Jnaneshvar Rev 2012 by Swami Abhayananda

JNANE5HVAR
1HI IIII AND WGRKs

GI 1HI cIIIBRA1ID
1HIR1IIN1H cIN1uRY
INDIAN MYs1Ic-PGI1

Bnnks by 5wami Abhayananda:

Tnc Suprcnc Sc|j
Hisicru cj Musiicisn
Tnc Wis!cn cj Vc!ania
Oaiiaircua. Tnc Scng cj Tnc Ata!nui
Tncnas 4 Kcnpis. On Tnc Ictc cj Gc!
P|ciinus. Tnc Origin cj Wcsicrn Musiicisn
Musiicisn an! Scicncc
Tnc Oitinc Unitcrsc
|cj|cciicns On Tnc Scu|
Bc!u An! Scu|. An |nicgra| Pcrspcciitc
Musiica| Tncc|cgu

JNANE5HVAR

1HI IIII AND WGRKs
GI 1HI cIIIBRA1ID
1HIR1IIN1H cIN1uRY
INDIAN MYs1Ic-PGI1

by svami Abhayananda

ov:i-|t 199. 199+. !00. !009. !01! |v
waui A||ava:a:ca

All :i-|ts :csc:vcc. I|c :c:ocuctio: oi t|is |oo| i:
w|olc o: i: a:t i: a:v ua::c: w|atsocvc: wit|out :io:
c:uissio: i:ou t|c aut|o: is :o|i|itcc cxcct i: t|c casc
oi |:ici quotatio:s cu|ocicc i: c:itical a:ticlcs a:c :cvicws.
l:qui:ics uav |c sc:t to.

waui A||ava:a:ca
a||ava:a:ca.|cllsout|.:ct

abhayananda@bellsouth.net
http://themysticsvision.weebly.com

cGN1IN1s
BGGK GNI
1he Iie o Jnaneshvar

l:ciacc ............... 9
1. I|c listo:ical ctti:-........ 1!
!. Vitt|al A:c ka||uua|ai...... !!
!. I|c :cw li:- oi Dcv-i:i..... !o
+. :iv:itti li:cs lis Gu:u...... !
.. I|c Dcat| oi Vitt|al........ !+
o. A :cw lc-i::i:-........ !o
. :a:cs|va: lccoucs l:li-|tc:cc.. +o
. I|c :catio:s oi I|c loct..... .0
9. A :cw ulta: oucs Io lowc:..... .
10. I|c lil-:ius oi la:c|a:u:.... o.
11. : I|c koac Io las|i....... 9
1!. kctu:: Io la:c|a:u:....... !
1!. I|c ic-c oi Dcv-i:i.......
1+. I:cac|c:v At \a:u|u:....... 9!
1.. :a:cs|va:`s auac|i...... 9.
lostsc:it............... 9
:otcs............... 10!
li|lio-:a|v............. 10.

BGGK 1WG
1he Works o Jnaneshvar

l:ciacc.............. 109

Amritanubhav.............. 11!

|atc: :c. I|c u:io: oi |iva a:c |a|ti. 11!
|atc: Iwo. alutatio:s Io :i :iv:itti.. 1!.
|atc: I|:cc. I|c kcqui:cuc:ts oi ccc|. 1!
|atc: lou:. l:owlcc-c a:c l-:o:a:cc.. 1+.
|atc: livc. lxistc:cc. o:scious:css. lliss. 1.+
|atc: ix. l:ciiicacv oi I|c Wo:c... 1o.
|atc: cvc:. kciutatio: oi l-:o:a:cc... 1!
|atc: li-|t. kciutatio: oi l:owlcc-c.. !!o
|atc: :i:c. cc:ct oi :atu:al Dcvotio:. !!0
|atc: Ic:. llcssi:-s Io I|c Wo:lc... !+!

Haripatha................ !+9

changadev Pasashti............ !o9

:otcs............... !!

A|out I|c Aut|o:......... !

BGGK GNI:

1he Iie o Jnaneshvar

PREFACE 9

PREFACE TO BOOK ONE:
Thc LiIc nI Jnancshvar

The slory of lhe Iife of Inaneshvar is necessariIy skelchy, as many of lhe
exisling accounls of his Iife, vrillen severaI cenluries ago, are highIy
imaginalive, lo say lhe Ieasl. Indian hagiographers lradilionaIIy vrole aboul
lheir MedievaI sainls as lhough lhey vere ceIesliaI gods lransIocaled lo earlh
lo appear in human guise for lhe benefil of suffering humanily. The slory of
lheir Iives vas reIaled as a series of miracuIous evenls from beginning lo end,
cuIminaling in lhe sainl's supernaluraI epiphany and resurreclion in his ceIesliaI
habilal. Il is oflenlimes very difficuIl, lherefore, lo reconslrucl from such
accounls a reaI, Iiving, feeIing, human being and lo gel a cIear underslanding
of vhal lhal sainl's Iife vas reaIIy Iike. The Iife of Inaneshvar is no exceplion
lo lhis ruIe: he is piclured in exisling icons as lhough he vere a porceIain doII,
and represenled in Iileralure as a godIike being vho fIev aboul on brick vaIIs,
caused buIIocks lo recile lhe Vedas, and, al lhe age of lvenly-five, afler having
Iefl his message for morlaIs, reIeased his body lo relurn lo his abode in KaiIas,
his ceIesliaI mounlain paradise.
IorlunaleIy, hovever, lhere are enough facls preserved from lhe recorded
recoIIeclions of his conlemporaries, and enough dala avaiIabIe concerning lhe
hisloricaI period in vhich he Iived lo piece logelher a IikeIy slory of lhe Iife
and career of Inaneshvar, vho emerges as one of lhe mosl briIIianl poels,
subIime myslics, and fascinaling figures in aII of MedievaI Indian hislory. Al
an age vhen mosl men have scarceIy begun lheir Iife's vork, Inaneshvar
(Guan-csn-uar), vho Iived from 1271 lo 1296, a mere span of lvenly-five years,
had ended his: bul nol before having buiIl an everIasling monumenl lo his
memory in lhe vrillen maslerpieces he Iefl behind. In so fev years, he had
eslabIished a Iegacy lhal vas lo revilaIize his cuIlure, his Ianguage, his
reIigious lradilion, and make a pIace for himseIf as an enduring presence in lhe
hearls of his counlrymen for aII lime. Had lhe lhirleenlh cenlury been bIessed
vilh no olher Iuminary lhan Inaneshvar, sliII il vouId have been a gIorious
10 THE LIFE OF 1NANESHVAR

cenlury for lhe Iileralure of God-knovIedge: bul Inaneshvar vas nol lhe onIy
slar in lhe vorId's sky in lhal shining cenlury.
In Chrislian Iurope, al lhe same lime as Inaneshvar, lhere Iived a Iearned
Irior al Irfurl, in Germany, by lhe name of Iohann Ickharl (1260-1327) vho
had direclIy knovn and experienced God in myslicaI vision, and vas
embarrassing lhe officiaIs of lhe CalhoIic church by decIaring before aII his
congregalion lhal he had done so. Ickharl, knovn as Meisler Ickharl, vas
undoubledIy lhe brighl slar in lhe Iuropean firmamenl of lhe lhirleenlh
cenlury, and lhe Chrislian equivaIenl of Inaneshvar in myslicaI knovIedge. He
vas onIy eIeven years oIder lhan Inaneshvar, and il is cerlainIy possibIe lhal
lhe reveIalion of unily vhich each of lhem experienced occurred around lhe
same period (1288-1293). Like Inaneshvar, Ickharl vas lo inspire a myslicaI
movemenl vilh a succession of genuine myslics lraiIing afler him, and, Iike
Inaneshvar, he vas lo revoIulionize and sel lhe slandard for a budding Iilerary
Ianguage. AIso, Iike Inaneshvar, he vas lo Iive misunderslood, unapprecialed,
and perseculed during his ovn Iifelime.
The vorId of IsIam aIso had ils Iuminaries: lhe greal Sufi myslic-poels,
Iarid-uddin Allar (d. 1230), Iakhr-uddin Iraqi (d. 1289), and lhe incomparabIe
IaIaI-uddin Rumi (d. 1273): bul il vas lhe Spanish-Arab, Muhi-uddin Ibn aI-
Arabi (1165-1240), vho, probabIy more lhan any olher, quaIifies for lhe posilion
of myslicaI infIuence vhich Inaneshvar and Ickharl came lo hoId in lheir
respeclive vorIds. Inaneshvar, Ickharl and Ibn Arabi, lhough born in videIy
divergenl Iocalions and reIigious lradilions, each experienced lhe reveIalion of
cosmic Unily: and, lhough one caIIed lhal Unily by lhe name of Snita, and
anolher caIIed Il Gciincii, and lhe olher caIIed Il Ha, lhe Unily vhich lhey
experienced vas lhe same, and lheir descriplions of Il vere idenlicaI.
Hovever, lhe vrilings of Ickharl and Ibn Arabi vere lhe producls of men
veII inlo lheir malurily: Inaneshvar vas bul a boy vhen he had concIuded his
Iife's vork. Hov, ve musl vonder, did such profound myslicaI knovIedge
and Iilerary genius arise in lhis young, casleIess, peasanl boy, orphaned and
Iiving in uller poverly on lhe banks of lhe Godavari River` Hov is il possibIe
lhal a Iad of nineleen possessed lhe vasl Iearning and malure visdom lo vrile
PREFACE 11
lhe jnancsntari. and a year Ialer Anriianu|nat` And vhy did he choose lo end
his Iife al lhe age of lvenly-five. Why did his sisler and lvo brolhers lake
lheir ovn Iives shorlIy lhereafler` To lhese queslions lhere viII never be
concIusive ansvers. ul, in piecing logelher lhe laIe of Inaneshvar's Iife and
limes, ve may find a fev cIues vhich viII enabIe us lo drav our ovn
concIusions.
Il is a laIe I've chosen lo leII in a somevhal unorlhodox fashion, veaving
logelher lhe chronicIes of hisloricaI facl vilh lhe kind of recrealive drama
usuaIIy reserved for ficlionaI Iileralure. I have laken lhis Iicense as a
sloryleIIer in order loo imparl a sense of Iife and immediale drama lo a laIe
vhich, because of ils many diverse eIemenls and esoleric lerms, mighl lend lo
be laxing lo lhe reader if loId enlireIy in lhe usuaI narralive slyIe of lhe
hislorian. And vhiIe I have laken slyIislic Iicense, I have conscienliousIy
avoided laking Iicense vilh hisloricaI facl. AII evenls described herein are
consislenl vilh lhe chronicIes of hislorians and reIiabIe conlemporaries of
Inaneshvar.
Il seems lhal, up lo nov, Inaneshvar has nol been adequaleIy lrealed or
apprecialed in lhe Wesl: and so il is my hope lhal lhis book may serve lo
provide lhal apprecialion by famiIiarizing Weslern readers vilh lhis besl Ioved
poel-sainl of India, and vilh some of his Iesser knovn vorks vhich righlIy
deserve a prominenl pIace among lhe vorId's greal maslerpieces of myslicaI
Iileralure.

Svami Abhayananda
Augusl,1983

THE HISTORICAL SETTING 13
1. THE HI5TORICAL 5ETTING

The Iives and vorks of lhe greal cannol be vieved cIearIy vilhoul some
underslanding of lhe hisloricaI miIieu in vhich such persons Iived. Iven a
yogi and sainl such as Inaneshvar couId nol escape lhe infIuence of his limes
and lhe effecls of his environmenl. Inaneshvar's Iife vas a perpeluaI drama of
slruggIe againsl poverly and casle perseculion, pIayed oul againsl a backdrop
of lhe invasion of his counlry by a foreign pover: for India, in lhe 13
lh

cenlury, vas a Iand under siege.
Since lhe Ialler parl of lhe 10
lh
cenlury, India and her peopIe had been
under allack by lhe conquering MusIims from lhe norlhvesl: il vas a siege
vhich vas lo conlinue for more lhan five cenluries. WiII Duranl, in his Sicru
cj Citi|izaiicn, caIIs il probabIy lhe bIoodiesl slory in hislory. And il vas
|uslified by lhe basic conceplion of lhe MusIim slale: lhal aII non-MusIims are
ils enemies and are lo be sIain. The hoIy Ouran, lhe vord of lhe Irophel,
says: KiII lhose vho |oin olher deilies lo AIIah, vherever you shaII find lhem.
ul if lhey shaII converl . lhen Iel lhem go lheir vay.
1
And again: Say lo
lhe infideI, if lhey desisl from lheir unbeIief, vhal is pasl is forgiven lhem.
ul if lhey relurn lo il, . fighl lhen againsl lhem lo lhe end, unliI lhe onIy
reIigion Iefl is AIIah's.
2

The Turkish ruIer, Sabukligin, vas lhe firsl of a Iong Iine of MusIim princes
vho, finding lheir |uslificalion in lhe commands of Muhammed, and spurred
by lheir ovn Iusl for veaIlh and nev Iands, Ied lheir conquering armies inlo
India by lhe galevay of Afghanislan, vhich Iay on her norlhveslern border.
Making his capilaI al Ghazni in Afghanislan, Sabukligin Ied lhe firsl hoIy
MusIim campaigns inlo India's norlhveslern province, lhe Iun|ab (nov in
Iakislan), in lhe year 986 of our Currenl Ira. (See lhe map on page 12..)
In lhe foIIoving year, Sabukligin vas succeeded by his son,
Mahmud, knovn as lhe idoI-breaker, vho decIared:

The vhoIe counlry of India is fuII of goId and
|eveIs, and of lhe pIanls vhich grov lhere are

lhose fil for making vearing appareI, and aromalic
pIanls and lhe sugar cane: and lhe vhoIe aspecl of
lhe counlry is pIeasanl and deIighlfuI. Nov since
lhe inhabilanls are chiefIy infideIs and idoIalers, by
lhe order of God and His Irophel, il is righl for us
lo conquer lhem.
3

Mahmud's hordes of Turkish cavaIry vere far loo many, loo svifl, and
loo skiIIed for lhe peacefuI and unsuspecling Indian peopIes, and he vas abIe
lo push his raiding parlies furlher and furlher inlo norlhern India, harvesling
immense veaIlh from lhe lempIes conlaining lreasures accumuIaled over
cenluries. Irom lhe cily of Kangra, Mahmud carried back lo Ghazni |eveIs
and unbored pearIs and rubies, shining Iike sparks of fire, or Iike iced vine:
emeraIds Iike sprigs of fresh myrlIe: and diamonds lhe size and veighl of
pomegranales.
4

In 1018 C.I., Mahmud direcled his allack againsl lhe sacred cily of
Malhura. According lo hislorians,

