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lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  191 nbm¶ZdmXr Zht na‘ nwéfmW© Ho$ A{YH$mar hmoVo h¡& AV: AܶmË‘ H$m¶am| H$s eaUñWbr Zht, nwéfmWu gmYH$m| H$s gmYZm ñWbr h¡, {Og‘| ñd H$s g§H$sU©Vm Zht ^¥Jm H$s {damQ>Vm H$m AdñWmZ hmoVm h¡& Bg {~ÝXþ na JwéXod amZS>o EH$X‘ ñnï> h¡ {H$ AmܶmpË‘H$ gwI H$mo A{Y^m¡{VH$ gwIm| Ho$ ‘mZ na Zht Vm¡bm Om gH$Vm & H$maU {H$ A{Y^m¡{VH$ gwI Ohm± ~mhar g§nÞVm na {Q>H$m hmoVm h¡ dhm± AmܶmpË‘H$ gwI Am§V[aH$ g§nÞVm na ~b XoVm h¡& AܶmË‘ gmYH$ H$m à¶ËZ A§V:H$aU H$s ew{Õ, ^JdX²^OZ Ed§ CgHo$ ‘mܶ‘ go Amamܶ H$s {ZH$Q>Vm Ed§ g§Xe©Z hmoVm h¡& A{Y^m¡{VH$ gwIm| H$m AmH$m§jr Ohm§ g§J«h na ~b XoVm h¡ dhm§ AܶmË‘ gmYH$ OrdZ ¶mÌm Ho$ {bE ~g CVZm hr MmhVm h¡ {OVZm {H$ n[admaOZm| Ho$ gmW CgH$s AnZr Am¡a AmJV A{V{W H$s ^yI H$mo {‘Q>mZo Ho$ {bE n¶m©á hmo- gm±B© CVZm Xr{OE Om‘o Hw$Qw>±~ g‘m¶ & ‘¢ ^r ^yIm Z ahÿ± gmYw Z ^yIm Om¶ && Am{Y^m¡{VH$ gwI ~mha H$mo Vmo ^aVm h¡ na ^rVa H$s [aº$Vm H$s Am¡a em¶X hr ܶmZ XoVm h¡& A{Y^m¡{VH$ gwI ‘|, Agb ‘| Ohm§ {N>ZZo H$m ^¶ g‘m¶m ahVm h¡, dhm± AmܶmpË‘H$ gwI ‘| ‘ñVr H$m dh Amb‘ hmoVm h¢ {H$ gmYH$ Ho$ gm‘Zo Xþ{Z¶m H$s ~‹S>r go ~‹S>r ~mXemhV H$s ^r H$moB© H$s‘V Zht hmoVr& V^r Vmo Aï>N>mnr¶ Hw§$^ZXmg H$mo H$hZm n‹S>m Wm- g§VZ H$mo H$hm grH$ar gmo H$m‘ & AmdVOm‘ nÝhB¶m Qy>Q>r, {~g[a J¶mo h[aZm‘ && Eogr pñW{V ‘| g‘«mQ> AH$~a H$s ‘Zg~Xmar ‘hmË‘m VwbgrXmg H$mo ^bm H¡$go bw^m gH$Vr h¡? Bg{bE AnZr {dZ«‘ e¡br ‘| CÝhm|Zo CÎma ‘| H$hm Wm- hm¢ MmH$a aKwdra H$mo nQ>m¡ {bImo Xa~ma & Vwbgr A~H$m hmoC±Jo, ZaHo$ ‘Zg~Xma &&  gm¡Oݶ : AXr{V n{ÌH$m, ghmaZnwa, CÎma àXoe, 2008

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  192 11. Ranade And The Bhagvadgītā: An Examination Of His Theory Of Beatificism Dr. Aditya K. Gupta ABSTRACT This article deals with the theory of “beatificism”, a term coined by Dr. Ramchandra Dattatreya Ranade, in the light of two other ethical theories viz., theory of moralism which shall be consequently contrasted with the theory of super-moralism. The theory of beatificism, thence, is the reconciliation of these two theories of moralism and super-moralism. Ranade believed that “This beatific theory is exactly the theory of Ānanda as advocated by the Upaniṣads. The traces of the upaniṣadic theory is even observed in the Bhagavadgītā. MORALISM The Bhagavadgītā discusses moral virtues at length through its various chapters, but herein we shall be taking up only four verses as analyzed by Dr. Ranade, viz., “adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca, nirmamo nirahaṅkāraḥ sama- duḥkha-sukhaḥ kṣamī”(Gita XII, 13) wherein devotion towards God has been regarded as the supreme virtue; “amānitvam adambhitvam ahiṁsā kṣāntir ārjavam ācāryopāsanaṁ śaucaṁ sthairyam ātma- vinigrahaḥ… etaj jñānam iti proktam….”(Gita XIII, 7-11) wherein virtues are said to constitute knowledge; Courtesy: International Journal of Research in Management and Social Science, Vol. 6, Jan.-March 2018, Pg. 41-44. Permission has been granted to reproduce this article by Dr. Aditya K. Gupta)

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  193 “abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ, dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam.”(Gita XVI, 1) wherein a full moral account of the divine heritage is illustrated; “śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva- jam.”(Gita, XVIII, 42) and likewise thereafter, wherein, various important moral virtues characterizing the different social orders are lucidly stated. Through the above-mentioned illustrations, Dr. Ranade wishes to advocate how the Bhagavadgītā undertakes an analytical study of the virtues. In the light of this observation, it is also added that instead of being just an inventory of numerous moral virtues, the Bhagavadgītā shows how all these virtues are basically various aspects of one central virtue. Such a problem has been tackled time and again in the History of Ethics. As it is noticed that, for Pythagoras, harmony formed the highest moral principle. Whereas, for Plato, courage, temperance and wisdom were the constituents of supreme virtue of justice. Aristotle, on the other hand, advocated the Golden Mean as the central ethical principle on the basis of which all other virtues became specifications. For St. Paul, St. Augustine and later in Christianity as general, the three main virtues are charity, faith and hope; of which charity became the most fundamental virtue. The meaning of charity in Greek is 'to love'. Thus, it was for the love of God and humanity, that these two philosophers – St. Paul and St. Augustine, so ardently propagated charity as a moral virtue. Even in Spinoza's philosophy, it is observed that the 'Intellectual Love of God' is given supreme importance as being the central virtue. Various other philosophers, like Bentham teaches us benevolence; Sedgwick teaches us equity; whereas, Mahatma Gandhi asks us to be followers of truth and non-violence. Thus all of these philosophers made it a point to centralize all the virtues in one single principle which they ardently believed in. Dr. Ranade, goes a step further in saying that upon the deep analysis of the virtues as stated in the Bhagavadgītā, one can successfully say that there has been an attempt to unify these various virtues either in Devotion or in Knowledge – Bhakti or Jñāna. As is observed even in the twelfth chapter, Bhakti or God-devotion forms the central virtue. Similarly it is noticed in various other chapters like XII, XIII, XVI and XVIII, that there are four loci classici. Dr. Ranade takes upon himself, the task of exemplifying how God-devotion acts like a thread in binding all the virtues mentioned herein. He briefly elucidates upon the virtues as is touched by each unique chapter of the

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  194 Bhagavadgītā viz., Chapter XII talks about karuṇa (compassion), samtā (equanimity) and śauca (purity); Chapter XIII touches upon ahiṁsā (harmlessness), ātmavinigrah (self control) and asakti (non-attachment); Chapter XVI elaborates upon abhay (fearlessness), yajña (sacrifice) and śānti (peace) whereas Chapter XVIII is teaching us the virtues of tejas (valor), iśvarbhāv (lordliness) and paricaryā (service). Hereafter, each of these single virtues shall be taken into account in order to show their common linkage being God-devotion. To begin with the virtue of compassion, one observes that compassion in itself is an expression of praying for God's mercy onto one's self. Now, why would we pray for God's mercy? The answer to this lies in the cardinal principle that all of us inherently treat others as our own selves; thence, giving rise to the necessity of showing compassion to all the creatures around us. The next virtue is that of equanimity, which acts as both a condition as well as a consequent of God-devotion. This is to say that, until and unless we have realized God, it becomes impossible to attain the highest stage of equanimity. The other evident effects of such God-devotion is absolute purification of our mind, i.e., śauca. Once our soul is filled with God, no bad idea can dare to enter it. Due to the illusory 'Jealous God' of ours, we become deprived of God-devotion as it is this mirage which prevents us from realizing God. Ahiṁsā or the virtue of non-violence is the same principle as equanimity, which regards all life as inviolable and thus advocates harmlessness of any being whosoever. Another essential virtue is that of ātmavinigrah, i.e., we ought not to let ourselves be controlled by our senses if we wish to attain supreme object of desire, God. Non-attachment is also an extremely essential virtue which must be practiced not only towards external objects but also towards internal objects, else we shall be reduced to the plight of 'jadbharat' in the 'bhagwat'. Upon reaching the high stage of God-realization, we tend to become fearless i.e., abhay. Yajña refers to the complete sacrifice of all our possessions for the sake of God for it is through this complete sacrifice that we are able to realize God. Such a life eventually leads us to that cardinal criterion of God-Realization which is known as Peace or Śānti. Thence it is noticed that both peace and bliss of God are inter-dependent and compliment each other. “But the peace which follows upon the enjoyment of divine bliss is higher than the peace which precedes it.Tejas or valor is that moral virtue which is exemplified either in thought or in action, by a man who has attained God. Iśvarbhāv is referred to as the lordliness of the realized saint who tends to find himself as the lord of all of his surveys. Such a saint becomes a pinnacle.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  195 Such a saint is great even in his solitariness and is all-powerful. His greatness is showed by his service to humanity i.e., paricaryā, which even though may, on the face of it, appear to be the 'binary opposite' of lordliness; but in actual paricaryā is the result of lordliness. So the supreme moralistic teaching as even seen in the Bhagavadgītā is; “The supreme value of God-realization for oneself is to create conditions for the realization of God in and for others. SUPER-MORALISM The term, 'super-moralism' in itself indicates that the doer is missing. This doctrine is the one which is uniquely found only in the Bhagavadgītā and in my view, this can be well understood as well as analyzed in terms of Advaita Vedānta which can be further understood through the Upaniṣads. Super-Moralism is seen to have been described by three doctrines viz., Naiṣkarmya, Nistraiguṇya and Stithaprajña. Dr. Ranade evaluates each of these individually for a better understanding of the theory of super- moralism. Firstly, Naiṣkarmya i.e., actionlessness in order to go beyond the boundaries of karma and dharma, is highlighted. This has parallels with Nietzsche who extolled the 'superman', which from the ethical perspective, refers to the one who has complete control over his passions and is dependent on no one. In this context even Śrilā Prabhupāda, says that the real 'superman' is in fact, a fully self- realized soul who recognizes his complete dependence on God. This doctrine of super-moralism may be considered from two stand-points viz., naiṣkarmyasidhi and nistraiguṇya. The former aspect means rising superior to karmas and it also means rising above one's dharmās. 'In the later sense, Śrī Kṛṣṇa urges us to rise superior to all Dharmās, to all duties and to all religions and to meditate on Him' (Gita XVIII. 66) Moreover he tells us that we may do any karma, but we shall not be freed from the effects of our actions till the time we take resort in God. 'Any man who can carry on his Karmās in a spirit of Anāsakti might be regarded as having reached naiṣkarmya. This is what the Bhagavadgītā also focuses on. To put it differently one may say, rising superior to the modus operandi of Karmās and its effects by practicing the principle of non-attachment. The next doctrine of super-moralism is nistraiguṇya which literally means to rise above the three Guṇas viz. Sattva, Rājas and Tāmasa, for God resides above these three, i.e., 'triguṇātīt'. According to the Bhagavadgītā, there exist two ways through which one can rise above these three guṇas, either by being 'nityastvasath' or by 'avyabhicāriṇī bhakti'. Whereas, Rājasa and Tāmasa are to be destroyed by Sattva which in turn is destroyed by Sattva itself. One can successfully reach the 'Nitya Sattvahood' state by destroying Rājasa and Tāmasa. But this is not

