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lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  89 12. The Making of Marathi “Mr. R. B. Joshi is known as a scholar of the Marathi language. His works on Marathi grammar, etymology, and figures of speech have been greatly appreciated. His manuals on Marathi grammar are text books in our schools. The work under review is a more ambitious attempt. Mr. Joshi begins by giving us a history of the Marathi Language, its origins, its development, and the influences that shaped it in its present form. He then goes make a dissertation on Marathi grammar, and word-formation in on to that language. He next proceeds to take a brief survey of Marathi literature in its historical outlines, and ends by pointing out the pitfalls in the style of certain Marathi writers with an exhortation for its development. We may safely say that Mr. Joshi's book is the first systemtic survey of Marathi language and literature, though we cannot refrain from saying that his judgements are occasionally obtuse. His estimate of the importance of Ramdas is manifestly ill judged. The great merit of Ramdas lay in the didactic character of his poetry. A didactic poet must not be judged by the standard applicable to lyric or epic poetry.” The Indian Philosophical Review, Vol. 3, 1920, Pg. 106

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  90 13. The Yoga-Vasistha. Vol. I and II (Marathi Translation) Chiplunkar & Co. Poona, 1919. “Messrs. Chiplunkar are warmly to be congratulated for having produced these two eminent volumes, and having added to religious literature the translation of an important philosophical and religious work. They have already published the translation of the Mahabharat, the Ramayan, and the Bhagwata, and the volumes under review come fitly in the train. The translators are well chosen, the get-up is as good as could be desired, and we very warmly support the publisher's call for funds in the production of the third and the final volume of the translation of the Yoga- Vasistha. It need hardly be said that the Yoga-Vasistha is one of the greatest of the works on Absolute Vedant. It is rich in imagery, parables, and arguments, and any attempt to make the original work popular can hardly be over-praised.” The Indian Philosophical Review, Vol. 3, 1920, Pg. 107

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  91 14. The Second General Report of the Ramakrishna Mission (1913-1916) May 1919, Belur Math, Howrah. “We are in due receipt of the short and interesting report from the Belur Math. In a short preamble the writer tells us how the Ramakrishna Mission originated. We are informed how \"the Ramakrishna Math and Ramakrishna Mission are two twin institutions embodying respectively the ideal of renunciation and service.\" (p. 4 ) The governing body of the Mission consists of an Executive Committee of six members and ten other ordinary members. The Report consists of two main sections; section A gives us an account of the Maths and Ashramas situated in various places, such as Calcutta, Benares, Mayawati, Madras, Bangalore, and in America. Section B gives us an account of the charitable and the educational work undertaken from time to time by the Mission. An interesting anecdote occurs on p. 43, where we are told how the activity of the Mission came to be misrepresented as having had a connection with certain unwholesome political movements, and we have the assurance of Lord Carmichael, Governor of Bengal, of 26th March, 1917, that he \"regretted very much to hear the words used by him at the Darbar in December last regarding the Mission should have led in any way to the curtailment of the good religious, social, and educational work the Mission had been and was doing \" (p. 58). His Excellency the Governor assures us again, that \"the character of the Mission's work is entirely non- political, and he had heard nothing but good from its work for social service for the people\" (p. 58). Swami Vivekananda was not merely religious but a social and national reformer, and we wish that the Mission be enabled to continue for long the ideals set before the world by its first and greatest representative.” The Indian Philosophical Review, Vol. 3, 1920, Pg. 107-108

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  92 D - Reviews of Gurudev R. D. Ranade's Writings Review of 'Carlyle's Essays on Signs of the Times and Characteristics' Published by: The New Kitabkhana, Poona (1916) Oxford University Press, Second Edition (1917) Edited by: R. D. Ranade 2

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  93 1. Prof. Alban G. Widgery Professor of Philosophy, Duke University, North Carolina “This edition of two of Carlyle's most important Essays well deserved to be re-printed. The “critical review” of Carlyle's work, and particularly of these two Essays, extending to the first 55 pages, and be Notes show the author's immense industry, wide reading, and clear methodical statement, with which readers of this Review will already have become familiar. Lack of space prevents us from making a careful examination of his “critical review.” Two points may, however, be briefly indicated. First, in any introduction to these two Essays some careful consideration, however brief, ought to be given to the nature of Carlyle's work for, and attitude towards history. The editor might well have omitted some of his introduction, often a mere resume, to make room for this. The second point is more serious. Professor Ranade seems to misrepresent Carlyle's attitude to “self- consciousness” and urges criticisms with which he must have agreed. The term “self- consciousness” is used in English in a popular sense to mean too frequent reflection on one's self, too constant a pre-occupation with one's own nature, and, if we may use the term, too little “unattachment.” It is in this exaggerated sense alone that Carlyle inveighs against “self-consciousness.” All that is meant by “Unconsciousness” for Carlyle is the absence of this. To us, therefore, pages 18 to 21 appear quite beside the mark. In the event of a third edition the editor would do well to reconsider these pages.” The Indian Philosophical Review, Vol. 2, 1918-1919, Pg. 80

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  94 Review on 'Psychology in the Upanishads' This Article is contributed by Gurudev Ranade in The Indian Philosophical Review, Vol 1 (1917) The Oxford University Press, Bombay 2. Paul Masson-Oursel A French Orientalist and Philosopher, A Pioneer of Comparative Philosophy “The new quarterly periodical called 'Review of Indian Philosophy' will publish articles, either dogmatic or critical, pertaining to all domains in philosophy. Quite separate from its usage as a stimulus to intellectual activity of Indian academia, its aim to make both Indians and Europeans aware of each others ideas. Infact it is only through closer collaboration between Hindus and Westerners more objective methods can be introduced in the formers way of thinking and a greater awareness ofAsian civilizations with the latter. The serious intention to carry out this program is apparent from the first issue, by the reports intended to keep the Indian reader informed of European publications and by the clear and precise writings of the original articles, mostly devoted to the study of native doctrines. Thus, in half a dozen pages, Mr. Mahabhagvat, from Kurtkoti, confronts the theories of divine revelation and reason in Çańkara; in five deeply insightful pages Mr. Belvalkar opposes the negative discourse and the positive moral content of Jainism. Other works almost as succinct, by Mr. Trivedi or by Director Ranade, draw attention to certain aspects of ancient Indian law or the psychology of the Upanishads. We must praise this economy, which does not result from summary information, but from a mastery of the subject, and which poses, by the very effect of conciseness, more problems than the superficial developments that have too often delighted the prolixity of native scholars.” (Translated from original French to English) Revue Philosophique de la France et del'Etranger, Dec. 1918, Pg. 152, France

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  95 Reviews on 'A Constructive Survey of Upanishadic Philosophy' (1926) 3. E. Washburn Hopkins Professor of Sanskrit and Comparative Philology, Yale University, USA Secretary, American Oriental Society “The present volume is a masterly presentation of Upanishadic thought arranged under different heads in as many chapters. After a general review of the background of Upanishadic spectaculation, the author discusses Upanishadic cosmogony, the varieties of psychological reflection, the roots of later philosophy, the problem of ultimate reality in the Upanishads, ethics, and mysticism. The indexes are very complete, and the bibliographical note at the end will be useful. One element of great importance is the very careful selection and arrangement of the sources, given verbatim in corroboration of assertions made in each chapter. The list of sources is appended to each chapter in the original text, and it is to be hoped that succeeding volumes will continue this excellent practice. Professor Ranade writes in a very liberal spirit, and with no inclination to assume an exaggerated estimate of the Upanishads. He knows his subject thoroughly and does 2

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  96 not hesitate to express his opinion very decidedly in regard to the many controversial topics necessarily treated in a work of this kind. As against those who think that Karma was a doctrine taken over from the aborigines, he shows how it arises in germ in the Vedic period and develops gradually. He does not believe that Upanishadic thought is wholly Brahmanic or wholly of the Kshatriya origin claimed for it. Also, apart from controversy, his judgment is historically sober and sound. He has some admirable paragraphs on the Maya problem; his discussion of the relation between the Upanishads and Gita is most discriminating. The scholar who has long pondered the many subjects of interest here raised will receive new light from this volume. The spirit of history, so long denied to the Hindus by Europeans, seems now to have taken possession of them, and, as is natural, the history of Philosophy has of late had a great attraction for some of their ablest thinkers. The appearance of this introductory volume synchronizes with that of the second volume of Radhakrishnan's History of Philosophy (the latter issued 1927). Together they are eloquent exponents of the great and penetrating minds of the early Hindu sages, whom no history of Philosophy can afford to ignore.” Journal of the American Oriental Society, Vol. 47, 1927, Pg. 274, USA

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  97 4. J. N. Farquhar A Scottish Educational Missionary to Calcutta and an Orientalist “The writer is a competent philosophical thinker and also a very able expositor. The serious student of things Indian will find the work truly illuminating. Everyone who loves India must rejoice to see an Indian scholar do his utmost to set forth clearly and comprehensibly the whole of the rich contents of the loftiest section of the Hindu literature; European method and his claws scholarship are certainly indispensable for such a task; but the Indian heart bred on Indian spiritual nourishment, is more likely to be able to understand these things in their depth than the European. Therefore the volume is doubly welcome. Yet the volume as a whole is to be very seriously welcomed as a great effort and a great achievement.” Journal of the Royal Asiatic Society of Great Britain and Ireland, No. 1, Jan. 1928, Pg. 172, Cambridge University Press)