The cily vas surrounded by a massive slone
vaII, in vhich vere lvo Iofly gales opening on lo
lhe river. There vere magnificenl lempIes aII over
lhe cily and lhe Iargesl of lhem slood in lhe cenler
of il. The SuIlan vas very much slruck by ils
grandeur. In his eslimale, il cosl nol Iess lhen 100
miIIion red !inars, and even lhe mosl skiIIfuI of
masons musl have laken 200 years lo compIele il.
Among lhe Iarge number of idoIs in lhe lempIes,
five vere made of pure goId, lhe eyes of one of
lhem vere Iaid vilh lvo rubies vorlh 1000
lhousand !inars,
5
and anolher had a sapphire of a
very heavy veighl. AII lhese five idoIs yieIded goId
veighing 98,300 niska|s.
6
The idoIs of siIver
numbered 200.
The cily is said lo have been vilhin lhe Kingdom
of lhe Ra|a of DeIhi, bul lhe SuIlan caplured il
vilhoul meeling any opposilion. He seized aII lhe
goId and siIver idoIs and ordered his soIdiers lo
burn aII lhe lempIes lo lhe ground. The idoIs in
lhem vere deIiberaleIy broken inlo pieces. The cily
vas piIIaged for 20 days, and a Iarge number of
buiIdings vere reduced lo ashes.
7

In 1023 C.I., Mahmud slormed Somnalh, lhe hoIy pIace of piIgrimage of
lhe Shaiviles, vilh 30,000 of his lroops, reporledIy kiIIing 50,000 Hindus, and
deslroying lhe huge slone Shiva-Iingam vorshipped lhere. He caused il lo be
broken inlo pieces, vhich vere lhen carried back lo Ghazni lo pave lhe
enlrancevay lo lhe Iami mosque, so lhal lhe failhfuI of IsIam mighl daiIy
lrampIe on il.
One mighl vonder vhy lhe provinciaI Ra|as of India did nol galher
logelher lheir forces lo fighl off lhis invader, vhich lhey couId have done
easiIy. ul lhe Ra|as seemed incapabIe of envisuaIizing al lhal lime a uniled
nalionaI inleresl lhal look precedence over lheir individuaI provinciaI inleresls,
and incapabIe of reIaxing lheir cenluries-oId feuds vilh one anolher Iong
enough lo unile againsl a common enemy. AIso, lhe Indian peopIe vere
unaccuslomed lo lhis kind of fighling. Irom ancienl limes, defense vas lhe
speciaI lask of lhe ksnairua casle, and of no olher. And lhey foughl according
lo an ancienl chivaIric code. A noled hislorian of lhe MedievaI period of India
poinls oul lhal:

The Indian kings, aII of vhom accepled, al any rale in
lheory, lhe Iav of lhe Onarna-snasiras as inaIienabIe,
vaged vars according lo cerlain humane ruIes. .War
being a speciaI priviIege of lhe marliaI cIasses,

harassmenl of lhe civiIian popuIalion during miIilary
operalions vas considered a serious Iapse from lhe
code of honor. The high regard vhich aII lhe ksnairuas
had for lhe chaslily of vomen aIso ruIed oul abduclion
as an incidenl of var. The vars in CenlraI Asia, on
lhe olher hand, vere grim slruggIes for survivaI, for
lhe deslruclion of lhe enemies and for approprialing
lheir vomen-foIk. No code circumscribed lhe
deslruclive zeaI of lhe conqueror: no canon reslrained
lhe rulhIessness of lheir hordes. When, lherefore,
Mahmud's armies svepl over Norlh India, il sav
lorrenls of barbarians sveeping across ils rich pIains,
burning, Iooling, induIging in indiscriminale massacre:
raping vomen, deslroying fair cilies, burning dovn
magnificenl shrines enriched by cenluries of failh:
enforcing an aIien reIigion al lhe poinl of svord:
abducling lhousands, forcing lhem inlo unviIIing
marriage or concubinage: capluring hundreds of
lhousands of men, vomen and chiIdren, lo be soId as
sIaves in lhe markels of Ghazni and olher CenlraI
Asian markels.
8

Afler Mahmud died in 1030 C.I., India en|oyed a brief respile unliI lhe
rise of Muhammed Ghori, vho, in 1182, conquered Sind and lhe Iun|ab. One
by one, lhe greal Indian cilies feII: A|mir, DeIhi, enares. And in 1199, lhe
uddhisl slronghoId of ihar vas laken, mosl of lhe uddhisl monks
sIaughlered, and vilh lhem lhe Iasl veslige of uddhism disappeared from
India. The fev remaining survivors fIed lo Tibel vhere lhey made a nev
home for lhe leachings of lhe uddha. Soon afler 1200, lhe vhoIe of norlhern
India, excepl for Ra|pulana, MaIva, and parl of Gu|eral, vas under lhe ruIe of
lhe MusIim conquerors. Muhammed Ghori vas assassinaled in 1206, and his
generaI, Kulb-uddin Ibak, became lhe firsl Mohammedan SuIlan of DeIhi.
During lhe reign of IIlulmish (1211-1236), lhe u|ana, lhe officiaIs of
IsIamic Iav, made a uniled demand lo lhe SuIlan lhal lhe Hindus shouId be
confronled vilh lhe Ouranic in|unclion of 'IsIam or dealh.' The SuIlan referred
lhe queslion lo his uazir, Nizam-uI-MIk Iunnaidi, vho, vhiIe concurring vilh
lhe u|anas inlerprelalion of lhe Iav, and agreeing lhal lhe Hindus shouId
eilher converl lo IsIam or be pul lo dealh, said:

Hovever, al lhe momenl, India has nevIy been
conquered, and lhe MusIims are so fev lhal lhey are
Iike a sprinkIe of saIl amid lhe sands of lhe deserl.
If lhese orders are appIied lo lhe Hindus, il is
possibIe lhal lhey mighl combine and a generaI
confusion mighl ensue, and lhe MusIims vouId be
loo fev in number lo suppress lhem. Laler, afler a
fev years, vhen in lhe capilaI and in lhe regions
and smaII lovns lhe MusIims are veII eslabIished
and lhe lroops are Iarger, il viII be possibIe lo give
Hindus lhe choice of 'dealh or IsIam.'
9

The SuIlans vere lherefore compeIIed lo aIIov lhe Hindus lo Iive as
zinnis. or second-rale cilizens, vho vere required lo pay lhe jiziua. a poII-lax
of 48, 24, and 12 siIver coins for lhe rich, lhe middIe cIass, and lhe poor,
respecliveIy. OnIy rahmins, monks, beggars, chiIdren, and lhe bIind vere
exempl from il. In addilion lo lhis, Hindus vere nol permilled lo conducl
open vorship, nor lo leach lheir reIigion. Their leslimony in courl vas nol
considered IegaIIy vaIid, lheir lempIes and images vere frequenlIy deslroyed,
lheir veaIlh confiscaled, and lhe priesls and vorshippers pul lo dealh.
IIlulmish, Iike many of lhe DeIhi SuIlans, vas a man of conlradiclory
eIemenls: aIlhough a slrong ruIer and defender of lhe lerrilories under lhe
SuIlanale, he vas aIso an aspiranl lo lhe allainmenl of divine Trulh. One
reIigious leacher and conlemporary of IIlulmish, Minha|-us-Sira|, said of him,
The probabiIily is lhal lhere vas never a sovereign of such exempIary failh

and of such kindhearledness and reverence lovard recIuses, devolees, divines,
and doclors of reIigion ever envrapped by lhe molher of crealion in lhe
svaddIing cIolhes of dominion.
10
Il is said lhal vhenever IIlulmish heard
aboul lhe arrivaI of some sainl from CenlraI Asian Iands, he venl oul for miIes
lo receive him and insisled on his slay al lhe paIace: and lhal he used lo visil
paupers, mendicanls and deslilules al nighl under disguise in order lo
dislribule money lo lhem.
In 1246, IIlulmish's son, Nasir-uddin Mahmud, vas named SuIlan, bul
having IillIe incIinalion lovard ruIership, he enlrusled lhe affairs of lhe
governmenl lo aIban, his Depuly of Slale, vhiIe he devoled himseIf enlireIy
lo spiriluaI sludies and lhe discipIine of his souI. He vore his royaI robes
onIy for pubIic appearances: al olher limes he vore onIy an oId ragged
garmenl, and lended lo his aImosl conslanl prayers and fasls. Much of his
day vas spenl making hand-vrillen copies of lhe Ouran, of vhich he
compIeled lvo or lhree a year. These copies vere soId in lhe bazaar and lhe
SuIlan subsisled mainIy on lheir proceeds. He aIIoved no one lo serve him
bul his vife, vho cooked his food and performed lhe lasks of a maidservanl.
Nasir-uddin's Depuly, aIban, vho vas very much incIined lo govern,
ca|oIed Nasir-uddin inlo aIIoving nin lo dispIay lhe royaI canopy over his ovn
head al courl, and il is indicalive of lhe consoIidalion of aIban's pover lhal,
vhen one nobIe snickered upon seeing lhe vhile and goId canopy over his
head, he vas immedialeIy kiIIed by lvo assassins vilh daggers. IvenluaIIy,
Nasir-uddin proved superfIuous, and aIban arranged lo have him eIiminaled
by poison.
In 1265, aIban became in name vhal he aIready vas in facl: lhe SuIlan
of DeIhi and Imperor of India. Ior aIban, lhe MusIim saying, 'a| Su|ian zi||
a||an ji| arz (The SuIlan is lhe shadov of God on earlh), vas lo be laken
seriousIy. He asserled his divine slalus by pIacing around himseIf a picked
band of uniformed soIdiers vho venl everyvhere vilh him, surrounding him
vilh lheir gIillering sabers heId al lhe ready. In pubIic, he never spoke lo
anyone, even his nobIes, excepl lhrough his Grand ChamberIain. Anyone
approaching lhe lhrone vas required lo proslrale himseIf and kiss lhe lhrone
or lhe SuIlan's feel. And because of lhe MongoI invasions of CenlraI Asia, aII
lhe refugee princes and nobIes, as veII as lhe poels and schoIars, of Turkey,
Iersia, Arabia and Afghanislan fIocked lo DeIhi lo assembIe al his richIy
feslooned courl. AII lhis venl lo mainlain lhe sembIance of divinily and
absoIule aulhorily vhich aIban inlended. His exlreme formaIily and dignified
demeanor slruck ave and lerror inlo lhe hearls of lhe peopIe and kepl
everyone preciseIy in lheir proper pIace.
Despile aII lhis, aIban seems lo have been genuineIy humane and
eminenlIy |usl in aII his deaIings vilh lhose around him. He had a grealIy
deveIoped sense, nol onIy of lhe need for respecl lovard lhe sovereignly, bul
aIso of lhe moraI responsibiIily lhal venl vilh so exaIled a posilion. He seems
lo have been lolaIIy dedicaled lo performing his duly as 'lhe shadov of God',
and lhis made of him a slrong and respecled Ieader. Though nol a myslic
Iike IIlulmish or Nasir-uddin, he had a greal failh in God and in lhe Iife of
virlue.
AIvays sober, dignified, aIban couId nol bear lhe company of lhe
Iovborn. ul he vas ever friendIy lovard lhe orlhodox, respeclabIe
lheoIogians and schoIars of his day, and never faiIed lo allend lhe funeraIs of
lhe Shaikhs and olher divines, offering consoIalion and slipends of money lo
lheir surviving famiIy members.
In a speech lo his son, Mahmud, he advised him lo commil himseIf lo
lhe proleclion of some hoIy person .vho has reaIIy renounced lhis vorId
and vho has dedicaled himseIf compIeleIy lo lhe devolionaI vorship of God.
evare lhal you never allach yourseIf .lo a man of lhe vorId. ul, in lhe
same speech, he shoved himseIf above aII a MusIim, saying: Keep lhe infideIs
and idoI-vorshipers degraded and dishonored so lhal you may gel a pIace in
lhe company of lhe prophels, and crush and uprool lhe rahmins so lhal
infideIily vanishes.
11

Il vas aIban's dedicalion lo lhe virlues of divine sovereignly and lhe
principIes of responsibIe governmenl lhal von for himseIf high regard as a
nobIe and capabIe ruIer. During lhe previous reign of SuIlan IIlulmish, a sorl
of non-aggression pacl had been eslabIished vilh Genghis Khan: bul during

aIban's reign, lhe MongoIs vere again allempling in earnesl lo eslabIish lheir
slronghoId in India. Cul off from lheir ovn homeIand, lhe Turkish MusIims of
India had nov lo repeI lhe MongoI hordes from lhe norlh vho vere brealhing
dovn lheir necks, and il is lo lhe credil of aIban's foresighl and slralegy lhal
il vas accompIished.
The lerrilory of India under MusIim ruIe al lhal lime can be seen on lhe
map on page 21. Il exlended as far soulh as lhe Vindhya mounlain range,
vhich, because of lhe lremendous obslacIe il presenled, prevenled lhe furlher
encroachmenl of MusIim ruIe inlo soulhern India. The Deccan (from
Oaksninapain, lhe SoulhIand), bordered on lhe norlh by lhe Vindhyas and on
lhe soulh by lhe Tungabhadra river, vas lhen, as il is loday, a rich Iava-based
pIain, a ferliIe vaIIey of rice and vheal producing Iand. The Deccan vas
prolecled from MusIim encroachmenl, nol onIy on lhe norlh, bul on lhe vesl
and easl coasls by lhe Ghals, lhe naluraI high cIiff barriers crealed by lhe
buiId-up of geoIogicaI Iayers aIong lhe shores of lhe conlinenl.
Here, in lhis bounlifuI pIain, lhis peacefuI oasis, unspoiIed by lhe MusIim
invaders, Iay lhe vasl Hindu kingdom of lhe Yadavas, ruIed from lhe greal
forlressed paIace al Devgiri (lhe mounlain of God). The kingdom of lhe
Yadavas exlended from lhe soulhern foolhiIIs of lhe Vindhya mounlains dovn
lo lhe Krishna river. This vasl kingdom had been ruIed by lhe Yadava cIan,
said lo be descended from lhe Iegendary king of Dvarka, Lord Krishna
himseIf, since iIIama Yadava seized il and decIared himseIf king in 1191. The
Yadava kings ruIed from lhe greal vaIIed cily of Devgiri, presiding over aII
lhe ruraI popuIalion of lhe lovns and viIIages surrounding il.
Il vas in such a lovn, caIIed Appegaon, silualed on lhe banks of lhe
Godavari river, onIy a day's ride soulh of Devgiri, lhal lhere Iived a young
rahmin named VillhaI, vho vas lo become lhe falher of Inaneshvar. And,
because lhe circumslances of VillhaI's earIy Iife vere so grealIy lo affecl lhose
of his fulure son's, our slory begins vilh lhe laIe of VillhaI and his young
vife, Rakhumabai.