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  196 the ultimate end yet. For now, we start wondering whether “God is bliss or blissful? Furthermore, the Bhagavadgītā elucidates that the state of nistraiguṇya ought to be reached not just by the elimination of other two guṇas by Sattva and Sattva itself, but by pursuing the path of avyabhicāriṇī bhakti i.e., one-pointed or unswerving devotion to God. For Dr. Ranade asserts that according to super-moralism, “it is only bhakti-yoga which enables us to go beyond the three guṇas and thus to attain the highest ideal. Now another query takes birth in us, as to what is the highest moral ideal realizable by man according to the Bhagavadgītā? The doctrine of Stithaprajña, holds the answer to this question. This doctrine may be better understood in the light of four headers as is studied by Dr. Ranade. These constitute psychological characteristic comprising of withdrawal of the mind from the sense-organs; moral characteristic constituting the moral Jīvan-mukti which means the ability to achieve full-control over one's Kāma and Krodha before bodily death; social characteristic which includes equality of vision everywhere whether it be for another human or animal or plant; and lastly, the mystical characterization that can be summed up as seeing God all around oneself – whether above or below, outside or inside one's own Self. As even Dr. Caird has said, that, it is by the very constitution of man's mind, that there exists three ways of thinking open to man: “He can look outward upon the world around him; he can look inward upon the Self within him; and he can look upward to the God above him, to the Being who unites the outward and inward worlds, and who manifests himself in both. But Dr. Caird even goes further in explaining the sequence of the realization process by man which is that: “Man looks outward before he looks inward, and he looks inward before he looks upward. As according to Descartes, it is from the Self that we are able to derive the conception of God, who is the cause of the Self and whom we must therefore acknowledge as being more perfect than the Self. On the other hand, Spinoza being the God-intoxicated philosopher, negates both the Self and the world as the primary reality. As for Spinoza, God is the be-all and end-all of all the things; God is the alpha and the omega of the existence; the philosophy starts and ends in God itself. But the Upaniṣadic philosophers, neither follow the Cartesian nor the Spinozistic manners of approach when they address the problem of ultimate reality. For “the Upaniṣadic philosophers regarded the Self as the ultimate existence and subordinated the World and God to the Self. The Self, to them, is more real than either the World or God. BEATIFICISM Dr. R. D. Ranade, in his analysis of the Bhagavadgītā develops the theory of

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  197 Beatificism through the reconciliation of both moralism and super-moralism. In order to have a full-understanding of Beatificism, we need to go back to our timeless Upaniṣads.Whereas, for the present understanding, even the Bhagavadgītā serves our purpose. But in order to comprehend the most authentic criterion of mystical experience, we must, first acquaint ourselves with the three most well-known epistemological theories, namely, Idealism (which stresses upon coherence), Realism. (which focuses on independence or coherence) and Pragmatism (dealing with satisfaction). It is believed by Dr. Ranade that, parallels can be drawn between the hedonistic satisfaction through pleasure and beatification of the mystics. He even goes on to say that: “It is much better to be a mystic dissatisfied than a fool satisfied! Furthermore, Dr. Ranade goes on to define it with the help of another terminology of Stoics known as 'catalepsia', which is a sort of integrating our supersensuous experiences in order to experience absolute beatification. Interestingly, Beatificism can be viewed from multiple lenses i.e., from the view points of metaphysics, epistemology, psychology, mysticism, ethics and axiology. But as Dr. Ranade aptly observes that, whatever may be one's subjective perspective of analysis, at the end, it is beatification which would form the ultimate end and which is the absolute goal of all the mystics of the world. Precisely, it is this ideal of perfect bliss which unites all the mystics across the globe. Even in the Upaniṣads, 'we possess the much celebrated beatific doctrine which proceeds by multiplying every smaller unit of happiness a hundred times, this again a hundred times and so on, until the bliss of the realized saint has been achieved. There are three vital aspects to the theory of beatificism – the first aspect being, touching God by coming into direct contact and communion with God; the second aspect being, enjoying the highest form of bliss inside of one's own self and having become one with the Brahman reaching the state of Nirvāṇa; third and last aspect being, the identification of the blissful state itself non-dual from Brahman. All in all, “The identification of happiness with Reality, the axiological conception of bliss and metaphysical conception of Brahman are the same. The Upaniṣadic thinkers further say that, the Brahman must be regarded as the source of all existence and origin of all resplendence; also it is the Brahman which constitutes the subtle essence underlying all the gross manifestations which we come across in this world.As is even observed in the Aparokshānubhuti written by Sri Śaṅkarācārya that- “Upādānam prapaṇcasya brahmaṇo anyathra vidhyathe, Tasmat sarvaprapaṇcoyam brahmaivasthi na chetarat.”(45) translated by Swami Vimuktananda as 'There exists no other material cause of this phenomenal universe

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  198 except Brahman. Hence this whole universe is but Brahman and nothing else.' Furthermore, Śaṅkarācārya goes on to assert that “Aham yekapi sookshmascha jñātā sākśi sadvyaya, Tadaham nātra sandeho vicharah soyameedreuśa.”(16) translated as, 'As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent and the Unchanging, so there is no doubt that I am 'That” (i.e. Brahman). Such is this enquiry.' highlighting that beatificism is only possible through self-realization. Thus the Bhagavadgītā proposes a perfect reconciliation of materialism and spirituality. We find beatification being realized in the Bhagavadgītā and Dr. Ranade is staunch supporter of this view. REFERENCES: 1. Dr. Ranade, Ramchandra Dattatreya. 'The Bhagavadgītā as a philosophy of god realisation', Nagpur University, Nagpur. 1959.p.209. 2. Ibid. p.214 3. Ibid., p.215 4. Swami Prabhupāda, A.C. Bhaktivedānta. 'Beyond illusion and Doubt'.Bhaktivedanta Book Trust, California. 1999. preface pp. ix 5. Dr. Ranade, R.D. 'The Bhagavadgītā as a philosophy of God-realisation', Nagpur University, Nagpur. 1959.p. 216. 6. Ibid. p.219. 7. Ibid. p.219. 8. Evolution of Religion, I.77. 9. Evolution of Religion, ii.2. 10. Eds. Bhushan, Nalini. Garfield, Jay L. 'Indian Philosophy in English'. Oxford University Press. USA, 2011.p.248 11. Ranade, R.D. 'Pathway To God in Kannada Literature', Bhartiya Vidya Bhavan, Bombay. 1960. pp.5 12. Ibid. p.5 13. Ibid. pp.5 14. Dr. Ranade, R.D. 'The Bhagavadgītā as a philosophy of God-realisation', Nagpur University, Nagpur. 1959.pp. 223. 15. Ibid., p. 224.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  199 16. Eds. Bhushan, Nalini. Garfield, Jay L. 'Indian Philosophy in English'. Oxford University Press. USA, 2011.pp.253. WORKS CITED 1. Dr. Ranade, R.D. 'The Bhagavadgītā as a philosophy of God Realisation', Nagpur University, Nagpur. 1959. 2. Ranade, R.D. 'Pathway To God in Kannada Literature', Bhartiya Vidya Bhavan, Bombay. 1960. Eds. Bhushan, Nalini. Garfield, Jay L. 'Indian Philosophy in English'. Oxford University Press. USA, 2011. 3. Swami Prabhupāda, A.C. Bhaktivedānta. 'Beyond illusion and Doubt'. Bhaktivedānta Book Trust, California. 1999. 4. Aparokshānubhuti, Sri Shankaracarya, Trans.Swami Vimuktananda., Advaita Ashram, Kolkatta, 2005. 7

