the Essence, with which the guest is identical, was there too, demonstrating that the world is not different from it. His gaze made the self cast off all the bonds of the ego, thus unveiling a pure reflection of what those eyes are identified with. How can the beauty of this be witnessed with dry eyes? “The greatness of His blessing was so immense that this human container was incapable of holding it without its overflowing , which resulted in tears. Tears of utter fulfillment which washed away the container, causing it to dissolve, for a while, into the Reality He symbolizes.” Dr Paul Brunton, an account of whose interview with His Holiness has been given earlier, has sent the following message on the occasion of the Diamond Jubilee of the *Pīṭhārohaṇa*: “About forty years ago I sat in the presence of His Holiness Sri Shankaracharya of Kamakoti Peetham. The soundness of his graciously given advice, answers, explanations, and his direction of my footsteps towards the late Śrī Ramaṇa Maharṣi, was proved by later experience and study. There was also a feeling of the great importance of this meeting with him. Somewhere in “A Search in Secret India” I wrote of the mystical vision which followed during the night and the great upliftment which was felt at the time. “I have often thought of him during the intervening years and there is no doubt in my mind that he is a sanctified being, a channel for higher spiritual forces. At the same time he is an upholder of religious values, which it would be regrettable for India to lose under the pressure of modern life, with its industrialism and materialism. “Those scientifically educated young Indians who have no use for their own religion and regard it with disdain should take a lesson from the West which has gone through an equivalent experience already, but now has to retrace its way.” The American consul General, Dr A. B. Franklin, paid the following tribute to His Holiness, while presiding over a meeting held in Madras as part of the Diamond Jubilee celebrations, on the 28th of February, 1967: “We are living in a unique time in the world’s history, when things are happening on so many different levels that, if we are caught up in any one of these levels, we are likely to be completely mistaken about the whole. On one of these levels (the one which most interests me) the West, my West, is arriving laboriously, after centuries of search by our most brilliant minds, at philosophical knowledge which was both implicit and explicit in India thousands of years ago. The greatest miracle of the human spirit is the sum of knowledge found in the body of lore which we collectively term the Vedanta. His Holiness, sixty years ago, abandoned the multitude of other levels of human, existence, contest, involvement, to devote himself to this Truth. “If we meet here to-day to honour him because of the sixty years of his accession to the title of Holiness, I believe that this is immaterial to him. I believe that he is as far beyond the titles and honours of this world as we, on our side, are in need of honouring him, as a way of symbolising our awareness of the Reality he represents for us. “It is hard for me to find a tribute in words which expresses my feeling of admiration and gratitude towards His Holiness. Those of us who deal in words as commodity or as a tool of trade, learn to mistrust them. Especially do we mistrust words as a means to describe a living, changing force, or personality, and like your remote ancestors we learn to mistrust words as a means of describing ultimate things. Perhaps the most appropriate thing I can say on this occasion is a very simple thing. I come from a very God-fearing portion of Christian America, that is to say, New England. Our earliest great philosophers, in that blessed comer of the earth, were among the very first westerners to appreciate the fact that' the Vedanta, far from being an outworn creed, was a vast and joyous experience that lay ahead of us. Not only do I come from that comer of the earth which bred Emerson and Thoreau, whose spirits are with us here this evening, but I am one of a long line—long as our lines in America go—of ministers and teachers. When this line started, back in the seventeenth century, ministers and teachers were usually the same individuals. It gives me pleasure to be able to say, in these circumstances, that, though some of my ancestors were in their day the subject of controversy because of their beliefs, just as Emerson was in his day, yet not one of them would question the appropriateness of my being here this evening. For them as for me, the spirit whom we are celebrating, represents the highest aspirations of mankind.” 231024 K RAJARAM IRS TO BE CONTD Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopqsbdVyU-E8Sb_48vNJ5UoaLzNUcw5KTcgeNfqFtYXEg%40mail.gmail.com.