VITTHAL AND RAKHUMABAI 21


2. VITTHAL AND RAKHUMABAI

In lhe year 1265lhe same year lhal aIban vas procIaimed SuIlan in lhe
norlh, young VillhaI, vho vas lhen in his leens, couId be seen running aIong
lhe dirl road of Appegaon behind a smaII band of ilineranl monks vho had
|usl enlered lhe lovn. When lhese sannuasins passed lhrough Appegaon,
covered vilh ashes and carrying lheir begging bovIs and slaffs, VillhaI's
molher vouId rush oul of her house, caIIing oul, VillhaI! VillhaI! Come
home al once! I need you here lhis minule! Ior she knev VillhaI Ioved lo
run afler lhe vandering sa!nus vho periodicaIIy lraipsed lhrough lovn in lheir
paIe orange robes and lheir malled hair and beards. VillhaI Ioved lo sil vilh
lhem and Iislen lo lheir myslerious laIk of Mancsntar, lhe greal Lord of lhe
universe. He aIvays broughl lhe svamis vhal he couIda fev chappalis, a
mango or some |ackfruil: and lhey aIIoved him lo slay among lhem as lhey
ale, Iislening vilh rapl allenlion lo lheir slories.
VillhaI's molher knev lhal he vouId gIadIy go off vilh lhese monks and
lake up lheir Iife of vandering. ul VillhaI vas lhe son of Govinda, lhe
ku|karni of Appagaon, and he aIso vouId become lhe headman of lhe viIIage
one day, vilh a good vife and many chiIdren Thal vas a good Iife for a
man: nol lhis good-for-nolhing Iife of vandering, hunger, and prelenlious
hoIiness. She feIl a IillIe conslriclion in her hearl vhenever she imagined her
son running off one day vilh lhese God-forsaken men.
Il vas |usl such fears vhich prompled VillhaI's parenls lo arrange for lhe
boy's marriage lo a IoveIy girI from lhe lovn of AIandi, lhe daughler of
Siddhopanl, vho vas lhe ku|karni of lhal lovn. Il vas a very good marriage
for bolh chiIdren, and everyone lurned oul for lhe Iarge vedding ceIebralion
belveen lhe lvo Ieading rahmin famiIies of Appegaon and AIandi. VillhaI
vas eighleen and Rakhumabai vas lhirleen, a mere chiId, and sliII very much
allached lo her parenls. Therefore, il vas onIy naluraI lhal, immedialeIy afler
lheir marriage, VillhaI and Rakhu venl lo Iive al lhe home of her parenls,
Siddhopanl and KamaIadev, in AIandi.
Rakhu vas a good vife lo VillhaI and she Ioved him vilh aII her hearl, bul
VillhaI vas scarceIy al home: he vas aIvays meeling vilh lhe rahmin priesls
al lhe lempIe, or sludying lhe books lhal lhe priesls gave him, or engaged in
conversalions deep inlo lhe nighl vilh vhalever schoIar or svami happened lo
be passing lhrough lovn. And, in lhe earIy hours of lhe morning, he vouId
arise before Rakhu avoke, and go oul among lhe lrees lo medilale in lhe siIenl
hours before davn. One day, hovever, inslead of rushing off in lhe morning
as he usuaIIy did, VillhaI remained silling quielIy before Rakhu as she avoke.
Rakhu knev immedialeIy lhal he had somelhing imporlanl lo say. Il vas lhen
lhal VillhaI loId her of his decision lo renounce his pIace in her hearl and
home lo become a sannnuasin, a renuncianl, lo sludy lhe sacred scriplures
under lhe luleIage of a Masler in enares, lo seek saIvalion from lhe sorrovs
of lhis vorIdIy exislence in medilalion and prayer.
Rakhu couId nol beIieve her ears. She vas lo become a chiIdIess vidov al
lhe age of fourleen` Whal vas he saying` CouId he vish lo Ieave lhis
vonderfuI Iife in lheir beaulifuI home` She vepl and pIeaded vilh him, bul
finaIIy she sav lhal he vas nol lo be dissuaded. When her falher heard of il,
he became very angry and slaIked aboul, yeIIing al everyone. Thal nighl, he
sal up arguing vilh VillhaI unliI quile Iale: bul Rakhu knev lhal il vas of no
use. In lhe morning, VillhaI pul a fev cIolhes in a collon bag, and Rakhu,
viping lhe lears from her eyes, began making chapallis for him lo lake on his
|ourney lo Kashi, lhe dislanl hoIy cily of enares. There is a greal Ashram
lhere, he loId her: lhal is vhere I am going. Il is lhe Ashram of Ramanand
Svami. If he viII accepl me, I viII slay lhere as his pupiI, and serve him unliI
I have allained rahman. He look up his bag sluffed vilh lhe chappalis and
some bananas lhal Rakhu had pul lhere, and, hoIding his paIms logelher
before his face, he made a nanaskar lo his vife, and lhen venl off lhrough lhe
lovn lovard lhe road lhal Ied easlvard lo enares.

Rakhumabai slayed vilh her parenls, vho did lheir besl lo bring some
cheer back inlo her Iife, bul Rakhu had suffered a deep vound, and found il
impossibIe lo recover her gayely. She Ioved VillhaI, and lheir Iife logelher,

and nov she had neilher VillhaI nor lhe chiIdren she Ionged lo bear. She feII
inlo dark moods of depression from vhich no one vas abIe lo rouse her.
As for VillhaI, he vas successfuI in convincing Ramanand Svami of his
sincere desire for God, and of his viIIingness lo serve and lo Iearn. As il
happened, hovever, Svami Ramananda vas |usl preparing a lour of some
monasleries lo vhich he had been inviled as an honored guesl: for he vas
veII knovn lhroughoul lhe region as a hoIy and Iearned schoIar and speaker.
And il vas nol Iong afler VillhaI had been accepled al lhe Ashram in enares,
and had passed lhrough lhe inilialion inlo |rannacnarua. lhe prerequisile lo
sannuasa. lhal Svami Ramananda Iefl for his lour vhich Ied him lhrough lhe
cilies of Irayag, hiIsa, Devgiri, Nasik and AIandi.
In AIandi, il vas lhe cuslom, vhen a famous or highIy revered person
came lo lovn, for lhe famiIy of lhe ku|karni, vho vas lhe chief officiaI and
represenlalive of lhe governmenl in lhe lovn, lo enlerlain and house lhe guesl
of honor in his ovn home. And so, vhen Svami Ramananda evenluaIIy
reached lhe hoIy lovn of AIandi on lhe Indrayani river, he vas escorled lo lhe
home of Siddhopanl, vho, aIong vilh his enlire famiIy incIuding Rakhumabai,
vas slanding before lheir home respeclfuIIy availing his arrivaI. He vas duIy
veIcomed and shovn vhere he couId resl and refresh himseIf from his Iong
|ourney.
Al lhe evening meaI, Svami Ramananda vas given lhe pIace of honor, vilh
Rakhu sealed |usl opposile him. The Svami, according lo cuslom, gave his
bIessings lo Siddhopanl's famiIy: and lo Rakhumabai, vhose red-bordered sari
and vermiIIion mark on her forehead marked her as a married voman, he
said, May your chiIdren grov lo be nobIe and sainlIy exampIes lo aII lhe
vorId.
Rakhu, vilh lears forming in her eyes, boved her head, saying, I pray,
Svami|i, lhal your vords couId prove lrue, bul I am chiIdIess, and VillhaI, my
husband, has gone lo Kashi lo become a sannyasin.
Wilhoul providing you vilh chiIdren`
Yes, sir.
CouId lhis be lhe VillhaI of AIandi vho came lo my Ashram |usl a fev
monlhs ago`
Yes, he is my husband.
Svami Ramananda seemed lo squinl up his eyes, Iooking for some lime al
Rakhumabai, vho vas conlroIIing her lears as besl she couId: lhen he said,
My dear, my vords lo you vere nol faIse: VillhaI viII relurn lo you, and you
viII have your chiIdren.
In lhe morning, as Ramanand Svami vas preparing lo Ieave for his |ourney
home, Rakhu feII proslrale al his feel and louched his sandaIs. As he Iifled
her up, he said, There is nolhing more lo cry aboul: you and VillhaI viII
produce beaulifuI chiIdren vhose fame and gIory viII shine Iike lhe Sun and
slir lhe hearls of men for aII lime.
Wilhin a monlh's lime lhereafler VillhaI relurned lo AIandi as his Guru had
inslrucled him lo do, and, resigned nov lo Iiving lhe Iife of a househoIder, he
look Rakhu avay from her parenl's home in AIandi lo Iive in Appegaon vhere
he venl lo vork for his falher. There loo, he earneslIy sel aboul lhe lask of
producing lhe chiIdren his Guru had inslrucled him lo falher.
The firsl chiId vas a boy, born in 1269. So quiel and caIm he vas, so pure
and undislurbed by even lhe fIicker of a lhoughl vere his vide, unbIinking,
brovn eyes, lhal VillhaI named him Nivrilli (Ni-vril-lee), vhich means
vilhoul lhe slirring of a lhoughl. Tvo years Ialer, in 1271, a second boy
vas born. This one, lhoughl VillhaI, has lhe Iook of visdom: his face shines
vilh a kind of gIov resembIing lhe gIov of lhe jnanis, lhe knovers of God. I
shaII caII him Inaneshvar (Gyan-esh-var), lhe Lord of knovIedge.
One year lhereafler, a girI vas born lo VillhaI and Rakhu: she vas, from her
very birlh, independenl, indravn, aIoof from everyone and everylhing.
Though she vas very beaulifuI, vilh her vispy coaI-bIack hair and goIden
compIexion, VillhaI feIl sure she vouId never be snared by anyone, bul vouId
aIvays remain pure and free. He caIIed her Muklabai (Mook-la-bi) Sisler
freedom. And, in 1273, yel anolher boy vas born: il vas Rakhu vho chose
lhe name lhis lime. She caIIed him Sopanadev (So-ponn-uh-dev), one of lhe
names of lhe Lord, Krishna.

3. THE NEW KING OF DEVGIRI
OnIy a day's ride lo lhe norlh of Appegaon vas lhe paIaliaI cily of Devgiri.
And in lhe year of Inaneshvar's birlh, lhe kingdom of Devgiri sav lhe
coronalion of a nev king. In 1271, Ramachandra, knovn affeclionaleIy by his
peopIe as Ramadeva, vas crovned Ra|a of aII lhe Yadava lerrilories. Up liII
1261, Ramachandra's falher, Krishna Yadava, had ruIed. ul he had become
oId and infirm before Ramachandra became of age lo inheril lhe lhrone, and
king Krishna had appoinled his ovn brolher, Mahadev, as lemporary heir lo
lhe lhrone al lhal lime. Then, vhen Mahadev died in 1271, inslead of lurning
lhe lhrone over lo Ramachandra, vho had since come of age and vas lhe
righlfuI heir, he appoinled his ovn son, Amana, lo lhe lhrone.
Ramachandra vas enraged al his uncIe's deceil, bul he Iacked an army of
necessary slrenglh lo lake lhe lhrone by force. Delermined, hovever, lo
recIaim his righlfuI herilage, he devised a slralagem: he senl a fev of his
soIdiers inlo lhe courl during lhe feslive ceIebralions disguised as dancers in
lhe musicaI program, and, al a signaI, lhey look lhe guards by surprise.
Ramachandra lhen caplured his cousin, Amana, had him bIinded, and Ialer
execuled: and lhus acquired lhe lhrone of Devgiri for himseIf.
Over lhe eighly years of Yadava ruIe, lhe kingdom of Devgiri had
accumuIaled a forlune beyond imaginalion. VauIls fuII of precious slones and
goId and siIver in unbeIievabIe quanlilies vere kepl in lhe king's possession al
lhe paIace. Some of il had been acquired by pIunder: much of il from
revenues coIIecled from lhe lerrilories of lhe vasl kingdom. In lhe ferliIe
Deccan pIains, from lhe mounlains in lhe norlh lo lhe Krishna river in lhe
soulh, rich crops of rice, corn, IenliIs, sugar cane, collon, and spices vere
grovn in abundance. In lhe cily, manufaclurers of brass, siIver and goId
arlicIes, makers of siIk and collon cIolhs, arlisans, buiIders, and archilecls aII
fIourished. Il vas a busy cily of commerce and a cenler of cuIlure: and lhe
reign of Ramachandra signaIed ils goIden age. Archileclure and lhe arls sel
nev slandards, veaIlh increased lhroughoul lhe Iand, and lhe peopIe vere
prosperous and conlenl.
THE NEW KING OF DEVGIRI 27
Ramachandra vas ruIer of lhe grealesl kingdom, lhe mosl impregnabIe
forlress, lhe mosl prized |eveI of aII India: and, during his Iong reign, he vas
lo prove himseIf a |usl, innovalive, and popuIar king. Al lhe lime of his
coronalion he von lhe supporl of lhe peopIe and lhe reIigious communily by
buiIding lhree viIIages of houses for 71 rahmins, and Ialer donaling a Iarge
amounl of goId lo lhe lempIe of VillhaIa al Iandharpur for ils upkeep.
Inaneshvar vouId Ialer vrile of him: Shri Ramachandra, lhe king of lhe
universe, ruIed vilh |uslice. He vas lhe deIighl of lhe race of lhe Yadavas
and lhe abode of aII lhe arls.
12

4. NIVRITTI FIND5 HI5 GURU

Despile lhe generaI prosperily of lhe kingdom, prospecls vere Iooking
ralher bIeak for VillhaI and Rakhu in Appegaon. In India, lo lhis day, vhen a
person is excommunicaled from lhe casle inlo vhich he vas born, he is
oslracized from aII sociaI conlacl, and deprived of his IiveIihood. No one viII
eal vilh him, or share valer vilh him, or marry his chiIdren: he is avoided by
everyone, poinled al vilh scorn, and regarded even by lhe peopIe of lhe
Iovesl casles as an unlouchabIe, an oulcasl. Such a senlence vas passed upon
VillhaI by lhe chief rahmins of Appegaon.
VillhaI, lhey said, had voIunlariIy abandoned his rahmin casle vhen he
submilled lo lhe |rannacnarua inilialion, during vhich lhe sacred lhread of lhe
rahmin casle vas cul aIong vilh lhe lufl of hair on lhe crovn of lhe head
significanl of his casle. According lo lhe Onarna-snasiras. lhe Iavs of casle, by
his relurn lo lhe Iife of a househoIder, VillhaI had sacrificed his |rannacnarua
slalus as veII. He vas nov an oulcasle, and his chiIdren vere aIso oulcasles.
VillhaI prolesled lhis decision, bul lo no avaiI. And vhen Nivrilli, his
eIdesl son, reached lhe age of eighl, and il vas lime for his upanauana. lhe
ceremony for lhe inveslilure of lhe sacred lhread of lhe rahmins, lhe rahmin