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lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  203 hmo OmEJm& Bg àH$ma {H«$¶m-H$bmn, AmZ§X H$m ’$b Am¡a ܶmZ ¶o VrZm| na‘oœa Am¡a Jwé H$s ^{º$ H$m ^mJ hmo OmVm h¡ & g§Xoh go nao h‘ JwéXod amZS>o H$mo nyd© ‘| hr amOgr-‘Zrfr H$h MwHo$ h¡& Š¶m|{H$ do àm¶ nyU© A{YH$mar Ho$ ê$n ‘| AnZm 'Xa~ma' bJmVo Wo& CZHo$ 'Xa~ma' H$mo CZHo$ ^º$ AmܶmpË‘H$ ~¡R>H$ Ho$ Zm‘ go OmZVo Wo& ¶h AmܶmpË‘H$ ~¡R>H$ {OgH$s nH$‹S> ñd¶§ CZHo$ hmW ‘| Wr& Omo {XZ ‘| EH$ ~ma, Xmo ~ma AWdm ¶hm± VH$ H$s Mma ~ma ^r CZHo$ Aml‘ qZ~mb ‘| hmoVr Wr & Ohm± g¡H$‹S>m| ^º$JU CZHo$ gmW ghY‘u Ho$ gmW OrdZ¶mnZ H$aVo Wo & Bgr{bE EH$ g§K Ho$ ê$n ‘| na‘oœa Ho$ gmW nañna H$mb gmW©H$ hmoVm Wm& BVZm hr Zht à˶oH$ ì¶{º$ {~Zm ^oX-^md Ho$, EH$ Xÿgao H$mo AnZm O¡gm hr g‘PVm Wm & CZ AmܶmpË‘H$ g^mAm| ‘| H$‘ go H$‘ H$moB© ^r EH$ Xÿgao go {~Zm B©î¶m© aIo ~¡R>Vm Wm& Am¡a AnZo AmnH$mo A{YH$ loð> Zht g‘PVm Wm AWdm hrZ ^mdZm go nao hmo OmVm Wm& Cn¶w©º$ ^md H$s ^mJrXmar go CZH$m AmܶmpË‘H$ ^mB©Mmam g^r éH$mdQ>m| H$mo ZrMo {Jam XoVm Omo Om{V, n§W Am¡a Y‘©‘V na MbVr Wr& CZH$s BZ g^r g^mAm| ‘| do (àmo0 amZS>o) à˶oH$ OZ go ^|Q> H$aVo, CZHo$ n[adma Ho$ à˶oH$ gXñ¶ Ho$ ~mao ‘| {dñV¥V VhH$sH$mV H$aVo Am¡a CZ‘| ¶h ^mdZm n¡Xm H$aVo {H$ do (amZS>o) CZHo$ d¡¶{º$H$ {‘Ì Am¡a ‘mJ©Xe©H$ h¡& do (amZS>o) ¶h g~ g^r Ho$ à{V ào‘ aIVo hþE, CZH$s hm{X©H$ h‘XXu Ho$ H$maU H$aVo Wo& BgHo$ nrN>o Z Vmo CZH$m H$moB© {N>nm hþAm CÔoí¶ hmoVm Wm Am¡a Z hr {Og‘| g‘yh ‘| {‘bZo H$s BÀN>m hmoVr & CZH$m ‘mÌ A{^àm¶ Vmo EH$ ñdm^m{dH$ àd¥{Îm Ho$ {bE Wm& {Ogo X¡{dH$ amÁ¶ Ho$ {bE ‘mZdVm Ho$ à{V AZ§V qMVZ ~‹T>mZm& CZH$m ¶h AmXe© ñdê$n X¡{dH$ à¶moOZ hoVw ‘mZdVm H$s godm go Wm, Omo CZH$s ‘¥Ë¶w Hw$N> ‘hrZo nyd© EH$ CZHo$ H$WZ go ñnï> hþAm & Ho$db Cg ’$moQ>moJ«m’$ H$mo CÝhm|Zo ~hþV ng§X {H$¶m {Og‘| EH$ Adga na CZHo$ {eî¶m| Ho$ gmW do Eogo ñWmZ na IS>o aho Omo àm¶ XmgmoMV bmoJm| Ho$ {bE hmoVm Wm& g~go nrN>o EH$ H$moZo na & Z {H$ EH$ Jwé H$s h¡{g¶V go g~Ho$ ‘ܶ Ho$ÝÐ na & ¶{X Bgo ñnï> {H$¶m OmE {H$ Š¶m| CÝhm|Zo Cg ’$moQ>moJ«m’$ H$mo BVZm A{YH$ ng§X {H$¶m Wm Vmo BgHo$ nrN>o CZH$m EH$ hr Ñ{ï>H$moU Wm :‘mZdVm Ho$ godH$ Ho$ ê$n ‘|, CÝh| na‘oœa ‘| ahmo, Omo CZHo$ {bE ‘wZm{g~ Wm & Bg H$maU H$hm OmE Vmo do g~H$mo ~hþV {ච^mVo Wo & AZwdmXH$Vm© - S>m°. e§H$a bmb gwWma

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  204 Appendix 1. \"‘hm¶wÕmMm g§{já B{Vhmg'- àñVmdZm àñVwVMo bhmZ nwñVH$ ZoëgZ ’«o$Oa ¶m§À¶m 'The World at War' ¶m nwñVH$mMo AmYmamZo {b{hbo Amho. ‘yi nwñVH$mV ~è¶mM gwYmaUm Ho$ë¶m AmhoV d ¶wÕmVrb AmOn¶ªVÀ¶m gd© Jmoï>tMm C„oI àñVwVÀ¶m nwñVH$mV Ho$bm Amho. 'Z ^yVmo Z ^{dî¶{V' Aem àH$maMm g§J«m‘ Omo Jobr Mma df} AmnU nm{hbm, ˶mMr ‘m{hVr Amnë¶m emim§Vrb gd© {dÚm϶mªg AgUo A˶§V Oê$arMo Agë¶mZo ˶mMr g§H${bV ‘m{hVr Amnë¶m {dÚm϶mªg {‘imdr Aem CÔoemZo ho. nwñVH$ {b{hʶmV Ambo Amho. Á¶m Á¶m àm§VmV ‘amR>r ^mfm ~mobbr OmVo ˶m gd© àm§VmVë¶m emim§Vrb {dÚm϶mªZr ¶m nwñVH$mMm Aä¶mg H$aUo Adí¶ Amho. ¶m nwñVH$mÀ¶m Xþgè¶m Amd¥ÎmrV AmOH$mb Omo Vh hmoD$ nhmV Amho ˶mMm C„oI Ho$bm OmB©b d VhmZ§Va Or n[apñWVr CØdob ˶mMohr {X½Xe©Z H$aUo Adí¶ hmoB©b. ho nwñVH$ V¶ma H$aʶmMo H$m‘r am. am. ’$’o$, emim‘mñVa, Q´>oqZJ H$m°boO, nwUo ¶m§Mr ‘Obm ’$ma ‘XV Pmbr Amho. ’$½¶w©gZ H$m°boO, nwUo am. X. amZS>o 1/6/1919 am. X. amZS>o - ‘hm¶wÕmMm g§{já B{Vhmg, Am°Šg’$moS>© ¶w{Zd{g©Q>r àog, 1919

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  205 2. Sir Sayajirao Gaekwad- Inaugural Address The Maharaja of Baroda State \"The History of Indian Philosophical Tought is not only interesting in itself. The vigour of its best periods in the past should provide us with an inspiring lesson, in opposition to the stagnant acquiescence in tradition which has characterized our intellectual life for centuries... The transition to the Upanishads was a truly remarkable advance in this direction. They reveal an independence in the raising of problems and of freedom in the search for solutions, which can be paralled only in the Early Philosophy of Greece... With an appreciation of the fundamental problems of existence, they discuss questions concerning the Self, the World of Nature, and God. What is chiefly important for us to notice here is the fact that dogmatism of a later orthodox type is absent. The appeal is to the intelligence of man, not to the authority of Sacred Texts. Time is too short for us to linger on the content of these genuine efforts of our early thinkers. They have long awaited exposition by an Indian inspired by the Indian spirit, equipped with knowledge of Sanskrit, and a mind disciplined by Western methods of research. I am glad to welcome Professor Ranade's recent masterly work on the Upanishads what we have so long awaited.\" Inaugural Address by Maharaja Gaikwad at the Indian Philosophical Congress in Bombay in December 1927

