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lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  139 ˶mM§ Vmo nmhÿZ KB©b ’$‹S>H§$ ’$gê$Z EH$Xm H$m§ ‘r ~gbm| Va AmH$mem§VyZ Ajae… n¡emMm nmD$g nS>ob ! ¶mMr H$ënZm bú‘UamdOr Zm Zgmdr åhUyZ ‘m¶mdarb ào‘mZ§ H$m hmoB©Zm, Vo ‘bm Ag§ åhUVmV. BVŠ¶m§V bú‘UamdOr Am§V Ambo {Z BVa ‘m‘wbr JßnmMßnm hmoD$Z amÌ ~arM Pmë¶mZ| hm ^oQ>rMm H$m¶©H«$‘ g‘má Ambm. nwT>| JwéXodm§Zt 춺$ Ho$boë¶m lÕoà‘mU| ZOrH$À¶m H$mim§VM ‘w§~B© {dœ{dÚmb¶, O‘I§S>r g§ñWmZMo A{Yn{V d BVa H$m§ht {R>H$mUmhÿZ XoU½¶m {‘iyZ JwéXodm§Mr J«§Wg§n{V N>mnbr OmD$Z à{gÕ{h Pmbr, hr KQ>Zm gd©lwVM Amho . Agm hmoVm JwéXodm§À¶m lÕoMm à^md ! Xodmda ˶mZt gd©ñdr ^ma KmVë¶mda XodmZ§ Var ˶m§Zm H$‘r H$m§ nmS>md§? {XZmM| CU| XrgVm§ bmO H$moUm? hr g‘Wm}º$s¨M Iar åhUm¶Mr ! EH$m amÌtV nÞmg J«§W dmMyZ H$mT>bo EHo$ {Xdet amÌt 10 À¶m gw‘mam‘ JwéXodm§Zt ‘bm {Z ‘mPo ñZoht lr. ’$S>Ho$ ¶m§Zm hmH$ ‘mabr {Z åhUmbo, doidbH$amH$S|> OmD$Z H$m§ht nwñVH|$ AmUm¶Mt AmhoV. Mbm Oam ‘m¶m~amo~a. ˶mà‘mU| OdiM Agboë¶m S>m°. ~obdbH$am§À¶m ~§Jë¶mH$S>o Amåhr XmoKo JwéXodm§~amo~a Jobmo. ˶m {R>H$mUMt n§Mdrg nwñVH|$ JwéXodm§Zt ‘OH$S>o {Xbt {V n§Mdrg nwñVH|$ ‘mPo ñZohr lr. ’$S>Ho$ ¶m§MoH$S>o {Xbr. Vr KoD$Z Am÷r AܶmË‘ ^wdZmH$S>o Ambm|. gH$mir AmR>mÀ¶m gw‘mamg JwéXod Amåhm§bm åhUmbo, Mbm ao, nwñVH|$ dmMyZ Pmbt Vt doitM naV H$ê$§ ¶m. EH$m amÌtV OdiOdi nÞmg nwñVH|$ dmMyZ Pmbt ¶m Jmoï>rda Amåhm§ XmoKm§Mm {dœmgM ‘wit ~goZm. ˶m‘wi| Amåhr ˶m§Zm åhQ>bo, am‘^mD$, Am‘Mr nÅ>m H$aVm§ H$s¨ H$m¶ ? Ahmo, EH$m amÌtV VÎdkmZmdaMt nÞmg nwñVH|$ dmMyZ hmoVrb H$et ? H$m§ Am÷r XmoZ ^madmhH$ Am¶Vo gm§nS>bmo ÷UyZ EHo$H$mÀ¶m S>moŠ¶mda n§Mdrg n§Mdrg nwñVH|$ bmXÿZ H$mb AmUm¶Mt Am{U AmO bJoM naV H$am¶Mt, Aer H$gaV Am‘À¶m nmR>r‘mJ} bmdbr AmhoV ! Am‘Mm hm Ìm{gH$ gdmb EoHy$Z JwéXod åhUmbo, Vw‘Mm {dœmg ~gUma Zmht. nU Ia|M ‘r hr gd© nwñVH|$ dmMyZ H$mT>br AmhoV. ¶mMo à˶§VaM nmhm¶M| Agob Va ¶m§Vrb H$moUV|{h EH$ nwñVH$ H$mT>m. ˶m§V H$m¶ gm§{JVb| Amho V| ‘r {bhÿZ XoVmo Z§Va Vwåhr ñdV… V| nwñVH$ dmMyZ nhm d ‘r {bhÿZ R>odboë¶m gmam§emet n‹S>VmiyZ nhm. åhUOo Vw‘Mr ImÌr hmoB©b H$s V| nwñVH$ ‘r IamoIarM dmMb| Amho ÷UyZ. AWm©V² JwéXodm§gma»¶m ~w{ÕgmJamMr hr narjm KoʶmMr Am‘Mr VmH$X{h ZìhVr. BÀN>m Va ZìhVrM ZìhVr. ˶m‘wi| JwéXodm§Zt EH$m amÌtV nÞmg nwñVH|$ dmMyZ H$mT>bt, ¶m Amü¶©H$maH$ KQ>Zoda {Z‘yQ>nU| {dœmg R>odUoM Am÷m§g ^mJ nS>bo. na§Vw h| eŠ¶ H$g| hmoV| h| H$iyZ KoʶmMr CËgwH$Vm ‘mÌ OmJ¥V Pmë¶mZ| Vgm àý Am÷r JwéXodm§Zm {dMmabm. Voìhm§ ˶m§Zt Iwbmgm Ho$bm Vmo Agm :-

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  140 Vo åhUmbo h| ObX dmMZ ~ݶmM Aä¶mgmZ| hmoD$§ eH$V|. ‘mÌ V| {d{eï> nëë¶mn¶ªVM. ˶mnwT>| ‘mÌ na‘oœar H¥$noZ|M ‘Zwî¶ nwT>rb Q>ßnm Jm§Ry>§ eH$Vmo. AmVm§ nhm h§ ! àma§^t gmYr AjaAmoiI Pmbr åhUOo \"H$nmQ>m§V nwñVH$ Amho' h| dmŠ¶ H$ I J K L> n¡H$s¨ H$, n ’$ ~ ^ ‘ n¡H$s¨ n, n ßnm§Vrb nm, Q> R> S> T> U n¡H$s¨ Q>, Q>, Å>m n¡H$s¨ Q>m ¶m nÕVrZ| ho dmŠ¶ dmMʶmg gmYmaUV… XmoZ VrZ {‘{ZQ>| bmJVrb. nwT>| gamdmZ| ho dmŠ¶ ‘Zwî¶ EH$m Ñ{ï>jonm§V dmMy eHo$b. ˶mZ§Va OmñV gamd hmoB©b VgVg| ‘Zwî¶ n°aoÀ¶m n°ao, Z§Va nmZ|À¶m nmZ| ZwgVr AmoPaVr ZOa Q>mHy$Z dmMy§ gH$Vmo. hr Vw‘À¶m AZw^dmMr Jmoï> AgobM. ˶mZ§Va ZwgVt nmZ| MmiyZ gwÕm§ WmoS>çm AdKtVM J«§WH$mamZ| H$m¶ åhQ>b| Amho ho dmMH$ g‘Oy§ eH$Vmo. nwT>o ‘mÌ na‘oœar H¥$nm Pmbr Va J«§W hmVm§V Yaë¶m~amo~a dmMH$ J«§WmMm Ame¶ g‘Oy§ eH$Vmo, Aer hmo MT>Vr loUr Amho. AmVm§ gm§Jm, ‘r EH$m amÌtV nÞmg nwñVH|$ dmMbt AgVrb H$s¨ ZgVrb ? hm Iwbmgm EoHy$Z Amåhr XmoKo {XL²>‘yT> hmoD$Z ˶m§À¶m àýmbm hmoH$mamWu ‘mZ VwH$dbr. Voìhm§ JwéXodm§Zr AmnU hmoD$Z EH$ AØþV KQ>Zm {ZdoXZ Ho$br. Vo åhUmbo, ¶m g§X^m©VM ‘m¶m Jwé‘hmamOm§Mr EH$ AmR>dU ‘r gm§JyZ R>odVmo. EH$Xm H$m¶ Pmb|, Jwé‘hmamO Amnë¶m AmgZmda ~gbo AgVm§ ˶m§À¶m nwT>¶m§VM H$m§hr dmMZ, ‘ZZ {Z {Q>ßnU H$arV ‘r ~gbm| hmoVm|. dmMVm§ dmMVm§ EH$ {d{eï> g§X^© H$moU˶m nwñVH$m§V {‘iob ¶mMr AmR>dU H$arV ‘r ~gbm| hmoVm|. H$m§ht Ho$ë¶m V| AmR>doZm. ˶m‘wi| H$nmimbm hmV bmdyZ gqMV ~gbm| hmoVm|. V| nmhÿZ H$m¶ AS>MU Amho ? Ago H$m§ ~gbm ? åhUyZ Jwé‘hmamOm§Zr ‘bm {dMmab|. ˶m§Zm ‘r ‘mPr AS>MU {ZdoXZ Ho$br. Vm~S>Vmo~ Jwé‘hmamOm§Zr OdiÀ¶m H$nmQ>mH$S|> ~moQ> H$ê$Z A‘Š¶m Imݶm§V A‘Š¶m H«$‘m§H$mg EH$ J«§W Amho ˶m J«§WmÀ¶m A‘Š¶m nmZmda A‘Š¶m {R>H$mUt Vw‘Mm g§X^© {‘iob' Ag| ‘bm gm§{JVb|. ˶mà‘mU| J«§W H$mTy>Z nmhmVm§ ‘mPm Ano{jV g§X^© ‘bm {‘imbm. nmhÿZ Amü¶© dmQ>b| ! dmñV{dH$ Am‘À¶m Jwé‘hmamOm§Mo {ejU ~oVmdmVmM|M. Voìhm§ Vo hm g§X^© MQ>H$Z² H$gm gm§Jy eH$bo ¶mM| ‘bm H$moS>oM nS>b|. ˶m~Ôb ‘r Iwbmgm {dMmabm AgVm§ Jwé‘hmamO åhUmbo, na‘oœar H¥$noZ| ‘bm gd© H$m§ht {XgV| d kmV hmoV|. Voìhm§ Vwåhr àý {dMmaë¶m ~amo~aM ‘bm gd© H$m§ht {Xgy§ bmJb| d ˶m‘wi| Vw‘À¶m àýmg CÎma XoD$§ eH$bm|. Aer Amho ^JdV² H¥$nm ! gmjmV² na‘oœaM JwéXodm§À¶m ‘wImZo J«§WmMm ‘OHy$a gm§JV Amho ! JwéXod Am‘À¶mH$S>o AܶmË‘-^wdZm§V AgVm§Zm ~aoM {Xdg Ago OmV H$s¨, ho J¥hñW gmja Var AmhoV H$s¨ ZmhtV ¶mMr {VÝhmBVmbm e§H$m ¶mdr. dmMZ-boIZ hm H$m§hr àH$ma {XgyZ ¶oV Zgo. EH$Xm§ ‘mÌ Amåhmbm M‘ËH$ma nhmd¶mg {‘imbm. Vmo Agm H$s¨, 10-15 {Xdg AhmoamÌ J«§Wm§Vrb ‘OHy$a gm§JʶmMm ˶m§Mm H$m¶©H«$‘ gwê$ Pmbm. Vi‘Oë¶mÀ¶m {XdmUImݶm§V ~¡R>H$ KmVbobr AgyZ ˶m ~¡R>H$sda ~gyZ {Z Ho$ìhm§ Ho$ìhm§ {XdmUImݶm§V ¶oaPmam dmbrV Vm|S>mZ| ‘OHy$a gm§JV d Vmo