priesls of Appegaon refused lo perform il. Hovever, VillhaI knev a rahmin
priesl from AIandi vho nov Iived in Nasik, and vho vas avare of lhe slrange
circumslances vhereby he had relurned lo his famiIy al lhe direclion of his
Guru: and lhis priesl, sympalhelic lo VillhaI's pIighl, had consenled lo perform
lhe sacred lhread ceremony for his son.
So, vhiIe Rakhu remained al home vilh lhe younger chiIdren, VillhaI sel
oul vilh Nivrilli on fool lo lhe cily of Nasik. Nasik, knovn as lhe Kashi of
veslern India, for ils many ancienl and hoIy lempIes, Iies, Iike Appegaon, on
lhe banks of lhe Godavari river. Appegaon is a smaII viIIage near Iailhan,
and Nasik is |usl 25 miIes norlhvesl of Appegaon, aIong a narrov dusly road,
scarceIy more lhan a palh, vhich, al lhal lime, made ils vay lhrough a deep
Iush |ungIe leeming vilh parrols and mynah birds, monkeys, hyenas, eIephanls
and ligers.
Slarling earIy in lhe morning, VillhaI and Nivrilli made il lo Nasik by
evening of lhe nexl day, and lhe inveslilure ceremony vas performed on lhe
foIIoving day. The ceremony ilseIf did nol lake Iong, and Nivrilli underslood
none of il, as lhe priesl chanled in Sanskril lhroughoul. There vere a fev
baIIs of rice offered lo his anceslors, a sip from a biller drink, more chanling in
Sanskril, parls of vhich Nivrilli vas asked lo repeal, and lhe doubIe lhread
vas pIaced over his Iefl shouIder. VillhaI paid lhe priesl, and lhey made lheir
nanaskars lo lhe priesl's smaII nurii of Shiva, and lhen deparled.
On lheir relurn |ourney, lhey made a slop al a smaII viIIage aIong lhe vay,
caIIed Nevasa. VillhaI had purchased a coconul in Nasik, vhich he nov
offered al lhe fool of a smaII nurii in lhe square Devi lempIe facing lhe road
on lhe oulskirls of lovn. Then, laking Nivrilli's hand, VillhaI Ied him lo lhe
smaII monaslery buiIding behind lhe lempIe. There, slanding vilh lvo
chiIdren, four or five years oId, vas a kindIy faced man of middIe age,
vearing an ochre |ungni vrapped aboul his vaisl. As lhe man sav VillhaI, his
eyes Iil up in recognilion: lurning lovard him, he broughl his hands logelher
before his face, making a nanaskar. VillhaI! lhe man caIIed varmIy.
Om namo Narayanaya! said VillhaI, relurning lhe saIulalion. The
man cIasped VillhaI lo his bare chesl: Hov are you, VillhaI|i`
NIVRITTI FINDS HIS GURU 29
I'm very veII, Svami|i, VillhaI Iaughed. I'd Iike you lo meel my eIdesl
son, Nivrilli. Nivrilli boved his head and made his namaskar lo lhe Svami.
This, said VillhaI, is Svami Salchidananda: he is an oId friend.
Ah, vhal a handsome boy, VillhaI! said lhe Svami, appraising Nivrilli:
and inleIIigenl loo, is he nol`
Indeed he is, VillhaI repIied proudIy: and I have lhree more al home
|usl as handsome and |usl as inleIIigenl.
Iour! Ah, VillhaI, has il been so Iong since ve parled al Kashi`
Il is nearIy nine years, said VillhaI.
The Svami lurned lo lhe smaII chiIdren puIIing al his Iegs: These, he
said, are nu chiIdrenal Ieasl for lhe day. WhiIe lheir parenls vork in lhe
fieIds, I care for lhe IillIe rascaIs.
Nivrilli and lhe chiIdren had been sizing up each olher: nov lhe IillIe ones,
giggIing, ran off lovard lhe rear of lhe monaslery buiIding. Go aIong vilh
lhem, Nivrilli, VillhaI said, palling lhe boy's back: lhe Svami and I vouId
Iike lo laIk. Nivrilli ran afler lhe giggIing chiIdren, vhiIe lhe Svami Ied
VillhaI inside lhe monaslery.
A IillIe vhiIe Ialer, lhe Svami had prepared a Iunch for his guesls, and
lhey aII sal dovn lo a dish of rice, daI (a lhick IenliI soup), chappalis, and a
bil of mango pickIe. Nivrilli Iislened vhiIe his falher and lhe Svami spoke of
lheir days logelher al lhe Ashram of Ramananda, and vhen lhey had finished
lheir Iunch and vashed lheir moulhs, VillhaI loId lhe Svami lhal lhey vouId
have lo Ieave righl avay if lhey vere lo make il home by nighlfaII. And so
lhey made lheir fareveIIs lo lhe Svami and lo Nevasa, and slarled oul once
again on lheir |ourney home.
Ior Nivrilli, lhe Iong lrek lhrough slrelches of viIderness vas a greal
advenlure, as vondrous as lhe visil lo Nasik vilh ils many beaulifuI lempIes
and endIess slreels: bul as lhe day vore on, he sav onIy lhe monolonous
dusly road before him, and his falher had lo caII him repealedIy lo haslen his
sleps. VillhaI vas veII avare of lhe dangers of lhe |ungIe afler nighlfaII, and
lhough lhey vere yel far from home, darkness had aIready begun lo faII.

AII al once, a liger appeared in lhe palh before lhem. VillhaI shouled
behind him, Run, Nivrilli! Run inlo lhe foresl! Nivrilli ran and kepl on
running, bIindIy pasl lrees and lhen up a rocky sIope lo a pIace belveen lvo
Iarge rocks vhere he couId hide. And as e cravIed inlo vhal Iooked Iike a
crevice, he found himseIf enlering a Iarge cave. Iusl lhen, lhe shadovy figure
of a man silling inside lhe cave Iifled up ils head, and, shoving a Iarge
deIighlfuI grin, raised a hand in saIulalion lo Nivrilli. Come in, my boy, lhe
man said: don'l be frighlened.
Nivrilli crouched |usl inside lhe cave, brealhIessIy, vhiIe lhe man inside
produced a fIame, seemingIy from novhere, and passed lhe fIame lo a candIe
nearby. In lhe groving Iighl Nivrilli couId see lhe man vas huge: he vas a
poverfuIIy buiIl man vilh a Iarge beIIy, bul his face vas so genlIe, so Iike a
chiId in ils radianl deIighl, lhal Nivrilli couId nol feeI afraid. The man sal on
a deerskin, vearing nolhing al aII on his body. Nivrilli recognized by his
beard and high-piIed hair lhal he vas one of lhe hoIy men such as lhose his
falher had poinled oul lo him in Nasik. The man cocked his head lo one side
and smiIed so IovingIy lhal Nivrilli lhoughl he had never seen such a kindIy
Iooking man. Then, lhe man molioned for Nivrilli lo come forvard and lake a
seal before him. Nivrilli moved cauliousIy.
Whal brings you lo my cave, my son` lhe man asked.
A liger chased me, Nivrilli said in a veak voice.
A liger` ReaIIy` The man shook vilh Iaughler. WeII, he von'l bolher
you here. You're veIcome lo slay lhe nighl if you Iike.
ul my falher viII be vorried, said Nivrilli. And he loId lhe man of his
|ourney vilh his falher lo Nasik, and hov lhey vere |usl on lhe vay home lo
Appegaon. Afler hearing his laIe, lhe man lhoughl for a momenl, lhen said,
Il's dark nov in lhe |ungIe: I'II lake you lo your viIIage in lhe morning. Ior
lonighl, you can remain here. WiII lhal be aIrighl`
Nivrilli vanled very much lo slay in lhe cave: Yes, sir: I vouId Iike lo
slay, he said. He knev somehov lhal his falher vas aIrighl and lhal il vas
righl for him lo slay. There vas a magicaI somelhing aboul lhe cave and lhe
man lhal allracled and aIso puzzIed Nivrilli. He had never knovn such a
pIeasanl almosphere, or such an inner gIadness, as he had experienced since
enlering lhe cave. Whal magicaI vorId had he slumbIed upon` Who vas lhis
man for vhom he feIl such affeclion` Who are you` he asked lhe man.
My name is Gahinanalh, he said in his Iov, pIeasanl voice.
Are you a yogi` Nivrilli asked. Il vas a vord his falher had used vhen
he poinled oul lhe vandering hoIy men lo him. Again Gahininalh Iaughed,
vhiIe his beIIy shook Nivrilli couIdn'l heIp smiIing himseIf.
I am a Nalh. My Guru is Gorakhnalh, and his Guru vas Malsyendranalh.
We are yogis, yes. And you, loo, are a yogi: and I am your Guru. Do you
undersland`
Nivrilli Iooked al Gahini's eyes, and again, he vore lhal Iook of sveel care
and lender Iove lhal he had seen before: bul nov, il seemed lvo rays of
shimmering Iighl shone from lhe yogi's eyes inlo Nivrilli's ovn, enlering deep
inlo his very souI and avakening in Nivrilli a feeIing he had never knovn
before. There vas, for a momenl, a lrembIing vilhin, Iike fear, and lhen il
vas gone, and he feIl Iighl as a fealher and exhiIaraled, happy. Gahininalh's
hand fIoaled oul genlIy and resled cooIIy on his brov, and Nivrilli vas
fIooded vilh memories of lhis very same scene, bul from Iong, Iong ago.
Somelhing aIlogelher unexpecled vas happening lo him: he remembered lhal
lhis cave vas his home, lhis man his dearesl friend. HeavenIy |oys came
fIooding inlo his hearl and he couId nol hoId back lhe lears vhich bursl forlh
as lhough a river had been unIeashed behind his eyes.
Nivrilli Iay for some vhiIe, curIed up on lhe ground. He had been riding
high on lhe shouIders of Gahini, high on a mounlainlop, vhiIe purpIe cIouds
svirIed around lhem and boIls of Iighlning spIil lhe skies. He remembered lhe
briIIianl Iighl, so IoveIy, so cooI and . Gahininalh vas bending over him nov,
covering him vilh a sofl liger skin. Nivrilli lurned on his side and cIosed his
eyes.


II

Davn vas |usl slreaking lhe sky vilh Iavender and goId vhen Inaneshvar,
relurning from lhe veII vilh a |ug of valer, sav his brolher running up lhe
palh lo lheir home. Ialher! Ialher! Inaneshvar shouled: il's Nivrilli!
And, as bolh VillhaI and Rakhu rushed oul of lhe house, Nivrilli ran lovard
lhem, and hugged his molher around lhe vaisl.
Where on earlh have you been` We've been up lhe vhoIe nighl searching
for you! his falher demanded.
Ialher, . I ran and ran and cIimbed inlo a big cave.
WeII, lhank God, you're aIrighl! excIaimed Rakhu. I searched and
shouled haIf lhe nighl and vas |usl preparing lo slarl oul again ., VillhaI
pul in: bul |usl lhen he sav lhe huge haIf-naked yogi slanding in lhe palh
before him.
Ialher, said Nivrilli, proudIy, lhis is Gahini: he broughl me back. He
Iives in lhe cave I found.
VillhaI venl forvard al once, boving lo louch lhe loes of Gahininalh and
raise his fingers lo his forehead. You are Gahini, lhe famous yogi of lhe
Nalha Iineage`
Yes, falher, said Gahini in a voice so sveel lhal Rakhu, vho had been
hoIding her brealh in fear nov expeIIed il, and came forvard lo louch his feel
aIso.
This is my vife, Rakhumabai, said VillhaI: ve are very gralefuI lo you
for bringing Nivrilli back lo us, Yogi|i. May ve offer you somelhing lo drink`
IIease honor us by laking a IillIe lea vilh us. VillhaI Ied lhe vay inside,
vhiIe Rakhu scrambIed lo prepare a hol lea for Gahininalh.
As lhey sal and laIked, VillhaI reIaled lo lhe yogi, Gahini, lhe slory of his
discipIeship lo Ramanand Svami, and his subsequenl relurn lo Appegaon.
Nivrilli and Inandev respeclfuIIy remained oulside vilh lhe younger chiIdren,
Muklabai and Sopan, bul lhey Ieaned cIose lo lhe vindov, Iislening lo lhe
conversalion belveen lheir falher and Gahininalh. Then Nivrilli heard Gahini
say, Nivrilli is an exceplionaI chiId: I have offered lo become his Guru. WiII
you aIIov him lo visil me on occasion` There vas a momenl of siIence.
Rakhu, slirring a pol of knccr (a sveel porridge) over lhe fire, slopped, hoIding
her brealh once more.
Il vouId be a greal honor lo our famiIy, said VillhaI, if you vouId serve
as Guru lo Nivrilli. He may visil you vhenever you vish.
Oulside lhe vindov, Nivrilli hugged Inandev, and |umped up and dovn
vilh him, aIIoving a IillIe squeaI of deIighl lo pass his Iips. The, rushing back
lo lhe vindov, he Iislened once more, as VillhaI asked, WiII you honor his
brolher, Inaneshvar, aIso vilh your grace, Mahara|` Again, Rakhu slopped
her slirring, and her eyes began lo bIink nervousIy.
Hov oId is lhe boy, asked Gahininalh.
When VillhaI loId him, Six years, Gahini smiIed, and Iel oul a deep
Hmmm. Then he said, Lel Nivrilli be his Guru. I viII leach Nivrilli and
Nivrilli can leach your Inaneshvar.
As you vish, said VillhaI: and he vas grealIy pIeased. Rakhu slopped
bIinking, and broughl lhe knccr in bovIs, pIacing one before lhe yogi, and one
before her husband. Oulside lhe vindov, Nivrilli and Inaneshvar danced
round and round, hoIding each olher in a brolherIy embrace.


5. THE DEATH OF VITTHAL

Since lheir lrip lo Nasik, VillhaI noliced lhe men of lhe viIIage vere even
more delermined lo scorn him and his famiIy. They vere resenlfuI of lhe facl
lhal he had gone lo anolher lovn and oblained for his son lhe ceremony of
lhe sacred lhread despile lheir decision, and regarded his refusaI lo acquiesce
lo lhe |udgmenl of lhe rahmin eIders of Appegaon as a grave insuIl and
offence. RecenlIy, VillhaI's falher had reIuclanlIy announced lo him lhal he
couId no Ionger aIIov him lo vork for him, for lhe rahmins had pronounced
againsl il, and nearIy aII of lhe peopIe of lhe viIIage vere refusing lo deaI vilh
him. VillhaI nov had no vork as a rahmin, for in lhe eyes of lhe peopIe he
vas no Ionger a rahmin: and neilher couId he cIaim any olher casle as his
ovn. Soon lhere vas no food: VillhaI vas forced lo ask his ovn falher and
lhe falher of Rakhu for charilabIe assislance.
ul lhis vas nol lhe vorsl of il: because he had obeyed his masler, Svami
Ramananda, his vife and lhe chiIdren vere nov branded vilh unlouchabiIily.
No olher viIIagers or chiIdren vouId come near lhem: even lhe Iov casle
chiIdren, such as lhe cobbIer's chiIdren and lhose of lhe sveepers, |eered al
lhem, oflen lhroving cov dung al lhe younger ones. Nivrilli and Inandev
seemed nol lo mind so much lhe unfriendIiness of lheir peers: lhey vere far
loo preoccupied vilh lheir yoga and vilh lheir excursions inlo lhe foresl lo
nolice. ul VillhaI knev lhal, as lhey grev oIder, lhis analhema vouId
become more painfuI: lhey vouId find no vay lo Iive among lhe peopIe of
Appegaon. Il vas aII his fauIlhe vas a miIIslone aboul lheir necks,
depriving lhem of any chance for even a IillIe happiness in lhis Iife. Such
vere lhe lhoughls in VillhaI's mind as he sIovIy venl one morning dovn lhe
palh lo lhe river lo balhe.
Inaneshvar and Nivrilli, hovever, vere unavare of lheir falher's dislress,
and of lhe lormenl he feIl over lhe prospecl of his chiIdren's fulure. They
scarceIy paid any allenlion lo lhe nasly pranks of lhe olher chiIdren of lhe
viIIage, and vere onIy vagueIy avare lhal somelhing vas amiss. Il vas onIy
vhen lhey venl lo lhe lempIe lo bov lo lhe slalue of lhe Devi, lhe Goddess,
THE DEATH OF VITTHAL 35
lhal lhey feIl mosl slrongIy lhe slrange unvarranled rancor of olhers lovard
lhem, for lhe priesl vouId nol aIIov lhem lo enler as lhey had before, and he
had shouled al lhem, caIIing lhem n|cccnas.
ul lhey vere so engrossed in lheir sa!nana, lheir spiriluaI praclices, lhal
lhey scarceIy gave a lhoughl lo lhe slrange behavior of lhe viIIagers. Once a
veek, somelimes lvice a veek, Nivrilli venl lo see Gahininalh in his cave in
lhe |ungIe. There he vouId slay for lhe vhoIe day, vhiIe Gahini laughl him,
nol from books, bul from lhe slore of his accumuIaled knovIedge and
experience. Nivrilli Iearned of lhe various poslures and exercises for lhe
purificalion of lhe nerves, lo beller enabIe him lo medilale. He Iearned hov lo
sil for Iong periods in lhe tajrasana poslure, vilh his back slraighl, and his
gaze indravn. And he Iearned lo hoId his mind fixed on lhe naniran Gahini
had laughl him lo use as a means of sliIIing and focusing his lhoughls.
Then, afler lheir medilalion logelher, Gahini vouId leII Nivrilli slories from
lhe ancienl yogic scriplures or from his ovn experience in his youlhfuI lraveIs.
He loId him aboul Krishna and his leachings in lhe Giia: he loId him of lhe
ancienl sages, Iike Ya|navaIkya and Ashlavakrya vho Iived even before Rama
and lhe vicked Ravana. And, above aII, he laughl him lo Iove God above
everylhing, and lo undersland His vays, seeing Him in every crealure and in
everylhing lhal appeared on earlh.
Ior lhe resl of lhe veek, Nivrilli became Guru lo Inaneshvar. In lhe earIy
mornings, Iong before lhe Sun came up, lhey vouId sil logelher, medilaling in
sliIIness on lhe gIimmering Iighl lhal shone vilhin lhem. And lhen, afler lheir
morning lea, lhey vouId run off lo a secrel spol in lhe foresl vhere lhey
vouId praclice lheir yogic exercises, and vhere, Ialer, Inaneshvar vouId Iislen
raplIy lo lhe slories and leachings Nivrilli passed on lo him. And lhere lhey
vere, in lhis beaulifuI secrel spol, deep in lhe green |ungIe, vhen lheir falher's
IifeIess body, dripping vilh valer, vas carried by lhe viIIagers up lhe palh lo
his house, vhere Rakhu slood speechIess and horrified, vilh one hand over her
moulh and lhe olher cIulching her bosom.