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  98 5. Otto Strauss A German Indologist, Pioneer of Indian Philosophy in Germany Professor of Comparative Philology, University of Calcutta Otto Strauss has reviewed varied Indian philosophical books and extensively written about them. Reviewing “An Encyclopaedia History of Indian Philosophy”, he showers heaps of praise on the authors. He writes, “the descriptive pamphlet, that I have before me, provides 16 volumes totaling 12,000 pages in which all parts of Indian philosophy and the adjacent religious areas are presented by a large staff of Indian collaborators, the promising names of the members of the editorial committee being Brajendranath Seal (Mysore), Ganganath Jha (Allahabad), A. B. Duruva (Benares), S. Radhakrishnan (Calcutta), S. N. Dasgupta (Calcutta), S. K. Belvalkar (Poona), R. D. Ranade (Poona). Academy of Philosophy and Religion in Poona is the publication center under the direction of Ranade. Apart from the publication of the great work, the academy wants to work through lectures in the most important places in India and an Ashram (in Nimbal, Bijapur district). They want to combine ancient Indian methods with modern ones.\"

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  99 He narrates that it is easy to understand that the volume dealing with the Upanishads opens the series, which is a call to all thinking Indians to become vividly aware of the most valuable treasures of the spiritual past. According to him, it is precisely the Upanishad literature that requires to be read by Indians for the unraveling of their mythological, magical, ritual, pondered and intuitive past. He further praised Dr. Ranade's effort to elaborate his subject from modern critical viewpoints, avoiding everything fantastic, in simple clarity so that the book could form a useful introduction to Indian metaphysics for Indian students. In the words of Prof. Otto, “if the Indian student, who is so inclined to memorize all these well-chosen pieces of Upanishads under the guiding principle given in English in the Sanskrit form, he will have a beautifully ordered collection for which he will remain indebted to R. D. Ranade.” (Journal of the German Oriental Society, Vol. 81, No. ¾, 1927, Pg. 303) (Translated from original German Review to English)

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  100 6. Prof. Y. P. Mei University of Maryland, Baltimore “Professor Ranade's thorough mastery of the technical philosophy of the West will naturally inspire confidence in a lay reader in this specialized field. The method of this is study is synthetic and synoptic. The task involves philosophical research as well as investigation into history of philosophy. The material is arranged under headings familiar to the Western public, such as 'Cosmogony', 'Psychology', 'Metaphysics', and 'Ethics'.” International Journal of Ethics, Vol. 37, No. 4, July 1927, Pg. 438, University of Chicago

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  101 7. Prof. P. S. Sastri University of Saugar “Professor R. D. Ranade belongs to the tradition of Advaita, and he is also a mystic. Following the method of construction through critical exposition, he handles the comparative method fruitfully. His main problem was to seek a philosophical justification of the spiritual experience. Relativism has no application to spiritual life. There may then be degrees of error, but no degrees of Truth. Since Zeno's arguments can be disproved by the help of the infinitesimal Calculus, we need not regard Reality as a mere block universe; it can admit motion and change. With these ideas Professor Ranade proceeds to discuss the epistemology of self –consciousness. The Atman is unknowable only from the standpoint of philosophic humility. It is the Eternal subject who knows; and yet the knower can know himself. In fact Self knowledge or Self -consciousness is the ultimate category of existence. In arriving at these conclusions Professor Ranade follows the Upanishads, though at times we are left with very little rational justification for some of these tents.” Revue Internationale de Philosophie, Vol. 10, No. 37(3), 1956, Pg. 289, Belgique

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  102 8. W. G. Raphe, A.R.C.A., F.I.B.D., F.R.S.A. London “I have as yet had only a few hour's glance through the work; but it impresses me as a very sound and well-designed volume, dealing with the in a scientific, and not a haphazard manner. In particular, I am glad to see a work which can have an early appeal to students outside of India, from the pen of an Indian whose own mind has a full sympathy with his subject, and yet who is able to deal with it in a balanced and objective manner. May I also say that it is a real pleasure to know of the work of your firm, whose enterprise will, I am sure, be rewarded in every way, the more especially as the nature of your work becomes better known. The Bibliography given is of great value, it should be printed and sold also as a separate book. The Sources in the body of the book should also be given in English, as well as in Sanskrit. As stated above, the reprinting of these with Bibliography would be useful generally, as a guide to study for students in Britain and America. The printing is very good. I can compliment highly the care that has been taken to get accuracy; more specially after a little experience of Indian printing.” London, December 7, 1927

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  103 9. Arthur Osborne An English writer on Spirituality and Mysticism An Influential disciple & biographer of Sri Ramana Maharshi “Ever since this solid work of Dr. Ranade was published some four decades ago, it has held its premier place among the most authentic expositions of the Upanishadic lore to appear in modern times. The author's approach has been both philological and philosophical in a manner that is acceptable to Western scholarship, but at the same time doing justice to the supra-intellectual content of the Upanishads. As he points out in his long introduction, there is not one system of philosophy in these texts, but a number of systems leading to oneAbsolute Reality. The Upanishads restate in their own terms the perceptions of the older seers clothed in the symbolic language of the Vedic Hymns; basing themselves upon this foundation, they fathom the depths of the Soul, and scale the heights of the Spirit with the aid of an intuitivised intellect. The results of this adventure of theirs are recorded in a system of points as it were. They are not expositions in the modern sense of the term. They are more in the nature of graphs with notes wherever necessary. This is so especially with the older Upanishads— thirteen of them — which form the subject matter of the present study. 2

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  104 In his brilliant analysis of the trend of thought in the Upanishadic Age, Dr. Ranade shows how the older thinkers grappled with the same metaphysical and psychological problems as hold the field even today. \"The elan vital which, in Bergson, wears not much more than a physiological aspect, appears in Aruni as a great organic force, only much more psychologised and spiritualised. The pyramidal depictions of Reality as on the basis of Space and Time with the qualitative emergence of Life and Mind and Deity in the course of evolution which we meet with in Alexandar and Lloyd Morgan, is present in those old Upanishads only with a stress on the inverted process of Deity as the primary existent from which came forth Mind and Life and Space and Time in the course of devolution. The very acute analysis of the epistemology of Self Consciousness, which we meet with in the Upanishads, can easily hold its own against any similar doctrine even of the most advanced thinker of today.\" (P. xiii) A most satisfying book in which the scholar and the mystic in Dr. Ranade join hands.” Sri Ramanasramam: The Mountain Path, Vol. 6, No. 1, January 1969

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  105 Review of 'History of Indian Philosophy' Vol. II, The Creative Period Under the Patronage of the University of Bombay Published by- Bilvakunja Publishing House, Poona (1927) 10. Walter Ruben Director of Institute of Indian Studies, Humboldt University, Berlin Walter Ruben, a German Ideologist, extensively studied about social history of ancient India, Indian philosophy and culture. He reviewed 12 volumes of “Encyclopedia history of Indian Philosophy”, and “Constructive survey of Upanishadic Philosophy”, two of the prominent literary works by Dr. Ranade. He wrote, “It is interesting that Dr. Ranade uses the Greek natural philosophy of the pre- Socratics for comparison. It was a nice find by Dr. Ranade about the similarities in the definition of the Ionian element of Aristotle with that of the brahman in Taittiriya Upanishads. Although I didn't agree on many points about the analysis of Upanishads by Dr. Ranade in view of European Philosophy, it was so cleverly executed that those, who study Indian philosophy, will have to reckon with the name Ranade, as with the name Radhakrishnan.” In his closing remarks he was of the view that a critical reader could draw lots of inspiration from Ranade's book.” [Orientalist Literature, 1930, No.3] (Translated from original German Review to English)

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  106 Reviews of the 'Mysticism in Maharashtra' (1933) 11. Jarl Charpentier A Swedish Orientalist and Linguist Professor Ordinarius of Sanskrit & Comparative Indo-European Philology, Uppsala University “The life-stories of Indian saints generally are not very exciting, though successive generations have, of course, ornamented take their biographies with not a few wondrous happenings. Indian chronology here as always is faulty and uncertain; and the dates both of the birth and death of these famous mystics are generally be set with problems which Professor Ranade has undoubtedly tried very hard to unravel- if everywhere with equal success escapes the present writer's power of judgement. Anyhow, the most important items are not the scanty and rather monotonous biographies of the five saints but their mystic doctrines which have been extensively analysed and provided with an enormous lot of quotations from their proper works. Although the most extensive chapters are perhaps a little trying, specially to scholars who are not familiar with the literature in question, it must be confessed that Professor Ranade's book makes rather pleasant reading and is full of learning and interest.” Bulletin of the School of Oriental & African Studies, Vol. 7, Issue 3, Oct. 1934, Pg. 676, University of London

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  107 12. Prof. George Sidney Brett Head of Department of Philosophy, University of Toronto “Mysticism in Maharashtra- The account of mysticism and of individual mystics here given is minute and detailed, also in parts rather verbose. For the student of the subject this is a valuable resource book, but mysticism is so largely a matter of direct experience and so closely akin to spiritual autobiography that it can only be classed as a type of literature. All genuine mysticism seems to be of one kind, and the differences are matters of expression, local colour, or personal taste. Consequently, the subject matter of this book is not open to discussion, as it is not a theory of mysticism but a record of experience: not having access to the sources we make no attempt to deal with the material, biographical, or literally, but contain ourselves with the remark that the book appears to be based on careful study of sources and that those who pursue the study of mysticism, psychologically or otherwise, should not over look this field.” International Journal of Ethics, Vol. 45, No. 1, Oct. 1934, Pg. 106, University of Chicago