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  141 ‘OHy$a bKwboIH$ {Q>nyZ KoV. AI§S> AhmoamÌ hm H$m¶©H«$‘ gwê$ Agë¶m‘wi| bKwboIH$ AmirnmirZ| ‘OHy$a {Q>nyZ KoʶmM| H$m‘ H$arV. JwéXod ‘OHy$a gm§Jy bmJbo åhUO| Vw’$mZ J§JmoÌ‘mU| dmŠàdmh gwê$ Ago. J{V Va EdT>r Xm§S>Jr H$s¨ ‘OHy$a {Q>nyV KoVm§Zm bKwboIH$m§Mr ‘mao {VanrQ> CS>V Ago. JwéXodm§À¶m dmUrVyZ eãX ~mhoa nS>bo H$s¨ VgoM {Q>nbo Jobo nm{hOoV. Oo eãX bKw{bntV {Q>nbo OmV VgoM Vo nwT>| {b{hbo Jobo nm{hOoV {Z Ogo {b{hbo OmV VgoM N>mnbo Jobo nm{hO|V. ˶m§V ‘J XþéñVr Zmht qH$dm eãXm§Mr {’$adm{’$ad Zmht. Agm Anyd© ImŠ¶m hmoVm. ¶m H$mim§V JwéXod VhmZ, ^yH$, {ZÐm Am{X XohY‘© A{O~mV {dgê$Z OmV. Mmanm§M Vmg ‘OHy$a gm§JyZ WmoS>mgm erU Amë¶mgmaIm dmQ>bm Va {XdmUImݶmÀ¶m nyd}g bmJyZ EH$ Imobr hmoVr. ˶m ImobtV ˶m§À¶m Jwê$§Mr EH$ ^br‘moR>r Vg~ra R>odbobr Ago. ˶m Vg{~arg‘moa OmD$Z JwéXod EH$ ‘yR>^a H$mnya bmdrV {Z ‘moR>çmZo {edmo@h‘² {edmo@h‘², {ed… Ho$dbmo@h‘² gXmZ§Xê$n… {edmo@h‘² {edmo@hå Agm nwH$mam H$arV. ¶m§V XmoZVrZ {‘{ZQ>| Kmb{dë¶mZ§Va nwZü {XdmUImݶm§V ¶oD$Z nwT>rb ‘OHy$a gm§Jy bmJV. ¶mdoir \"‘mJ| H$moR>da ‘OHy$a gm§JyZ Pmbm Vmo dmMyZ XmIdm' Ago åhUʶmMr Oéar JwéXodm§Zm A{O~mV ^mgV Zgo. ~amo~a AZwg§YmZ amIyZ Vo nwT>rb ‘OHy$a gm§Jʶmg gwédmV H$arV. Am§ Zmht D$§ Zmht H$s¨ AS>IiU| Zmhr. Ym§dVm dmŠàdmh KmoS>Xm¡S>rZ| gwê$ Ago. hm J«§WaMZoMm Anyd© àH$ma nm{hbm åhUOo gmjmV² na‘oœaM ˶m§À¶m ‘wImZ| J«§WmMm ‘OHy$a gm§JV Amho H$s¨ H$m¶ Ago dmQ>ë¶mg Zdb Zmht ! ¶m eara¶§ÌmMm ‘r gm§Jmonm§J Aä¶mg Ho$bm Amho JwéXodm§Mr àH¥${V gd©gmYmaUV… ZmOyH$ {Z Aeº$M Agë¶m‘wi| Zoh‘r H$m§hr Zm H$m§hr ì¶mYr ˶m§À¶m‘mJ} bmJbobrM Ago d {H$aH$moi W§S>r, nS>go, ImoH$bm, nmoQ>XþIr, S>moH|$XþIr ¶m {dH$mam§da hQ>Hy$Z JwUH$mar Aem AmofYmÀ¶m nwS>¶m, Jmoi¶m {Z ‘mÌm dJ¡a|Mm g§J«h Zoh‘t ˶m§À¶mH$S>o V¶ma Ago. ht Am¡fY| àg§Jt AmnU{h KoV {Z Am÷m§ {dÚm϶mªn¡H$s¨ H$moUmbm H$mht Pmë¶mM| {XgyZ Amb| Va ¶mo½¶ Vr AmofY¶moOZm H$ê$Z Vt Am¡fY| AmJ«hmZ| g‘j ~gyZ Am÷mbm ¿¶m¶bm bmdrV. ˶mdoit 'ho VÎdkmZr gmYwnwéf, ¶m§Zm H$m¶ Am¡fYm§Mr ‘m{hVt AgUma {Z ¶mZt H$Yt d¡ÚH$sMm Aä¶mg Ho$bm Amho åhUyZ ¶mZt Am¡fY¶moOZm H$amdt' Aem ñdê$nmMm qH$Vy Am‘À¶m ‘Zm§V gmh{OH$M VaiyZ OmV Ago. ˶m‘wi| Am¡fY gm Koʶmbm Amåhr AZ‘mZ H$ê$§ bmJbm| Va JwéXod åhUV, H$m¶ ‘bm ¶m§Vb| H$m§hr H$iV Zmht Ag| Vwåhmbm dmQ>Vo H$m¶ ao ? Aao, OÝ‘^a emar[aH$ ì¶mYret ‘bm PJS>V ahmd| bmJV.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  142 5. A Great Indian Thinker: Professor R. D. Ranade Prof. (Dr.) V. H. Date Professor Ramchandra Dattatraya Ranade M.A., D. Litt (July 3, 1886 – June 6, 1957), was a brilliant student, an inspiring teacher, an admirable Vice Chancellor and a deep thinker. People saw in him a unique coalescence of the universal compassion of the Buddha, the catholic love of Jesus, the penetrating intellect of Kant and the profound wisdom of Shankaracharya. If there was any person who combined in him the rare and opposite qualities of a Yajnavalkya and a Samkara, of a Ramadas and a Tukaram, it was Prof. R. D. Ranade. A sovereign of both the worlds, Ubhayavidha Samrat, who lived as if he were a sage-king and fulfilled the expectations of his Guru. Not only did he not despise wealth and prosperity, he welcomed them as precious instruments to promote the cause of Life Divine for himself and others. Yet the spirit of unperturbed renunciation of everything for the sake of God was there in him at beck and call and was the hard rock on which he reared his spiritual edifice. A full measure of family

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  143 life, with wife, children, relatives and friends, he always loved to enjoy, and yet he conducted himself in a manner which showed that a saint has no relatives but those who love God. Wonderful indeed was the effect of this attitude; his relatives became devotees of God through him, and the devotees became his relatives through God. In the Leibnitzan fashion, Prof. Ranade asked us to love and bind ourselves to others with the central bond, the love of God, just as the monads of Leibnitz's philosophy are connected to each other through the central Monad. The fact, however, remains that innumerable disciples of Prof. Ranade came to know God after knowing him first and that a few of his disciples at least have come to love God after they had loved him first. True, as the theists say, God as person is far superior to God as Impersonal because the person becomes a fit object of worship, awe, reverence and fear. He hears our prayers and sends us his Grace. Has not Prof. Ranade also, like any other great saint, fulfilled this purpose by acting as an intermediary between his devotees and God? They gained something more than this, viz. the experience of various forms of God and the various ways in which He reveals Himself to His devotees. It was this realization which was mainly responsible for making Prof. Ranade's followers love and fear him also. Jnaneshwar and Tukaram had tasted the bitter cup of life, but they did so far a short time. Prof. Ranade had it throughout his life. Apart from the usual vicissitudes of life like bereavements, etc., he battled against a fell disease for 50 years, and, through very often his adversary scored a point over his frail body, each time his soul emerged with greater joy, peace, and courage. What better example can there be of a man showing compassion to all beings than that of Prof. Ranade a few minutes before his death? He referred to his deadly ememy and said.” Let these germs of T.B. find salvation by dwelling in my blood.” The great poet Bhavabhati, in his Uttar-ramacharitam, describes the character of Shri Ram as being softer than a flower and harder than an adamant. This is equally applicable to our 'Ramchandra' also. The magnetic needle of his character showed the emotional reactions he felt with reference to the worries of others and those of his own. His heart melted with compassion and sorrow when he found others in distress. But from adversities and afflictions involving his person, he remained singularly detached. “People come to Nimbal”, he said with great anguish one day, “to get themselves relieved of poverty, sin and distress, and it becomes our duty to lighten their burden, show them the path of God, and help them in their spiritual endeavours.” This he did in three ways. In the first place, he asked his visitors to

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  144 participate in the bhajans and the sittings at his ashram. 'Even this is enough to fulfil one's ordinary desires', he used to say. Secondly, he kindled the spiritual spark in the minds of his disciples by imparting to them the 'WORD' or the 'Mantra'. And thirdly, he allowed them to open their hearts to him so that they might be touched with his grace. Not a few have witnessed how like a plumb he sank in his seat and how, overcome by sorrow and anxiety at the news of a serious illness of his devotee, he entered into deep meditation and prayer unto God. To those, however, who were most devoutly attached to him, he disclosed the great secret that even the most fatal illness is but a weapon in God's hand, and it cannot hurt but at His will. Every difficulty or calamity that came in his life only served to deepen his faith in the power and wisdom of God, led him to meditate longer and more intensively on His Name to such an extent that the slight spiritual egoism which a sadhaka was likely to engender, would vanish in a loving surrender to God. At no time in life can it be said that Prof. Ranade passed through an agnostic or atheistic stage. Faith in the existence of God was in his very blood as it was a common factor in some generations before him. His birth was the result, it is said, of the tapasya of his pious mother; and he was named 'Ramchandra' after the God, Shri Rameshwar, his mother's deity, at Jamkhandi. His spiritual life began at the age of fifteen when, in 1901, he met Shri Bhausaheb Maharaj and was initiated by him. In the beginning his devotion to God was motivated by desires which he wished to be fulfilled. That he secured the first Jagannath Shankar Seth Scholarship in Sanskrit in the Matriculation Examination was, as he himself has told us, the fulfillment of his desire by his spiritual master, Shri Bhausaheb Maharaj, who became later the chief guiding star and model in his life, spiritual as well as material. He loved, revered, and feared his Guru so much that it enabled him to walk straight and unswearingly on the rigorous and narrow path of spiritual life. In course of time, as love for his Guru became the dominant note of his life, he began to dedicate each and everything at his feet. It did not matter for Prof. Ranade whether what he placed at his master's feet was a monumental products of his intellect such as the “ A Constructive Survey of Upanisadic Philosophy” or a pair of 'dhotis' which he happened to purchase from the market or the tinge of spiritual 'ahamkar' which arose in him at the moment or the anxiety due to a difficult situation in which he temporarily found himself. The service and love of the Guru and the God was the be-all and end-all of his life. To meditate for 6 to 8 hours daily when he was working in the Deccan College, Poona, speaks about his passion for God-realization; and it became such an absorbing pursuit of his entire life thereafter that he never, never wasted even a few

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  145 minutes without remembering God. Ramdas enjoins on us, in his Dasbodha, to alternate activity with contemplation. Prof. Ranade followed the precept meticulously, and, what is more, combined these two so that at no time was there activity without contemplation. If there were fruits of this activity, 'karmaphala', he enjoyed them, but this too was a part of contemplation. Activity, the enjoyment of the fruits thereof, and contemplation were for him a part of devotion to Guru and God. We have referred to him above as a royal-sage, a rajarishi. He used to told his 'darbar', the spiritual sitting, once, twice, thrice, or even four times a day in his ashram at Nimbal where hundreds of devotees lived a life in communion with him and hence in communion with God and with each other. Everybody felt that he was equal to everybody else. In these spiritual sessions at least no one felt jealous of the other; no one was superior or inferior to the others. This sharing of the sentiment of spiritual brotherhood pulled down all barriers of caste and creed. Prof. Ranade met each one in these gatherings, made detailed inquires about his family, and created in him a feeling that he, i.e. Prof. Ranade, was his personal friend and guide. He did this out of his heartfelt sympathy and love for all. He never had an ulterior motive for seeking mass contact. The only motive or rather natural inclination for this was “to raise thinking humanity into a Divine Kingdom of Ends.” (Mysticism in Maharashtra, Page 494) That he had this ideal of serving humanity for the divine purpose can be established by an utterance a few months before his death. The only photograph which he liked most was the one in which all his devotees, who had gathered for an occasion, were seen in the centre, and he, their Guru, stood behind them all in a corner a place usually occupied by the menial staff. Explaining why he liked the photograph he said that it was that position of a servant of humanity for the purpose of making them live in God which was the fittest for him and was the only thing he had been loving most. Courtesy: 'Miscellanee Educational' magazine, August 1962, Volume 6, No. 8

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  146 6. R. D. Ranade's Philosophy of God Realisation Dr. Matthew Lederle S. J. Father Dr. Matthew Lederle A revolutionary change* has come over the whole of India during the last 150 years. New forces of reform have been released. Bengal often took the first step forward. But it was followed and often outstripped by sober, resolute Maharashtra. In his “rational mysticism”1 Ramachandra Dettatraya Ranade, one of the dominant figures of the modern renaissance in India, made a new attempt to integrate these new forces, to bring to a synthesis the old and the new, the East and the West. When the introduction of works of modern Indian authors into the curriculum of Philosophy of Poona University was discussed, the name of those proposed, though in the end not accepted, were S. Radhakrishnan, Aurobindo Ghose and R. D. Ranade. The religious ideas of a number of educated contemporary Hindus resemble those proposed by Ranade. A knowledge of his thought, therefore, is an invaluable aid to an understanding of the religious climate in India. Ranade was born in 1886 at Jamakhandi in Mysore State in Western India.2 His family was of Konkanastha Brahmanic stock and had come originally from

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  147 Maharashtra, the Marathi speaking state to the north of Mysore State. In 1902 Ranade passed the matriculation examination at Jamakhandi and the following year joined the famous Deccan College in Poona, Maharashtra. He studied mainly mathematics and philosophy and received his M. A. degree in 1914. From this year till 1924 he served as a member of the Deccan Education Society, the first six years as Professor of Philosophy at the Fergusson College, Poona. “To the positivist and agnostic traditions originally laid in that College by Agarkar and Bhate, Ranade contributed the idealist and mystical strains. But his greatest contribution to the Fergusson College was the great learning and brilliance which he brought to bear upon his teaching of philosophy in the classroom and which attracted large numbers of students even from far-off provinces like Berar and Sind and others even more distant. He spoke in his class with a sense of inspiration, like a convinced and convincing prophet, and enthused his listeners to philosophic effort.”3 In 1917 Ranade was closely connected with the founding of the Bhandarkar Oriental Research Institute, also in Poona. After leaving the Deccan Educational Society he established an “Academy of Philosophy and Religion” of which he became the first director. This academy, however, soon became defunct. It was re-established in 1947 with the help of the Raja of Sangli under the name ofAdhyatma Vidya Mandir. From 1927 till 1946 Ranade gave his services to Allahabad University, first as Head of the Department of Philosophy, then as Dean of the Faculty of Arts from 1930 onwards, and at the end for one year as Vice-Chancellor. The rest of his life he spent mostly at a hermitage built by him at Nimbal in Mysore State. On 6th June, 1957 he passed away. Ranade was a versatile writer.4 Commenting on Ranade's method of work as a writer and scholar and his field of research, Professor D. D. Wadekar justly wrote: “Ranade's scholarship and authorship had a particular pattern which, at least in India, was Ranade's own. He had made Indian Philosophy, ancient, mediaeval and modern (including contemporary), his special field of work though his catholic interests made inroads even into ancient Greek Philosophy. A sedulous search for the original doctrinal sources, their sequential classification, logical systematisation and arrangement and technical nomenclature, and, finally, generalisations and comparisons about them, expressed in classical and chaste English, are the main features of that pattern. Zeller and Gomperz, the famous European scholars of Greek