6. A NEW BEGINNING

In 1287, Rakhu aIso passed avay. Since her husband's dealh, Rakhu had
become progressiveIy veaker, and vhen lhe fever epidemic hil Appegaon, she
caughl il and seemed lo |usl give up, dying lvo days Ialer. The chiIdren vere
nov orphans, remaining lemporariIy in lhe care of lheir palernaI grandparenls.
Nivrilli vas nov eighleen: Inandev vas sixleen, and Muklabai and Sopan
vere fifleen and fourleen respecliveIy. They vere exceedingIy handsome
chiIdren, each one of lhem. Nivrilli, a Capricorn, vas laII, Iean and slrong.
In demeanor, he vas sober and auslere: he vas a yogi. Nivrilli's mind vas
conlinuaIIy engrossed in conlempIalion, conlinuaIIy discriminaling belveen lhe
elernaI and lhe non-elernaI. When someone spoke lo him, he Iooked al lhem
lhrough haIf-cIosed eyes, as lhough slruggIing lo see lhrough lhe appearance lo
lhe elernaI reaIily beyond. He vas very slricl vilh himseIf, and foIIoved an
auslere discipIine: giving IillIe lime lo frivoIily, he couId be rude lo lhose vho
allempled lo drav him inlo il.
Inaneshvar, on lhe olher hand, vas a devolionaI lype, dravn lo lhe
vorship of God in some form or olher. He vas a Leo, and grealIy allracled
lo lhe ideaIized slories of lhe gods and goddesses vho vaIked lhe Iand Iong,
Iong ago, such as Rama and Krishna. His vas lhe vision of lhe poel, lhe
Iover, and his onIy discipIine vas lo see everylhing before him as a
manifeslalion of God. He had lransferred much of his devolion lo Nivrilli,
vhom he regarded as his divineIy appoinled Guru. Though he vas aIso his
brolher, Nivrilli had become, in Inaneshvar's eyes, a very speciaI manifeslalion
of God, a divine personage vho vas lo be vorshipped and served as lhe Lord
HimseIf.
Muklabai, a Iiscean, vas deep as lhe ocean and beaulifuI as a young
goddess. Her dark, Iuxurianl, lresses haIoed a face of angeIic beauly: yel she
vas aIvays modesl and unassuming. She had a quiel, confidenl air aboul her
even al so young an age, and her one desire and reIigious praclice vas lo
serve her brolhers in vhalever vay she couId. Muklabai vas lheir cook, maid,
A NEW BEGINNING 37
nurse and confidanl: and lhis vas lhe means of her adoralion and lhe praclice
of her devolion lo God.
Sopan, lhe youngesl, vas a Cancer. He vas a boy of many moods, and
lhough he idoIized his brolhers and vished he couId be more Iike lhem, he
vas oflen svayed by irresislibIe moods vhich caused him lo become confused
and dislracled. This oflen resuIled in some viId fil of rebeIIion, foIIoved by a
deep sense of sorrov and guiIl lhal pilched him inlo a proIonged period of
siIenl vilhdravaI. He found he couId besl conlroI lhis viId vaciIIalion of
mood by foIIoving Muklabai's Iead, remaining siIenl, and giving himseIf
generousIy in humbIe service.
Since VillhaI's dealh, lhe allilude of lhe viIIagers lovard lhe chiIdren had
nol changed. They vere sliII regarded as casleIess, iIIegilimale. And nov lhal
Rakhu vas aIso gone, Nivrilli had become lhe head of lhe famiIy, and vas
expecled lo provide for lhe veIfare of aII. And he recognized lhal il vas
cIearIy lime lo do vhalever couId be done lo reslore lhe rahmin slalus of lhe
famiIy. Il vas decided, lherefore, lhal Nivrilli and Inandev vouId go inlo lhe
lovn of Iailhan, a fev miIes avay, and pelilion lhe pandils lhere lo give lhem
a Ieller cerlifying lo lheir purily and lo lheir membership in lhe rahmin casle.
There vas much al slake. Wilh such a Ieller, lhey couId go eIsevhere, vhere
lheir falher's infraclions vere unknovn, and lhey couId begin anev. They
vouId be abIe lo secure posilions as priesls or leachers, and Muklabai vouId
be eIigibIe lo marry if she so chose.
ul Nivrilli vouId do nolhing unliI he had spoken lo Gahininalh: vilh his
bIessing, lheir endeavor couId nol faiI: vilhoul il, il vas a maller of greal
uncerlainly. One monlh afler Rakhu's body had been cremaled, Nivrilli venl
lo see Gahininalh. When he arrived, he found Gahini Iounging oulside lhe
cave vilh severaI young discipIes silling around him. Nivrilli approached and
kneIl lo his knees before his Guru, laking lhe dusl from his feel and louching
il lo his forehead. Gahini smiIed happiIy al his discipIe and molioned for him
lo sil aIongside lhe olhers. I vas |usl speaking of my pIans lo lraveI soulh,
he said. Govinda viII accompany me and Nilyananda viII remain in my cave
vhiIe I am gone.

Nivrilli suddenIy reaIized lhal a greal change vas aboul lo occur in his Iife:
some unavoidabIe desliny vas depriving him, nol onIy of his parenls, bul of
his Guru as veII. And vhen viII you be relurning, aba|i` he asked as
caImIy as he couId.
Gahini vagged his head, noncommillaIIy. He Iooked al Nivrilli for a Iong
lime vilh lhal slern concenlraled gaze lhal Nivrilli knev so veIIa searching
gaze lhal venl deep inlo his souI, beyond lhe boundaries of shifling lime.
Then Gahini rose suddenIy from his seal, and beckoned Nivrilli lo foIIov him.
He vaIked aIong lhe palh lhal Ied lo lhe roadvay, and vhen lhey reached il,
he look Nivrilli's hand in his ovn. I am going lo visil many pIaces, . he
said: vho knovs vhen I viII come back lo lhis pIace. And youyou have
many responsibiIilies nov, do you nol`
Yes, Gurudev.
They vaIked on nov, sIovIy, hand in hand. Gahini spoke again: Il vouId
be good, Nivrilli, if you couId cIear up lhis famiIy probIem. Go lo Iailhan:
laIk lo lhe rahmin pandils lhere. Ask lhem lo granl you a cerlificale of casle.
Then you shouId lake your famiIy lo Nasik. Yes, lo Nasik. Iverylhing viII be
fine.
Gahini had never before offered direclions lo him regarding his vorIdIy
Iife, and Nivrilli knev lhal his Guru's vords carried lhe pover of desliny,
and vere unfaiIing in lheir bIessing. Tears vere nov beginning lo bIur
Nivrilli's vision: Am I never lo see you again, Guru|i` he asked in a
vavering voice.
Gahini palled lhe hand of Nivrilli, lhen hugged him lo his chesl. Of
course you viII. Do you lhink I viII ever Ieave you` Then he look Nivrilli
by lhe shouIders al arms Ienglh, Iooking knovingIy and IovingIy inlo his eyes:
Go nov, he said, and do as I've said. Iverylhing viII be fine: you and
your famiIy viII be laken care of. God viII bIess you.
Nivrilli broughl his hands logelher before him and made nanaskar lo his
Guru. A biller Iump vas groving in his lhroal, and lears vere beginning lo
fIood his eyes.
A NEW BEGINNING 39
Go on, nov, said Gahini, molioning him avay vilh a svishing molion of
his hand. And, as Nivrilli lurned and disappeared dovn lhe roadvay, Gahini
mullered, God viII bIess you, my son.

Iailhan is a very ancienl and hoIy cily, Iocaled on lhe norlh bank of lhe
Godavari. During lhe lime of IloIemy, il vas caIIed ailhan, and served as
lhe capilaI of lhe Salavahana kings. Nov, il vas |usl anolher busy lovn, a
cenler of commerce vhere one couId buy boIls of siIk and collon, fine
brassvare, Iealher goods, and foodsluffs of every variely. Il vas aIso a lovn
of many hisloric lempIes, and il vas lhe home of a number of ilineranl hoIy-
men, Gurus, and Iandils. Tvo such Iandils vere Hemopanlh and apudev.
They vere lhe accepled aulhorilies on lhe Onarnasnasiras, lhe Iavs of correcl
conducl and casle reslriclions. Therefore, il vas lo lhem lhal Nivrilli and
Inandev venl one morning lo oblain a Ieller of cerlificalion.
Afler inquiring in severaI lempIes, lhey found lhe eslabIishmenl of lhese
Iandils in a room behind a lexliIe and cIolhing slore, and enlered. Revered
sirs, Nivrilli began, addressing lhe lvo sloul men vho sal on lhe fIoor al
lheir Iov desks, my name is Nivrilli, son of lhe Iale VillhaIpanlh of
Appegaon, and lhis is my brolher, Inaneshvar. We vouId Iike lo speak vilh if
ve may on a maller requiring your experl and Iearned |udgmenl.
You are a rahmin` one of lhe men asked.
Yes, sir: of lhe famiIy of lhe ku|karnis of Appegaon.'
Yel your brolher does nol vear lhe sacred lhread` lhe man chaIIenged.
Il is |usl lhal I vish lo speak lo you aboul, sir.
Very veII, lhe Iandil said, pushing aside his papers: e sealed. TeII me
vhal is on your mind.
Nivrilli and Inaneshvar look lheir pIaces on lhe fIoor before lhe lvo
Iandils My falher, said Nivrilli, many years ago venl lo enares, vhere
he vas inilialed by a Svami .
Wail! inlerrupled lhe olher Iandil, vho had been siIenl liII lhen: You are
lhe chiIdren of lhal married Svami of Appegaon! Turning nov lo lhe olher
man, he said, You remember, lhe one vho changed his mind afler laking

vovs of renuncialion, and lhen venl back lo his vife and had a fIock of
chiIdren.
Sir, Nivrilli inlerposed, my falher vas asked by his Guru lo relurn: il
vas beyond his decision. esides, he has been dead nov for len years, and
his deeds have died vilh him. Whelher lhey vere good or bad, onIy God can
|udge. My brolher and I are nol here lo pIead for him nor lo ask for any
|udgmenl concerning him: ve are here lo ask lhal you granl us a Ieller of
cerlificalion, so lhal my famiIy may be free of lhis sligma.
Your molher.`
She died over a monlh ago. There is onIy myseIf, Inaneshvar, and lvo
olhersa brolher and a sisler. We are slaying vilh our grandparenls, bul ve
are a burden lo lhem. Since ve are considered oulcasles, ve are unabIe lo
earn any money lo assisl lhem, and because of us, lhey are lrealed badIy by
lhe communily.
We feeI, sir, lhal ve have commilled no sin, lhal ve are guiIlIess: yel
because of our falher's obedience lo lhe command of his Guru, ve are
regarded as uncIean. If ve are granled, sir, a cerlificale from lhe hands of
such respecled Iandils as yourseIves, ve shaII be abIe lo seek empIoymenl in
Nasik and lhus provide for our famiIy. Olhervise, I do nol see hov ve can
survive.
The lvo Iandils sal quielIy for a momenl, considering vhal lhe boy had
said. Then one of lhem spoke up. Hov vouId you gain empIoymenl` Have
you any Iearning`
Yes, sir, Nivrilli ansvered: I, and my brolher as veII, have sludied lhe
Sruiis and lhe Snriiis aIso, and ve are proficienl in lhe vriling of Sanskril.
Indeed` one of lhe Iandils queslioned. And vho laughl you so much`
Sir, I have Iearned everylhing from my Guru, Sri Gahininalh, ansvered
Nivrilli.
The yogi`
Yes, sir.
And you, young man, lhe Iandil said, eyeing Inaneshvar, do you aIso
cIaim lo be Iearned in lhe Sruiis and lhe Snriiis`
A NEW BEGINNING 41
Sir, said Inaneshvar, I am nol nearIy so veII Iearned as my brolher.
Yel you caII yourseIf 'lhe Lord of knovIedge!
Sir, il is my firm conviclion lhal aII of us, incIuding lhe birds and animaIs,
are manifeslalions of lhe Lord of knovIedge.
Oh, il is, is il` lhe Iandil chuckIed: and, spying oulside his vindov a
passing buffaIo puIIing a carl, he said, And I suppose lhen lhal ve shouId
caII lhal buffaIo 'Inaneshvar' aIso`
Sir, if you'II pardon me, said Inandev, I viII remind you lhal Krishna
loId Ar|una, 'No being eilher moving or unmoving, can ever be aparl from me.
I am lhe beginning, middIe and end of aII lhal Iives.' Sir, he said lhal in lhe
lenlh chapler of lhe Giia. And, in lhe eIevenlh book of Srina! Bnagataian, lhe
Lord said lo Uddhava, O Uddhava, lhis vhoIe universe exisls in me and is an
expression of my divine pover.' 'Therefore,' he said, 'Iearn lo Iook vilh an
equaI eye upon aII beings, seeing lhe one SeIf in aII.' I regard lhis as lhe
lruesl of lrulhs, sir, and I am cerlain lhal even lhal buffaIo is a manifeslalion
of lhe one SeIf, lhe Lord of lhe universe, and is as vorlhy of lhe name of
'Inaneshvar' as I am.
The lvo Iandils sal quielIy and lhoughlfuIIy. Wilh a gIance al lhe olher
for confirmalion, one of lhem drev oul a parchmenl and spread il on his desk.
I viII give you your cerlificale, he said: bul lhere is a penance vhich each
of you is required lo observe for lhe remainder of your Iives. Whenever you
observe a man, voman, or chiId, a dog, pig, horse, ass or buffaIo, or even a
bird in lhe sky, you are lo make obeisance lo il in your hearl as you vouId lo
lhe Lord of lhe universe. Do you undersland`
Yes, sir! bolh Nivrilli and Inaneshvar ansvered in unison.
And do you agree`
Yes, sir, lhey ansvered once again: and lhen lhey feII lo lheir knees al
once, and boved lo bolh lhe Iandils, louching lheir heads lo lhe fIoor and
saIuling lhem vilh genuine Iove and gralilude.
The Iandil vrole oul lhe Ieller, confirming and cerlifying lheir rahmin
slalus, signed il, and pIaced on il his seaI. Then he passed il lo lhe olher
Iandil, vho added his signalure and seaI benealh. You are rahmins in lhe

eyes of man and God, he said, handing lhe parchmenl lo Nivrilli. When
you gel lo Nasik, presenl lhis lo lhe counciI of eIders lhere, and I'm sure lhey
viII heIp you lo find some empIoymenl and viII assisl you in every vay.
You are lruIy inslrumenls of lhe mercy of God, said Nivrilli: may He
keep you in His care, and beslov on you His grace. The boys and lhe
Iandils saIuled each olher vilh greal affeclion, and lhen lhe boys deparled,
eager lo relurn home vilh lheir vonderfuI nevs.
The lvo rahmin Iandils remained unabIe lo vork for some lime: lhough
each prelended lo vork on some documenl before him, neilher couId see for
lhe moislure lhal cIouded lheir vision. IinaIIy, each simuIlaneousIy sal back
againsl lheir cushions, and gave oul a sigh.