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  108 13. F. Otto Schrader A German Orientalist, Director of the Library, Theosophical Society, Adyar Professor, University of Kiel, Germany “It is the first comprehensive work on Mysticism in Maharashtra. It gives a mass of materials practically arranged and much of which (as almost the whole chapter on Jnanesvara) has so far not been available to the English reading public. It will be specially appreciated by those who can compare its numerous quotations with their Marathi original published in the companion volumes to the present work.” Philosophy, The Royal Institute of Philosophy, Vol. 9, Issue 33, Jan. 1934, Pg. 112, Cambridge University Press

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  109 14. Prof. James Bissett Pratt President, The American Theological Society Professor of Intellectual & Moral Philosophy, Williams College, USA “The volume is the outcome of careful an extensive scholarship, involving not only intimate knowledge of Sanskrit and Maratha sources, but also considerable accquaintance with the literature of Christian mysticism. It goes without saying that Professor Ranade's work will be of very great value to anyone who feels special interest in the field to which the volume is devoted; it will also prove of considerable value to one who knows little about India but cares to familiarize himself with the more significant expressions of mystical experience and of the religious life wherever they may appear. The reader with a more general interest will specially prize Professor Ranade's careful analysis of the religious development and of the mystical life of his Maratha saints. Many of the hymns of these Maratha mystics are of considerable beauty and of striking religious appeal, and no small proportion of the value of the volume consists in presenting in English translation many hymns and passages from these mystical writings which have hitherto been inaccessible in English.” The Philosophical Review, Vol. 43, No. 6, Nov. 1934, Pg. 631, Duke University Press

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  110 15. Prof. Alban G. Widgery Duke University, USA “In his volume on 'Mysticism in Maharashtra' Ranade surveys in detail the lives and writings of a number of saints from the thirteenth to the seventeenth century who were only in a very subsidiary way, if at all, philosophers. Ranade maintains that it is just in mysticism that there is a reconciliation of monism with the devotional life given theistic forms. Ranade has established his position in the first rank of Indian scholars with this volume, which no student of Indian thought or of mysticism in general can afford to ignore.” The Philosophical Review, Vol. 44, No. 2, March 1935, Pg. 196, Duke University Press

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  111 16. Rev. Dr. Nicol Macnicol A British (Scots) Missionary and Marathi Scholar Secretary, The National Christian Council of India Wilde Lecturer, Natural & Comparative Theology, University of Oxford “We may rejoice that adequate justice is being done for the first time to the great importance of these revelations of the striking of the Indian soil. This volume is mainly occupied with the presentation of the work of five outstanding personalities, each representative of a special type of mystical reflection or experience, and each responsible for a large body of literature of high poetic and religious quality and interest. For that reason it is a matter of great satisfaction that one so able to do justice to his subject as Professor Ranade has given such careful study of this notable department of Indian religious aspiration. He has supplied us with materials for and an understanding of bhakti which should be widely made use of. This is a book which those who desire to possess a key with which to unlock the soil of India will greatly welcome. He has many qualifications that fit him by sympathy and understanding to expound these saints; and he has also made himself intimate with the mystical thought of the West. The book is one of the best of the many products of Indian scholarship that are taking the place of the fumbling efforts of the foreigner to reveal the mind of India.” International Review of Mission, Vol. 23, Issue 1, Jan. 1934, London

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  112 Reviews of 'The Evolution of My Own Thought' This Article is contributed by Gurudev Ranade in 'Contemporary Indian Philosophy' Published by George Allen and Unwin Ltd., London (1936) 17. Prof. T. G. “It is for the mutual benefit of Eastern and Western philosophers that such books as the present are published. A clarification of Indian thought is just an important to Indian themselves as to the growing number of European scholars who make a technical study of Indian thought. Prof. Ranade's contribution, in which he proposes to reach truth by a critical interpretation of the great philosophers, is perhaps the most original of the series.” 'Nature', a British multidisciplinary Scientific Journal, Vol. 142, Pg. 55, 1938, UK

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  113 18. Edward Joseph Thomas An English Classicist and Buddhist Scholar Dean of the Oriental Languages Dept. & Curator, University of Cambridge “This book, apart from their intrinsic interest, have a significance for the question whether Western thought and religion have made any impression on India and the East. This a series of extremely well written essays by fourteen Indians. Professor Ranade, the only one who examines the Greek philosophers, considers that India has to incorporate many new ideas of the waste into her old scheme to make it workable in the modern world. Can we with such a proposal speak of a bridge between East and West? At least it can hardly be called a common standing- ground.” The Journal of Theological Studies, Vol. 38, No. 151, July 1937, Pg. 332, Oxford University Press

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  114 19. F. Otto Schrader Professor, University of Kiel, Germany “Hereafter come the properly philosophic contributions arranged in the alphabetical order of the names of the contributors. Most of the latter give also some information, partly quite interesting, of their philosophical evolution, which latter is with R. D. Ranade the very subject of his paper (The Evolution of My Own Thought). It seems convenient to begin our review with the three papers landing for the Vedanta (Advaita) as the most perfect system of philosophy and then deal with the more independent contributions, of which five are outlines of the system of their respective authors and the rest engaged in some special problem.” Philosophy, Vol. 12, No. 47, July 1937, Pg. 336, Cambridge University Press

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  115 20. Prof. James Bissett Pratt Professor of Intellectual & Moral Philosophy, Williams College, USA “This is a companion volume to the Contemporary British Philosophy and the Contemporary American Philosophy published a few years ago under the editorship of Professor Muirhead. It is the collaborative work of fourteen Indian thinkers, each of whom contributes a statement of his own philosophical position, interwoven at times with a little interesting autobiographical information. Nearly all of the fourteen seem to be well versed in both Indian and European philosophy and to have been influenced to some extent by both in the formation of their own views. Certainly there is no pressure of authority inhibiting those who did contribute. They are free in their thought, as Hindu philosophers have usually been. The volume they have presented to us shows Indian philosophy today as a very living and sturdy growth and one that promises well for the future.” The Journal of Philosophy, Vol. 34, No. 10, May 1937, Pg. 273, USA

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  116 21. Prof. George Bosworth Burch Fletcher Professor of Philosophy, Tufts University, Medford, USA “A knowledge of the character, variety, and significance of contemporary Indian philosophy is imperative for any student of Indian thought. R. D. Ranade wrote his article (The Evolution of My Own Thought) while professor at Allahabad. After retirement from teaching and a term as Vice- Chancellor, he has been living at his ashram in Southern India, and has attained a high standing as a scholar, philosopher, mystic, and guru. The article, consisting largely of quotations from his previous publications, describes his own development from hatred of philosophy, through a scholarly appreciation of both Western and Indian philosophy, to the elaboration of a philosophy of self- realization culminating in mysticism, As a mystic, and not a non-dualist, he lays special stress on the moral aspects of the spiritual life. The book as a whole is characterized by variety and originality, and is an impressive testimony to the breadth and depth of Indian philosophy in the twentieth century. Certainly philosophical thought is flourishing in India as vigorously as in any part of the world. A reading of this book, with its variety of views and interpretations, would be of great help in correcting or removing misunderstandings and misinterpretations of Indian philosophy.” Philosophy East and West, Vol. 7, No. ½, April 1957, Pg. 52, University of Hawai'i Press

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  117 Review of 'Pre-Socratics' This Article is contributed by Gurudev Ranade in 'History of Philosophy Eastern & Western, Vol. 2' Published by George Allen and Unwin Ltd., London (1953) 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  118 22. George P. Conger Professor of Philosophy, University of Minnesota “This work is a landmark which may come to be regarded as a monument. It is the first attempt to compile a history of the philosophies of both East and West by the collective efforts of a large group of specialists and experts under the direction of a particularly eminent group of editors. R. D. Ranade gives an account of the Pre-Socratics, with considerable dependence on Aristotle and a grouping of the men in pairs- Thales and Anaximenes, Anaximander and Heraclitus, etc. He says that Socrates is the one European figure with very marked resemblance to an Indian sage; if Socrates had been born in India he would have been looked upon as an incarnation of the godhead.” The Journal of Philosophy, Vol. 52, No. 20, 1955, Pg. 542

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  119 E - An extensive series of Lectures from Gurudev Prof. R. D. Ranade 1- July 1915- Bangalore “The Upanishads as interpreted from the stand point of European Philosophy”  Under the chairmanship of H.H.Sayaji Rao Gaekwad of Baroda, a lecture was delivered on the foundation of the Sanskrit Academy at Bangalore.  Maharaja remaked- “I had the pleasure of visiting the Sanskrit Academy this morning, and heard a most eloquent and instructive address (on the Upanishads) from Prof. Ranade of Fergusson College, Poona. I trust the addresses delivered here will be printed in English, and the Vernaculars, and distributed broadcast, so that the knowledge imparted may be made widely available.” 2- July 1916-Ammalner “The Philosophy of Upanishads”  Under the chairmanship of Shrimant Pratapsheth, a lecture was delivered on the foundation of 'Tatwadnyan Mandir' atAmmalner. 3- June 1917- Poona  An address lecture took place at Fergusson College. 4- May 1919- Hubbli  A lecture on the Bhagavad-Gita was delivered under the chairmanship of Theosophist Dr. Gore.  Dr. Gore remarked- “Mind you, it was not Prof. Ranade who just gave a lecture on Gita; it felt like Lord Krishna himself appeared and elucidated the meaning of Gita.” 5- December 1920-Alandi “Self-Realization in the Upanishads”  Varkari Shikshana Sanstha, Alandi, hosted a lecture on the Upanishads under the chairmanship of Shri Vishnubuva Jog Maharaj,