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  148 Philosophy, served him as suggestive models for his own work.”5 FORMATIVE INFLUENCES Diverse influences contributed to shape the philosophic outlook of Ranade. The atmosphere at home was deeply religious. By temperament he was meditative and sensitive. From his student days onwards his outlook was marked especially by the spirituality of the sampradaya6 to which he belonged, by his preoccupation with mysticism, and by philosophic thought, both Eastern and Western. The sampradaya of Shri Bhaumaharaj Hinduism is a way of life accepting a certain number of more or less common attitudes towards God, man and the world. Within its general framework a number of diverse doctrines and practices find their home; at times, gurus initiate within Hinduism special spiritual traditions. They become centres of groups of disciples and devotees and their way of life exercises some influence on their surroudings. A year before he matriculated Ranade was initiated into the discipleship of such a guru, with the name of Shri Bhaumaharaj. The spirituality of this sampradaya has marked Ranade deeply and his ideas as a philosopher will correspond to this spirituality. The tradition of this sampradaya started from the sect of the Nathas,7 who had been active especially in the twelfth century in Maharashtra. They had accepted the monism of Shankaracharya and taught that through yoga, experience of the absolute could be achieved. When Ranade entered the sampradaya it was under the guidance of its third guru. Each guru used to remain the spiritual head up to his death. Through the gurus the activistic spirituality of Ramadas and the devotional spirituality of Tukaram, both Marathi poet-saints of the seventeenth century, penetrated into the sampradaya. The characteristic feature of this sampradaya was the giving of a seed-mantra by the guru to his disciple. This constituted also the initiation. This seed-mantra was, it seems, the name of a special deity. The remembrance of this name in meditation was regarded as the principal means of spiritual progress. Meditation, understood in the broad meaning of the Ignatian « spiritual exercises », was to be performed internally with recollection and reverence, with persistency and continuity.8

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  149 In the spirituality of the sampradaya the guru had a prominent place. Only one who had achieved God-realisation could be a guru. He had to teach others the way to mystical realisation. The Guru is referred to as the Sadguru, the Good Master. The devotees sometimes use words which would suggest a physical causality of the guru in the spiritual development of his disciple. This, however, is the language of the devout follower. Reflective thought attributes to the Guru only a moral causality. But even if the influence of the guru is only a moral one, his authority is great; it is above the authority of the sacred book. A certain ambiguity about the causality of the guru's function is caused by the basic monism of the sampradaya which makes the Guru « present in all the good people to the extent to which they are identified with God in their everyday life ».9 It was greatly stressed that the spiritual life should be based on a sound moral life. The company of the saints (santa), which in a broader meaning included all those who shared the same spiritual preoccupation, was greatly valued. Ranade who had completely made his own the spirituality of the discipleship, even exercised the guruship and was called Gurudev, Divus Magister. At the time of his death the number of his disciples was two thousand. Preoccupation with Mysticism Ranade himself once called his philosophy rational mysticism. Even now in the memory of his followers he is honoured more as a mystic than as a philosopher. His interest in mystics often directed him in the selection of his topics as well as in their treatment. Already in his early life Ranade was drawn to spirituality. After his matriculation he meditated daily for one hour.10 He kept up the practice of long meditation throughout his life. In 1909 when watching a cricket match he had a spiritual experience of the “centre of the universe”.11 Several times in his life he heard sounds for which he could not find any external cause. He had visions like the vision of Ses, the king of snakes, dancing on the funeral pyre of his mother. In 1956 he experienced himself playing on the knees of God as a child plays on the knees of his father. Professor Burch who visited Ranade in 1954 wrote, “Did he then attain their [the mystics] final goal of mystic union with God? The answer must be, No, unless it was

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  150 after I knew him. He told me that he had never yet enjoyed the « unitive experience » described by the great mystics”.12 Ranade had read widely in the literature of mysticism, his special field being the mystical traditions of the Marathi, Kannada, and Hindi regions of India. They supplied him with the facts of mystical experience. The method of interpreting them was to a large extent suggested by his acquaintance with Western writings on mysticism. He acknowledged his special indebtedness to Evelyn Underhill's Mysticism, W. R. Inge's Christian Mysticism and W. R. Flemings' Plea for Ways of God to Man.13 Philosophical Studies When Ranade started his studies at the Deccan College its prevailing agnostic atmosphere put his spirituality to the test. Except for his meditations he gave up all religious practices. At the college he found Professor Bain, whom he regarded as his second guru after Shri Bhaumaharaj. Professor Bain had an eccentric, independent mind with a positivist, agnostic outlook on life, combined with a high regard for Aristotle. With his deep love for India he helped Ranade to think independently and to find his own path. Professor Wodehouse, an active theosophist, also took a personal interest in this intelligent student and tried to draw him towards theosophy. In 1908 both visited Dr. Annie Besant at Banares, but theosophy could not attract Ranade; it was too closely linked with occultism. Here at Banares the great problem of his life confronted Ranade. He heard devotional songs which were said to have been composed by Shankaracharya. How was it posible, he wondered, to reconcile bhakti which presupposes duality with monism which denies duality?14 PHILOSOPHICAL OUTLOOK Initial Ideas The early writings of Ranade already indicated the direction which his thought would take. His basic outlook on life was deepened and strengthened during the years, but radically it remained unchanged. In his book, Carlyle, a Critical Review, published in 1916, some of his main ideas were already hinted at when he wrote, “By a philosopher we mean one who touches

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  151 men to realize that behind all things Natural there is the region of the Supernatural, who [sic] enables them to see that behind shows there is Substance, and who persuades them to penetrate through Appearance to Reality”.15 When he explained the influence of German idealism on Carlyle it was clear that Ranade's sympathies were with idealism.16 He wrote that Carlyle's subjective idealism, which was greatly influenced by Fichte, became an English version of the doctrine of maya; that from Hegel Carlyle learnt that Reality is Thought, and that from J. P. Richter's « higher pantheism » he accepted the idea that everything in this world is god-like or God. Carlyle was regarded to be close to the « god-intoxicated » Novalis and to Goethe who lived with a continual vision of the inward divine mystery. These were expressions by which Ranade would later express his own thought. Though he differed from Carlyle by not accepting utility and satisfaction as the test of truth, he was and remained with Carlyle a 'spiritual agnostic'17 who held that truth is always in the making, and that we claim it only but never reach it. He followed him in his understanding of religion which Carlyle held to be worthy of the highest place among man's activities and that out of those activities religion grew. There should be no religions but only Religion, the Universal Religion. The influence of Carlyle, an essayist and historian, on Ranade shows that it was not always the professional philosopher who influenced the philosopher. Text books and literature also had a great share in shaping the intellectual outlook of the time. As Ranade wrote laconically, “I was at that time under the spiritual influence of Carlyle”.18 Agnosticism Ranade was an agnostic in the sense that he held that rational knowledge did not reach the thing-in-itself; though at times he seemed to forget this basic conviction The principle of contradiction was for him « the primary consideration of Philosophy and... by its very nature the starting point for all other Laws of Thought »,19 Ranade even admitted a cosmological or teleological argument for the existence of God. He wrote: “... we will not be far wrong if we say that God is the sum-total of all the forces of nature. When we look at nature, we see that the Order which governs it is nothing else except the Will of God. Also if we look at the matter even physiologically we see that our exhalation and inhalation are themselves due to the Order of God... All these things show that God's omnipotence is everywhere and his omnipotence is,

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  152 according to Jñanešvara one supreme cosmological argument for the existence of God”.20 However, why should God be the sum-total of all forces of nature? Why should the order of nature be the will of God? These are question Ranade did not answer; nor did he show how the cosmological proof could lead from the origin and disappearance of things, from the contingency of all finite reality, to the absolute reality, nor how a teleological (physico-teleological) argument could lead from order and finality in nature to a spiritual Being, transcendent to everything finite. His exposition was vague and he did not attempt to show how to prove the validity of philosophical principles and their use in a proof for the existence of God. Mysticism The real opinion of Ranade, coherent with the whole of his thought, is that the absolute cannot be proved or grasped by reason, but that it is knowable through intuition.21 By admitting this intuition he wanted to correct H. Spencer who admitted the existence of the absolute as the unknowable. He also wanted to complete Kant by showing how a true knowledge of the thing-in itself could be gained. His intuition « lies at the back of the faculties in man which ordinary psychology recognises », i. e. of intelligence, will and feeling.22 He regarded it as « not contradictory of the logical, but subsumptive of it ».23 This faculty does not introduce something unnatural into man. It is present in everyone, being part of the deeper self, and enables him to come in contact with reality. By intuition « one gets directly to the apprehension of Reality ».24 It is the faculty of mystical experience. Mysticism is, therefore, “that attitude of mind which involves a direct, immediate, first-hand, intuitive apprehension of God... a silent enjoyment of God”.25 Ranade recognized as an element of mystical experience the actual experience of unity with God. The intuitive, immediate, and direct character of this experience makes the knowledge, which is received, simple compared with conceptual knowledge; it is ineffable and can therefore, be expressed only in metaphors. Furthermore, it is connected with bliss, or also with pain. At times Ranade wrote that such an experience could be produced actively by one's own effort, at other times he wrote that it has to be received passively. Always is it of

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  153 great help to acquire a high standard of moral life and presupposes a serious moral effort. In its higher stage it is constantly present. For Ranade mysticism was connected with clarity of thought. By this he wanted to exclude from mysticism mental confusion, hallucinations, hysteria, delusions, etc. « Accurate intellectual thought, among other things, which will compel philosophical admiration is surely a mark of real mystical experience ».26 Ranade did not always use the word mystical experience in the meaning of direct and experimental perception of God's presence. At times he included in it also deep poetical or intellectual insight coupled with a rich emotional life and powerful imagination. He, therefore, included among mystics A. Dante. William Blake, Thomas Carlyle, R. W. Emerson, William Wordsworth, Robert Browning, Alfred Lord Tennyson, etc.\".27 In the terminology of Ranade mystical experience is also called self-realisation, God-realisation, atmanic experience, experience of reality, beatific experience, beatification, beatificism, ecstatic bliss, etc. The term self-realisation is at times used in connection with morality while the term self-consciousness is then used in connection with metaphysics. Mysticism in the Service of Philosophy For Ranade mysticism could be put into the service of philosophy to make up for the basic incapacity of reason to reach reality. Mystical experience brings in contact with reality and so the experience itself is for the mystic the evidence of its validity. Ranade recognized that this experience had to become objective and universal before it could be a general criterion of true knowledge. He answered, “…it is objective and universal, because all mystics, irrespective of race and creed, talk in the same tongue”.28 In showing on what all mystics agree he wished to constitute a kind of inductive certitude about the validity of what the mystics say. Ranade proceed in two steps. First, he showed that all mystics everywhere have a « vision of the self ».29 They intuitively experience the self as being in some way ennobled, changed, suffused in a luminous glow through the presence of the Godhead. The mystic becomes experimentally aware of his union with God and of God's operation in him and is carried towards God without any reasoning process. So far all mystics agree.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  154 Ranade went a step further. He included in the common universal experience of the mystics the experience of the identity of the self with God. He explicitly posed the question and attempted to show that the identity of the self with God, is the common teaching of Jñanesvara, St. John of the Cross and Plotinus. He knew that if he did not succeed in this then his metaphysics was without foundation, since he had based his philosophy on mystical experience. Even an analysis of the texts he offered shows he was not a discerning exegete. For instance, one text of St. John, which he brought forward to prove this identity clearly teaches non identity. The text reads as follows, « Love binds so closely God and soul, and so unites them, that it transforms them and makes them one by love, so that, though in essence different, yet in glory and appearances the soul seems God, and God the soul ».30 Further, any study of mysticism shows that, contrary to Ranade's contention, the realisation of an identity of self and God is not universally contained in mystical experience. We shall return to this question later. First we shall trace the basic structure of his metaphysics. Ranade never wrote a treatise systematically explaining his philosophical outlook. Whatever he wrote was written in the form of a 'critical exposition'. He evaluated whatever came under his observation and judged the truth of one statement by referring it to another statement, thus indirectly affirming the truth of the statement referred to. This helps to discover the outlines of his own thought. Ranade saw in the Upanishads different stages of spiritual experience which he arranged into a system with ascending steps and to which he evidently personally subscribed. First comes the realising of the self within, still as something distinct (1). This follows the apprehension that the 'I' within us is identical with the self (II). Next is the realisation that this self is identical with the absolute (III). Then ' I ' am the absolute (IV), and finally, Brahman, the absolute, is the 'ALL', comprising self, not- self and Brahman (V). With this 'verily the positions of absolute Monism' is reached. This absolute monism can be intellectually apprehended and mystically realized.31 Ranade's conception of reality is, therefore, monistic, and since his absolute is essentially spirit, Ranade stands for a spiritual monism. Seen from the phenomenal point of view, sub specie aeternitatis nature, soul and God are appearances; the absolute alone is real.32 Ranade wrote that “for the purpose of religion and for the