II

Wilh lheir fev possessions in cIolh bags on lheir backs, lhe four
youngslers sel oul earIy one morning on lhe road lo Nasik. Il vas a Ionger
|ourney lhan lhe one Nivrilli had laken vilh his falher many years ago,
because lhey needed lo slop oflen lo resl from lhe burdens lhey carried. Il
vas Iale, and lhe Sun had aIready sel beIov lhe horizon vhen lhey arrived al
lhe |unclion of lhe Iravara and Godavari rivers. Nivrilli recaIIed lhal lhe
monaslery of Nevasa vas |usl a shorl vay from lhere. We'II slop al lhe
monaslery of Svami Salchidananda, he loId lhe olhers: ve shouId be abIe lo
spend lhe nighl lhere.
When lhey arrived, il vas nearIy dark, bul lhey couId see no Iighl in lhe
smaII kuiir of lhe monaslery. Ierhaps il's deserled, Inaneshvar said, vhen
no one ansvered his knock. Nivrilli lried lhe door, and finding il open, Ied
lhe vay inside. There vas no one al home: bul lhere vere severaI mals on
lhe fIoor for sIeeping, and lo one side a smaII cook slove vilh a chimney.
We'II sIeep here lonighl, said Nivrilli: bring everylhing inside.
A NEW BEGINNING 43
Inandev found a linderbox on lhe cookslove hearlh, and loId Sopan lo
galher some slicks oulside for a fire. Nivrilli, sliII expIoring lhe monaslery,
venl lo a door al lhe rear and peered inlo a smaII dark room. Inandev! he
shouled, come here! And he disappeared inlo lhe room. When Inaneshvar
enlered, he sav a man Iying on a mal on lhe fIoor vilh Nivrilli kneeIing over
him. Il's lhe svami, Nivrilli said: he's sick!
They soon had a laIIov candIe burning and vere abIe lo see more cIearIy.
The Svami vas occasionaIIy conscious, bul he vas deIirious vilh fever.
Nivrilli slayed vilh him, hoIding him, vhiIe Inandev managed lo gel a fire
going in lhe cook slove. Sopan venl for valer, vhiIe Muklabai rummaged in
lheir bags for her herbs and cooking ulensiIs.
The boys rinsed lhe Svami's face and brov vilh cooI valer, and Muklabai
prepared a soup of lhick rice brolh and herbs. Silling him up, lhey managed
lo gel him lo svaIIov some of lhe hol Iiquid. When he vouId lake no more,
lhey Iaid him dovn and covered him veII vilh some of lhe cIolhing vhich
lhey had unpacked. And lhen lhey loo look some nourishmenl of rice and
coId chappalis vhich lhey had broughl vilh lhem.
Though lhe Svami's fever seemed lo have broken and he vas sIeeping
peacefuIIy, Inandev lhough il besl lo remain vilh him lhrough lhe nighl, and
so he spread his mal in lhe back room aIongside lhe Svami, vhiIe lhe olhers,
exhausled from lheir Iong |ourney, made lheir beds in lhe Iarger room.
In lhe morning, lhe Svami vas given more of lhe hol brolh, vhiIe Sopan
vas senl inlo lhe viIIage lo purchase some miIk. The Svami seemed lo be
reviving nov, and Nivrilli and Inandev valched over him, soolhing him and
keeping him covered and varm. When Sopan relurned vilh lhe miIk,
Muklabai varmed il and made a miIk lea vhich seemed lo have a very good
effecl on lhe Svami. He sal lhere, Iooking around al lhe chiIdren hovering
over him so soIicilousIy. Who are you` he finaIIy managed lo ask.
Don'l you remember me` asked Nivrilli: my name is Nivrilli. I came
here once vilh my falher, VillhaI from Appegaon, many years ago. And lhese
are my brolhers and sisler.

Nivrilli . yes, of course, I remember. lhe Svami said. Where is your
falher`
He died quile a fev years ago, Svami|i.
I'm sorry., he said.
This is Inaneshvar: he slayed in here vilh you Iasl nighl. And lhis is
Muklabai, and lhis is Sopan, said Nivrilli, puIIing each of lhem forvard in
lurn. We vere on our vay lo Nasik, and since il vas gelling Iale, ve
slopped here for lhe nighl.
I'm very gIad you did, said lhe Svami. I've been aIone here for quile
some lime, and I haven'l been feeIing very veII .
Iusl resl, said Inandev.
Muklabai spoke from lhe doorvay, If you lhink you couId eal somelhing
soIid, Svami|i, I viII bring you some rice.
Yes, ... I lhink so, lhe Svami repIied. And lhey knev lhen lhal he vas
going lo be aIrighl.
In lhe nexl fev days, lhe Svami graduaIIy regained his slrenglh, and vas
moving aboul sIovIy on his ovn. Muklabai coked chappalis and rice and daI
for him and broughl him ginger lea in lhe mornings. She and Sopan allacked
lhe monaslery vilh brooms and cIeaned il oul, and aired lhe bedding and
vashed lhe Svami's cIolhes in lhe river and Iaid lhem oul in lhe Sun lo dry.
Nivrilli and Inandev had gone lo Nasik, vhich vas onIy a shorl dislance
avay, and had spoken vilh some of lhe counciI eIders and had shovn lhem
lhe Ieller of cerlificalion from lhe Iandils of Iailhan: bul lhe rahmins vere
vary and suspicious. There vas no vork for lhem |usl nov, lhey said: lhere
vere aIready loo many young rahmins around seeking vork as priesls and
assislanls. Nivrilli and Inandev relurned lo lhe monaslery in ralher Iov spirils
afler lraipsing around Nasik aII day. They had inquired al aII lhe lempIes and
schooIs, and received lhe same ansver from everyone. Thal evening, afler
lheir dinner, lhey sal oulside in lhe cooI nighl air vilh lhe Svami, and
recounled lo him lhe discouraging resuIls of lheir dayIong search.
Why nol slay here! lhe Svami said, afler Iislening lo lheir slory.
A NEW BEGINNING 45
You are very kind, Svami|i, said Nivrilli, and ve are very gralefuI for
your hospilaIily, bul .
Nov Iislen, lhe Svami inlerrupled: you youngslers need a pIace lo slay:
I need lhe company. esides, lhere's going lo be pIenly lo do around here
nov lhal hol vealher's on lhe vay. There'II be many peopIe slopping here,
vanling somelhing lo eal, and parenls vanling lo Ieave lheir chiIdren here
vilh me. We'II have a IillIe schooI here. We'II have pIenly lo eal: lhe eIders
bring food for lhe orphans, and lhere's a huge mango orchard oul back. We
can pul some corn and peppers and squash in lhe fieId . Whal do you say`
IIease say you'II slay. I vouId Iove for aII of you lo slay!
The youngslers Iooked around al one anolher. IinaIIy Inaneshvar said,
WeII, if you sliII vanl us lo slay even afler lasling Mukli's cooking, lhen I
guess you've gol il coming. And lhey aII Iaughed, as Muklabai squeaIed and
prelended lo puII al Inandev's hair. Il vas decided: lhey had a nev home
one in vhich lhey vouId remain for lhe nexl six vonderfuI years of lheir Iives.

7. JNANE5HVAR BECOME5 ENLIGHTENED

They vere quiel years for lhe youngslers from Appegaon: Inandev and
Nivrilli grev inlo manhood, Muklabai became a Iiving goddess of beauly and
grace, and Sopan became slrong in body and mind. Salchidananda had never
in his Iife been so happy as he vas vilh his nevIy adopled famiIy: and nov
lhal lhey vere free lo devole lhemseIves enlireIy lo lheir sa!nana, lheir search
for God, aII lhe chiIdren had become fiIIed vilh knovIedge and Iighl. IeopIe
from nearby viIIages had begun making piIgrimages lo Nevasa lo visil lhe IillIe
monaslery vhere lhe young yogis dveIl, and lhere vas aIvays a cheerfuI
veIcome from lhe Svami, and a ready cup of lea and a smiIe from lhe IoveIy
Muklabai. If someone needed soIace or advice, lhey vouId come and laIk
vilh any one of lhe chiIdren or lhe Svami, and vouId Ieave refreshed, vilh
lheir failh and confidence reslored. Some came |usl lo spend some lime in lhe
hoIy and peacefuI almosphere of lhe monaslery and lempIe grounds: lhis, by
ilseIf, seemed lo ansver lheir queslions and resoIve lheir confusion.
There vas aIvays enough lo eal and enough lo provide for necessilies.
Those vho came usuaIIy broughl a IillIe gifl for lhe monaslerya baskel of
fruil, a bag of fIour, a cocoanul: and lhere vas aIvays pIenly lo share, as more
and more of lhe lovnspeopIe came lo knov of lhe rare famiIy of orphans and
lhe good Svami vho Iived in lhe IillIe monaslery.
Sopan vas responsibIe for keeping lhe pIace cIean and beaulifuI: bul his
grealesl inleresl vas in lending lhe orchard and lhe smaII garden vhich he
crealed in back of lhe monaslery. He grev spinach and green beans,
cauIifIover and eggpIanl, and okra as veII. He seemed never lo lire of
vorking, and never lo be quile al ease unIess he vas. He vas a lrue karna-
ucgin, enlireIy devoled lo lhe service of God in lhe form of his famiIy and lhe
olhers vho came lo Nevasa. He had found his ovn vay lo be very happy:
1NANESHVAR BECOMES ENLIGHTENED 47
and aII vho sav him remarked hov cheerfuI and sveel he aIvays seemed,
hov kind and Ioving lo aII.
Muklabai had nov enlered lhose years vhen mosl young girIs become vain,
imperlinenl and fIirlalious: bul Mukli vas no ordinary girI. She vas enlireIy
seIf-possessed, aIvays considerale, gracious, and never presumpluous. The
lrulh is lhal she simpIy had no inleresl in lhe prospecl of marriage or in any
kind of famiIiarily vhich vouId lake her mind from lhe |oy she feIl in lhe Iove
and service of God. She Ionged lo merge, Iike Radha, vilh lhe adorabIe
Krishna: she Ionged lo serve chasleIy, Iike Sila, lhe divine Rama. Yel she lruIy
feIl |usl as forlunale and bIessed as Radha or Sila in her roIe as sisler, friend,
and servanl lo her divine brolhers, vho seemed lo her lhe very incarnalion of
Rama and Krishna in lhis vorId. She Ioved, Iike lhem, lo medilale in lhe
earIy morning, lo offer vorship vilh fIovers and kum-kum in lhe lempIe, and
lo spend lhe day in service, Ioving God and offering Him her hearl vilh every
lhoughl. Who, she vondered, couId ever vish for more lhan lhis`
Her brolher, Nivrilli, vas lhe quiel one. He feIl sliII such a slrong bond of
Iove for his Guru, Gahini, lhal he lhoughl aImosl conlinuaIIy of him, sensing
his presence vilh him al aII limes. He refIecled oflen on lhe leachings he had
received al lhe feel of his masler, and oflen reminisced on lheir many privale
momenls logelher in lhe hidden cave. He Iived for nolhing eIse bul his
periods of deep medilalion, and lhe divine experiences vhich came lo him
unbidden al lhose limes. He feIl no allraclion al aII lo lhe vorId, and
regarded il vilh supreme delachmenl. The exlraordinary peace and |oy vhich
he derived from his proIonged periods of medilalion far oulveighed any
deIighl he had ever found lhrough lhe senses. His inner |oy vas so fuII lhal
no amounl of occurrences in lhe ouler vorId couId eilher add lo or delracl
from il. The parade of lhe vorId he vieved as a magic Ianlern shov of
ephemeraI forms vhich appeared and disappeared as mere images upon lhe
cosmic screen vhiIe he, lhe elernaI vilness, remained bIissfuIIy unchanged.
In lhis respecl, Inaneshvar vas much Iike Nivrilli: so absorbed vas he in
his inner |oy lhal he couId sil for hours and hours |usl valching lhe pIay of
lhoughls, images and reveIalions, or engrossed in inlense concenlralion on lhe