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  206 3. The Annual Address to the Nagpur Philosophical Society Gurudev Prof. R. D. Ranade delivered the Annual Address to the Nagpur Philosophical Society on 16 February 1924 'Mysticism and Beatification' The lecturer described a true mystic as one who holds his tongue, shuts his ears, closes his eyes, and enjoys God in his heart. The mystic has the ineffable spiritual experience of direct contact with Reality. If he speaks at all, it is to edify the few who are fit to hear his message. A mystic may also be one who enters into the affairs of humanity and finds God therein. He held that mysticism was not opposed to reason, and that the claims of mystical experience are not contradicted by the verdict of Philosophy. He held that mystical experience was an affair of the heart to which the intellect might contribute its quota. The function of Philosophy is to put a ring-fence round mysticism to prevent the inroads of stray cattle. When Philosophy serves these functions, then Religion and Philosophy join hands. Then he referred to the distinction between mystic ism and agnosticism. The agnostic believes that Reality is unknowable, and so ceases to make any effort to know it. Unlike that, the mystic holds that it is realisable, and so makes an eternal pursuit after Reality. Even in the midst of all the pride and self satisfaction of the non-religious life, great moments of crises may come, when the desire is born to penetrate to the heart of Reality. Mysticism is the Philosophy of experience. The lecturer explained that by experience he did not mean the ordinary experience of Locke and Hume, but the anubhava or experience of Self-Realisation that Sankara speaks of. He referred to Lord Christ, St. Paul, and St. Thomas á Kempis as superb specimens of mysticism, and urged that, if Christianity did not recognise mysticism, it would cease altogether. Therefore, he held that the true Pathway to God is psychological and not intellectual or conceptual, and that God can only be realised within us. In support of this, he quoted from several mystical works of Asia and Europe, of ancient and modern times, as all showing that the true Pathway to God is psychological. At this stage, he distinguished between the psycho logical and the hetero- 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  207 psychological, and said, this was not a new distinction, but only a new name for an old one, between the 'what is' and 'what is not' of Parmenides, between the Phenomena and Noumena of Kant, between the Reality andAppearance of Bradley. Then he passed on to the epistemological problem of what should be the criterion of Reality. He said that many different answers had been given to this problem in the History of Philosophy. He classified the most important of these under three heads as follows: (1) The theory of Coherence of the Idealists; (2) The theory of Independence of the Realists; and (3) The theory of Utility and Satisfaction of the Pragmatists. As opposed to all these, and as superior to and including them all, he claimed that the true criterion of Reality is Beatification or ecstatic bliss of the mystics, the bliss of the enjoyment of the Divine. In this con nection he alluded to the famous five-fold distinction in Sankara, between the different kosas which, he said, had been crudely misrepresented by the Theosophists as different bodies or planes of existence. He held that they referred to different psychological states in the pathway of the soul to the goal of true Self realisation. The Beatific Calculus of the Taittiriya Upanisad measures the highest bliss in terms of the unit of phenomenal happiness, namely, that of the strongest, swiftest, richest, purest and bravest souls, which is higher than the bliss of even the angels or gods. In this criterion of Beatification, other criteria, such as those of Coherence, Independence and Satisfaction, are included and sublimated. He pleaded that this mystic Beatification should not be confused with mere hedonic pleasure or pragmatic satisfaction. Then he added other marks of this criterion of Beatification, like objectivity. Divine enjoyment lasts not for a moment only, but is everlasting. Though it is true that mystics may pass through great climaxes of experience, yet the true mystics see always without even a moment's faltering. Next he raised the question of how mystical experience can be claimed to be objective, while it is subjective and psychological. He answered it by saying that it is objective and universal, because all mystics, irrespective of race and creed, talk in the same tongue. He said that, while there may be ten per cent of difference among them, there is ninety per cent of unity and continuity. Subtracting all physiological and tempera mental differences, there is a grand unanimity of testimony on the part of mystics, in every rank of life and of every type and variety. So he pleaded that mystic ism should not be confused with occultism and such abnormal phenomena as 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  208 clairvoyance, clairaudience, and so forth, emphasised by Theosophy and other sister systems. The mystic believes in God and not in ghosts. He lives in the world, as others live, and may mix even in the affairs of life, but his eyes are set on God. If we realise that this one God is common to all, then we will find therein the happy and only solution of all our many problems and differences. Referring to the teaching of modern psychology, he claimed that, just as intellect, feeling and will do not contradict each other but combine in the unity of personality, so the three great paths, which the Bhagavadgitā mentions as trodden by the pilgrims of God, viz., the Jñana, Bhakti, and Karma ways, correspond to the threefold psychological analysis of human nature and combine in the perfection of man. Wisdom, devotion, and goodness, each with its distinctive emphasis, all coalesce in the true and perfect Pathway to God. He said that it was a narrow and difficult path and that there may be much weeping and gnashing of teeth in the way, agonies of soul, clashes of individuals, and national, and even cosmic catastrophes. He, who can and does ascent through all this to the summit of God, is the real mystic. In the words of Tukarama: 'Let us see God, let us see God, Let us stand on the top of Reality; Let us see God, let us see God, And let us be afraid of none.' Courtesy: Prof. S. R. Sharma- Ranade: A Modern Mystic, Pg. 217-220, 1961. This is an abstract of Annual Address.

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  209 4. \"lr AmZ§XM[aVm‘¥V'- A{^Z§XZ am. e§H$a nm§Sw>a§J AmoH$, B. A. L.L.B. ¶m§Zr à{gÕ Ho$bob| lr AmZ§X‘yVu ~«÷ZmiH$a ¶m§Mo M[aÌ ‘r WmoS>o ~hþV nm{hb|. AmO n§Mdrg dfmªnmgyZ ‘bm lrAmZ§X‘yVu ~«÷ZmiH$a ¶m§Mm dmg am. AmoH$ ¶m§À¶m gm§Jbr ¶oWrb Kat H$m§hr H$mi Var Pmbm hmoVm h| ‘mhrV Amho. am AmoH$ ¶m§g AmZ§XM[aVm‘¥VmMm nmoWr {‘imbobr ‘hËdmMr Amho. ˶mMà‘mUo lr AmZ§X‘yVuÀ¶m gm§àXm¶m§Vrb ˶m§g {‘imbobr nÌ| d nX|hr ‘hËdmMr AmhoV. ˶m§M| ¶mo½¶ arVrZ| n[aerbZ AÚmn ‘mPoH$Sy>Z Pmb| Zmht. VWm{n lr am‘Xmg n§Mm¶VZm§Vrb gËnwéfm§À¶m B{Vhmgmda ¶m gd© Jmoï>tMm Mm§JbmM àH$me nS>ob Ag| dmQ>V|. ‘hmamï´>m§Vrb gËnwéfm§Mt M[aÌ| Aem arVrZ| OJmÀ¶m {ZXe©Zmg ¶mdWmgM nm{hOoV. am. AmoH$ ¶m§Zm h| M[aÌ d BVa ‘OHy$a à{gÕ H$aʶmMr g§Yr {‘imbr ¶m~Ôb Vo A{^Z§XZmg nmÌ AmhoV. Abmhm~mX. am. X. amZS>o 3-1-36 gm¡Oݶ: e§H$a nm§Sw>a§J AmoH$- lrAmZ§XM[aVm‘¥V

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  210 5. lrna‘h§g n[ad«mOH$mMm¶© ¶{V Zmam¶UmZ§XgañdVrH¥$V lrJwéXodmï>H§$ ñVmo̧ Xodmo {h Jwéê$noU àmXþ^y©Ëdm dgÝ^w{d & ^{º$kmZàXmVm M JwéXodm¶ Vo Z‘… &&1&& amZS>oHw$bg§^yVmo XÎmm̶gwVmo {h ¶… & am‘M§Ð B{V »¶mVmo JwéXodm¶ Vo Z‘… &&2&& Am§½b {dÚmgw{ZnwUmo ^º$mo@{n VËdqMVH$… & gÝ‘mJ©ÚmoVH$mo ¶mo {h JwéXodm¶ Vo Z‘… &&3&& kmZmä¶mgaVmo {Z˶§ Zm‘ñ‘aUVËna… & JwéËd§ emo^Vo ¶ñ¶ JwéXodm¶ Vo Z‘… &&4&& Akmo@{n Vd ^º$mo@h§ àmW©¶o lÕ¶m Jwamo & 2