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  155 explanation of the phenomenal existence of the world a God has to be invented”.33 And he continued that the Upanishadic characterisation of the Absolute passes from a negative stage of neither-nor, through the affirmative stage of inclusiveness to the transcendental stage of either-or.34 He saw a meaning in the historical development of philosophy in India and regarded as the moving idea of all orthodox Indian philosophy and the truth upon which stands or falls the whole philosophy of India, “that there is an Atman and that He can be realised: that this Atman is God; that the Universe, like the human body, is a covering of this Atman, and is, in fact the Atman himself”.35 Professor Burch said of his meeting with Ranade, that “he rejected Advaita [non- duality] and Jñana-marga [way of knowledge] as dangerous teaching opposed to mysticism”, and Professor Burch would assign him a place “in the tradition of Visistädvaita (qualified non-duality) and the bhakti-marga [way of devotion].36 He may have been led to attribute to Ranade visistädvaita by the fact that for Ranade finite beings are in some way included in the absolute. But Ranade also differed from the traditional višiştädvaita. His self and nature seem not to constitute modes of the absolute, rather, to use a Hegelian expression, they are aufgehoben in the absolute in the triple meaning of the word, i.e. nullified, preserved and sublimated.37 When writing on the pre-Socratics, Ranade had observed, “To us, the philosophy of Melissos, like the philosophy of Spinoza himself, seems to be the culmination of the deductive method as applied to metaphysics.38 The word deductive is taken in opposition to inductive. The basis of the former is an idea or concept, while the basis of the latter is for Ranade mystic experience. Ranade and Spinoza differ in their approach to philosophy, though both agree in some of their conclusions. Ranade was not a rationalist. It would not have been possible for him to say that the one simple substance has an infinite multitude of adequately distinct attributes and that modes flow necessarily from the divine essence. For him all speculative philosophy is uncertain. « All we can know of metaphysics », he wrote, « is that all things come from and tend to return to God. What we can know is the self ».39 Ranade confessed that his own thought evolved from a pluralistic conception of reality to a monistic one and expressed his respect for Shankaracharya; and Professor N. G. Damle, a disciple of Ranade, adds that his guru was profoundly influenced by the advaitism of Shankaracharya. Ranade wrote that

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  156 “the Absolute alone exists and Nature, and Souls, and God are all merged in the Absolute... the truths of the dualistic and the qualified-monistic systems of the Vedanta are both subsumed in the higher synthesis of the monistic”.40 Since Ranade referred here to the monism of Shankaracharya, he gave it a higher place than he did to the dualistic and qualified-monistic systems. But in Ranade's opinion even this monism is subsumed into a higher synthesis through God-realisation. Ranade never developed a full philosophical system of his own and so we look in vain for a further clarification of his thought. That he did not offer such a clarification can be deduced also from the readiness with which he brouht into relation with each other Yajnavalkya, Shankara, Vaihinger, and Kant, without paying too much attention to their respective differences. Compared with importance of self- realisation, such further clarifications were for him unimportant. In the beginning Ranade was encouraged in his philosophy of God-realisation by authors such as Evelyn Underhill. Though she kept her original teaching basically unchanged, in later years she stressed more the fact of man's contingency and God's transcendency. Could it be possible that Ranade read the following passages in the introduction to the twelfth edition of her Mysticism (1930), “…the facts of man's spiritual experience pointed to a limited dualism, a diagram which found place for his contrasting apprehension of Absolute and contingent... These facts involved the existence in him too of a certain doubleness, a higher and a lower, natural and transcendental self”.41 And again, “it now seems to me that a critical realism, which found room for the duality of our full human experience of the Eternal and the Successive, supernatural and natural, reality would provide a better philosophic background to the experience of the mystics than the vitalism which appeared, twenty years ago, to offer so promising a way of escape from scientific determination. Determinism- more and more abandoned by its old friends the physicists-is no longer the chief enemy to such a spiritual interpretation of life as is required by the experience of the mystics. It is rather a naturalistic monism, a shallow doctrine of immanence unbalanced by any adequate sense of transcendence, which now threatens to re-model theology in a sense which leaves no room for the noblest and purest reaches of the spiritual life”.42 Philosophy without Foundation From what has been already said it is clear that Ranade's 'rational mysticism' is not

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  157 based on the intellect or reason, but solely on “intuition”. Hence, it is more correct to call it « intuitional mysticism ». The fact that experience is claimed as its basis does not make it « rational ». According to Ranade, « intuition » is developed only in a few mystics, only these, therefore, perceive the thing-in-itself. It is the guru who has achieved God- realization; hence only he is capable of solving the philosophic doubts of his disciples.As long as the disciple has not reached mystical realisation, he has no direct means of verifying the guru's teaching. He has to accept it by faith. Thus, the approach to reality is fideistic, not rational. Since rational knowledge does not reach the thing-in-itself, it can only be relative knowledge. For Ranade the absolute is unknowable to reason; but it is knowable to intiution. Here the question has to be asked, whether it is possible at all to put this intuition or God-realisation as a basis of philosophy. Such an experience is non-conceptual, ineffable, and when one attempts to express it in concepts, one is tempted to use those of one's own philosophical background. The great problems, such as the problem of the one and the many, of the transcendency of God and of immanence, etc. must be first solved by reason. Otherwise, one falls into irrational intuitionism of which the following text of Ranade's is not free: “What is meant exactly by saying that the Atman is neither male or female, that He moves and yet does not move, that He is both far and near, that He is greater than the great and smaller than the small, or that He is of the size of a thumb, only the mystics can know. We, who judge from the outside, can have no idea of how the seeming contradictions may be reconciled in the infinite variety and greatness of theAtman”.43 Ranade had delineated different stages of spiritual experience leading up to the experience of Brahman, comprising the 'ALL', i.e. self, not-self and the Brahman and claimed that this identity was the common experience of all mystics. But in this classification he was influenced by a philosophic prejudice, i.e. by his monistic, immanentistic outlook. R. C. Zaehner, Spalding Professor of Eastern Religions and Ethics at the University of Oxford and successor of Professor S. Radhakrishnan, analysed various types of preternatural experience and was led to reject the assertion that the mystics of all countries and all times see themselves, when in a state of ecstacy, as being identical with the absolute.44 He distinguished three types of mysticism: the pan-en-henic state

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  158 where all creaturely existence is experienced as one and one as all; the state of pure isolation of the self from its mortal frame and from all that is not the self, and the state of return of the self to the infinite and immortal ground, which is God.45 Zaehner concluded, “Absolute monism will then take the ascetic or mystic as far as the stage of isolation (the end of the Yogin's path according to Patañjali), but this is really the end of only the via purgativa, the necessary first step before the 'self' in Jung's sense can enter direct relation with God whose existence the monist is in any case forced to deny. Hence it is possible for the Vedantin to speak of reaching a final state of bliss than which, he considers, there can be none higher. Such an idea is unthinkable to the theist mystic for whom the riches of God, being infinite, are inexhaustible.46 Thus, Zaehner's analysis explains why only those who philosophically reject the transcendency of God speak of an experience of identity. Among many educated Hindus it is accepted as an unquestionable truth that monistic mysticism belongs to higher stage of experience than theistic mysticism. This classification is not confirmed by the history of mysticism. Even some mystics who have been mentioned by Ranade and who, in his own opinion are amongst the greatest explicitly exclude this identity.47 And at times Ranade himself wrote that such an experience of identity is impossible. He says for example, that the mystic moves towards God, but there is no final and perfect identity between the mystic and God; “there is only an asymptotic approximation, on account of the limitations of the mystic”.48 This opinion Ranade held throughout his life. It is clear that God-realisation or the experience of identity between the self and God cannot be made a basis for philosophical statements. Ranade in his book on the Bhagavadgita, prepared between 1928 and 1954, and in his lectures on Kannada49 mysticism, delivered during the years 1954-57, suggested that self-consciousness, or God- realisation, should not be made 'the pivot and fulcrum of reality', but beatificism,50 a word coined by him, is in his opinion a stage higher than the identification of the saint and the absolute; the most authentic criterion of mystical experience.51 Ranade, therefore, held, that the bliss, which is connected with mystical experience is the criterion of its genuineness. But bliss cannot stand as a proof for an experience of identity, as Ranade affirmed, since any type of mystical experience can be accompanied by bliss.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  159 ETHICAL REFLECTIONS Ranade not only taught philosophy, but he lived his philosophy. In him one finds a striking unity of life and thought. He was a gifted professor, but also the guru who wished to lead others to what he regarded as the aim of philosophy: God-realisation. Ranade agreed with the Upanishads that none may even hope to reach this goal unless he turns away from sin and deals a life of introversion with utter disgust for the world. Besides, such a quest requires a spirit of humility and a life of tranquillity, truth, penance, insight, strength, and right pursuit.52 Ranade spoke of 'disgust for the world', and of 'vanities of the world' but this is meant in relation to the 'immense gain of moral life'.53 His attention was directed more towards the spiritual, it is true; but he did not, therefore, wish to be blind to the beauty and goodness found in the world. Though he did not develop a spirituality incorporating the values of the temporal order, he did stress the need for joy and optimism, because of our being divine. In searching for the foundation of morality, Ranade wrote “that it must spring entirely from within ourselves”.54 It should not be something outside and foreign to man. Ranade does not envisage human nature, participating in the absolute perfection of God, as the basis of the absolute validity of moral laws. He postulated autonomy as the true principle of validity of moral laws. He postulated autonomy as the true principle of morality. For him this autonomy and the categorical imperative of duty 'with all its Kantian purism' had already been clearly appreciated in the Bhagavadgitä. We should act because it is our duty to act; any other motive vitiates the moral action. This rule of conduct gave him, not the content of the moral law, but the way in which it should be performed, the form of the moral law. The stress was not on truth, i.e. which action is required by a person constituted in such a metaphysical order, but on sincerity, i.e. on the way action has to be performed. Ranade also discussed the problem which has been agitating so many minds in India whether God-realisation can be achieved by konowledge, by works or by devotion. His answer is that knowledge, devotion and activity should not be seen separately. Together with meditation they can be practised together at the same time. All of them can lead to God-realisation.55 Not everyone is meant for a life of action. There are temperamental differences. The progress of self-realisation is connected with illumination and joy which act as checks to action. Since man is always asymptotically approximating the absolute and can never reach it, he never attains

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  160 full identity with the absolute as long as he is in this world. In this life, therefore, neither the path of knowledge, nor the path of action, nor the path of devotion can lead to final liberation. Hence, one should chose the path which best suits one's temperament. Ranade himself laid greater stress on self-sanctification, which is closer to knowledge and devotion, than on a life in society and philanthropic works, which belong more to the path of action. Ranade's theory of the moral ideal can be expressed thus: good is what contributes to growth and bliss of God-realisation. This, in his view, excludes everything egoistic and selfish since God-realisation means 'the unfoldment and the visualisation of the Atman within us'.56 Such an ideal can be the rule of universal behaviour since the one Atman is common to all. The more one's desires are fulfilled by the progressive realising of the Atman, the more one acts for the sake of the Atman and the less the self desires for itself. It is on an immanentistic monism that Ranade ultimately based his ethics. For him devotion, therefore, “consists in love of God and through this, in love of man. We can never love man so well as when we know that he partakes of the same divine nature which is in us. Love to humanity must be based on Love of God: if it is not, it is bound to have a shaky foundation. It is the love which we bear to God that inspires us with love to man: and those who love man otherwise love him accidentally and not essentially”.57 This passage is evidently inspired by Christian terminology. For Ranade, to partake of the same divine nature does not mean a participation according to the limited capacity of a finite being without in any way diminishing the perfection of God or becoming identical with him. For him it means that I have to love my fellowmen because they, as I too, really are already God.58 In continuation of the above passage we read of pangs of sorrow, the remorse of conscience and sin. Sin presupposes freedom and the responsibility of man for his actions. It has still to be shown how man can be divine and at the same time free and responsible for his actions. Ranade's scanty treatment of freedom and human responsibility is significant; they have no proper place in his ethics. RELIGION Mystical experience of reality was for Ranade the basis of Upanishadic thought and also of his own thought construction; and just because it is 'experimental' he regarded

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  161 this experience as a possible basis for a synthesis of science, philosophy and religion. It is for him something which no science can impeach, which all philosophy may point to as the ultimate goal of its endeavour and which may be seen at once to be the immanent truth in the various forms of religion which only quarrel because they cannot converge.59 Ranade's concept of religion was consonant with this philosophical outlook. He accepted the view of those who attributed the concept of the personal to the sphere of religion, the concept of the impersonal to the sphere of philosophy and the concept of the transpersonal to mysticism.60 The different religions belong to the first sphere, while religion as such belongs to the last one. The different religions belong to the phenomenal, appearance aspect of reality. They cannot be final. They are field of a multiplicity of rites and of popular devotions, where one may allow contradicting beliefs and practices. The spiritually advanced transcends the limitations of his religious tradition when he reaches God through his own self. Religion cannot be based on an historic fact of God's self- communication outside the consciousness of the individual, since this would dislocate the central meaning of self-realisation. Such an assertion is, as it were, the first and fundamental 'dogma' of a philosophy of religion such as Ranade's. The acceptance of the transcendency of God makes surrender and adoration the central religious attitude, while in a system of immanence self-realisation is at the centre. The former allows a limited participation in God's nature through grace; the latter regards complete divinisation as a development of a basic human capacity. In a similar way revelation (śruti) is not a religious truth which in any way transcends the capacity of finite reason. It can be only an unfolding of what is already contained in the depth of human consciousness. This is the meaning of Ranade's words, “The real meaning of Revelation seems... to be not any external message delivered to man from without, but a divine afflatus from within, the result of inspiration through God- intoxication”.61 CONCLUSION R. D. Ranade's philosophy was developed to explain spiritual experience in terms of philosophic thought. His answer is an immanentistic monism. With Kant he held that the human intellect cannot reach the thing-in-itself. Intuition, i.e. mystical