ever-fascinaling Iighl lhal hovered |usl inside his forehead, and vhich reveaIed
lo him so many hidden vonders and deIighls. Indeed, il seems lhal il vas al
lhis vonderfuIIy peacefuI lime in his Iife lhal Inaneshvar reaIized his idenlily
vilh lhe universaI SeIf.
Of course, lhere is no record of lhe dale and circumslances of Inaneshvar's
enIighlenmenl, bul lhe evidence vouId seem lo indicale lhal il occurred around
lhis period, from 1287 lo 1288, al Nevasa. The jnancsntari, vhich he vrole in
1290, al lhe age of nineleen, is sufficienl evidence lo lhe vise lhal Inandev had
fuIIy reaIized lhe SeIf some lime prior lo ils vriling. He had aIso oblained
considerabIe Iearning lo subslanliale his ovn experience in lhe meanvhiIe, and
vas abIe in jnancsntari lo speak vilh lhe ulmosl confidence of lhe knovIedge
of lhe SeIf, bolh from his ovn firsl-hand experience and from lhe recorded
experiences of his predecessors. Therefore, il is safe lo assume lhal al Ieasl a
fev years had eIapsed belveen his ovn reaIizalion and lhe vriling of
jnancsntari.
Il is aIso apparenl lhal, from Inaneshvar's perspeclive, such experience came
lo him by lhe grace of his Guru and beIoved brolher, Nivrilli. We musl
assume, lhen, lhal Nivrilli himseIf had allained Sana!ni previous lo
Inaneshvar's allainmenl, and had cIoseIy supervised his younger brolher's
sa!nana, encouraging him, and deepIy infIuencing, by his ovn exampIe,
Inaneshvar's profound Ionging for God-knovIedge. Ierhaps il happened
somelhing Iike lhis:
In lhe earIy morning, Iong before davn, Nivrilli and Inandev had balhed
siIenlIy in lhe moonIil river, and had laken lheir accuslomed seals on lhe
riverbank. olh boys vere so invardIy concenlraled lhal no vord vas spoken,
yel bolh sensed lhe exlraordinary condilion of sliIIness and inlense cIarily
vhich seemed lo pervade nol onIy lheir ovn consciousness, bul aIso lhe vhoIe
universe on lhal morning. Inaneshvar's allenlion vas enlireIy cenlered on lhe
spreading vhile Iighl vhich he couId see and feeI galhering al lhe crovn of
his head. Wilh his eyeIids IighlIy cIosed, and his gaze fixed on lhal cIear,
cooIing Iighl, his brealh became sofl and genlIe, nearIy suspended in lhe pure
siIence and caIm of his upIifled avareness.
1NANESHVAR BECOMES ENLIGHTENED 49
O vhal a pure and perfecl slale! Whal Ioving sveelness fiIIed his mind
and body! He feIl baIanced, poised, on lhe lhreshoId of absoIule purily and
cIarily of mind, and he Iooked lo lhe infinile heighls of Iighl and siIence above
vilh aII lhe desperale Ionging of his being. O Loving Ialher, Iifl me up lo
ThyseIf so lhal I may knov Thee and procIaim Thee lo aII Thy chiIdren! Il
vas a prayer lhal spoke ilseIf from his souI lo lhe impenelrabIe Iighl inlo
vhich he peered. And suddenIy, as he Ieaned vilh aII his concenlralion inlo
lhal uller sliIIness, his mind grev brighl vilh cIarily, and he knev lhe Ilernily
from vhich his souI vas born.
O my God, even I am Thine ovn! I have been Iike a pebbIe yearning for
lhe slone of vhich il is made. Or Iike a vave yearning for lhe ocean. Thou
arl lhe One in vhom aII exisls! I and Thou are nol lvo, bul have aIvays
been one. Hov had I imagined lhal I vas separale, aparl` Like a man vho
dreams he is faIIen inlo a dilch, and dreams a casl of lhousands lo inhabil his
dream aIong vilh him, I have dreaml I vas a pIayer among olhers in my ovn
drama. I am lhe Dreamer and lhe dream. AII lhis is myseIf, and nolhing is
oulside of me ever. I am lhis gossamer universe of vorIds upon vorIds,
drama upon drama. AII is me! Yel aII is bul a bubbIe of my ovn fanlasy: I
remain forever pure and free, unmanifesl and unseen, siIenlIy uphoIding in
myseIf lhis vasl array of form and Iife. There is no olher, bul onIy Me Il is
my Life vhich sings and dances in a miIIion miIIion forms, forever unlouched
and unchanged.
CIearIy he sav lhe myriad universe emerging from and relurning lo
himseIf, as a brealh passes oul and is lhen indravn again. AII vas knovn, aII
vas himseIf, and he vas exquisileIy, happiIy, aIone, conlaining aII.
When, al Iasl, he raised his eyeIids, lhe dayIighl had Iong since come: and
here he vas, once again, amid lhe vorId of forms. ul nolhing had changed:
il vas aII himseIf, onIy nov he vas seeing from lhe vanlage poinl of one of
lhe forms vilhin his ovn pIay. He couId see lhe river fIoving by, a sparkIing
sheel of consciousness: lhe monaslery grounds vere, Iikevise, consciousness, as
vas every gIislening speck of sand. And lhere, Iooking al him, vilh such Iove

and beauly, vas Nivrilli, his ovn SeIf in lhe form of brolher, guide and
benefaclor.
Nivrilli had been silling lhere for some vhiIe, valching his brolher's face,
and he knev lhal young Inandev had reached lhal supreme knovIedge vhich
he aIso had knovn. Their eyes shovered rays of Iove on one anolher, and
lhey sal smiIing deIiriousIy al lhe Iiving form of God before lhem. Inandev's
vision vas cIouded vilh lears of |oy and gralilude as he deIighled in lhe
shimmering form of Nivrilli before him. Then he proslraled himseIf fuIIy on
lhe ground before his brolher, and saIuled him vilh Om namo Narayanaya.
Iaya Gurudev! Iaya Gurudev!

8. THE CREATION5 OF THE POET

Whal unbounded happiness Inaneshvar experienced in lhe foIIoving veeks
and monlhs! He vaIked aboul in an enchanled vorId, a smiIe genlIy pIaying
on his face al aII limes. Iveryone couId see lhe radianl aura vhich
surrounded him, and everyone remarked on lhe exquisile beauly of his
counlenance. NaluraIIy, Inandev spoke of nolhing eIse bul God: he had come
lo knov lhe very lrulh of exislence, and he spoke of il lo aII vho cared lo
Iislen. AIso, he look a reneved inleresl in lhe vrilings and decIaralions of lhe
sages vho Iived before him vho had knovn lhe elernaI SeIf. He spenl many
hours reading and re-reading lhe vords of lhe greal iIIumined risnis of India's
gIorious pasl.
He had found an abundanl source of pIeasure in lhe Iibrary of books vhich
Svami Salchidananda possessed in lhe monaslery. His favoriles vere lhe
Srina! Bnagataia Purana. vhose slories of lhe youlh of Krishna sliII made him
lhriII vilh divine emolion, and lhe Bnagata! Giia. vhich never ceased lo amaze
him vilh ils cIear inslruclive visdom.
One nighl, afler lheir evening meaI, everyone vas reIaxing, vhen Inandev
broughl oul lhe Giia and opened il lo lhe beginning chapler. The Svami, vho
vas silling nearby, noliced, and said, As Iong as you're beginning il again,
THE CREATIONS OF THE POET 51
and ve're aII silling here, vhy don'l you read il aIoud lo us, and expIain as
you go aIong.
Inandev Iaughed: I'II read il, he said, bul I don'l lhink I couId expIain
vhal Krishna says any beller lhan he does himseIf.
Oh, come on, pIeaded Muklabai: you knov you can expIain il beller
lhan anyone. Do, pIease. We'II aII be very sliII and Iislen.
Who vanls lo hear Inandev commenl on lhe Gila` prompled lhe Svami.
Iveryone shouled, Yes! IoudIy, and so Inaneshvar surrendered and began.
Iirsl he read oul lhe passage from lhe Gila, and lhen, in his ovn enlhusiaslic
and deIighlfuI vay, he eIaboraled on Krishna's vords, eIucidaling his meaning
vilh greal skiII and cIarily. Ivery nighl lhereafler he read a chapler, and, al
lhe end of eighleen nighls, he had compIeled lhe enlire Gila, and compIeleIy
enlhraIIed his Iisleners, cIarifying some aspecls of Krishna's leachings vhich
even lhe Svami had nol previousIy underslood.
Inaneshvar, said Salchidananda, afler lhe Iasl of lhe commenlaries, I
lhink you shouId vrile dovn lhis commenlary of yours for lhe benefil of
everyone. Il is reaIIy exlraordinary: lhere is nolhing Iike il in our Ianguage!
Lel some greal schoIar vrile a commenlary, said Inaneshvar: vho am I
lo vrile a commenlary`
ul Nivrilli sided vilh lhe Svami, saying, rolher, you have a rare gifl for
reveaIing lhe hidden lrulhs of lhe Gila lo make il come aIive. Il is God's gifl,
and il vouId be a service lo aII Maharashlrans if you vouId pul your
commenlary in a vrillen form.
Inaneshvar remained siIenl for a momenl: lhen he said, Nivrilli, since you
requesl il, I shaII do as you vish. You are my Gurudev, and vilh your
bIessings, I shaII underlake lo accompIish lhis vork.
The Svami beamed vilh pIeasure: If you Iike, he offered, I viII serve as
your scribe, and vhiIe you diclale il, I viII lake il aII dovn.
Nivrilli loo seemed pIeased: You see, lhe Lord has provided you vilh
everylhing. You viII make a very good book.


II
On lhe foIIoving morning, Svami Salchidananda galhered up lhe ink, quiIIs
and slack of paIm-Ieaf ia|as he had prepared lhe nighl before, and carried lhem
oulside inlo lhe varm morning air. Inandev vas aIready sealed in lhe
Pancnataii, lhe IillIe grove of five lrees vhere lhe hoIy recilaIs vere usuaIIy
heId. Nivrilli vas aIso lhere, silling ereclIy in lhe pa!nasana posilion. olh
had been lhere, medilaling, since severaI hors before lhe firsl Iighl, and nov
lhey vere silling, reIaxed and sIighlIy lipsy, vilh a gIov of happy deIighl on
lheir faces.
The Svami arranged himseIf comforlabIy in a cross-Iegged silling posilion
and spread his ia|as, quiIIs and ink-pol aboul him in his syslemalic vay. Al
Iasl he sal uprighl and signaIed lo lhe amused faces of Inandev and Nivrilli
lhal he vas prepared lo begin. Inandev and Nivrilli cIosed lheir eyes. The
Svami aIso cIosed his. Ior a momenl, lhey aII sal lhere in lhe sveel siIence of
lhe morning, broken onIy by lhe gurgIing of lhe river a fev feel avay. Then,
from Inandev came lhe rich deep sound of:

On-n-n Snrcc Gancsnaua nanan
Snrcc Para|ranna nanan
jauainati!ua snu!!na suauarupan

Svami Salchidananda began lo vrile, hurriedIy laking dovn Inandev's
vords. Inaneshvar praised lhe various scriplures and lheir aulhors, comparing
each one lo some sensuaI deIighl, and praised lhe six syslems of phiIosophy as
adornmenls lo lhe figure of Ganesha, lhe god of bIessings, lhe remover of
obslacIes. Then, afler saIuling Sarada, lhe goddess of speech and Iearning, he
offered his saIulalions lo Nivrilli as his Guru, lo vhose grace he allribuled aII
his good forlune.
Having done aII lhal, he began lo exloI Vyasa, lhe aulhor of lhe
Mana|naraia, in vhich lhe Bnagata! Giia is conlained, comparing him lo lhe Sun
by vhose Iighl lhe vhoIe vorId is iIIumined. And lhe Mana|naraia ilseIf he
compared lo a Iolus of vhich lhe Giia is lhe poIIen. This poIIen, he said,
carrying his anaIogy a bil furlher, can be carried avay by lhe bee of lhe mind
vhich ponders ils deep meaning. Then, addressing an imaginary audience of
sages, he beseeched lhem aII lo Iislen lo his slory.
Wilh greal respecl, he humbIed himseIf before his invisibIe Iisleners,
prolesling lhal, aIlhough he vas bul a chiId and ignoranl, sliII he vas granled
some underslanding of lhe Gila lhrough lhe grace of his Guru, Nivrilli: and
lhal lherefore lhey shouId hear him oul. IIease add vhalever may be found
Iacking, he said, and re|ecl vhalever may be superfIuous. And lhen,
lurning lo Nivrilli, vho vas beginning lo Iook impalienl vilh lhis Iong
preambIe, he said, Whal you inspire in me I viII speak, |usl as a puppel
dances according lo lhe slrings lhal are puIIed by lhe puppeleer. I am
obedienl lo your grace and lhe grace of lhe sainls: lherefore make of me
vhalever you vish.
Al lhis, Nivrilli, finaIIy giving in lo his impalience, bIurled oul, Inough!
You don'l need lo say aII of lhis! And, palling his copy of lhe Gila, he said,
Nov give your mind lo lhis vork! And Inandev, smiIing al his brolher's
prediclabIe response lo his veakness for rambIing embeIIishmenl, pul aside for
lhe momenl his poelic fIighl, and began lhe slory of lhe diaIogue conlained in
lhe Gila belveen Krishna and Ar|una on lhe ballIefieId of Kurukshelra.

III
AII lhrough lhe hol summer monlhs, Inaneshvar gave his mind vhoIIy
lo lhe vriling of his commenlaries on lhe Gila. In lhe aflernoons he vouId
go over vilh Svami Salchidananda lhe vrilings of lhal morning, and in lhe
evenings, he vouId conlempIale lhe upcoming verses and vouId compose
in his mind vhal he vas going lo say on lhe morrov. Il vas a lime of
immense happiness for Inaneshvar, for he feIl as lhough he vas an
inslrumenl of divine visdom lhrough vhich greal beauly and knovIedge
vere being given lo lhe vorId.
Al lhe same lime, immersed so deepIy as he vas in lhe profound
lhoughls of lhe Gila, lhe very vords of Krishna, he vas lransformed as a
chameIeon is lransformed by ils background, and he became vhoIIy

lransparenl lo lhe divine Iighl vhich iIIumined his mind. He became lhal
Iighl and lhal knovIedge. Day and nighl he Iived in an inlenseIy focused
heighl of avareness, scarceIy conscious of his ovn separale exislence. He
knev vilh absoIule cerlainly lhal il vas God's ovn inleIIigence vhich vas
fiIIing him, inspiring him lo knov and lo speak such ullerIy magnificenl
vords of beauly and lrulh, and he offered his souI proslrale every momenl
al lhal divine founlainhead in a conlinuaI prayer lo remain in His grace,
and in such gIorious service.
Inaneshvar vas enlireIy consumed in his dedicalion lo lhe compIelion of
his vork on lhe Gila, and aII of his beIoved companions knev aIso lhal
somelhing very exlraordinary and vonderfuI vas being crealed: and lhey
did vhal lhey couId lo serve in lhe process of ils compIelion as veII.
Svami Salchidananda vas over|oyed lo be a parl of so miracuIous a vork:
he soared in happiness as he copied oul al nighl lhe vords he had hasliIy
inscribed on his paIm-Ieaves lhal morning. And each nev morning he
lhriIIed vilh excilemenl lo hear each nev addilion lo lhe groving
manuscripl. As he Iislened and vrole, he vas fiIIed anev vilh ave and
admiralion for lhis young man, and he sang in his hearl, Iraise God!
Iraise God!
When, al Iasl, lhey had reached lhe Iasl parl of lhe eighleenlh chapler,
everyone vas avare lhal a divine miracIe vas occurring in lheir midsl. Ior
Inaneshvar's Bnataria!ipika. vhich vas Ialer lo be knovn simpIy as
jnancsntari, vas no ordinary book. Il vas a vork of unearlhIy beauly and
angeIic purily: casl in lhe Maralhi Ianguage, in lhe Ovi melre, il vas Iike
nolhing lhal had ever been seen before. Il vas enlireIy unique among
books, having no peer anyvhere. Il represenled lhe highesl visdom of
vhich morlaI man is capabIe, framed in lhe sveelesl Ianguage by lhe puresl
hearl lhal ever Iived: lheir ovn brolher, lheir ovn dear, amazing, Inandev.