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  211 H¥$n¶m nm{h ‘m§ ZmW JwéXodm¶ Vo Z‘… &&5&& A{YH$mamo {h ‘o ZmpñV Jwamo… gm‘϶©‘ØþV‘² & H¥$nmH$Q>mjnyVmo@h§ JwéXodm¶ Vo Z‘… &&6&& ho Jwamo Xo{h ‘o kmZ§ lÕm^{º$ nwañga‘² & g’$b§ Hw$é ‘o OÝ‘ JwéXodm¶ Vo Z‘… &&7&& gmYH$mo ~mbXmgmo@h§ JwamoüaUgodH$… & AZݶlÕ¶mdV} JwéXodm¶ Vo Z‘… &&8&& JwéXodmï>H§$ ñVmo̧ H¥$Ëdm Zmam¶Umo ¶{V… & nmR>mWª Jwé^º$m¶ ZmJoem¶ {h XÎmdmZ² &&9&& B{V lrna‘h§g n[ad«mOH$mMm¶© ¶{V Zmam¶UmZ§XgañdVrH¥$V lrJwéXodmï>H§$ ñVmo̧ g§nyU©‘² && d|Jwbm©- lrXÎmO¶§Vr ‘mJ©. ew. 14 {X. 19-12-1983 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  212 6. VéU ^maV - \"^mfmdma àm§VaMZog§~§Yr VÎmdk S>m°. amZS>o ¶m§Mo {dMma' gwà{gÕ VÎdk d g§V S>m°. amZS>o ¶m§Mo Xe©Z ¿¶mdo d ˶m§À¶m ^mfU-g§^mfUmMm bm^ KS>mdm ¶m CÔoemZo {Okmgy, {M{H$ËgH$ d ^º$OZ ~oiJm§d ¶oWo Ambo hmoVo. n§VàYmZ Zm.~mimgmho~ Ioa ¶m§À¶m AܶjVoImbr \"H$Zm©Q>H$m§Vrb g§Vm§Zm Pmbobm gmjmËH$ma' ¶m {df¶mda Joë¶m a{ddmar Pmboë¶m ˶m§À¶m ^mfUmMm gmam§e Joë¶m A§H$m§V ¶oD$Z Jobobm Amho ˶m§Mo Xþgao ì¶m»¶mZ \"g§V H$~ra' ¶mda ‘amR>rVyZ amUrnmd©Vr Xodr H$m°boO‘ܶo Pmbo. ¶m ^mfUmMm d¥Îmm§V nwT>rb A§H$mV XoʶmMo Amåhr R>a{dbo Amho. ¶m XmoZ {XdgmÀ¶m ‘w¸$m‘mV ˶m§Zr AZoH$m§g JmR>r-^oQ>r {Xë¶m, g§^mfU Ho$bo, {d{dY {df¶m§darb Amnbo {dMma àJQ> Ho$bo. ˶mn¡H$s EH$-XmoZ àg§Jm§À¶m doir Am‘À¶m à{V{ZYrg ˶m§Mo {dMma EoH$ʶmMr g§Yr {‘imbr. ^mfmdma àm§VaMZo~m~V Amnë¶mg H$m¶ dmQ>Vo? ¶m àíZmg CÎma XoVmZm S>m°. amZS>o åhUmbo, \"Formation of Linguistic provinces is going to ruin India. They (Congress Leaders) have once Committed themselves to Lingusitic provinces and now they are persisting in their folly. If the people of Gujarath, Maharashtra and Karnatak are to be Separated then where is the chance for them to live together, as they do now? Our culture gets richer by mutual contact. Not Linguistic provinces but Linguistic Universities are a necessity for the progress of culture. Linguistic provinces should not be allowed to create disharmony. From my point to view all such attempts are futile. These are my views but I may mention that I am not a Politician.\" \"\"^mfmdma àm§VaMZm qhXþñWmZbm KmVH$ hmoUma Amho. H$m±J«ogÀ¶m nwT>mè¶m§Zr ^mfmdma àmÝVaMZm H$aʶmMo nydu EH$Xm ‘mݶ Ho$bo. åhUyZ Ho$bobr hr MyH$ nwT>o Mmby XoUo doS>onUmMo Amho. Oa JwOamV, ‘hmamï´> d H$Zm©Q>H$ ho àm§V doJio Pmbo Va ¶m gdmªZm EH$Ì ¶oʶmMr AmO Or g§Yr {‘imbobr Amho Vr Vo J‘mdVrb. g§ñH¥${V nañna g§nH$m©ZoM CËH$f© nmdVo. ^mfmdma àm§V-aMZm ZH$mo, ^mfmdma {dÚmnrR>o hdrV. H$maU Vr g§ñH¥${V-{dH$mgmgmR>r Amdí¶H$ AmhoV. ‘m¶m Ñï>rZo gܶm Mmbbobo ^m{fH$dmX ho {ZaW©H$ AmhoV. hr ‘mPr d¡¶{º$H$ ‘Vo AmhoV. amOH$s¶ nwT>mar ¶m Zm˶mZo ‘r ho ~mobV Zmhr.'' *** S>m°. amZS>o ¶m§Zr H$Zm©Q>H$qgh J§JmYaamd Xoenm§S>o ¶m§À¶m Kar OmD$Z ˶m§Mr ^oQ> KoVbr. XmoKm§Mo g§^mfU gw‘mao AYm© Vmg Mmbbo hmoVo. ’$ma {Xdgm§Zr OwZo gwöX ^oQ>mdoV, Vgm ào‘inUm

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  213 ˶m§À¶m ^mfUm§VyZ {XgV hmoVm. Owݶm AmR>dUr {ZKmë¶m. ~mobVm ~mobVm S>m°. amZS>o åhUmbo- H¡$. lrYa {Q>iH$ (bmoH$‘mݶ {Q>iH$m§Mo {Ma§Ord) ‘mPo {dÚmWu hmoVo. ‘m¶m{df¶r lrYan§Vm§Zr bmoH$‘mݶm§Zm gm§{JVbo Agmdo. bmoH$‘mݶm§Zm ˶mdoir J«rH$ VÎddoÎmm {ham³boQ>g ¶m§Mo VÎdkmZ {df¶H$ J«rH$ ^mfoVrb XmoZ CVmao B§J«OrVyZ Amnë¶m JrVmahñ¶mV AmYma^yV åhUyZ Úmd¶mMo hmoVo. ˶m{Z{‘ÎmmZo ‘mPm àW‘ n[aM¶ ˶m§À¶mer Pmbm. ˶m§Zr ‘bm EH$Xm ~mobmdyZ KoVbo d åhUmbo, \"\"Ho$gar-‘amR>m-¶m§Mr O~m~Xmar nËH$aʶmg AmnU V¶ma AmhmV H$m?'' ˶mda ‘r åhUmbmo, \"\"amOH$maU hm ‘mPm {df¶ Zmhr'' Voìhm Vo hgyZ åhUmbo- \"\"Vy§hr ˶m \"AaqdXm' gmaIm mystic (AܶmË‘dmXr) {XgVmog.!'' ¶mZ§Va {Zamon KoVodoir S>m°. amZS>o J§JmYaamd ¶m§Zm åhUmbo \"\"Vwåhr qZ~mibm ¶m d ¶oVm§Zm Vw‘Mo ñZohr d ‘mPo {ejH$ lr. H¥$îUamd A{ZqIS>r ¶m§Zmhr KoD$Z ¶m d ‘r nwT>o ‘r ‘{hݶmV ~oiJm§d ¶oWo amUr nmd©VrXodr H$m°boO‘ܶo amhmd¶mg ¶oʶmMo AmídmgZ XoVmo.'' *** amUr nmd©VrXodr H$m°boO hr g§ñWm O‘I§S>rH$am§À¶mM OmJoV Agë¶m‘wio VoWrb ì¶m»¶mZ- àg§Jr H¡$. lr‘§V amOo ^mD$gmho~ nQ>dY©Z ¶m§Mr ào‘i ñ‘¥{V S>m°³Q>a amZS>o ¶m§À¶m g‘moa C^r am{hbr d ˶m‘wio ˶m§Mm H§$R> XmQy>Z Ambm. ì¶m»¶mZmZ§Va gmd§VdmS>rÀ¶m lr‘§V amUr nmd©VrXodr ¶m§Mr AmoiI S>m°. amZS>o ¶m§Zm H$ê$Z XoʶmV Ambr. Voìhm ˶m§Zr H¡$. amOo g¶mOramd Jm¶H$dmS> ¶m§Mm d Amnbm {H$Vr JmT> g§~§Y hmoVm Vo gm§{JVbo d åhUmbo, Amnbo dS>rb H¡$. ’$Îmoqgh ho ‘mPo {dÚmWu hmoVo. Z§Va H$m°boOMr C^maUr H$gH$er hmoV Jobr ¶mMr hH$sH$V EoHy$Z Vo åhUmbo, \"Amnë¶mbm Mm§Jbo {àpÝgnmb bm^bo AmhoV. Amnë¶m H$m°boOMr ^a^amQ> hmoB©b.' Z§Va ¶m H$m°boOMm Motto H$m¶ Agmdm ¶mg§~§Yr {dMmabo AgVm Vo åhUmbo, 'Your motto should be universal religion and not religion in its narrow seens' ‘mZdr Y‘© ho Amnbo ~«rX dm³¶ Agmdo. *** gm¡Oݶ : VéU ^maV, AY©-gmám{hH$, ~oiJm§d, 30 Zd~§a 1951

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  214 7. Indian Philosophy in English Dr. Nalini Bhushan Dr. Jay Lazar Garfield Professor of Philosophy Professor of Philosophy Smith College, Massachusetts University of Melbourne “Ramchandra Dattatraya Ranade (1886-1957) was Professor of Philosophy at the University of Allahabad. He specialized initially in classical Greek philosophy (Aurobindo read Ranade, and reports that he learned his Greek philosophy from Ranade), with special attention to the pre-Socratics, but was also an eminent scholar of the Upanishads. His Constructive Survey of Upanishadic Philosophy (1926) from which the present selection is excerpted, is widely regarded as a classic in the field. Ranade's presentation is noteworthy in that he emphasizes the centrality of a psychological approach, as opposed to a theological approach, to understanding ultimate reality. Ranade is also widely revered as a religious leader. In retirement he founded an ashram, which is still active today.” Courtesy: Nalini Bhushan & Jay L. Garfield: Indian Philosophy in English From Renaissance to Indendence, Oxford University Press, USA (2011) Page 245)