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  162 experience, however, brings contact with reality, even reveals the identity of the self and God. This experience is the basis of philosophy. Morality is founded on our participation in the same divine nature, nay in our being divine. The principles of morality, therefore, are from within and are not heteronomous. Devotion, action and knowledge can lead to God-realisation. Religion as such means the unfolding of man's basically divine nature. How far did Ranade succeed in explaining his spiritual experience in terms of philosophic thought? The answer clearly is that mystical experience cannot be the basis of philosophy. As a philosopher Ranade was eclectic, without, however, being able to unite the different elements into a logically coherent system. He interpreted mystical experience from the point of view of his philosophy, without previously justifying his philosophy rationally. He could not explain how his experience of contingency and non-identity could necessitate an immanentistic monism, nor, if such monism be postulated, how the many could be included as integral parts of the one absolute.62 It is the lovable and revered personality of Ranade to which we give our full respect and admiration. His sobriety, his bent for the practical and the useful reveal him as a true son of Maharashtra. It was a foreign friend who presented us with a beautiful portrait of Ranade the man: “The man I met was the opposite of what I had expected. Small, slight and frail, a mere wisp of a man whom you expect the slightest breeze to blow away, he was nevertheless vigorous, not only spiritually and intellectually, but also physically. His brisk, sprightly step was characteristic of his whole lively personality. Pomposity or unction would be impossible in this humble man, who kept his perspective and sense of humour even though surrounded by disciples for whom he was divine. He was frank and friendly, eager to talk with me, to learn as well as to teach, to discuss both his intellectual interests and mine. After telling me about his education, he asked me to tell him about mine. We became close friends immediately. I did not get the impression, however, that this was anything special about me. I believe that he was that way with everybody. But for all his humility a visitor to Nimbal could never be mistaken as to which man was the Guru. Ranade's spirituality shone clearly through every look, word, and act. He did not have to pretent to be a saint, because he obviously was one”.63 Ranade's whole life was a sincere quest for truth; he was a witness of the desire in man to search for God.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  163 (Courtesy: Missional Study - HINDUISM, Published by - Pontifical Gregorian University, Rome (Italy), 1963 Pg. 64-84, 1963) References: *Ranade, Bhaumaharaj and similar names are written as they are written in Newspapers etc. in India, without showing long and short vowels. In the annotations, however, all the long and short vowels etc. are marked, following the method used in Sanskrit standard works. 1- Ranade himself used this expression and explained it as- experience acceptable to reason -in Tukaramavacanămrta, iii.. 2- This biographical introduction owes much to S. G. Tulpule, Pracarya Ra. Da. Ränade, and its English translation and adaptation by S. R. SHARMA,' RANADE, A Modern Mystic.' 3- D. D. WADEKAR, The Late Professor Doctor R. D. Ranade, A Tribule, The Fergusson College Magazine, Sept. 1957, xii. 4- CARLYLE, A Critical Review, Poona, 1916.- A Constructive Survey of Upanishadic Philosophy, Poona, 1926. History of Indian Philosophy, Vol. II. The Creative Period, (with S. K. BELVALKAR), Poona, 1927. - History of Indian Philosophy, Vol. VIII. Mysticism in Maharashtra, Poona, 1933. Pathway to God in Hindi Literature, Sangli, 1954. Paramartha Sopan, (Source Book of Pathway to God in Hindi Literature), Sangli, 1954. The Conception of Spiritual Life in Mahatma Gandhi and Hindi Saints, Ahmedabad, 1956. Philosophical and Other Essays. Part 1, ed. and foreword by N. G. DAMLE, Jamkhandi, 1956. The Bhagavadgita as a Philosophy of God-Realisation, Nagpur, 1959. Pathway to God in Kannada Literature, Bombay, 1960. The Vedanta as a Culmination of Indian Philosophical Thought (Basu - Mallik Lectures, Calcutta University, 1929), unpublished. « Evolution of my Own Thoughts, Contemporary Indian Philosophy, ed. by S. RADHAKRISHNAN and J. H. MUIRHEAD, London 1952, pp. 537-562. La Spiritualité dans l'Ocuure de Gandhi, transl. and foreword by J. DE MARQUETTE, Paris, 1958. R. D. RANADE, Au-delà des Marches, Anthologie de Poèmes Hindis, transl. and ed. by M.ALPE ROUSSEL, andA. S.APTE, Paris, 1962. 5- D. D. WADEKAR,ATribute, xiii. 6- The word sampradaya means an established doctrine transmitted from one to another, a traditional belief or usage, a particular and sectarian system of religious teaching, or a sect. In our context the word does not mean- sects- since this would

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  164 suggest a considerable large number of followers. It is also not an –order- or religious brotherhood with a dedication for life, sealed by vows. The word could be translated as « sodality », meaning á lay or ganisation whose aim is the sanctification of its members and a radiation of its ideals into the milieu under the spiritual guidance of the -spiritual father-, the Guru. 7- S. G. TULPULE, Ra. Da. Ranade, pp. 77-83. 8- S. G. TULPULE, ibid., pp. 220. 9- S. N. Deshpande, Sri Gurudeva Dr. Ramachandra Dattatreya Ränade, Yance Jivana- Darsana, p. 240. 10- Ibid., p. 9. 11- For this and the following ef., S. G. TULPULE, Da. Ra. Ranade, pp. 133-142. 12- G. B. Burch, « R. D. Ranade », The Aryan Path, XXX (1959), p. 345. We do not enquire here into the genuineness of Ranade's visions and locations and into the character of his experiences. A thorough study of these experiences would have to consider his own testimony and the testimony of those who knew him intimately. His writings show that he had definite opinions about mysticism. The study would have to show how far such statements reflect his own experience. One should not, however, overlook the fact that his concept of mysticism also includes poetical intuition and natural mysticism. The concept of supersensuous experience was not clearly defined by him and, as a whole, he had no clear understanding of the supernatural. Any such enquiry would also have to take into account the evident sincerity of his character and his persevering practice of meditation right upto the end of his life. 13- R. D. RANADE, Mysticism in Maharashtra, p. 490. 14- Cf. S. G. TULPULE, Ra. Da. Ranade, p. 34. 15- R. D. RANADE, Carlyle,ACritical Review, p. 43. 16- Ibid., pp. 44-48. 3 17- Ibid., p. 23. 18- R. D. RANADE, The Evolution of My Own Thought, p. 541. 19- R. D. RANADE, Philosophical and Other Essays, I, p. 109. 20- R. D. RANADE, The Bhagavadgita as a Philosophy of God-Realization, p. 60 21- R. D. RANADE, The Evolution of My Own Thought, pp. 553-555 22- Cf. Ibid., p. 557. 23- R. D. RANADE,AConstructive Survey, p. vi. 24- R. D. RANADE, Mysticism in Maharashtra, xxv. 25- Ibid., i. 26- Ibid., xxvi. 27- Ibid., p. 488. 28- Ibid., p. 219.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  165 29- Ibid., vi. 30- Ibid., vii. St. John of the Cross, Cant. XXXI. 31- Cf. R. D. RANADE,AConstructive Survey, pp. 276-78. 32- Cf., ibid., p. 215, 33- Ibid., p. 219. 34- Cf, ibid., p. 221. 35- R. D. RANADE, Philosophical and Other Essays, I, p. 172. 36- G. B. BURCH, R. D. Ranade, p. 344. 37- Ranade did not use the word aufheben; but he spoke of a Hegellan solution to problems such as the controversy about the value of knowledge and the value of works. Cf., R. D. RANADE, Mysticism in Maharashtra, p. 422. 38- R. D. RANADE, Philosophical and Other Essays, I. p. 69. 39- G. B. BURCH, R. D. Ranade. p, 344. 40- R. D. RANADE,AConstructive Survey, p. 215. 41- EVELYN UNDERHILL, Mysticism, ix. 42- Ibid., viii. 43- R. D. RANADE,AConstructive Survey, p. 347. 44- R. C. ZAEHNER, Mysticism Sacred and Profane, p. 167. 45- Cf. Ibid., p. 168. 46- Ibid., pp. 164-65. 47- R. D. RANADE, Mysticism in Maharashtra, p. 486. 48- R. D. RANADE, The Bhagavadgita as a Philosophy of God-realisation, pp. 70- 71. An asymptotic approximation means that a curve and an axis approaching each other infinitely meet at infinity. 49- Kannada mysticism refers to mysticism within the area where Kannadi (or Kannarese) is spoken. i. e. practically the present Mysore State. 50- R. D. RANADE, Ibid., p. 224. 51- R. D. RANADE, Pathway to God in Kannada Literature, p. 5. 52- R. D. RANADE,AConstructive Survey, p. 329. 53- R. D. RANADE, Philosophical and Other Essays, I. p. 181. 54- R. D. RANADE,AConstructive Survey, p. 292. 55- R. D. RANADE, « Introduction », ix, V. M. BHAT, Yogasästra va Jsvarasaksatkára. 56- R. D. RANADE,AConstructive Survey, p. 302. 57- R. D. RANADE, Philosophical and Other Essays, I, p. 181. 58- Similar ideas had been expressed in Western India already in Jnänésvara's Jnänesvari, a Marathi commentary on the Bhagavadgită from the thirteenth century (v. g., xii, 167-68; xii, 144-49; xvi, 159-61). B. G. Tilak, the leader of the Indian national movement before M. K. Gandhi, based his ethics on monistic neo-vedantic philosophy in his main work, Srimadbhagavadgitä rahasya athva Karmayogãsástra,

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  166 published in 1915. Though he could look back in such an endeavour to a long indigenous tradition, he was largely influenced by P. Deussen, who propagated in this ideas, ideas of A. Schopenhauer, B. G. Tilak was not exclusively influenced by P. Deussen, contrary to what P. Hacker recently wrote. (Schopenhauer und die Ethik des Hinduismus, Saeculum VIII (1957), p. 392). It would be, therefore, incorrect to say that either B. G. Tilak or R. D. Ranade in basing their ethies on monistic, neo- vedantic metaphysics were only inspired by Western indologists without being able to refer to a corresponding indigenous tradition. 59- R. D. RANADE,AConstructive Survey, p. 2. 60- R. D. RANADE, Mysticism in Maharashtra, p. 423. Personal here means « having qualities and forms », impersonal means « having no qualities and forms »; transpersonal corresponds to a stage where the qualities and forms are subsumed in the absolute in a higher i. e, monistic, immanentistic synthesis. 61- R. D. RANADE,AConstructive Survey, p. 9. 62- Professor N. G. DAMLE of Poona, wrote that Ranade succeeded in reconciling the advaitism of Shankaracharya [in its neo-vedantie interpretation) with devotion (R. D. RANADE, Philosophical and Other Essays, I, foreword, xil). When asked personally how this statement should be understood, Professor Damle answered that Ranade pushed ahead the investigation as far as it was possible for our human intellect; but that this problem is for us here ultimately insoluble. 63- G. B. BURCH, R. D. Ranade, p. 346.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  167 7. An Excursion on the Out-skirts of The Philosophy of Professor R. D. Ranade Prof. (Dr.) V. H. Date Long ago, when in 1923-24, Professor R. D. Ranade was teaching us History of Philosophy, he used to say that to understand the problem and the method of any great philosopher is to understand his entire philosophy. And, he then used to explain this by reference to the methods employed by Descartes, Spinoza, Kant and others. Hardly could I then imagine that he was incidentally echoing what he felt about his own method of thinking and writing. But, today, after a lapse of forty-five years, I feel no doubt in saying that if one wishes truly to understand the philosophy of Professor Ranade, one must first understand the problem before him and the method he used to solve it.. I wish to make another observation about him before I proceed further. As with all great philosophers, his life and philosophy also are the exact counter-parts of each other. As he lived, so did he philosophise; and as he philosophised, so did he live. His thoughts and writings were simply the projections of his own actual life. Together,

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  168 they were moulded in the same pattern which Providence had supplied him through a powerful Master-mind. Faith in God and in His power was a veritable fact of his experience even from his school-days. It had come to him almost as a hereditary treasure. That God can be seen and felt as a delightful presence, became afterwards an undoubtable fact of his experience, even while he was a college student of mathematics and literature. Later on, however, when he made a careful study of Indian Philosophy, and especially, of the Upanisadic and the Vedanta, there arose a very serious problem before him, as to how he should find out the truth from among the divergent claims of philosophy, and prove that it alone constitutes the unanimous verdict of the mystics regarding the direct experience of God. What he wished was that the philosopher in him should be at one with the saint in him; and, as a matter of fact, he could have had no rest till he found out the method which would convince him and others that, after all, philosophy ought to be nothing more or nothing less than an intellectual justification of experience, and that experience, and especially, one's own experience ought to be the ultimate source of that philosophy. In Kantian fashion, he might have thought to himself that a philosophy which ends in mere speculation may be romantic and beautiful to look at, but may not have any solid foundation; while an experience which cannot be couched in rational terminology must remain dumb and utterly subjective in charactor. Indeed, had it been possible for him to leave his studies only at the intellectual level, he could have remained satisfied by saying to himself that all those who had written in glowing words about the experience of God were more or less dogmatic, and that, therefore, their, descriptions about the realization of God which went far beyond the range of reason should be accepted only at a discount. But he had the chance to live with his spiritual teacher, and to obverse him minutely and critically. Consequently, he soon became too convinced to doubt the truth of the Upanisadic statements regarding the experience of God. In course of time, as the result of the grace of his Guru, he became himself a witness to it. Regarding his method, one may say that it is the direct method' which has been used by some of the writers of the History of Western Philosophy, such as Mary Calkins and A. K. Rogers. Instead of narrating what a philosopher has to say in an indirect manner, this method introduces the reader directly to his writings. Professor Ranade does the same, no doubt, in almost all of his writings. But his motive in doing so is not