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  120  He remarked- \"\"am‘^mD$, Cn{ZfXo AmOda AZoH$ doim dmMbr, AZoH$OUm§H$Sy>Z EoH$br. nU Vwåhr AmO H$mhr Am¡aM gm§{JVboV. ’$ma AmZ§X Pmbm.'' (Rambhau, (I) have read Upanishads several times, have listened to them many times too but what you explained today was something extraordinary, (I am) so delighted.) 6- June 1921- Dharwad “Evolution of Indian Thought”  Alecture was delivered at Dharwad College. 7- February 1924- Nagpur “Pathway to God: Mysticism and Beatification”  A lecture was delivered at the Nagpur Philosophical Society on 16th February 1924. 8- December 1925- Calcutta “Indian Philosophy”  Under the chairmanship of Dr. Rabindranath Tagore, Nobel Laureate, Sectional Presidential address was delivered at 1st Indian Philosophical Congress, Calcutta. 9- December 1928- Nagpur “Antinomies in the Bhagavad-Gita” “The Categorical Imperative in the Bhagavad-Gita” “The Nature of the Sublime in the Bhagavad-Gita”  There were three Rao Bahadur Kinkhede lectures delivered on the auspices occasion of Nagpur University on 3rd, 4th and 5th December 1928. 10- March 1929- Calcutta “Vedanta Philosophy”  There were three Basu Malik Lectures delivered on the auspices occasion of Calcutta University.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  121 11- December 1937- Nagpur “The Philosophy of Spirit”  Under the chairmanship of His Excellency Sir Hyde Clarendon Gowan, Governor of C.P., Presidential address was delivered at 13th Indian Philosophical Congress, Nagpur. 12- April 1947- Poona “Kabir and Dnyaneshwar” “Dnyaneshwar, Guru Nanak, Meerabai and Suradas”  Under the chairmanship of Shri B. G. Kher, Chief Minister, two lectures were delivered on the auspices of Kaushik Vyakhyan Mala at S. P. College, Poona on 6th and 7th April 1947.  Shri B. G. Kher remarked- “I shared with Prof. Ranade the Sanskrit prize at the University examination. What a great good fortune would it be if I were to share his spiritual prize as well!” 13- August 1947- Ahmedabad “The Spiritual life of Mahatma Gandhi and Hindi Saints” “The Spiritual mission before the new India” “How all Humanity could be made one”  Under the chairmanship of Shri G. V. Mavlankar, President of the Gujarat Vidya Sabha, three lectures were delivered on the auspices of Gujarat Vidya Sabha at Ahmedabad on 6th, 7th and 8th August 1947. 14- August 1950- Dharwad “Introduction to Karnatak Mysticism”  Under the chairmanship of Shri R. A. Jahagirdar, Vice-Chacellor, a lecture was delivered at Karnatak University on 26thAugust 1950.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  122 15- January 1951- Allahabad “The relation of God to Saint” “The beginnings of the pilgrimage”  The lectures were presented atAll India Radio,Allahabad.  The Leader magazine published these lectures on 25th February, 4th March and 15th April 1951. 16- November 1951- Belgaum “Epitome of Karnataka Mysticism”  Under the chairmanship of Shri B. G. Kher, a lecture was delivered at Lingaraj College, Belgaum on 24th and 25th November 1951. 17- November 1951- Belgaum “The Self-Realization of Kabir”  Under the chairmanship of Shri Dattopant Belavi, a lecture was delivered at R.P.D. College, Belgaum on 26th November 1951. 18- December 1951- Sangli  In response to Shri Gangadharrao Deshpande's speech at Malbungalow in Sangli on 18th December 1951, Shri Gurudev delivered a short address. 19- March 1952- New Delhi “Genesis of Spiritual Realization” “The Growth of Spiritual Realization”  Two lectures were delivered at Constitution Club, New Delhi on 3rd March, under the chairmanship of Shri Chandra Shekhar Iyer, Justice of the Supreme Court and on 4th March 1952, under the chairmanship of Shri R.R. Diwakar, Minister for Broadcasting & Information. 20- March 1952- New Delhi “The Indian Philosophy”  Under the chairmanship of President Dr. Rajendra Prasad, a lecture was delivered at Rashtrapati Bhavan, New Delhi on 5th March 1952.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  123 21- January 1954- Allahabad “Philosophy of God-Realization in Gita”  Aseries of four lectures delivered atAllahabad University. 22- March 1954- Allahabad “Interpretations of Bhagavad-Gita: A clue through the labyrinth”  Under the chairmanship of Justice Sapre, two Lectures were delivered at Pt. M. M. Malaviya College,Allahabad on 14th and 28th March 1954. 23- April 1954- New Delhi “The Sublime in the Mystical Literature” “The Philosophy of Bhagavad-Gita and the Philosophy of Kant- a comparative view”  Under the chairmanship of President Dr. Rajendra Prasad, a lecture was delivered at Rashtrapati Bhavan, New Delhi on 16thApril 1954.  Dr Rajendra Prasad remarked- “Prof. Ranade's special field of work, in which he has studied not only the old Sanskrit philosophy, but also the philosophy of the West, and the philosophy that has been taught by people who have practical experience in their own life. So, the philosophy which we have inherited from the past, now lives in him.” 24- April 1954- New Delhi “Pathway to God in Kannada Literature”  Under the chairmanship of Shri B. N. Datar, Minister of State in the Home Ministry, a lecture was delivered at Constitution Club, New Delhi on 17th April 1954. 25- November 1954- Bijapur  An inaugural address delivered at Bijapur's Sarva Dharma Parishad. Speech recorded by the Radio Department.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  124 26- February 1955- Dharwad “Pathway to God in Kannada Mysticism”  Three Lectures were delivered at Dharwad, covered the following topics-Nature of God, Incentives & their consummation and Moral preparation for Mystical life, on 23rd, 24th and 25 February 1955. 27- November 1955- Bijapur  Under the chairmanship of Wrangler D. C. Pavate, Vice-Chancellor, two Lectures were delivered at Vijay College at Bijapur on 6th and 7th November 1955. 28- 3 July 1956- Jamkhandi  During the celebration of Shri Gurudev's 70th birthday in Jamkhandi, under the chairmanship of Dowager Ranisaheb of Jamkhandi, Gurudev delivered a brief speech in Kannada. 29- December 1956- Dharwad “Characteristics of Saints” “Relation of Saints to God” “Morphic, Photic, Phonic and other experiences”  Under the chairmanship of Wrangler D. C. Pavate, Vice-Chancellor, three lectures were delivered on the auspices of Karnataka University at Municipal Hall, Dharwad on 25th, 26th and Dr. V. K. Gokak presided at the lecture on 27th December 1956.  There were still six lectures remaining from the twenty lectures at University, but they could not be completed. 30- December 1956- Gadag  On 28 December 1956, Shri Gurudev gave his last public talk in Kannada at Swamiji's Math, Gadag, under the chairmanship of His Holiness Shivanand Swamiji.  This lecture contains an exposition of BXo ~«÷kmZ Zmo{S>H$mo (Behold, this is the real knowledge of Brahman), by famous Kannada poet-saint Sharif Saheb.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  125 F - Articles on Gurudev R. D. Ranade 1. 'R. D. Ranade'- Prof. George B. Burch [Spiritual sitting in Nimbal (May 1954); From L to R - Prof. George Burch, Gurudev Ranade, Maharaja of Sangli & Maharaja of Miraj] The Guru is a basic institution of Hinduism. Whether thought of as a transmitter of revealed wisdom or as a Socratic midwife assisting the disciple to realize truth already possessed, the Guru is considered the essential agent of spiritual progress. The disciple does not look beyond his guru, who as the agent of his salvation is for him the manifestation of God and object of devotion.1 Historically Gurus have varied from founders of world religions to those with a single disciple.At the present time R. D. Ranade is one of the great Gurus, and perhaps the one with the greatest standing as a philosopher.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  126 Ramchandra Dattatraya Ranade, a Marathi Brahmin, was born in 1886, and initiated into religion by Guru Bhausahib in 1901.2 He was educated at Poona, where he specialized in mathematics, but where his most influential teacher was the novelist F. W. Bain. While fellow of Deccan College he began having spiritual experiences and also became interested in philosophy, especially Greek philosophy, and was professor of philosophy at Fergusson College in Poona from 1914 to 1924. Meanwhile his fellow disciple Amburao had succeeded Guru Bhausahib and established an ashram in the jungle near Nimbal, a village north of Bijapur. When Amburao died, Ranade was persuaded to undertake the responsibilities of the guruship, and he then both assumed the spiritual guidance of his former fellow disciples and began initiating disciples himself. He gave up the academic life to live at the ashram, at the same time undertaking research in Vedanta philosophy, but three years later went to Allahabad to serve as professor of philosophy, and sometimes Dean, from 1927 to 1946. Here he developed his interest in mysticism, especially mysticism in Indian vernacular literature, much of which he recovered from oral tradition and published. He retired from teaching at 60, served one year as Vice- Chancellor of the University of Allahabad, and since 1947 has lived at Nimbal, dividing his time between scholarly research, mystical contemplation, and the direction of the ashram. Professor Ranade's personality is the opposite of what one expects to find in a venerable Guru. Unlike some Gurus, who tend to be pompous or unctuous, he is completely free from such traits. In a community of disciples for whom he is their divine teacher (Gurudev), he still keeps his humility and perspective. He does not seek to be conspicuous, but is frank and friendly with those who come to him, eager to discuss both his own intellectual interests and theirs. Physically very small, slight, and frail (perhaps because he eats little or nothing), he is nevertheless vigorous, sprightly, one might almost say bouncy. He is active as a scholar, a philosopher, a mystic, and a Guru. As a scholar Ranade has produced a variety of works. In the field of Western thought he has published a comparative study of Greek and Sanskrit, a series of papers on pre- Socratics, and an edition of Carlyle's essays. In Indian philosophy he has published several works, of which the most important is A Constructive Survey of Upanishadic Philosophy. Material for his study of Marathi mysticism is gathered in the four- volume Source Book of Maharashtra Saints. His most important work is a series of books on the mystical literature of the three vernacular languages with which he is familiar: Mysticism in Maharashtra, dealing with Marathi mystics, appeared in