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  215 8. amOñWmZ n{ÌH$m- Xe©Zemór am‘M§Ð amZS>o lr aodme§H$a e‘m© h‘ Xe©Z H$s Ho$db MMm© H$aVo h¢ O~{H$ S>m. amZS>o Zo AnZo kmZ H$mo ì¶mdhm[aH$ ê$n {X¶m& CZHo$ OrdZ ‘| Xe©Z H$m ñdê$n ~m¡{ÕH$ VËdmÝdofU Ho$ {MaÝVZ àdmh H$m Wm, Z {H$ {Zam ~m¡{ÕH$ l‘& CZHo$ {bE ¶h AmË‘{MÝVZ Wm, g‘{n©V OrdZ H$s AnZr EH$ e¡br Wr& ¶h n[aM¶ {X¶m Wm S>m. amZS>o H$s {dbjU Xme©{ZH$ à{V^m H$m EH$ Aݶ ‘hmZ Xme©{ZH$ S>m. gd©n„r amYmH¥$îUZ Zo& {dœ H$s Xme©{ZH$ ‘w»¶Ymam Am¡a ^maVr¶ ahñ¶dmX Ho$ ~rM AØþV g‘Ýd¶ ñWm{nV H$aZo dmbo Bg AgmYmaU Xme©{ZH$ H$m OÝ‘ gm¡ df© nyd© hþAm Wm& Zm¡ df© H$s C‘« ‘| BÝh| O‘I§S>r H$Zm©Q>H$ H$s ga naewam‘ ^mD$ hmB© ñHy$b ‘| XmpIbm {Xbdm¶m J¶m& ‘mÌ nÝÐh df© H$s Am¶w ‘| hr dh {Zå~Ju g§àXm¶ Ho$ g§V lr ^mD$ gmh~ ‘hmamO Ho$ AܶmË‘ go BVZo à^m{dV hþE {H$ CZHo$ kmZ Am¡a AmË‘{MÝVZ na BgH$m Aga OrdZ n¶©ÝV ahm& V^r go à^w H$m ñ‘aU CZHo$ OrdZ H$m A{^Þ H«$‘ ~Zm& Omo ~mX ‘| CZHo$ OrdZ Ho$ gmaVËd H$m ê$n bo {b¶m& kmZ H$s ImoO Ho$ Bgr H«$‘ ‘| CÝhm|Zo ^maVr¶ VËd qMVH$m| H$s VwbZm nmüm˶ {dÛmZm| Am¡a g§Vm| Ho$ gmW H$s& Bgr H«$‘ ‘| CÝhm|Zo '^maVr¶ ahñ¶dmX… ‘hmamï´> ‘| ahñ¶dmX 1933 {bIr {Og‘| ahñ¶dmX H$m JhZ qMVZ àñVwV {H$¶m& B©œa Ho$ kmZ g§~§Yr VmpËdH$ {ddoMZ Ho$ AÝVJ©V CÝhm|Zo kmZoœa H$s VwbZm ßbmo{Q>Zg, AmJñQ>mBZ, EH$hmQ>©, Xm§Vo Ho$ gmW ‘wº$m~mB©, kmZm~mB© VWm H$mÝhmonmÌ H$s VwbZm Ow{b¶Z Am°’$ Zma{dM, H¡$WoamBZ Am°’$ grZm Ed§ g|Q> Q>oaogm Am°’$ A{dbm Ho$ gmW H$s h¡& CÝhm|Zo g§V VwH$mam‘ H$mo ¶yamonr¶ ahñ¶dmXr S>m¶Zmo{g¶g Ho$ g‘H$j ~Vbm¶m Am¡a g§V am‘Xmg H$s VwbZm ¶yamon Ho$ ‘hmZ ahñ¶dmXr nm¶WmJmoag Ed§ gm BJZm{Q>¶g gmo¶mobm Ho$ gmW h¡& S>m. amZS>o H$s BZ ‘mݶVm Wr {H$ g^r ahñ¶dmXr g§Vm| Am¡a {dÛmZm| H$mo n B©œa H$s gÎmm H$m g‘mZ ê$n go {Xì¶ Xe©Z àmá Wm& ‘mÌ CÞVrg df© H$s Am¶w ‘| hr amZS>o Zo Cn{ZfXm| Ho$ g§~§Y ‘| AZoH$ ^mfU {H$E {OÝh| ~mX ‘| 1926 ‘| Cn{ZfX Xe©Z H$m EH$ VwbZmË‘H$ gd}jU Zm‘H$ nwñVH$ ‘| g§H${bV {H$¶m J¶m& Bg‘| 'VwbZmË‘H$' Ho$ ñWmZ na 'aMZmË‘H$' eãX na {deof Omoa {X¶m J¶m h¡& CZH$m H$hZm Wm {H$ Cn{ZfXm| ‘| Xe©Z H$s g^r {dMmaYmamAm| H$m g‘mdoe h¡& Bggo ¶h Z Ho$db àmÀ¶ A{nVw nmüm˶ ‘Zr{f¶m| Ho$ {bE ^r Aܶ¶Zmon¶moJr h¡& H$bH$Îmm {dœ{dÚmb¶ ‘| 1928 ‘| CÝhm|Zo ~gw ‘{bH$ ^mfU‘mbm Ho$ AÝVJ©V Omo {dMma 춺${H$E CÝh| 'doXm§V… ^maVr¶ {MÝVZ H$m A§{V‘ N>moa' nwñVH$ ‘| g§H${bV {H$¶m J¶m& BZ‘| ^r CÝhm|Zo ¶hr à{Vnm{XV {H$¶m Wm {H$ doXmÝV Ho$ AZwgma ^r kmZ H$s 2