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  169 the simple one of making the readers understand what a particular Upanisadic seer or a saint has to say about a particular matter, so that Professor Ranade may himself remain, as if, unconcerned about it. Here, the motive is just the apposite. He wishes that his readers should know what he himself has to say, if they only care to read between the lines of what he has written about others. It may appear that he is the mouth-piece of others; but the effect left on the minds of critical readers, would be that Professor Ranade wishes to set his seal of consent to what others have already said about a particular problem. He hides behind others not only with the intention of being revealed through them, but also to show that others before him were absolutely correct. He is humble as a servant and allows his masters to speak, but stands as a witness and guarantee for the accuracy and truth of what they have said. And this certainly goes far beyond the business of a reporter, whether it is done directly or indirectly. His writing bears the stamp of careful scrutiny in the light of self- experience. It involves the huge task of amassing the material, analysing and classifying it, synthesising it from the view point of personal experience, and presenting it again, in such a manner as would enable the people to think that a comparative and a genetic view of the Philosophy of Religion is not a vain dream! The Sastra-vaçana and the Guru-vaçana, meaning thereby, all the philosophico- spiritual literature the world over, were never accepted dogmatically by Professor Ranade, but were censored by him at the bar of self-experience, before allowing them to have a place in his writings. That he took about sixteen years to complete his work on the Upanisads, and twenty-five years for the 'Pathway to God in Hindi Literature', would show that he was not interested in simply being a fresh recorder of what was already recorded, or in being an author of abridged works. Nor can we simply say that his attempt was like putting old wine into new bottles; for, philosophy was a way of life to Professor Ranade, and not simply a profession. To a certain extent, however, the bottles may be said to be new. The various methods which were used by the Upanişadie writers, and which he has described succinetly in his 'A Constructive Survery of Upanisadic Philosophy' (Pp. 34-40), would not be suitable in an age of science and rational inquiry. The dogmatism of the ancient times was to be shorn of its traditional blind faith, superstition, and make-believe, and replaced by a faith which is made strong by rational explanation. He knew that the philosophy of Mysticism, which he wished to establish as an altogether distinct branch of study, had got a foundation which was as strong as a rock; but he thought that it was in need of an equally strong and suitable form or a a frame-work which

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  170 would allow within it. The growth and the harmonious development of the living plant of the experience of God, without its being smothered by any other experiences of the human life. On the contrary, what Professor Ranade achieved, we think, was to have the support of all the relevant methods which were then being` employed in Philosophy, Psychology, Ethics, and Epistemology. These were, as if, the four stable corner-stones of the new framework of his method, which he brought into vogue for the first time, so that the content may not suffer deterioration in any way. What he wished was that all these four sciences must converge on the same theme of God- realization, if that ought to be the end of the human life. The ideal of speculative philosophy or metaphysics must be such, as is realizable in this very human life by following a discipline which is through and through psychological and ethical, and to which epistempology must bear a witness. In short, the form which he gave to his philosophy was mostly of his own creation, and to that extent, we may say that, he felt the need of manufacturing new bottles for keeping his wine. Now, the wine also can be said to be net though it may appear to be old on account of the same. Upanisadic message which he has left to us, namely, \"The Atman should be seen, heard, and meditated upon.\" His discoveries, however, regarding the various qualities of the beverage of the Brahmarasa are so strikingly novel, that we need no hesitation in calling Professor Ranade as a new Avatara of the magnitude of the Upanisadic seers. Nevertheless, we shall presently substantiate our statement by reference to some of his revolutionary ideas in the sphere of Mysticism. (1) He distinguishes between two kinds of jñana, by saying that one of them is intellectual, mediate and inferential, while the other is illuminational, immediate and revealed. (2) He corrects the modern scholars and the Acaryas of the olden time by saying that jnana in the field of the Vedanta and religion. is a process and not an event; and so, he tells us that one can only make a gradual progress towards Brahmanubhava, and not have it fully at one stroke. He calls this discovery of hist as the theory of 'Approximation to Reality', or of 'Asymptotic realization. ' (3) Even then, in no way, does he disturb the truth of the Mahaväkya. 'That, thou art.' He explains that to the extent to which the soul has experienced the Real, it is nothing else but the Real. At every step in its spiritual progress, it appropriates more and more the Reality, and is shorn of its superimposed, unreal nature. In becoming the Brahman, the jiva proves that it is already so.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  171 (4) Explaining this from the side of the 'That' or Brahman, he says that it comes down to meet the soul (i. e., The 'aham' or the 'thou') in the form of an Avatāra (from 'tr' with 'ava' to come down or descend) and stands before him, so that he should recognize him, as his own counterpart only. (5) Or, to explain this phenomenon of the Atma-darśana yet in a different manner, Professor Ranade tells us that the Alman is endowed with the power of 'dichotomising' itself into the subject and the object, so that for the purpose of spiritual epistemology, we may say that the soul as the subject looks at the Atman as object. As a matter of fact, who looks at whom? And Professor Ranade answers the question by saying that it is the Absolute which makes faces into itself and creates the great wonder of presenting the Visvarfipa or the infinite manifestations of itself, as would happen when two mirrors are placed opposite to each other. (6) When the Brahma-rasa reaches the head and brings on the intoxication ecstasy, the mystic forgets the distinction between himself and the Brahman, and utters that he himself is in his front, on his right, on his left, over his head, and on all sides of himself, and in all places, and at all times. (7) From the psychological point of view he holds that self-consciousness is the highest category of both existence and experience, though it is mostly unknown and thought of as self-contradictory by the philosophers in the West, excepting of course, Aristotle who thinks, in spite of himself, that God contemplates on His own Form. Self-consciousness as a metaphysical reality is possible, according to Professor Ranade, only through the process of introspection, because it is there that the self can divide itself into the Knower and the Known. (8) Another important discovery which he made from the side of Ethics is that all the moral excellences are the expressions of the central principle of God-devotion. The moral virtues may assure you the condition of 'Nitya-Sattvastha'; but the condition of having transcended the three gunas of Prakrti can be had, says he, in accordance with the teaching of the Bhagavadgita (14.26), by pursuing the path of one-pointed and unswerving devotion to God. A Philosophy of Religion which contains such universal, though novel ideas, ought to enable the people to believe in One Religion and One God! Courtesy: Satsang magazine, 6 June 1969, Pg. 16-19

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  172 8. Gurudev R. D. Ranade Prof. P. Nagaraja Rao Professor R. D. Ranade, popularly known as Gurudev, was one of our great contemporary Indian Philosophers and spiritual saints. To him Indian Philosophy was not merely a view of life, nor a mere intellectual discipline to satisfy our instinct of wonder. It was a way of life which resulted in God-realisation. He strove to wards this realisation and by his example and experience spread the gospel of atma jñana not merely to the students whom he taught for over three decades in colleges, but also to the large religious-minded populace. He had a brilliant academic career and acquired massive erudition and deep powers of analytical thinking. He knew Greek and several other languages. He was the resident of Jamkhandi and was the reputed, first Jagannath Shanker Shett scholar at the Bombay Matriculation examination, 1902. He continued his college studies in the Deccan College. He was the dakshina fellow of his college and he passed in first class his M.A. examination in Philosophy. For over a decade, he was the Professor of Philosophy in the Fergusson College, Poona. It is during this period he wrote several articles on Greek Philosophy and other subjects. The articles elicited admiration from scholars all over India. Sri Aurobindo writes \"that a complete history of Greek Philosophy by this perfect writer and scholar would be a priceless gain.\" (Courtesy: Prof. P. Nagaraja Rao- Contemporary Indian Philosophy, Published by Bhartiya Vidya Bhavan, Bombay, Chapter 10, Pg. 105-109, 1970)

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  173 About 1926, Professor Ranade published his celebrated work on the Upanişad under the title \"A Constructive Survey of Upanişadic Philosophy\". This book is the first systematic and scientific study of the subject from the Indian scholars. This brought him into the limelight and he was appointed Professor of Philosophy in theAllahabad University in 1928. For over eighteen years he served the University with distinction in seve ral capacities as the Dean of the faculty of Arts and also as acting Vice- chancellor for some time. After his retirement, Ranade continued his studies in Mysticism. Before taking stock of Professor Ranade's contribution to philosophy, we have to know the nature of his splendid life. He was a saint to his fingertips. He was at once a Jñani and a Bhakta of an intense type. His God-love never left him for a moment. He sincerely believed in Japa Yajna and in repeating the name of the Lord often. He strongly believed that every virile spi ritual tradition needs the grace of the Guru. Going to the Guru is not a formality or a convention. It is not the evasion of one's responsibility. The Guru initiates us in the Truth, for he has realised it. The saint of Umadi initiated Ranade as early as 1901. From that time onwards Ranade always kept the ideal in view. By his unremitting labour of meditation and prayer, he perfected his spiritual realisation. He established a spiritual centre at Nimbal. During his active life, he never failed to meet his disciples who gathered in large numbers in Nimbal for spiritual lessons. In Maharashtra and Karnataka he has a large number of followers. The purity of his life and the sanctity of the means he adopted were the chief attractions. His contribution to the field of philosophy is his findings of the Mystic's approach to God. His undying title to fame is his great studies in Indian mysticism and its various types. Mysticism is the integral, immediate, direct and intuitive realisation of God. It is a self certifying experience. The mystic approach involves the functioning of the entire personality of man. It is not the sterile, speculative approach to God, dealing with an abstraction. Nor is mysticism occultism or the seeing of visions and lights. It is not a mere trance or a subjective absorption. It is the bonafide discovery and realisation of God. It is not the projection of one's ideas for securing one's wishfulfilment. To the mystic, God is as much a reality as a leaf is to the botanist. The mystic is a transformed being thoroughly different from the average unregenerate man. The mystic is anchored in the Spirit. Professor Ranade has covered the entire field of Indian mysticism. He has in all written three books on the different types of mysticism. In 1933 he gave us his great book on Mysticism in Maharashtra which is a classic on the subject. In this volume he laid the foundations for the study of

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  174 mysticism. Here he gives us authentic accounts of the lives and teachings of the great mystics of Maharashtra, e.g. Jnandeva, Namadeva, Ekanatha, Tukaram, Ramadasa. This volume is translated into Kannada also. Saint Ranade has never failed to give us the source-material for his study. He has edited excellent anthologies of the songs of Jnandeva. Tukaram and others. What William James did for the study of mysticism in the Western world in his Varieties of Religious Experience, Ranade did for us in India. James had only one volume; Ranade has given us three volumes. After the study of the rich material in Maharashtra, he took to the study of the North Indian Mystics. In his volume Pathway to God in Hindi Literature, we have the study of the mysticisms of Tulsi, Kabir, Mira, Suradas and others. After these two volumes on mysticism, he turned to the study of the mystic traditions in the religion of the Karnataka. He delivered a series of lectures on Karnataka mysticism in Dharwar, under the auspices of the University. They are published under the title Pathway to God in Karnataka Mysticism. In this volume he gives us a moving and clear account of the life and teachings of the Vachana Karas of the Vira Shaiva faith, e.g. Basava, Allama-prabhu, Akka Mahadevi, and the mystics of the Dasa school, e.g. Purandara, Kanaka. It is a special contribution to the study of religion in Karnataka. The fruit of his study of the various types of mysticism is presented in his book on The BhagavadGita: Philosophy of God-Realisation published by the Nagpur University in 1959. He proves to the world of warring religions the central message of the Gita and the mystic approach of this great charter of Hinduism. This work of his is the most comprehensive account of the Gita. He leaves no interpretation of the Gita unexamined. He examines in all four ancient interpreters of the Gita, and a dozen modern interpreters. He gives towards the end of the book (in part IV) his magnificent, constructive effort to interpret the Gita. Here, he reconciles the different antinomies presented in religion and shows what a great and rich synthesis the Gita is. He himself says that his work on the Gita must be taken by the readers as of no less importance than his book on the Upanisads. With the publication of his book on Vedanta, we would have his views on all the triple texts that give us the complete picture. Professor Ranade did not spare any energy or time in promulgating the doctrines of the mystic approach till his death. The eternal core of all religions is the mystic experience. It is the reality of the mystic experience that unites all religions and makes for the harmony of faiths and promotes fellowship among them.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  175 9. Prof. Ranade's Contribution To Mysticism Dr. B. R. Modak India has been a land of Mystics since ancient times. The Vedic seers were great mystics. Similar was case with the Upanishadic sages. The tradition of Mysticism continued in the Puranas such as the Bhagavatha. The saints that were later born in Karnataka, Maharashtra and other states of India kept the tradition alive and gave it a more social orientation. In recent time Ramakrishna Paramahansa and Shri Aurobindo have been great Mystics. Professor R. D. Ranade is one among such great celebrities. Shri Ramachandra Dattatreya Ranade was born at Jamkhandi (Dist. Bijapur, Karnataka) on 3rd July 1886. He had his primary and secondary education there. Then he joined the Deccan College, Pune. He took his M. A. degree in philosophy with distinction from the Bombay University and won the Chancellor's Gold Medal. He worked in the Fergusson College, Pune and Willingdon College, Sangli. Later he was invited by the Allahabad University, where he worked as the professor and Head of the Department of Philosophy and also as the Dean of the Arts Faculty. He served theAllahabad University as its Vice-Chancellor for some time. 2