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  127 1933; Pathway to God, dealing with Hindi mystics, appeared in 1954; the third volume, dealing with Kanarese mystics, is still in progress. As a philosopher Professor Ranade teaches a doctrine which he calls beatificism. Speculative philosophy, he says, is uncertain and of little value. All we know of metaphysics is that all things emanate from God and tend to, but do not always actually, return to God. The search for beatitude, which is ''as far beyond Socrates's happiness as that is beyond the pig's pleasure,'' is self-realization- the unfolding and realization not of our faculties but of the Atman within us. We should not ask premature questions, such as whether the Self is one or many, but should try to know the Self. This is not accomplished by yoga exercises, or by the Advaita way of knowledge, which is opposed to true mysticism and dangerous.3 The world is not illusory, or even morally bad, since it may lead us to God. We are of the same substance as God, but finite, and nowise identical with God. The means to self- realization include morality, meditation, the company of good people, and a Guru. Meditation is threefold-intellectual (on various concepts of God), moral (on the virtues), and ''practical'' (that is, mystical). The all-important thing is love of God. Love of neighbor is secondary and sexual love is helpful (marriage being best for most people). Not action or knowledge but the love of God is what leads us to beatitude. As a mystic Professor Ranade understands mysticism in a theistic and conservative way (like Evelyn Underhill, for example), and finds his models in the commonly recognized great mystics of India and the West. The faculty of mystical intuition, he says, is not opposed the ordinary faculties of intelligence, feeling, and will, but underlies them. The mystic path involves first morality based on our own efforts, secondly God's loving us by grace, but because we are good, finally our loving God. The principal criterion of the reality of mystical experience is the individual's increased moral and social sensitivity. Since retiring from teaching, Ranade has devoted himself primarily to meditation, several hours a day. Unlike many Hindu mystics, however, he makes no claims to advanced experiences; he told me that he had never yet enjoyed the ''unitive experience'' described by the great saints. As a Guru4 he maintains, in opposition to a view commonly held, that the disciple must seek and choose his Guru, that the Guru does not seek the disciple. He expects his disciples, following his own life-long practice, to spend three hours a day in meditation. Morning, noon and night the disciples in residence gather to chant hymns to the Guru, and when Ranade has completed his own devotions a bell calls them to assemble for a reading, lecture, or discussion. The Guru's principal work, however, is

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  128 the individual instruction of each disciple according to his own ability, and whatever spiritual progress each one makes he attributes to the guru's grace. In a country where philosophy has always been associated with guruship, but where, as many persons told me, there are a hundred false Gurus for every true one, Professor Ranade is carrying on the institution of the true Guru in the grand tradition of India.  1 Adistinction is sometimes made, however, between the Guru and the Satguru (real Guru). In this case the Guru, a person of advanced but not necessarily exalted spiritual status, is the disciple's immediate teacher, while the Satguru, a personage of exalted spiritual status, often the Guru's Guru, in whose name the Guru acts, is the object of the disciple's veneration. One of Ranade's disciples told me that Ranade is a Satguru, another told me that he is only a Guru and not a Satguru, while Ranade himself told me that there is no real difference between a Guru and a Satguru. 2 Ranade is the only one of the philosophers discussed in these article to have a Guru. 3 While I was at the ashram, one of the disciples recited a humorous poem he had just composed on Ten Great Saints, in which the praise of each saint was qualified by pointing out the flaw in his sanctity. In the case of one of these (Suka), the flaw was that he was an Advaitin in philosophy. 4 I was told that he has about 2000 disciples in different parts of India, but have no idea how accurate this figure is. Disciples in residence at the ashram when I visited it varied in social status from a Raja to an outcaste, and included professors, doctors, lawyers, government officials, and business men. (Courtesy: The Review of Metaphysics, Vol. 10, No. 1, September 1956, Pg. 150-154)

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  129 MY REBIRTH: January 17, 1957 Padma Vibhushan Prof. (Dr.) B. B. Lal Be not surprised at the title. I have no idea about life after death nor about rebirth thereafter. But the rebirth I am talking about is my own re-birth in this very life. In 1957, I was working as the Director of Monuments in the Survey and the first assignment I was given was to survey the monuments in Bijapur District, Karnataka. Over there nearly two hundred monuments were on the Central List of protection. These included some very important monuments like the Gol Gumbad, but a good many of them were not important enough to continue enjoying Central protection. In fact, because of lack of funds with the Survey in those days many of these monuments could not be duly attended to. Thus, it was decided by the Survey that it should continue to look after only those monuments which really fulfilled the then laid-down criteria of being designated as 'monuments of national importance'. The rest, being of local importance, should be handed over to the State Government. In January of that year I embarked on this re-survey of the monuments in Bijapur District. Shri M. N. Deshpande was the Superintending Archaeologist of the Circle, with headquarters at Aurangabad. I joined him there and in his jeep and we

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  130 started for Bijapur. There we camped for about three weeks. At the first weekend, on Saturday afternoon, Shri Deshpande asked me if he could go to Nimbal, a place about 40 km from Bijapur. I asked him about the purpose of his visit to Nimbal and, rather shyly, he told me that he was going there to pay regards to his Guru, Professor R. D. Ranade. At Nimbal too there were a few Centrally protected monuments. So, it was decided that we would assess those monument on Monday when Shri Deshpande would be free. Thus, he left for Nimbal on the Saturday evening by a railway train, leaving the jeep behind for me to go to Nimbal on Monday morning. I reached Nimbal as scheduled and we surveyed the monuments located in Nimbal village and its neighbourhood. After the day's work was over, we planned to return to Bijapur. Two of Gurudeva Ranade's disciples, who were residents of Bijapur, wanted a lift back to that place. We offered the same and our journey back to Bijapur commenced. These gentlemen were seated in the back row and I was in the front. They began talking to each other and I was quietly overhearing them. One of them told the other, “Some time back an American journalist had come to India and interviewed three distinguished philosophers of the country, namely Dr. S. Radhakrishnan, Shri J. Krishnamurty and Dr. R. D. Ranade. His main question was: 'What do you believe in'. While the other two dignitaries gave their own answers, Dr. Ranade's reply was: 'I don't believe, I perceive'.” They continued their talk about Dr. Ranade, which was full of eulogies for him. Anyway, I was fired by Dr. Ranade's sharply focused reply, viz.: 'I don't believe, I perceive.' I decided to visit Dr. Ranade over the next weekend when Shri Deshpande was scheduled to visit him once again. Here perhaps it seems necessary to let the reader know who this Dr. R. (Rambhau) D. (Dattatreya) Ranade was. He was born on July 3, 1886 at Jamakhandi in Bijapur District, Karnataka. At a very early age he was initiated into spiritual life by Bhau Saheb Maharaj, a great saint of Umadi, who, it must be stressed, was no recluse but a normal house-holder, serving as a Talukdar in the Revenue Department of the State. Rambhau had a very brilliant academic career and was the winner of several gold medals and scholarships. Alongside his studies he pursued his sādhanā (meditation) and had wonderful spiritual experiences even during those early days. In search of an explanation for these experiences, he embarked on a serious study of the life and works of saints and philosophers, both Indian and Western. He had a