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  216 namH$mð>m ahñ¶dmX ‘| hr {Z{hV h¡& 1928 ‘| CÝhm|Zo ZmJnwa {dœ{dÚmb¶ ‘| AnZo ^JdÒrVm g§~§Yr ^mfU ‘| H$hm Wm {H$ Bg‘| Z¡{VH$, ‘hËdnyU© {gÕm§Vm| Ed§ AmܶmpË‘H$ {MÝVZ H$m Eogm g‘pÝdV ê$n àñVwV {H$¶m J¶m h¡ OmoAmË‘Xe©Z H$m AZwn‘ CXmhaU h¡& gZ² 1922 ‘| Xÿgao {ddmh Ho$ ~mX CÝhm|Zo AnZo Jm§d {Zå~mb H$Zm©Q>H$ Ho$ ~rOmnwa {Obo ‘| ‘| EH$ ‘H$mZ ~Zdm {b¶m Ohm§ dh Ho$db Aܶ¶Z Am¡a {MÝVZ ‘| hr OrdZ g‘{n©V H$aZm MmhVo Wo& CÝhm|Zo X{jU {ejm g{‘{V go ‘V^oX Ho$ H$maU ˶mJ nÌ Xo {X¶m Š¶m|{H$ BgHo$ à~§YH$ AܶmnZ H$m¶© na Omoa Xo aho Wo O~{H$ amZS>o emoY H$m¶© H$mo ‘hËdnyU© ‘mZVo Wo& CÝhm|Zo Xe©Z Ed§ Y‘© AH$mX‘r Ho$ Zm‘ go EH$ g§ñWm {MÝVZ, àH$meZ Ed§ Aܶ¶Z Ho$ {bE àma§^ H$s& BgH$s Amoa go àH$m{eV EH$ nwñVH$ 'Cn{ZfX Xe©Z g§~§Yr EH$ aMZmË‘H$ gd}jU' go AZoH$ ‘Zrfr à^m{dV hþE {OZ‘| à¶mJ {dœ{d Úmb¶ Ho$ VËH$mbrZ CnHw$bn{V J§JmZmW Pm ^r Wo& CÝhm|Zo S>m. amZS>o H$mo Bbmhm~mX {dœ{dÚmb¶ Ho$ Xe©Z emó {d^mJ H$m Aܶj nX ñdrH$maZo H$m {ZdoXZ {H$¶m {Ogo 1927 ‘| CÝhm|Zo ñdrH$ma H$a {b¶m& S>m. amZS>o Zo 18 df© VH$ ¶hm§ H$m‘ {H$¶m& nhbo gmV df© VH$ dh Xe©Zemó Ho$ àmܶmnH$ Am¡a ~mX ‘| ½¶mah df© VH$ CnHw$bn{V nX na ^r& aho& ~mX ‘| dh à¶mJ {dœ{dÚmb¶ go AdH$me J«hU H$a AnZo Jm§d bm¡Q> AmE& ¶hm§ ^r CZH$m Aܶ¶Z {MÝVZ Ed§ kmZ J§Jm H$m AdJmhZ {ZaÝVa MbVm ahm& gZ² 1954 ‘| VËH$mbrZ amï´>n{V S>m. amOoÝÐ àgmX Zo CZH$s nwñVH$ 'na‘mË‘m H$s Amoa OmZo dmbm amO‘mJ©' H$m {d‘moMZ H$aVo g‘¶ H$hm Wm, h‘mao AVrV Ho$ J^© ‘| Xe©Z H$m Omo Anma ^§S>mam ^am n‹S>m h¡, AmO amZS>o Ho$ ì¶{º$Ëd ‘| dh h‘mao {bE ghO CnbãY h¡& Bgr go CZHo$ ì¶{º$Ëd H$mo ‘hmZVm OmZr Om gH$Vr h¡& Xoe Ho$ à‘wI amOZr{Vkm| Ho$ g§nH©$ ‘| ah H$a ^r dh amOZr{VH$ ‘hËdmH$m§jmAm| Ed§ gÎmm g§Kf© go H$mogm| Xÿa aho& ewÕ gm{bH$ VËd {MÝVZ ‘| Sy>~r ¶h {d^y{V AnZo kmZ Ho$ àH$me go e¡{jH$ Ed§ gm§ñH¥${VH$ OJV H$mo Ambmo{H$V H$aVr ahr Am¡a 1957 ‘| 71 df© H$s Am¶w ‘| ~«÷brZ hmo JB©& eVmãXr df© ‘| CZH$m ñ‘aU h‘ g^r Ho$ {bE àoaUm H$m òmoV ~ZoJm Eogr AmH$m§jm AZw{MV Zht h¡& 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  217 && lr JwéXod àgÞ && n. ny. lr JwéXod am. X. amZS>o Ûmam a{MV A^§J (Devotional Padas by Shri Gurudev R. D. Ranade) 1 A^§J ho Zm‘ ˶m{g Zmhr ^§J & (1906) 2 Prayer to Shri Maharaj Vmn̶| hm ~hþ Jm§{Obm| ‘t & (1909) 3 Reply Letter Vw‘Mr nÌo nmhmoZr & (1910) 4 The Spiritual Experiences of High Order AZ§Vê$nr AmË‘m q~~{dbm S>moim & (1910-11) 5 My Master Departs g§nbogo dmQ>o AdVmaH$m¶ª & (1914) 6 {ZO H$[a KoD${Z Ma»¶mbm & (1947) 1 Zm‘ gd© bmoH$m CÕarVo && A^§J ho Zm‘ ˶m{g Zmhr ^§J & eyÐmgr jÌr¶m ~«måhUm§Zm && CÕarVo OmUm {ó¶m{g d¡í¶mgr & nar BVam Zmhr lï> Zm‘r && ~«måhU hm loð>, emór ~mo{b¶obm & gmYw g§Vr gXm gm§{JVbo && Zm‘mMm A{YH$ma Ago gd© dUm© & ZrM loð> H$moUr Zmhr VoWo && gm§{JVbo g§Vr ~mbH$ Wmoamgr & Y‘© JwU pñWVr H$m§ht Zmhr && VoWo Zmhr H$mi Zm‘ Am{U qbJ& ˶mZo CÎm‘ gwI àmá hmo¶ && Zm‘ ¿¶mao Vwåhr gXm gd©H$mi & kmZr H$moUm åhUUo gm§J ~mnm && gwI åhUOo H$m¶ kmZr EH$ OmUo & IQ>nQ> Zìho kmZ‘mJ© && kmZr åhUOo Zìho KQ>nQ>r ‘¾ & Vo kmZ {dkmZ hmoB© Ooìhm && Iam ‘mJ© Zìho eãX emókmZ & kmZr VoìhmMr Vmo hmo¶ OmUm && Ooìhm AmË‘kmZ nm{dOoV H$moUr & nar Jwéam¶ Amkm H$ar && kmZr ‘r Vmo Zmhr {Okmgy Ho$di & 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  218 Amkm H$ar Eogr, ñ’y$Vu hmo¶ ‘bm & H$m§ht MwH$Vmo Eogo gXm dmQ>o && ‘mPr MyH$ Xodm ‘O XmIdmdr & ZoD${Z gmoS>mdo g§Vg§Jr && g§Vg§Jr Agmo ‘mPm gXm dmg & Am{UH$ Vmo da XÿOm ZH$mo && gmYwg§Jo hmo¶ d¡am½¶ {Z ^º$s & H$‘© kmZ hmoVr gd© H$m§ht && gmYwg§Jo hmo¶ A§V~m©ø ewÕ & {d¿Zo Am{U amoJ ZmgVmVr && eara ~mobbo AmË‘gmYZ H$ar & Xoh ‘Z ~wÕr em§V amho && em§Vr hoM Iao OmU gyI ~mnm & Amkm hmoB© Var dUuZ H$s¨ && Abhanga means that which breaks not and disintegrates not, And Naam means that which liberates everyone, the whole world. It liberates, you know: women, vaishyas, Shudrs, Kshatriyas, Brahmins, the whole world. The most superior are the Brahmins, says the scriptures, Yet, there's nothing as great as Naam. Everyone, whichever varna he's born of, Has the right of Naam, says sadhus and saints. Neither is there any difference between younger and elder, Nor is there, anyone lower or higher, they say. Neither is there any difference of time, age and gender, Nor is there any consideration of religion, character and status. Perform Naam japa all the time,And attain from that, the beatific bliss. Only the enlightened one knows best, what's real solace and joy. Now, tell me who's really the enlightened one, the Jnaani? The Jnaani is not the one who merely talks, sans experience, Mere skill of ornamental articulation isn't the path of attaining wisdom. The attainment of verbal skill isn't the right path, But it is, only when it leads to wisdom and enlightenment. Only when one attains Self-Knowledge, It's only then, that he comes to be a Jnaani, the enlightened one. I am not at all a Jnaani, but only a seeker of Knowledge, Ordained by Gururaya to commit myself to the path. 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  219 The commandment ordained thus, is the inspiration to me, Whenever I get the feeling that I'm slipping and erring. O God, show me the wrongs, whenever I commit them, Lift me and put me in the company of saints, all the time. Let me be, forever, be in the company of saints; But for this, nothing else shall I need anything else. Companionship with Sadhus yields disinterestedness and devotion. Karmajnaan (action consciousness) and everything else. Companionship with Sadhus cleanses one from within and without; Annihilates every obsession and disease. Body, it's said, is a means to perform one's Dharma; Let the body, mind and intellect, O Lord, continue to be in peace. It's Shanti (peace) alone, ye know, is the source of the real solace; Ordained, I can describe all these, in detail. (Transcreated by Prof. YashwanthAchar, PWG- Jan. 2011) Vmn̶| hm ~hþ Jm§{Obm| ‘t & 2 ‘Z| dmo{T>bm| gd©Xm H$m‘nmet & ~w{Õ pñWamdo ZM erK« am‘t && Jwamo H¥$nmimo Y[a erK« hmVt &&1&& '{dnÎmr Agmo' gd©Xm Hw§${V ‘mJo & 'harM| Var gd©Xm ܶmZ bmJo && gwQ>oZm H$Yt ^mo{Jë¶mdrU ^moJ & nar gd©Xm Zm‘ BÀN>r A^§J &&2&& ‘Zt àoaUm Wmoa AmVm§ H$amdr & gXm dñVwZ| Ñ{ï> Vwåht ^amdr && earat gXm Zo‘ hm dmT>dmdm & gXm ~w{Õbm kmZ¶moJtM R>odm &&3&& gXm g§Vg§Jt a‘mo {MÎm ‘mP| & gXm ËdËnXt dmg ‘mPm Agmo Xo && H$Yr Xm{dgr Am‘wMr n§T>ar hr& ^ao ‘mZgt gd©Xm qhMJoar &&4&& g§gmaVmn| ~hþ Vmnbm| nhm & {Zd¥{Îm‘mJ} ‘O erK« Mmbdm && Zgo Xÿgam a{jVm H$moU ‘mV| & H¥$nm nyU© XmgmZwXmgt Agmo Xo &&5&& 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  220 Prof. R. D. Ranade begs of his Guru, Shri BhauSahib Maharaj 1. I am much tormented by the three afflictions, the Adhyatmika, Adhibhautika and the Adhidaivika. My intellect makes no progress, but is at a standstill; Bound have I been always by the ropes of des ire and lust But, thou, O Guru, hold me fast without any loss of time. 2. Let adversity be my companion, says Kunti, if thereby my mind would be devoted to Hari; One must reap the fruits of his deeds,\" says (a philosopher). As for me, I wish to meditate ceaselessly on the Name of God. 3. Let my eyes be full with the Form of God; let every pore of my body sing the Name of God; and let my intellect be always immersed in the meditation and contemplation of God. This is the supreme ambition of my life. 4. Let my heart aspire to move in the company of the saints; let me ever dwell at your feet: what I wish is that you should enable me to visit Inchageri which is nothing short of Pandharpur to me. 5. I am sure you are aware of the excessive heat of samsära from which I am suffering. Lead me therefore on the path of contemplation on the vision of God I do not see anyone other than you who would protect me; so let me have your full grace on me, who am the servant of the servants of the Lord. (Transcreated by Prof. V. H. Date, Jodhpur) 3. lrJwég‘W© Vw‘Mr nÌo nmhmoZr& ~hþV AmZ§X Omhbm ‘Zr Vmo nÌr {b{hVm§ dmUr& Hw§${R>V hmo¶ &&1&& lmdU ‘mgrMm gám& AmZ§Xo Mm{bbmgo gd©Wm jUmjUmgr {MÎmm & g‘mYmZ dmQ>o &&2&& ^º$‘§S>ir {‘imbr ~hþV & Zm‘ñ‘aUr Pmbr aV earaH$ï> ZmR>dmoZr g˶ & ào‘a§Jo a§Jbr &&3&& ˶m§Mm ào‘M§Ð nmhmoZr & ‘Zg‘wÐ ¶oB© CM§~imoZr Vr Anma ^aVr XoImoZr & gwada g§Vmofbo &&4&& 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  221 Agmo ‘Z XoImo{Z M§Mb & Vwåhmg bmJVgo Vi‘i hm d¥ÎmmÝV dmMmo{Z gH$i & ‘O AmZ§X{M dmQ>Vgo &&5&& ‘Z OB© hmoB© M§Mi & VB©M bmJVgo hihi hihirMo nmoQ>r Ho$di & gÒþU{M {ZnOVr &&6&& Vi‘i Z bJVm gd©Wm & gÒþU Z ¶oVr hmVm Eogo OmUmoZr VËdVm & g‘mYmZ amImdo &&7&& H$ënZogr H$ënZm ‘mar& O¡go Mmoamgr Mmoa Yar AWdm H§$Q>Ho$Mr H§$Q>H$ {ZYm©ar& ~mhoa {ZKo &&8&& (JwéqbJO§J‘ ‘hmamO, H$mS>{gÕoœa B˶mXr.) Ed§ Hw$H$ënZm ˶Omd¶mgr & gwH$ënZm AmUmdr doJogr nar ho gmYmd¶mgr & Aä¶mg~i nm{hOo &&9&& Aä¶mgo Hw$H$ënZm ‘moS>o& gwH$ënZm hmVr MT>o gwImMr dmQ> gmnS>o& {ZYm©[agr &&10&& gwImZo {Zü¶ CnOo & {Zü¶mZo kmZ {ZnOo kmZ hmoVm{M ghOo & em§{V ~mUo &&11&& gwH$ënZm Am{U Hw$H$ënZm & ~Õ pñWVrV OmUm ‘w‘wjw pñWVrV gwH$ënZm & EH$brM Ago &&12&& nar ‘m¶oMr AK{Q>V aMZm & gmYH$s ¶oVo Hw$H$ënZm Vr Hw$H$ënZm ‘mo{S>Vm§ OmUm & {gÕ hmoB©Oo {Z{d©H$ën &&13&& åhUmo{Z Hw$H$ënZm ¶oVr OmUm & gmYHo$ Z‘mdo Zmam¶Um ÑT> AmœmgmoZr ‘Zm & Aä¶mg H$amdm &&14&& amOm{YamO gÒþéZmW ‘hmamO H$s O¶. 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  222 My mind was very happy on seeing your letter; Words slow down, get arrested, while writing this letter. Weekly celebrations of shravan-month are in progress, smoothly; So every moment of it makes me feel contented and happy. With a large assemblage of devotees, most of the time we were in meditation, Passing through the strain of meditation, mind perceives the truth; let the colours of love sparkle and shine. Just as on seeing the moon called love, the ocean called mind brims up; On seeing the overwhelming tide of devotees, the gods and angels rejoiced the celebrations. Let it be, now, isn't it that your mind has become fickle, and you're perturbed? But, in fact I'm really happy, very happy, after reading your episode! When we come to know that our mind has become fickle, we feel bad, But it's only then that, in the churning, tumultuous stomach, saguna is born! If we never pass through this wavering state, saguna won't come to our reach; Understand this principle, be consoled and main tain your poise. It's all just as we shoot down a fanciful thought through another; Just as catching a thief through another; removing a thorn through another! To extirpate your bad thoughts, draw in good thoughts and imaginings very fast; Yet, to make it possible, it needs the strength and support of practice. Consistent practice keeps bad thoughts at bay, and the good-ones arrive at hand; This path is derived as a means to attain solace, by all those who are committed and resolved. Solace leads to resolution, and from resolution emerges wisdom; Wisdom accrued in this manner, leads to the attainment of peace eventually. Good thoughts and bad thoughts, ye know, are fettered in general state of mind; But, in a liberation-aspirant-state, only good thoughts commandeer the mind. Yet, the unrealistic construct of maya, impede the path a Sadhaka; But, after successfully overpowering bad thoughts, saint comes to be immutable. Therefore, whenever the mind wavers, a Sadhaka should never deter, Narayana; This assurance, being granted, o mind, be assured and continue practice of meditation. (Transcreated by Prof. Yashwanth Achar, PWG- Sep. 2012) 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  223 4 AZ§Vê$nr AmË‘m q~~{dbm S>moim & hmoVgo gmohim AmZ§XmMm && eofmMo doQ>moio àH$me Mm§XʶmMm & {XgVgo gmMm Ñï>rnwT>| && ‘mo{V¶mM| Omi| ewÕdV Mwam & emo^| O¡gm {ham MH$MH$sV && MH«$m‘ܶ| MH«$ EH$ ZrbdU© & JwéH¥$no OmU {XgVgo && My Atman shines before my eyes In infinite vestures bright, Sesa's coils and moonlight clear Are granting superb delight. Pearl-network and diamond dust With a glittering splendour nice, Circle blue in a circle white Are seen through Master's grace. (Transcreated by Shri M. S. Deshpande) 5 g§nbogo dmQ>o AdVmaH$m¶© & åhUmo{Z¶m H$m¶ Ëdam Ho$br && OmVmo åhUmo{Z¶m gm§{JVbo AmqY & gd©{h CnmYr ˶mJr¶obr && {eî¶ {dZ{dVr 'AmnUm§gr OmU| & ‘mJo ^{º$ H$moUo Mmbdmdr' && Vwåhmgr hmo ˶mMr H$m¶ Ago qMVm& ^{º$ Mmb{dVm Xod Amho && qMVm Ho$br Var hmoB©b Vo hmoVo& H$Xm MwHo$Zm Vo XodH$mO && Eogo doXmo{Z¶m dmUr ~§X Ho$br& Am§V Zm‘mdir Mmbbrgo && Zm‘ Mmb{dbo EH$mXe {XZ& ^moOZOrdZ ˶m{J¶obo && ‘mK ewÕ V¥Vr¶m {XZ Jwédma & amÌ EH$ àha Pmbr Ago && {eî¶ {‘imo{Z¶m H$[aVr ^OZ & gào‘ OrdZ S>moim§ bmoQ>o && ^OZmMo A§Vr {dÇ>bJO©Zm& A{Vào‘| OmUm Mmbbrgo && H$mnwamMr Á¶moVr {Z‘Vm§ XoImoZr& Q>mir dmOdyZr Xoh gmoS>r && gmoS>r Xoh Am‘wMm Yݶ Jwéamd& Á¶mo{V‘ܶo Á¶moV Jwá Pmbr && Jwá Omhbm Am‘wMm C‘Xr‘hmamO&B§MJoar ‘R>r Xod Pmbm && 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  224 My Master Departs You thought your mission was over, And departed from here so soon. You gave up all your functions, With a cautious pre-intimation. \"Who will preach devotion after you?\" The disciples fondly enquire. “Why worry? The Lord will look to it. God's work will continue forever.\" With this my Master sealed his lips, His mind absorbed in meditation. No food, no drink did he take For full days eleven. Thursday night, his last night here Bhajan went on near him in the hall. With heavy hearts and tearful eyes They lit camphor, cried Vithal Hail', Aglance at the last flicker of the flame,Aclap of his hands and he breathed his last. Thus did the Master leave his body, His light dissolving in the Light Divine. (Transcreated by Shri M. S. Deshpande) 6 {ZO H$[a KoD${Z Ma»¶mbm & O¶ O¶ am‘ am‘ ~mobm && ^º$ H$~rao am‘ Zm‘ hm V§Vy H$m{T>bm & Ñ‹T> {Zü¶ ho ñV§^ C^mar ^{º$ ‘mJm©bm && 1 && {Zg§J hmoD${Z am‘ñdê$nr a§Jmo{Z¶m Jobm & H¥$nm{ZYr Vmo {dUy bmJbm MVw^y©Or eobm && 2 && ~«h‘mZ§Xr eobm {dUw{Z {Züb Vmo Pmbm & amKdm H$Sw>Zr gmø {‘i{dbo AmË‘ ñdamÁ¶mbm && 3 && ñdamÁ¶ ho{M ܶo¶ JmR>ʶm {’$adm Ma»¶mbm & H$~ram g‘ hr gmø H$[ab{M B©œa Vwåhmbm && 4 && Take this charkha in your hand. Here it means, sit in a posture and start reciting the Name- Jai Jai Ram. Kabir who was a devotee, uttered RAM NAM continuously and a thread of Ram Nam came out from within. Kabir did this meditation with firm resolve which is necessary if one wants to tread on the path of devotion. (Four poles are required for charkha to stand firmly on ground means to resolve) 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  225 Kabir was so much absorbed in deep meditation that he forgot his own existence and merged his identity in the vision of Ram. The result of Kabir's fully absorbed meditation on Ram Nam was that kind hearted Ram himself had to appear and weave the garment having four corners. Kabir was in a blissful state when this garment was being woven by God Ram. Kabir sat motionless upto the time this garment got completed. Thus Kabir sought the help of God Ram in realization of the self. To realize self (freedom from bondage of body consciousness) one should meditate (set in motion of charkha i.e. One should recite Nam with every in going and outgoing breath) If you do this, God will definitely help you as He has helped Kabir. (Transcreated by Shri N. R. Jeurakar(Shastriji),PWG-Apr.2014) 7