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  176 Prof. Ranade was thus 'a man of the world'. But even from student days he had a spiritual bent of mind. He received spiritual initiation from Shri Bhausahaeb Maharaj of Umadi (Dist. Bijapur). Shri Ranade devoted much time every day to intense meditation. The book which brought world-wide fame to Prof. Ranade is 'A Constructive Survey of Upanishadic Philosophy' published in 1926. The work is based on the lectures he delivered at Bangalore at the time of the foundation of the Sanskrit Academy in July 1915. Herein he shows how the Upanishadic reflections touch all aspects of life with their eyes always set on the highest ideal of self-realisation. The book at once reveals the philosophic genius in Prof. Ranade. The other works which contain Prof. Ranade's thoughts on Mysticism are: 1) Mysticism in Maharashtra, 2) Pathway to God in Hindi Literature, 3) Pathway to God in Kannada Literature, 4) The Bhagavadgita as a Philosophy of God-realisation and 5) Vedanta: The Culmination of Indian Thought. God is the central thread running through the pearls in the form of the works of Prof. Ranade. His purpose in writing the books was spiritual. In the preface to his book 'A Constructive Survey of Upanishadic Philosophy' he says, \"The ultimate purpose of the work is the spiritual purpose. To that end, everything else is subservient. Time and oft have the Upanishads compelled a spiritual admiration from all Oriental scholars, both European and Indian....... The trend of the present volume is to show how all the teachings of Upanishadic Philosophy converge towards the realisation of the mystical goal... The veracity and virility of any metaphysical theory is to be gauged by its power of making life more divine, and therefore more worthwhile living\" (pp. XV-XVI). The Upanishads afford a practical lesson for the realisation of Atman. They are not content with merely constructing an intellectual explanation of Reality, but suggest means for practical attainment of it. It is true that, in the very nature of things, the problem of self-realisation could not be expected to expand in deliberate fashion by the Upanishadic seers. They only throw hints and suggest the way for realising the Self, only too cognizant of the fact that any description of the great mystic experience by word of mouth would fall short of a reality, as much as any mediate, intellectual, or expressible knowledge would fall short of immediate, intuitive, first-hand

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  177 experience. ¹ The view of Prof. Ranade regarding Mysticism is as follows: Mysticism denotes that attitude of mind which involves a direct, immediate. first-hand, intuitive apprehension of God. When Mysticism is understood in this sense, there is no reason why it should be taken to signify any occult or mysterious phenomena as is occasionally done. It is an irony of fate that a word which deserves to signify the highest attitude of which man is capable, namely, a restful and loving contemplation of God, should be taken to signify things which are incomparably low in the scale of being. Mysticism implies a silent enjoyment of God. It is in this sense that mystical experience has often been regarded as ineffable The ineffable character of mystical experience is closely linked with its intuitional character. It has been very often supposed that for mystical experience no separate faculty like Intuition need be requisitioned, but that Intellect, Feeling, and Will might suffice to enable us to have a full experience of God. Now it is a matter of common knowledge that even for heights to be reached in artistic, scientifi or poetic activity, a certain amount of direct, immediate, almost cataclysmic contact with Reality is required. Far more is this the case in the matter of mystical realisation. Intuition so far from contradicting Intelligence, Feeling or Will does penetrate and lie at the back of them all. Intuition would not deny to Mysticism a title to Philosophy if Intellect requires it. As it connotes determinative effort towards the acquisition of Reality, it implies a definite, prolonged and continuous exercise of the will. Also, Mysticism necessarily makes place for Emotions in a truly mystical life. Thus it seems that Intelligence,Will, and Feeling are all necessary in the case of Mystical endeavour. Only Intuition must back them all.2 Prof. Ranade has given five 'noble truths' of mystical life. They are as follows: 1) Incentives to spiritual life. 2) Necessity of moral preparation, 3) Nature and function of the spiritual teacher, 4) Meditation on the Name of God, and 5) Consummation of spiritual life in a variety of supersensuos experience. Right from the Vedic times thinkers have enumerated incentives to spiritual life like disease, weakness, calamity and death. In addition to these there are incentives like the transitoriness of life and the awareness of sin. Prof. Ranade has classified the incentives into various groups such as psychological, philosophical and ethical.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  178 Throughout our life we are inextricably caught up in the insatiable sensual desires. As a result Reality eludes us. Life-experience shows that calamities overtake us, and we are helpless before an inscrutable power, call it fate, destiny or providence. When confronted with such an inescapable law, the only attitude and obviously the modest attitude is to resign oneself to the will of God. Prof. Ranade remarks, \"Resignation to the will of God would be a more potent instrument of achieving the end than either belief in an unseen power or a philosophic reconciliation with a world order. Who, ever, in the course of history has emerged successful except through an alliance with God? \"3 A survey of Prof. Ranade's writings reveals the great importance he attaches to moral preparation for mystical life. He insists that moral preparation is absolutely necessary not only for entering into spiritual life but also for developing it and ultimately for making oneself perfect in it. A mystic is necessarily a moral being so much so that a 'moral mystic' is a tautology and an 'immoral mystic' a self- contradiction. With his God centred philosophy it is no wonder if Prof. Ranade understands good as that which contributes to the realisation of God, while that which does not so contribute is evil. He observes in this connection that fine arts are a double-edged sword. They might help the moral and spiritual path, as they might also excite sensual passions.4 For example music may lead us to the experience of Nadabrahma or degenerate into carnal love. In the same strain he teaches that everything except the pursuit of God is a vanity. The Upanishads abound in references to the qualifications necessary for spiritual life. The first quality necessary for a spiritual aspirant is, introversion: \"Our senses have been created by God with a tendency to move outwards. It is for this reason that man looks outsides himself rather than inside himself. Rarely a wise man, who is desirous of immortal life, looks to his inner Self with his eye turned inwards.\" The Kathopanishad brings into relief the super intellectual character of Self-realisation, when it declares that the Self can be reached neither by much discourse, nor by keen intellect.5 The only means of realisation is meditation on God's name imparted by the spiritual teacher, whose guidance is indispensable in spiritual matters. The spiritual teacher teaches the disciple the proper method of spiritual meditation. The teacher who has himself walked on the spiritual path takes the disciple step by step on the journey of

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  179 spiritual perfection. Prof. Ranade speaks of the metaphysical, moral and mystical functions of the spiritual teacher.6 Under the metaphysical functions are included the driving away of illusions and establishing unison between the individual soul and the universal soul. This confers beatification on the disciple. Then there is the moral function which is to help the disciple to conquer various passions, that are a hindrance to his spiritual progress. Passions are to be overcome by devout meditation on the Name of God. The grace of the Guru helps the devotee to remain detached from wealth and egoism. The teacher wards off the calamities of the aspirant. We are told that the teacher enables the disciple to see God wherever he casts his eyes. Prof. Ranade is emphatic that the teacher, who imparts the Name to the disciple, must be of a higher spiritual level. Only then will the disciple be a recipient of spiritual experience. Prof. Ranade spent much of his time in intense meditation. In one of his books he says, a person who seeks realisation must spend the major part of his time in the contemplation of God. It is his business to be merged in God, however, any time remains on hand, he must learn and teach philosophy which would enhance his intellectual grasp and make him socially useful.7 Prof. Ranade's study of the Brahma Sutras enables him to find there three types of meditation: 1) Prateekopasana i e. symbolic meditation, 2) Gunopasana i. e. qualitative meditation and 3) Ahamgrahopasana i. e. unitive meditation. He says that a person chooses that type of meditation, which suits his temperament best. Pratika is a symbol which represents God. It stand for divinity and thus has his own significance. Avyaktopasana or Nirgunopasana i.e. meditation on impersonal reality is very difficult, it is much more so at the initial stage. Some pratika, some saguna object or alambana is felt necessary, though it is to be transcended after some progress is made in the process of meditation. So we should not deride pratikopasana. It functions in our life of devotion. But symbolic devotion is not the highest type of meditation. After all a symbol is meant to lead symbolised and when we are used to the thing able to engage ourselves in meditation without an alambana, we should leave it behind. This weaning away from the symbol must be achieved gradually. Then there is Gunopasana i.e. meditation on the qualities of God. A number of auspicious qualities are ascribed to God. As in the Pratikopasana, here also our

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  180 attention should not be on the attributes as attributes but on the attributes as belonging to God. Both these kinds of meditation Pratikopasana and Gunopasana mark the initial stages in the spiritual career of a man. But as progress is made on the spiritual path, we should go beyond them and take resort to the third type of meditation. The most important type of meditation is the Ahamgrahopasana or unitive meditation. This is as dificult as it is important. As compared to Pratikopasana and Gunopasana, this is rather abstract. The self here is understood as identical with the highest Reality. Prof. Ranade attaches a great deal of significance to the experience of So'ham, i. e. the experience of identity. There should not remain any separateness between the self and Reality. The realisation of the identity between them makes us meditate on the self itself, for what difference does it make when we meditate on God, or on the self when both are one. The Upanishadic Mahavakyas or the Gita exhortation to visualise the self by the self all point toAhamgrahopasana.8 In his book on the Bhagavad-gita Prof. Ranade gives a three-fold classification of the methods of meditation. They are 1) The ideological method, 2) the moral method and 3) the mystical method. In the ideological method we are asked to meditate on the idea of God. This method is said to be suitable to those who are philosophically minded or intellectually inclined. It may be that they are in the habit of contemplating on abstract ideas such as omni-potence, omni-presence and omni-science. Next comes the moral method. This is said to be suitable to quite another type of people. There are persons who do not believe in God, but who believe in ethical values. For them the contents of religion are none other than morality itself. Such people would do well to meditate on virtues themselves. Meditation on virtues consists in trying to inclucate the virtues in ourselves. But there are persons for whom mere morality does not constitute the highest ideal. For them this moral method is valuable in so far as it prepares the ground of spiritual life. The mystical method is the most important method. Here Prof. Ranade advises the aspirant to make an active search for object of his realisation. Great stress on practice (sadhana) is laid in the matter of spiritual realisation. An excellent account of the methodology of meditation, which offers practical hints is given by him.9

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  181 Spiritual practice leads to a variety of super-sensuous experiences. Four types of experiences on the whole are to be found scattered in the Upanishads, which bear respectively on the forms, the colours, the sounds and the lights which are experienced by the mystic in the process of contemplation. In the second chapter of the Svetashvatara Upanishad there is a classic reference to the different forms and lights that are experienced by the mystic on the threshold of his spiritual pilgrimage. We are told that he experiences forms such as those of \"mist and smoke, the sun, the fire and the wind, the fire-fly, and the lightning, the crystal and the moon.\" An early passage from the Brihadaranyaka Upanishad tells us almost in the same strain that to the vision of the advancing mystic appear such forms as those of the Saffron- coloured raiment, of the red coloured beetle, of a flame of fire, of a lotus flower and of a sudden flash of lightning: these constitute the glory of the advancing mystic. In the Brihadaranyaka as in the Maitri Upanishad, we are told that the mystic hears certain sounds within himself. The Chandogya Upanishad in a similar strain tells us that the indication of the presence of Reality within us can be obtained merely by shutting our ears and by being able to hear sounds like those of the roaring of an ox, or the peal of a thunder or crackling of fire.10 We find similar experiences mentioned by the Kannada, Marathi and Hindi saints. Mystical experiences resemble sense experiences, but in fact they are super- sensuous. The infusion of God in the mind of man, says Prof. Ranade, leads to super sensuous experiences to which the world is entirely blind. It is not by our physical eye that we are able to see God. That is what is meant by super-sensuous nature of God- vision. It is not the eye of imagination, but the actual eye of internal spiritual vision. When we shut all sensory organs to outer perception, then by meditation and grace internal senses open. A vast panorama of super-sensuos experiences is revealed. One of the early experiences in mystical life is the experience of spiritual atom (Bindu) for which Prof. Ranade coined the word 'Spiriton'. Other experiences with which an aspirant is blessed is a net-work of pearls.Avery important experience is the vision of the Eye. The Eye is seen everywhere and even fills the universe. Another variety of mystical experience is of fragrance, flavour and touch in the absence of the corresponding objects.11 Prof. Ranade says that God-realisation is not an event but a process. He calls it 'Asymptotic Approximation'. In mathematics an asymptote is defined as a straight

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  182 line always approached but never met by a curve in finite distance, or meeting at infinity. This is the concept of asymptotic approximation. Similarly the devotee on his spiritual pathway comes closer and closer to God as he pursues the path meets the God at infinity.12 All goals are accomplished gradually. A man climbs a stair case step by step. Such progressive realisation is applied to mysticism also. Realisation takes place only gradually. It may not be given to man to reach the very highest limit all at once. At the same time there is no reason for frustration, because there is sure progress though gradual. Generally we say that one event is the cause and the other event is the effect. But two events can as well as both cause and effect of each other. Prof. Ranade calls this 'Reciprocal Causality'. Between progressive sinlessness and progressive vision of God there is reciprocity. \"As you become more and more sinless, you get more and more the vision of God, and as you get more and more of vision of God, you become more and more sinless''.13 Becoming sinless is a gradual process, having a vision of God is also a gradual process and they are causes and effects of each other. The distinctive contribution of Prof. Ranade to metaphysical thought is his doctrince of Beatificism. In fact this doctrine pertains to mystical experience and has metaphysical implications. He says that the highest as reality is not merely consciousness but bliss as well. The identification of bliss with reality is beatificism. Instead of self-consciousness being the centre of reality, bliss becomes the centre. Instead of idealism, we have beatificism.14 In the Brahmananda Valli of the Taittiriya Upanishad the beatific calculus brings us in the end to the bliss of Brabman, which is obviously the highest reality.15 The compound word Cidananda suggests that consciousness and bliss can well go hand in hand, for they can be reconciled as blissful consciousness. Here consciousness and bliss are welded together. The element of beatification is also present when God is described as Rasa or Bliss. Prof. Ranade has called it flavourism. Philosophy and Religion, says Prof. Ranade, are related to each other as form and matter. While philosophy provides the logical framework for tackling the problem of God, religion gives the materials to be enclosed in this frame-work. He says that philosophy without religion would be empty, and religion without philosophy would be blind. The two therefore must be combined. By religion he