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  131 remarkable grip on the works of even Aristotle, Socrates, Kant, Hegel and other Western philosophers. On the Indian side, there was nothing that went beyond his ken. His first monumental work, published in 1926, was A Constructive Survey of Upaniṣadic Philosophy. This was followed by another great work, namely Mysticism in Maharashtra, which appeared in 1933. These brought him international fame and in 1927 Mahāmahopādhyāya Dr. Ganganatha Jha, the then Vice- Chancellor of Allahabad University, invited him to join that University as a Professor of Philosophy. Towards the end of his career at the University, he also became its Vice-Chancellor. At the University, however, only a very few close associates knew about the spiritual heights which Professor Ranade had achieved. For the rest, he was just an outstanding scholar of Philosophy. Way back, in 1922, he had a dream-vision which directed him to Nimbal where he built a small house and would stay there during the summer vacations of the University. Later on, it assumed the form of an āśrama where he spent the rest of his life. He passed away on June 1957. To come back to my second visit to Nimbal. On reaching there, I put in a request that I wanted to see the learned professor, which was readily granted. When I met him, I was surprised that he hugged me, as if he already knew me. After paying my regards to him, I lost no time in firing question after question at him. I began, “Sir, I have heard from one of your disciples that an American journalist interviewed you and asked you 'what do you believe in?' and your reply was 'I don't believe, I perceive'. Is that really so.” For a while Professor Ranade tried to avoid answering my question by talking about a few other things. But when I insisted on getting a reply he relented and confirmed what the disciple had said. Immediately I fired my next question, “Sir, 'perceive' is a transitive verb and hence there must be an object of perception.” Again, he tried to avoid the question, adding that I shouldn't bother about these matters. My dogged insistence brought forth an answer in the affirmative. Thereafter I told him, “If that be so, there must be a method of perception.” At this, he smiled and replied, “Read, my boy, read and you will get the answer.” This did not satisfy me and I went on, “Sir, if with your frail body you can claim to perceive 'something' (as I put it), why can't I? After all, I too have a body and a mind, just as you have.” Nothing but an amused smile was the reaction. Later in the day I was asked by a senior inmate of the āsrama, “Which name of God do you believe in?” “I don't believe in God, much less in any particular name”, was my reply. “Don't you utter some name of God when in difficulty”, came a

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  132 supplementary question. I shot back, “Well, there is no constancy about it. Sometimes I even say 'Ya Allah'.” I don't know what reaction it produced on the enquirer. Anyway, next morning I was told that I could be initiated, if I so wished. I was in a fix since I had never thought of getting initiated.An initiation meant getting a nāma (a seeded Name of God) from the guru with a view to repeating it mentally in a prescribed manner and with devotion. I consulted my wife who was there with me. She expressed all sorts of apprehensions. We called on Professor Ranade once again and I told him: “Sir, my wife is afraid that the guru might become angry if she, after getting initiated, did not continue to practice what was prescribed.” To that I hurriedly added my own comments: “In my own view no guru can ever become angry with his disciple since the guru is said to be an incarnation of God and thus ought to be full of compassion.” Professor Ranade smiled both at my wife's fears and at my logic. I then told him about a very specific fear of my wife. “She is worried that since pūjās (rituals) are forbidden during the monthly 'periods' of ladies, so how can she continue to practice nāma-smaraṇa during those 'periods'.” “Do you think God ceases to exist during certain 'periods'?” was his simple but very penetrating reply. Thus, our doubts were set at rest, but we were still not very enthusiastic about getting initiated. “Anyway, let us give the thing a trial and we shall give it up if we don't feel comfortable with it”, we told each other. We were thus initiated, as if we were obliging the guru. What an attitude! Hardly a week had passed and I began getting certain spiritual experiences which, I was told by brother disciples, were of a high order. Evidently these were due to the grace of the guru because I had not put in any worthwhile effort during that brief period. Since then I have been blessed with many more spiritual experiences – of light, sound and visions, which I cannot describe here because tradition forbids us to do that. Anyway, these experiences are but milestones on the journey; the destination is yet far off. Putting aside these spiritual experiences, the nāma-smaraṇa has brought about a fundamental transformation in my life – weaning me gradually away from enemies like kāma (lust), krodha (anger), lobha (greed), etc. and leading towards a life full of peace and joy. Professor Ranade is no longer to me just a Professor of Philosophy; he is now my gurudeva (God-and-guru-in-one) who has been showering his blessings on me at every stage of my life. He has given me a re- birth! Courtesy- Prof. B. B. Lal: Piecing Together Memoirs of an Archaeologist. Permission has been granted to reproduce this article by Prof. B. B. Lal and Shri Rajesh Lal.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  133 3. na‘mWm©Mo nm{UZr : JwéXod S>m°.Ama.S>r. amZS>o ݶm¶‘y{V© am‘Ho$ed amZS>o Vm. 3-7-1886 amoOr OÝ‘bobo JwéXod amZS>o ¶m§Zr Vm. 6-6-1957 amoOr BhbmoH$ gmoS>bm d ˶mnydu WmoS>o {Xdg Amåhr ˶m§À¶mH$Sy>Z Zm‘ KoVbo. Amåhr Vw‘Mo OrdZ-JrVm ho gXa {Z˶Zo‘mZo dmMVmo d åhUVmo H$s JwéXod S>m°.Ama.S>r. amZS>o d ݶm. ‘mYd JmoqdX amZS>o ¶m§Mm g§J‘ Pmbm am‘Ho$edmV d OrdZ-JrVmê$nr J§Jm dmhÿ bmJbr {ÌdoUr gJ§‘mÀ¶m ñdê$nmV. Amåhr ho nÌ g{dñVa nmR>dbo Amho. JwéXod amZS>o ¶m§À¶m~Ôb Vwåhmbm H$m¶ dmQ>Vo? ˶m§À¶m~Ôb nÚmV H$mhrVar gm§Jm. ˶m§Zm H$moUVr nXdr IamoIar emo^yZ {Xgob? Zm‘gmYZm H$aV AgVmZm JwéXodm§Zm EImXr {gÕr àmá Pmbr hmoVr H$m? ‘J ˶m§Zr H$m¶ Ho$bo? {gÕr~Ôb Vwåhmbm H$m¶ dmQ>Vo? kmZoídar dmMyZ ‘m¶mdmX, AOmVdmX dJ¡ao dmXm§~Ôb MMm© H$aʶmV Jobo. ˶m~m~VrV JwéXod amZS>o ¶m§Mo H$m¶ gm§JUo Ago?' EH$ZmWm§Mo ^mdmW© am‘m¶U d VwbgrXmgm§Mo am‘M[aV‘mZg ¶m§~Ôb Vm¡b{ZH$ Ñï>çm JwéXodm§Zm H$m¶ dmQ>V hmoVo? kmZoídam§Zr q^Vr Mmbdbr d aoS>çmÀ¶m Vm|Sy>Z doX dXdbo ¶m~Ôb JwéXodm§Zm H$m¶ dmQ>V hmoVo? What is God? B©ída åhUOo H$m¶? ho H$moS>o AÚmn H$moUmbm gwQ>bo Zmhr. Aem n[apñWVrV B©ídar gmjmËH$mamgmR>r H$emgmR>r YS>nS>m¶Mo? Vw‘Mr ñVwVr H$aVmZm Amåhr åhUVmo H$s.... CÎma - qZ~miMo g§V JwéXod amZS>o ho AbrH$S>À¶m H$mimVrb ‘hmZ gmjmËH$mar g§V hmoVo. d¶mÀ¶m n§Yamì¶m dfu O‘I§S>r ¶oWo d¡Hw§$R>MVwX©erÀ¶m {Xder lr^mD$gmho~ ‘hmamOm§Zr ˶m§Zm Zm‘ {Xbo, ˶m doir JwéXod amZS>o ¶m§Mm nwZO©Ý‘ Pmbm. ^m½¶mMm gy¶© CJdbm d na‘mWm©Mm ew^ma§^ Pmbm. OoUo na‘mW© AmoiIbm VoUo OÝ‘ gmW©H$ Ho$bm & ¶m g‘W© am‘Xmgm§À¶m dMZmà‘mUo JwéXod amZS>o ¶m§Zr OÝ‘mMo gmW©H$ Ho$bo. {H$VrVar bmoH$ na‘mWm©À¶m dmQ>odê$Z OrdZ g§nʶmMr dmQ> nmhV ‘§X dmQ>Mmb H$arV AgVmV; nU emar[aH$ d g§gm[aH$ AmnÎmr d Am{W©H$ {Z ì¶mdhm[aH$ {dnÎmr Agë¶m AS>MUtZm Z Ow‘mZVm Zm‘ d Zo‘ ¶m§À¶m Omoamda JwéXod amZS>o ¶m§Zr na‘mWm©À¶m dmQ>oda Aer H$mhr H$S>on¶ªV Xm¡S> ‘mabr H$s ˶m§À¶m ~m~VrV Ago gmW©ËdmZo åhUVm ¶oB©b H$s- H¥$nm Pmbr gX²Jwê$Mr & àm{á g~rO Zm‘mMr && ào‘o Zm‘ñ‘aUo & ZmX VoO AZw^dUo &&