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  226 Gurudev's Rare Handwritten Note about a Dream 'Sri Guru Samarth' Shravan Vadya 1 -About 9 o'clock in the morning Dream Shri Samarth Bhausaheb Maharaj appeared in my dream. His seat for meditation was on the right. He had not occupied it yet. He was standing a little towards left. Bhimanna Umadi was at the left wall. I was in the front. Unknowingly and without

lrJwéXod am. X. amZS>o ¶m§Mr dmL²>‘¶rZ g§nXm  227 looking Maharaj threw remains of his chewed betel roll towards me. It fell on my body and shirt. He realized it later. “Arrr…he said, it fell on you!!”. “No problem at all Maharaj, my body needed it very much. When your leftover betel roll falls on the body, all diseases go away!” Then there was some time for rest. After sometime I went inside to take tea etc. I had only a quick sip and came out. Maharaj had occupied his seat. There was an abscess on his thigh. It was operated upon. He moved his thigh and showed me the abscess. A little pus was still oozing. “Arrr!”. Maharaj has arrived earlier. Now it would not be possible for me to stay in the Math for many days. Like last time they would ask me to vacate the Math soon after the Saptha (a few days were still remaining for the Saptah to end). “How will I get well then? So be it” I said to myself. Bhimanna praised profusely about my devotion and meditation to Maharaj. My eyes were full of tears. Maharaj heard it without saying anything. He hinted that he would lay down his body on account of the abscess. I felt very sorry. I pleaded to Maharaj with extreme sadness, “Maharaj, please do not leave your body so soon.” “Look, as he has linked devotion to knowledge (rational), he feels like undertaking great work ( ). That is quite alright. Boy! (with hands raised) all your desires will be fulfilled! Now we depart. (Stretching eyes and looking at the tip of the nose) Keep attention on aadi, madhya and anta. On focusing attention on anta, a flood of light will appear!”. “Maharaj, I did not get its meaning, please explain”. “I will tell later”. Thereafter Bhimanna sung an abhang or a pada. The fourth verse was about not quarrelling with Nagappa. It had other meaning also. But the fourth verse was not presented further so the previous one had to be taken up.



The present book is a collection of some rare and hitherto relatively less known writings by Shri Gurudev Prof. R. D. Ranade. For many of his disciples who have deep reverence for him and refer to him as Shri Gurudev, it is natural that they will be keen to read whatever has been written by him, be it a Foreword, Article, Review or anything from his pen. For them this book is a rare treasure. The book is enriched by the inclusion of reviews written by accomplished luminaries on some of the profound treatises by Shri Gurudev. Further, readers are treated to a wide range of articles that bring out Shri Gurudev's multifaceted brilliance, critical insights on versatile topics, his philosophical acumen and most importantly the underlying rich mystical interior.