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  183 means the direct relationship of man with God, and not any unsystematic and uncriticised methods of beliefs and practices. Prof. Ranade says that philosophy is to mysticism what knowledge is to being. As a mystic himself, Prof. Ranade immediately spotted out the mystical meaning in a sutra or doctrine. In the Vedanta Sutra III.2.24 (api ca samradhane pratyakshanumanäbhyam) \"God can be realised in worshipful meditation as testified by Sruti and Smrti\". He interpretes pratyaksha as atindriya-pratyakasha and not as Sruti, in which sense it is usually understood by commentators. Prof. Ranade remarks that in this Sutra, Badarayana might have Atindriya pratyaksha in his mind, not ordinary perception but intuitive vision. This is the meaning of 'seeing' in the Mundaka Upanishad (III.1.3), where we are told that devotee sees the golden coloured Person.16 The word 'Sphōta' is taken as the power of signification or meaning of a word. This is logical aspect. Such a stand-point is, however, beset with difficulties. The Naiyayika- s. the Mimamsaka-s and the Vedantin-s all join in attacking the doctrine of 'Sphota'. Their criticism, however, applies only to the logical aspect. Prof. Ranade states \"The doctrine of Sphōta as understood in a mere logical sense may indeed be objectionable, but when it is identified with the mystical doctrine of Sabda, the Vedantins need have no grievance against it. Panini alone saw cause of the mystical significance of it.17 Sphota is mystical or spiritual explosion or the bursting forth of the form of God before the vision of a vision. A systematic exposition of 'Rational Mysticism' in all its aspects; the faculty required for mystical experience. criteria to test its validity, nature and types of mystical experience, its practical aspects, its aim and its effects in short, the origin, development and cosummation of mystical experience was a subject most dear to Prof. Ranade's heart. He remarks, \"It has been a long-cherished aim of the present writer to gather multi-coloured flowers of the mystic garden and to present a garland of them to the Lord.\"18 Elsewhere he has stated \"Rational Mystictsm, which has been hitherto regarded as a contradiction in terms, must now be a truism.\"19 Prof. Ranade has pointed out that intuition, super-sensuousness, central initiation, continuity and growth are the psychological characteristics of mystical experience.20 We are now coming to the close of this twentieth century. In recent times science and technology have taken great strides. But human destiny remains the same. Prof.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  184 Ranade has remarked \"Scientific inventions have enormously enriched the patrimony of man. The old order has changed, and a new one has taken place. Nevertheless, the goal of human life as well as the means of its attainment have remained the same. Unquestionably, the search after God remains the highest problem even to-day, and a philosophical justification of our spiritual life is as necessary to-day as it was hundreds of years ago ''21 (Courtesy: The Quarterly Journal of the Mythic Society, Bangalore, July-Dec. 1991, Pg. 165-179) NOTES 1.AConstructive Survey of Upanishadic Philosophy, p. 239. 2. Mysticism in Maharashtra, Preface, pp. 1-2. 3. Pathway to God in Hindi Literature, p. 41. 4. Ibid., p. 51. 5.AConstructive Survey of Upanishadic Philosophy, p. 241. 6. Pathway to God in Kannada Literature, pp. 75 ff. 7. Pathway to God in Hindi Literature, p. 12. 8. Vedanta: The Culmination of Indian Thought, pp. 162-66. 9. The Bhagavadgita as a Philosophy of God realisation, pp. 249 10.AConstructive Survey of Upanishadic Philosophy, p. 251. 11. Pathway to God in Kannada Literature, p. 202. 12. Ibid, p. 4 13. Pathway to God in Kannada Literature, p. 230, 14. The Bhagavad-gita as a Philosophy of God-realisation. pp. 222-24. 15.AConstructive Survey of Upanishadic Philosophy, pp. 220-21 16. Vedanta: The Culmination of Indian Thought, pp. 70-71. 17. Ibid., p. 30. 18. Pathway to God in Hindi Literature, General Introduction p. 1. 19.AConstructive Survey of Upanishadic Philosophy, Preface, p. xvii. 20. Pathway to God in Hindi Literature, p. 373. 21.AConstructive Survey of Upanishadic Philosophy, Preface, p. xvii.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  185 10. JwéXod amZS>o H$s ahñ¶ Ñ{ï> S>m°. {Ì^wdZ am¶ AmYw{ZH$, H$mb ‘| AܶmË‘ gmYZm Ho$ CÞm¶H$mo ‘| ‘hÎdnyU© ñWmZ Ho$ A{YH$mar na‘mW© Ho$ nm{UZr JwéXod am‘MÝÐ XÎmm̶ amZS>o {Okmgw gmYH$ Ho$ gmW AmË‘mZw^y{V Ho$ {eIa na nhþ§Mo hþE {gÕ nwéf Wo& AܶmË‘ H$s na§nam CZH$s Ñ{ï> ‘| A˶§V àmMrZ h¡& CZHo$ hr eãXm| ‘| \"¶h na§nam H$~ go ewê$ hþB©, H$hZm H${R>Z h¡ & na§Vw BVZm V¶ h¡ {H$ BgH$s na§nam H$^r I§{S>V Zhr hþB© & AmË‘mZw^y{V H$s ¶h J§Jm ’$ëJw Am¡a gañdVr H$s Vah H$^r Jwá Oê$a hmoVr h¡, na nwZ: A{YH$ doJ go àH$Q> hmoZo Ho$ {bE&' AmË‘mZw^y{V hr AܶmË‘mZw^y{V h¡& JwéXod Bgo na‘mW© kmZ, AmË‘gmjmËH$ma Ed§ ahñ¶mZw^y{V Am{X Zm‘m| go ^r g§~mo{YV H$aVo h¡& CZHo$ ‘V ‘| gƒm kmZ AmË‘kmZ h¡& Am¡a ¶h AnZo Ho$ Ûmam AnZo H$mo nhMmZZm h¡ - kmZ åh{UOo AmË‘kmZ & nmhmdo AmnUm{g AmnU &&1&& {hÝXr Ho$ g§V H${d gw§XaXmg Zo ^r AmË‘mZw^d Am¡a kmZ H$mo àb¶ Am¡a A{¾ go Cn{‘V H$aVo hþE BÝh| Û¡V àn§M H$m {dZmeH$ H$hm h¡- AmË‘mZw^d kmZ àb¶ AJ{Z O¡go & gwÝXa H$hV Û¡V àn§M {dbmV &&2&& na§Vw AmË‘mZw^d H$s Xþ{Z¶m ‘| àdoe H$aZo H$m A{YH$ma ha {H$gr H$mo Zht hmoVm& ¶hm§ Vmo dhr

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  186 AmJo ~‹T> nmVm h¡ {OgHo$ ^rVa Cg na‘ à^w Ho$ à{V AI§S> {dœmg Ed§ AJmY AmñWm Ho$ gmW g‘n©U H$m Jham ^md hmoVm h¡& na§Vw BVZo go hr CgH$m gmjmËH$ma àmá hmo OmEJm, ¶h Amdí¶H$ Zht& BgHo$ {bE Vmo ÑT> BÀN>me{º$, JhZ ^mdmË‘H$Vm Ed§ àJm‹T> ~m¡{ÕH$ {Zdoe Ho$ gmW A§V:ñ’y$V© ghO ~moY Oê$ar h¡& ahñ¶mZw^y{V JwéXod Ho$ ‘V ‘| ‘mZd ‘pñVîH$ H$s dh A{^d¥{Îm h¡, {Og‘| B©œa H$s AZw^y{V H$m A§V:àkmË‘H$ à˶j Ed§ VmËH$m{bH$ gmjmËH$ma gpå‘{bV hmoVm h¡& Bgo dh B©œa H$s AmZ§X‘¶r {dMmaUm Am¡a g‘mO VWm {dœ ‘| Cgo àgm[aV H$aZo dmbr ‘mZd gm‘϶© H$s gdm}ÀM A{^d¥{Îm ^r H$hVo h¡& Bg àH$ma CZH$s ahñ¶mZw^y{V Ohm§ AܶmË‘mZw^y{V H$m g‘H$jr h¡ dht CZH$m ahñ¶dmX AܶmË‘dmX H$m Ana n¶m©¶ H$hm Om gH$Vm h¡& JwéXod amZS>o H$mo ahñ¶dmX H$s ‘yb àoaUm B. A§Xa{hb Ho$ \"{‘pñQ>{gO‘' Zm‘H$ J«§W go àmá hþB© Wr& Mysticism J«rH$ eãX Mystein go ~Zm h¡, {OgH$m AW© h¡ ‘m¡Z & h‘mao ¶hm± ^r ‘w{Z¶m| H$s Cƒ gmYZmË‘H$ pñWVr H$mo \"‘m¡Z' Ho$ ‘mܶ‘ go 춺$ {H$¶m J¶m h¡ - \"‘wZo^m©d: ‘m¡Z‘²&' B©œa gmjmËH$ma Ho$ nW na gmYH$ O¡go-O¡go ~‹T>Vm OmVm h¡, àm¶: ~mø OJV ‘o ahVo hþE ^r Cggo Xÿa hmoVm OmVm h¡ Am¡a ‘m¡Z Ho$ ‘mܶ‘ go CgHo$ ^rVa g§dmX H$s à{H«$¶m Ama§^ hmo OmVr h¡ & Bg pñWVr ‘o EH$ ñVa VH$ Vmo AmamYH$ Am¡a Amamܶ XmoZm| H$m ApñVËd H$m¶‘ ahVm h¡; {H$ÝVw gmYZm Ho$ Ma‘ jUm| ‘| Ho$db Amamܶ hr ApñVËd‘mZ ahVm h¡& gmYH$ H$s AnZr B¶Îmm Vmo Cgr ‘| {dbrZ hmo OmVr h¡& ahñ¶dmX H$mo AmË‘gmjmËH$ma H$amZo dmbr {dÚm Ho$ ê$n ‘| JwéXod Zo Bgo gmjmËH$maemó H$m A{^YmZ ^r àXmZ {H$¶m h¡& bmoJ Bgo JyT> {dÚm H$hVo h¡, na JwéXod H$s Ñ{ï> ‘o ¶h Jy‹T> Zht àH$Q> {dÚm h¡& hm±, ¶h Ho$db CÝht Ho$ {bE àH$Q> h¡ {OÝhmoZo AmË‘mZw^d àmá H$a {b¶m h¡ & ^m¡{VH$ emóm| H$s Vah gmjmËH$ma emó H$s ^r AnZr emór¶ nÕ{V h¡, AnZm ì¶mH$aU h¡ & Am{Y^m¡{VH$ emómo H$s ¶mÌm Ohm EH$ {deof n[aH$ënZm Ho$ ghmao AmJo ~‹T>Vr h¡ Am¡a à¶moJm| H$s ^Å>r ‘| {gÕ hmoZo na Cgo {gÕm§V ê$n ‘| ‘mݶVm àmá hmoVr h¡, dhm± gmjmËH$maemódmbr {dÚm H$mo g§Vm| Ho$ Ûmao ~VbmE hþE ‘mJ© H$m AZwgaU H$aVo hþE gmYZm n‹S>Vm h¡& hm±, BgHo$ Iao Am¡a ImoQ>onZ H$s H$gm¡Q>r gmYH$ H$m AnZm AZw^d h¡ & ¶{X CgHo$ AnZo AZw^d H$s à¶moJembm ‘| ¶h Iam CVaVm h¡ Vmo g˶ h¡, dñVw{Zð> h¡& {H$ÝVw g§e¶J«ñV gmYH$ BgH$s g˶Vm H$m à‘mU Zht ~Z gH$Vm O¡go gm‘mݶ g§e¶dmXr ¶mo{J¶m| Am¡a na‘mW©dm{X¶m| Ho$ ZmX-àH$me AZw^dm| H$mo H$ënZm H$m Iob AWdm lw{V Ed§ Ñ{ï>^«‘ ‘mÌ H$hH$a AnZm n„m Nw>‹S>m boVo h¡ & Cgr àH$ma AmYo-AYyao gmYH$ {ÛYmJ«ñV pñW{V H$m {eH$ma ~ZH$a AnZr ¶mÌm ¶m Vmo ~rM ‘| hr N>mo‹S>H$a ^mJ I‹S>o hmoVo h¡ AWdm gmYZm H$m ‘mÌ AmS>§~a I‹S>mH$a bmoJm| H$mo R>JVo h¡ Am¡a AnZo H$mo ^r & {H$ÝVw AZw^d H$s AI§S>Vm CgH$s {dídOZrZVm Am¡a \"A§Yo Hy$ g~ Hw$N> XagmB©' O¡gr ‘hmË‘m gya (gyaXmg) H$s KmofUm CgH$s g˶Vm H$mo hr à‘m{UV H$aVr h¡ & JwéXod amZS>o Zo ahñ¶dmX H$s n[a^mfm XoVo hþE H$hm h¡ - ahñ¶dmX go A{^àm¶ ‘pñVîH$ H$s

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