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  134 gmjmËH$mamÀ¶m ‘§{Xar & ‘moXo àdo{ebr ñdmar && Ohmbo J«§W {bhÿZr & na‘mWm©Mo nm{UZr && g~rO Zm‘ KoD$Zr & Pmbr ^³Vm§Mr nd©Ur && B©ídar Pmbo {dbrZ & gmW©H$ Ho$bo OrdZ && Zm‘mMm Ho$bm H$ig & am‘ d§Xo JwéXodmg && Constructive Survey of Upanishadic Philosophy; Mysticism in Maharashtra, Pathway to God in Hindi Literature, Pathway to God in Kannad Literature, the Bhagavad Geeta as a philosophy of God - Realisation dJ¡ao J«§W {b{hUmè¶m JwéXod amZS>o ¶m§Zm na‘mWm©Mo nm{UZr hr nXdr emo^yZ {Xgob. nm{UZrZo ^mfoMo ì¶dñWmnZ H$aʶmMo ‘hËH$m¶© Ho$bo, Am{U JwéXod amZS>o ¶m§Zr ñdV: gmjmËH$mamMm AZw^d KoD$Z na‘mWm©Mo ݶm¶{Zð> d AZw^d{Zð> ì¶dñWmnZ H$aʶmMo ’$ma ‘moR>o H$m¶© Ho$bo. Zm‘gmYZm H$aV AgVmZm JwéXod amZS>o ¶m§Zm Aer {gÕr àmá Pmbr H$s EImXr 춺$s nwT>o Ambr AgVm ˶m 춺$sMo ^yV^{dî¶ Ë¶m§Zm H$iy bmJo. VwH$mo~m åhUVmV - ^yV ^{dî¶ H$imo ¶oB© dV©‘mZ & ho Vmo ^m½¶hrZmMo bjU && bJoM JwéXod amZS>o ¶m§Zr XodmMr àmW©Zm H$ê$Z {dZdUr Ho$br H$s, \"hr {gÕr ‘bm ZH$mo, H¥$nm H$ê$Z hr {gÕr H$mTy>Z Ko.' JwéXodm§Mr àmW©Zm XodmZo EoH$br Am{U ‘J Vr {gÕr bwá Pmbr. AmnU H¥$nm H$ê$Z bjmV R>odm H$s, Omo {gÕrÀ¶m ‘mJo bmJVmo ˶mbm Xod H$Yr ^oQ>V Zmhr. {gÕr ¶m gmjmËH$mamÀ¶m dmQ>odarb {d¿Zo hmoV. EH$Xm H$mH$mgmho~ H$maImZrg øm§Zr JwéXodm§Zm ‘m¶mdmX, AOmVdmX Agë¶m dmXm§~Ôb {dMmabo AgVm - JwéXod åhUmbo, \"H$embm Agbm H$S>~m MKiVm & kmZoídam§Mr EH$M Amodr bjmV R>odm Am{U ˶mà‘mUo dmJm åhUOo Vw‘Mo IaoIwao H$ë¶mU hmoB©b. Vr Amodr Aer- Var PS>PS>moZr d{hbm ZrK & B¶o ^³Vr{M¶o dmQ>o bmJ & Or¶m nmdgr A춧J & {ZOYm‘ ‘mPo && EH$ZmWm§Mo ^mdmW© am‘m¶U d VwbgrXmgm§Mo am‘M[aV‘mZg øm~Ôb Vm¡b{ZH$Ñï>çm ~mobVmZm JwéXod amZS>o EH$Xm åhUmbo H$s- ZmWm§Mo ^mdmW© am‘m¶U VwbgrXmgm§À¶m am‘M[aV‘mZgnojm loð> Amho. H$maU ˶mVbm ZmWm§Mm AZw^d hm ’$ma daÀ¶m XOm©Mm Amho. VwbgrXmgm§À¶m am‘M[aV‘mZgmV H$mì¶mÀ¶m ’$ma ‘moR>çm ^amè¶m AmhoV.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  135 lr. ^mD$gmho~‘hmamO ho åhUV H$s, \"kmZoídam§Zr q^V Mmb{dbr d aoS>çmÀ¶m Vm|Sy>Z doX dXdbo, Agë¶m M‘ËH$mam§da bm¡{H$H$ AWm©Zo {dídmg R>odʶmMo H$maU Zmhr. q^Vrà‘mUo qH$dm aoS>çmà‘mUo ‘Ç> AgUmè¶m ‘m¶mgma»¶m ‘mUgmbm kmZoœam§Zr na‘mWm©À¶m ‘mJm©dê$Z Mmbdbo d ‘m¶m Vm|Sy>Z na‘mW© dXdbm hm ˶m M‘ËH$mamMm Iam AW© Amho. JwéXod amZS>o åhUV AgV H$s, \"‘hmamOm§Mo ho ‘V ‘bm àW‘ àW‘ {~bHw$b nQ>V Zgo, nU nwT>o nwT>o Vo nQ>y bmJbo.' Á¶m§Zm B©ídamMm gmjmËH$ma Pmbm Amho Ago g§VXoIrb AmnUmbm B©ídamMo g§nyU© kmZ Pmbo Amho Ago åhUV ZmhrV. doXgwÕm \"Zo{V Zo{V' AgoM åhUVmV. EH$Xm EH$m {dÛmZmZo JwéXod amZS>o øm§Zm {b{hbo, ''What is God?'' B©ída åhUOo H$m¶? ho H$moS>o ‘bm AOyZ CbJS>bo Zmhr. ho H$moS>o CbJSy>Z KoʶmH$[aVm ‘r AmnUm§H$S>o ¶oUma Amho. JwéXod amZS>o ¶m§Zr CÎma nmR>{dbo- \"¶oD$ ZH$m, ‘bm Vo H$moS>o gwQ>bobo Zmhr.' EH$m {ZVm§V ‘m{‘©H$ Jmoï> Amho. EH$Xm EH$ åhmVmam A‘o[aHo$À¶m EH$m emioV Jobm. VoWo àXe©ZmV {dOoda MmbUmar CnH$aUo nmhÿZ Vmo ‘wbm§Zm åhUmbm, \"Tell me, what is electricity?' drO åhUOo H$m¶ Vo ‘bm gm§Jm.' EH$mhr ‘wbmbm ˶m àíZmMo CÎma XoVm Ambo Zmhr. ˶m ‘wbm§À¶m {ejH$mbmhr ˶m àíZmMo CÎma Ambo Zmhr. {dkmZmMr S>m°³Q>aoQ> KoVbobm EH$ ~S>m {dÛmZ VoWo hmoVm. ˶mbmhr ˶m àíZmMo CÎma XoVm Ambo Zmhr. ‘J Vmo åhmVmam åhUmbm, \"‘mPo Zmd E{S>gZ. ‘rM {dOoMm emoY bmdbm. nU drO åhUOo H$m¶, øm àíZmMo CÎma ‘bmhr XoVm ¶oUma Zmhr. ¶m àíZmMo CÎma Oar AmnUm§g XoVm Ambo Zmhr Var {dOoMm Omo ’$m¶Xm AmnUmbm {‘imbm ˶mVM Iam AmZ§X Amho.' ho nhm - What is electricity? drO åhUOo H$m¶? ho What is small? N>moQ>o H$m¶ Amho? d What is God? B©ída åhUOo H$m¶? ho What is Biggest? ‘moR>çmVbo ‘moR>o H$m¶ Amho? ho Oar AmnUmg H$ibo Zmhr Var B©ídar gmjmËH$mamMm EdT>m ’$m¶Xm hmoVmo H$s AmnU na‘mZ§XmÀ¶m nmdgmV ÝhmD$Z {ZKVmo d åhUy bmJVmo. AdKoMr JmoS> Pmbo & gmW©H$ OÝ‘mMo Pmbo && AmZ§XmÀ¶m namH$moQ>r & ^aë¶m Am‘wÀ¶m nmoQ>r && AmZ§Xr AmZ§X JS>o & am‘ åhUo MmohrH$S>o &&  gm¡Oݶ : ݶm¶‘y{V© am‘ Ho$ed amZS>o - OrdZ JrVm, ^mJ 6, n¥.H«$. 5-9)

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  136 4. JwéXod am‘^mD$ amZS>o: ñ‘¥{V-nwînm§O{b g§V M[aÌ| na‘n{dÌ| gmXa dUm©dt ! lr ¶. {d. {b‘¶o, dH$sb, ~oiJm§d (1924-25 gmbt ‘r nwU| ¶oWo ’$½¶w©gZ H$m°boO‘ܶo gr{Z¶a ~r. E. À¶m dJmªV AgVm§Zm JwéXod amZS>o ¶m§À¶m \"AܶmË‘-^wdZ' Zm§dmÀ¶m ~§JbtV amhʶmMm gw¶moJ JwéXodm§À¶m H¥$noZo ‘bm bm^bm hmoVm. ‘m¶m~amo~a ‘mPo EH$ ñZohr lr. h[a^mD$ ’$S>Ho$ ¶m CnZm§dmMo d BVa H$mht {dÚmWu ˶mM ~§JbtV ahmV hmoVo. ¶m H$mim§V JwéXodm§À¶m H$m§ht J«§Wm§Mr N>nmB© gwê$ hmoVr d H$m§hr J«§WaMZm{h Mmby hmoVr. ˶m H$maUmZo {Xdgm lr. Xm‘bo ¶m§À¶mH$S>o OodUImU H$ê$Z ‘w¸$m‘ H$amdm {Z amÌr AܶmË‘ ^wdZm§V {dlm§VrH$[aVm§ ¶mdo, Agm JwéXodm§Mm H$m¶©H«$‘ {H$˶oH$ ‘{hZo Mmby hmoVm. ˶m‘wio ˶m§À¶m g§JVrMm Am÷mbm bm^ {‘iyZ ˶m§À¶m {H$˶oH$ AmR>dUr-AmO BVŠ¶m dfmªMm H$mb bmoQ>bm Agbm Var Am‘À¶m A§V…H$aUmda H$moê$Z R>|dë¶mà‘mUo AmOVmJm¶V em~yV AmhoV. ˶m§n¡H$s¨ H$mhr öÚ {Z AmH$f©H$ AmR>dUr à{gÕ ìhmì¶m Agm ‘m¶m H$mhr ñZoht‘§S>itMm {deofV… VéU-^maVmMo g§nmXH$ lr ~m~wamd R>mHw$a ¶m§Mm AmJ«h nS>ë¶m‘wi| Imbrb AmR>dUr {ZdoXZ H$aʶmMr nadmZJr KoV Amho. ) 'Zmam¶Um' M| {ng| bmJb| ! darb H$mim§V àma§^tM EH$ AO~ KQ>Zm KS>br. EHo$ {Xder àm. Xm‘bo ¶m§À¶mH$Sy>Z Am÷m§bm {Zamon Ambm H$s¨, am‘^mD$ AmO amÌr 9-9&& dmOVm§ AܶmË‘ ^wdZm§V {dlm§VrH$[aVm§ ¶oV AmhoV. ˶m§Mm {~N>mZm nmR>dbm Amho Vmo Vi‘Oë¶mÀ¶m {XdmUImݶm§V KmbyZ Úmdm. Wmoam§Mr g§J{V bm^Uma ÷UyZ Am÷r gd© V¶mar H$ê$Z am‘^mD$§Mr dmQ> nmhmV am{hbm|. amÌtMo ZD$ dmObo, Xhm dmObo. AIoa ~mamMm R>moH$m{h nS>bm. Var am‘^mD$§Mm nÎmm Zmht. Voìhm§ H$Xm{MV² ˶m§Mm AmOMm ~oV ~Xbbm Agob Aer ‘ZmMr g‘OyV H$ê$Z KoD$Z Am÷r gd©OU Pmonr Jobm|. gH$mit Jm§dmV OmD$Z am‘^mD$ R>aë¶mà‘mU| H$m§ Ambo ZmhtV ¶mMr Mm¡H$er Var H$amdr ÷UyZ ‘r nm¶tM ehamH$S>o Mmbbm|. dmQ>|V bH$S>r nyb Amobm§S>Vm§-jUtM COì¶m ~mOyÀ¶m nmo{bg Mm¡H$sÀ¶m nS>drÀ¶m H$Å>¶mbm gm¶H$b Q>oH$dbobr Amho {Z nS>drV \"Zmam¶U- Zmam¶U' Agm On H$arV am‘^mD$§Mr ñdmar ñdñW {MÎmmZ| Amam‘m§V ~gbobr Amho, Ag| AH$pënV Ñí¶ ZOaog nS>b|. OdiM Agboë¶m nhmaoH$ar {enm¶mH$S>o Mm¡H$er Ho$br Voìhm§ gmam CbJS>m Pmbm. ‘r {enm¶mbm åhQ>b|, {enmB©XmXm, ho ~‹S>o {dÛmZ àmo’o$ga AmhoV. ¶m§Zm H$m§ Mm¡H$s¨V ~gdyZ R>odb| AmhoV ?

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lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  138 ¶mZ§Va ‘mÌ amÌr AnamÌt JwéXodm§Zm H$moUr nmo{bgm§Zt AS>db| Zmht, ho gm§JU| ZH$moM. JwéXodm§Zm {ng| bmJbo hmoV| h| Ia|M. nU {enmB©XmXm§Zm H$m¶ ‘mhrV H$s¨, h| 'Zmam¶Um' M| {ng| JwéXodm§Zm bmJbo hmoVo! Vmo {~Mmam Amnë¶mM ^y{‘Ho$dê$Z AQ>H$i ~m§YrV hmoVm ! Á¶mZ| ‘m¶m H$Sy>Z ho J«§W {bh{dbo ˶mbmM ˶m§À¶m N>nmB©Mr H$miOr ! EHo$ {Xdet h. ^. n. bú‘UamdOr nm§JaH$a, \"‘w‘wjw' H$V}, ho JwéXodm§À¶m ^oQ>tH$[aVm amÌm¡ ¶oUma Ag| H$ië¶mZ| ~§JbrÀ¶m Vi‘Oë¶mÀ¶m {XdmUImݶm§V A÷r ~¡R>H$ KmVbr {Z {Xdm~ÎmrMr ì¶dñWm Ho$br. {Z˶mà‘mU| JwéXod amÌr 8 À¶m gw‘mamg Jm§dm§VyZ ~§Jë¶mH$S>o Ambo. nmR>monmR> bú‘U amdOrM|{h AmJ‘Z Pmbo. C^¶Vm§ g§V {Z {dÛmZ ñZohr {XdmUImݶm§V ñWmZmnÞ Pmbo. bú‘UamdOtZr gwImgZ ÷UyZ Owݶm ‘§S>itÀ¶m nÕVrZ| OoR>m ‘mabm. JwéXod Amnë¶m {Z˶mÀ¶m g§d¶rà‘mU| Iwa‘m§S>r KmbyZ ~gbo. Amåhr {dÚm{W©‘§S>ir OdiM WmoS>çm A§Vamda hr h[a ham§Mr ^oQ> Hw$Vyhbnyd©H$ nmhmV ~gbmo hmoVm|. WmoS>m doi BH$S>À¶m {VH$S>À¶m {H$aH$moi Jßnm Pmë¶m. AWm©V² ¶m Jßnm§V bú‘U amdOtMmM ^mJ OmñV hmoVm. JwéXod eyݶ ‘wÐoZo AYmo‘wI ~gbo hmoVo. ‘ܶ|M Ho$ìhm§ Var hmo¶ Zmht H$arV. ¹${MV² g§‘{VXe©H$ ‘mZ hmbdyZ pñ‘V H$arV. hmoVm§ hmoVm§ ’$½¶w©gZ H$m°boO, S>o¸$Z EÁ¶wHo$eZ gmogm¶Q>r {Z JwéXodm§Zr ZwH$VmM {Xbobm amOrZm‘m. ho {df¶ g§^mfUmÀ¶m AmoKm§V nwT>| {ZKmbo. Voìhm§ bú‘UamdOr Amnë¶m {Z˶mÀ¶m bH$~rà‘mU| S>mdm Im§Xm CS>drV JwéXodm§Zm ‘moR>çm ào‘mZo åhUmbo, am‘^mD$, amOrZm‘m Xoʶm§V Vw‘Mr ‘moR>rM MwH$s Pmbmo. Ahmo ‘{hZm eo gdmeo én¶o AmngwI Kat ¶oD$Z nS>V hmoVo. Vmo Pam AmVm§ AmQ>bm ! Vw‘À¶m J«§Wm§À¶m à{gÕrMr dmQ> H$m¶ ? n¡emÀ¶m A^mdt Vw‘Mt hñV{bpIV| Kyi ImV nS>Vrb. Vw‘Mm ZwgVm ^«‘ Amho am‘^mD$ H$s¨ A‘H$m ‘XV H$arb {Z V‘H$m ‘XV H$arb. Ahmo, n¡emMm àý nwT>o Ambm H$s¨, H$moU Hw$UmMm Zìho ! hmo, hm Amnbm ‘mPm AZw^d Amho. åhUyZ Vwømbm ào‘mZ| ‘r h| gm§JVm|, Vw‘M| J«§W bdH$a N>mnyZ à{gÕ ìhmdoV Ag| ‘bm ‘ZmnmgyZ dmQ>V|. nhm ~wdm AmVm§ nwT>| H$g| H$aUma Vo ! CJrM Zmht VwH$mo~mam¶m§Zr åhQ>b| Amho H$s¨, ~mobm MmoM H$T>r ~mobmMmMr ^mV, OoD${Z¶m§ V¥á H$moU Pmbm ? bú‘UamdOtMo ho CÒma EoHy$Z JwéXodm§Zr WmoS>m Moham Q>mH$ë¶mgmaI| Ho$b| d {Xb{Jar 춺$ H$arV Vo åhUmbo, Ia§ Amho bú‘UamdOr Vw‘M§ åhUU§. ‘bm gd© H$m§ht C‘JV§ nU ¶m n[apñWVtV amOrZm‘m Xoʶm{edm¶ J˶§VaM ZìhV§. ‘m¶m ñd^mdmbm amOrZm‘m Z XoVm§ {VW§M {MH$Qy>Z ahmU§ O‘b§ ZgV§. ˶mbm ‘r H$m¶ H$ê$§ ? g§^mfUmMm Xmof BVŠ¶mda Ambm Voìhm bú‘UamdOmo bKwe§Ho$H$aVm§ WmoS>m doi ~mhoa Jobo. Vo Joë¶m Z§Va JwéXod Am‘À¶mH$S>o diyZ åhUVmV H$go-nm{hb§V ? ¶m J¥hñWmZt ‘bm doT>çm§V H$mT>b§ Amho ! ˶m§Mr g‘OyV H$m¶ Agob Vr Agmo, nU ‘mPr ‘mÌ ÑT> lÕm Aer Amho H$s¨, Á¶mZo ‘m¶mH$Sy>Z ho J«§W {bh{dbo ˶mbmM ˶m J«§Wm§À¶m N>nmB©Mr H$miOr ! Vr H$miOr ‘r H$m§ H$ê$§ ?