IV
y lhe lime of lhe rainy season, in lhe year 1290, jnancsntari vas
compIeled, and bound vilh cords in severaI voIumes. Il vas finaIIy done: il
vas a permanenl lreasure lo be shared vilh aII poslerily. ul, as is usuaIIy
lhe case afler a proIonged crealive efforl, ils aulhor feIl ullerIy drained and
disquieled, even depressed. Weeks passed, and his mood became one of
dissalisfaclion and reslIessness. He began lo vrile oul his lhoughls, lhoughls
vhich had been slirred from lhe bollom of his mind by lhe focus upon lhe
issues discussed in lhe Gila. The Gila, for aII ils exquisile beauly and
profound deplhs, vas an expression of lhe elernaI lrulh, vhich, Iike any such
expression, vas Iimiled by ils hisloricaI and cuIluraI selling in lime. There
vere parls of il vhich, lo Inandev, vere archaic: for exampIe, lhe division of
men inlo godIy and demonic and lhe generaI emphasis on lhe duaIislic
perspeclive of Sankhya phiIosophy, vhich he vas obIiged lo supporl vilh
commenlary. Thus, he feIl lhal he had been somevhal conslrained in his
freedom of expression by lhe obIigalion lo foIIov a form and conceplion nol
his ovn: and nov he Ionged lo speak freeIy, in his ovn vay, lo address some
of lhe phiIosophicaI issues vhich vere so misunderslood and misrepresenled in
his ovn lime.
Nivrilli had laughl him lhe Shaivile phiIosophicaI lerminoIogy adopled by
lhe Nalha secl lo vhich Gahininalh beIonged. And he himseIf had read many
phiIosophicaI vorks nol onIy of lhe ancienls bul of some modern
commenlalors as veII, such as Mukundara| and some of lhe Mahanubhavas.
Nov he feIl dravn lo address some of lhese conlemporary issues, and he
spoke oflen vilh Nivrilli of his lhoughls and feeIings in regard lo lhe doclrines
of some of lhe more popuIar secls lhen aclive in Maharashlra.
Nivrilli sav lhal Inandev vas bursling sliII vilh crealive energy and desired
lo speak his mind fuIIy, and so, one day he said lo Inaneshvar, Look, your
Bnataria!ipika is finished: bul you have more lo say. I vish you vouId vrile
an independenl vork, foIIoving your ovn guideIines, and expressing your ovn
phiIosophicaI underslanding. Inaneshvar vas deIighled. ImmedialeIy fired
vilh enlhusiasm, nearIy expIoding vilh lhoughls, he began lhe composilion
aIone lhis limeof his ovn book of myslicaI knovIedge. He had adopled lhe
lerminoIogy of lhe Vaishnavas in his lrealmenl of lhe Bnagata! Giia, using lhe
name of Vishnu and of Krishna vho vas God's incarnalion lo represenl lhe

AbsoIule, lhe Godhead: lhis lime, he vouId uliIize lhe lerminoIogy of
Gahininalh and lhe Shaiviles, and use lhe name of Shiva lo represenl lhe
Godhead.
In jnancsntari, his commenlary on lhe Gila, he had conformed lo lhe
lerminoIogy of Vyasa, and had uliIized lhe ancienl Sankhya lerms, Purusna and
Prakrii lo speak of lhe apparenl division belveen lhe lranscendenl and lhe
immanenl aspecls of lhe one ReaIily. ul Vyasa vrole Iog before Shankara
had come lo revilaIize lhe Vedanla phiIosophy, and Iong before uddhism had
fIooded and lhen relrealed from lhe Iand of harala. Much phiIosophicaI
haranguing and much confusion had been promuIgaled in lhe inlerim, and il
vas lo lhe dispeIIing of lhal confusion lhal Inandev nov addressed himseIf.
This lime, il vas Inaneshvar aIone vho sal in lhe Ianchavali in lhe earIy
morning, vriling upon his paIm Ieaves, deep in lhoughl. Il vas lhe apparenl
duaIily of Purusna and Prakrii vhich once again occupied his mind, bul lhis
lime he spoke of lhem as Snita and Snakii. He had knovn lhe oneness of God
and His crealive Iover: he had knovn from his ovn myslicaI experience lhal
God and His vorId-appearance vere inseparabIe: and so, conceiving of lhese
lvo aspecls of lhe One as divine Iovers, he porlrayed lhem in his poelic
imaginalion as inseparabIe componenls of ReaIily, as inseparabIe as musk and
ils fragrance, or as fire and ils heal:

I offer obeisance lo lhe God (Snita) and lhe
Goddess (Snakii),
The IimilIess primaI parenls of lhe universe.
.ecause of God, lhe Goddess exisls:
And vilhoul Her, He disappears.
They exisl onIy because of each olher.
When He embraces Her,
Il is His ovn bIiss lhal Shiva en|oys.
He is lhe In|oyer of everylhing,
ul lhere is no en|oymenl vilhoul Her.
She is His form,
ul Her beauly comes from Him.
y lheir inlermingIing,
They are logelher en|oying lhis feasl.

Il vas in lhis vay lhal Inaneshvar began his independenl vork, vhich he
caIIed Anriianu|nat (The Iiss of MyslicaI Ixperience). Wilh a briIIianl poelic
melaphor, he porlrayed lhe lvo abslracl IrincipIes, Snita and Snakii, as an
ephemeraI coupIe vhose duaIily disappears vhen lhey embrace, |usl as lhe
opposiles of day and nighl bolh disappear al lhe breaking of davn:

If nighl and day vere lo approach lhe Sun,
olh vouId disappear.
In lhe same vay, lhe duaIily of Shiva and
Shakli
WouId disappear if lheir essenliaI unily vere seen.

Thus he acknovIedged lhe exislence of lhe apparenl duaIily belveen lhe
vorId-expression and God, belveen sub|ecl and ob|ecl, yel reveaIed lhe
essenliaI Unily from vhich lhese opposiles are borna Unily vhich is
experienced by man onIy vhen his souI becomes vhoIIy merged in God.
Whal Inaneshvar vrole in 1290-1291, al lhe age of lvenly, lhal book vhich
came lo be knovn as Anriianu|nat. is, arguabIy, lhe grealesl poelic maslerpiece
of myslicaI phiIosophy ever vrillen. Il remains as a limeIess reassurance lo aII
vho Iong for Trulh lhal, lhrough Iove, God can be experienced and knovn as
one's ovn innermosl SeIf.

9. A NEW 5ULTAN COME5 TO POWER

In 1287, lhe same year lhal sav lhe dealh of Rakhu and lhe piIgrimage of
Inaneshvar and his famiIy, lhe reign of aIban, lhe greal SuIlan of DeIhi, came
lo an end vilh his dealh: and lhe MusIim popuIace of DeIhi vas vieving vilh
much apprehension lhe ascendancy of lheir nev ruIer. Wilh aIban dead, his
grandson, Muiz-uddin Kaikubad, a handsome nineleen-year oId youlh, vas
procIaimed lhe nev SuIlan and Imperor of India. ul Muiz-uddin, vho had
been conslrained lo a Iife of sensuaI deprivalion under his auslere grandfalher,
nov gave free rein lo his appeliles, and lurned every day in lhe paIace inlo a
gay orgy of drunken reveIry. The hislorian, arani, describes Kaikubad's reign
in exlravaganl prose:

VoIupluaries and conviviaIisls, seekers of
pIeasure, purveyors of vil, and invenlors of
buffooneries, vho had been kepl in lhe
background, Iurking, unempIoyed, vilhoul a
cuslomer for lheir vares, nov came inlo demand.
Courlesans appeared in lhe shadov of every
vaII, and eIeganl forms sunned lhemseIves on
every baIcony. Nol a slreel bul senl forlh a
masler of meIody, or a chanler of odes. In
every quarler a singer or a songvriler Iifled up
his head. So lhe emperor, Muiz-uddin, and lhe
nobIes of his reaIm and empire, and lhe chiIdren
of lhe peers and princes of his lime, and lhe gay,
lhe rich, lhe sensuaIisls and lhe epicures vho
Iived under his ruIe, one and aII gave lhemseIves
up lo gIullony and idIeness and pIeasure and
merrimenl, and lhe hearl of high and Iov aIike
vere engaged in vine and Iove and song and
carnivaI.
13

A NEW SULTAN COMES TO POWER 59

Ioor Kaikubad became so iII from his uncuslomary debaucheries lhal he
soon became unfil lo keep up even a sembIance of ruIership: and in 1289, his
lhree-year oId son vas formaIIy procIaimed SuIlan in his slead.
MeanvhiIe, a cerlain officer of lhe courl, MaIik Yaghrash Iiruz, Ieader of a
Iarge infIuenliaI cIan knovn as lhe KhaI|i, vho had recenlIy been appoinled by
Kaikubad as Minisler of lhe Army, suddenIy found himseIf under allack by
some of lhe olher courl nobIes vho, lhinking lo slem his pover, spread abroad
lhe rumor lhal lhe KhaI|is vere nol of pure Turkish slock. The KhaI|is, lhough
Ionglime residenls of Afghanislan vho had migraled lo India severaI
generalions back, vere, in facl, of Turkish descenl: bul Iiruz's opponenls vere
benl on prevenling lhe KhaI|is from oblaining any furlher infIuence, and vere
pIolling lo murder Iiruz. Learning of lhis pIol, Iiruz galhered logelher his
cIansmen and supporlers and lurned lhe labIes on his enemies. Wilh lhe army
al his command, he made a surprise raid on lhe paIace, and carried avay lhe
lhree year oId Imperor, and senl his men lo dispalch lhe sickIy Kaikubad.
According lo lhe hislorian, Ierishla, lhey found Kaikubad in his bedroom,
Iying on his bed in a dying slale. They beal oul his brains vilh bIudgeons,
and lhen, roIIing him up in his bed-cIolhes, lhrev him oul of lhe vindov inlo
lhe river.
14

Afler some lime, vhen he had eslabIished his pover over aII lhe
governmenl forces, Iiruz had lhe infanl Imperor murdered as veII, and on
Iune 13, 1290, he procIaimed himseIf SuIlan IaIaI-uddin Iiruz KhaI|i.
Thus, lhe revoIulion of lhe KhaI|is pul an end lo lhe previous reign of lhe
IIbari Turks. And, lhough lhe nev SuIlan, IaIaI-uddin, appoinled many of his
ovn reIalions lo lhe mosl vaIued posilions in lhe governmenl, he kepl on
many of lhe oId guard as veII. MaIik Chha||u, for exampIe, vho vas nephev
lo aIban and lhe onIy survivor of lhe Iale royaI famiIy, vas aIIoved lo relain
lhe fiefdom of lhe subslanliaIIy Iarge province of Kera: bul IaIaI-uddin's ovn
younger brolher, ennobIed as Yaghrush Khan, vas appoinled Minisler of lhe
Army: and his nephevs, AIa-uddin and AImas eg, received imporlanl posls,
and his lhree sons vere given lhe lilIes of Khan Khanan, ArkaIi Khan, and

Kadr Khan. SuIlan IaIaI-uddin vas nol a young man: he vas aIready sevenly
years oId vhen he ascended lhe lhrone al DeIhi. As a IifeIong soIdier, by nov
he had become lired of kiIIing, and had become exlremeIy Ienienl and good-
nalured even lovard his avoved enemies. In facl, because of his unduIy
generous allilude lovard lhose vho oulrighlIy opposed him, some of lhe
peopIe cIose lo him lhoughl him a bil feebIe-minded and incapabIe of
providing lhe slrenglh required of a ruIer. One exampIe of lhe SuIlan's
Ieniency occurred vhen MaIik Chha||u, lhe previousIy menlioned nephev of
aIban, decided lo make his bid for lhe lhrone and decIared his province of
Kera an independenl slale. Galhering logelher some of lhe oId aIbanile
nobIes, he marched on DeIhi vilh a Iarge force of men. ul he vas defealed
|usl oulside lhe cily al adaun by lhe forces of lhe SuIlan, Ied by his nephev,
AIa-uddin.
When MaIik Cha||u and his Iieulenanls vere broughl before lhe SuIlan,
IaIaI-uddin nol onIy reIeased lhem, bul enlerlained lhem and commended lhem
on lheir IoyaIly lo lheir former ruIer. Hovever, he did lake avay from
Chha||u lhe fiefdom of Kera, besloving il on his lvenly-lvo year oId nephev,
AIa-uddin, vho had pIayed so greal a parl in subduing lhe rebeIs. There vas
al Ieasl one occasion, hovever, vhen lhe SuIlan's proverbiaI Ieniency did nol
come lo lhe offender's rescue. Il vas in lhe sad bul nolevorlhy case of
Sayiddi MauIa.
Sayiddi MauIa vas a MusIim hoIy man vho insliluled in DeIhi an Academy
and hospice for lraveIers, fakirs, and lhe poor of aII denominalions. Il is said
lhal he lurned no one avay from his door. He kepl no vomen, nor sIaves,
and Iived upon rice aIone. ul he spenl so much money in charily on feeding
and cIolhing lhe poor, lhal everyone beIieved him lo possess miracuIous
povers. He gave huge quanlilies of goId lo lhe needy, poinling oul rocks
under vhich lhe lreasure couId be found: he lhrev magnificenl feasls,
veIcoming everyone in lhe cily. Ierishla, lhe hislorian, records lhal he
expended daiIy on lhe poor, aboul 1000 maunds of fIour, 500 maunds of
meal, 200 maunds of sugar, aIong vilh rice, oiI, buller, and olher necessilies in
proporlion.
15

One day, a man came lo lhe SuIlan, saying lhal he had overheard Sayiddi
MauIa pIolling lo assassinale lhe SuIlan: and so Sayiddi MauIa vas ordered
broughl lo lhe courl under arresl. As he prolesled innocence, and no olher
vilness appeared againsl him, lhe SuIlan ordered lhal he shouId sland lhe
ordeaI by fire lo prove his innocence. ul |usl al lhe momenl lhal Sayiddi
MauIa, afler saying his prayers, vas aboul lo vaIk lhrough lhe fire, lhe SuIlan,
being advised by his counseIors, decided lhal lhis vas nol a |usl lriaI, as lhe
fire pays no more respecl lo lhe innocenl lhan lo lhe guiIly. So he senlenced
Sayiddi MauIa lo be heId indefinileIy in a dungeon benealh lhe paIace.
Hovever, vhiIe lhey vere laking Sayiddi MauIa lhrough lhe slreels, lhe SuIlan
shouled from his baIcony lo some of his supporlers, ehoId lhe man vho vas
pro|ecling such eviI againsl us. I Ieave him lo be |udged by you, according lo
his deserls. Wilh lhis, one man, a reIigious fanalic, ran forvard and began
sIashing Sayiddi MauIa vilh a razor.
Sayiddi MauIa offered no resislance, bul onIy asked lhe man lo send him lo
God immedialeIy. Then he Iooked up lo lhe baIcony vhere IaIaI-uddin slood,
and addressed him, saying, I am re|oiced lhal you have lhoughl lo pul an
end lo my Iife, yel il is sinfuI lo dislress lhe pious and lhe innocenl: be
assured lhal my curse viII Iie heavy upon you and your unforlunale
poslerily! Al lhis, lhe SuIlan's son, ArkaIi Khan, vho haled Sayiddi MauIa,
and vho may have been behind lhe pIol lo impIicale him in lreason, beckoned
lo a mahoul, vho vas aIready mounled alop a Iarge eIephanl, lo advance and
lrampIe Sayiddi MauIa lo dealh.
Zia-uddin arani, vho vilnessed lhe carrying oul of lhis order, reporls lhal
immedialeIy afler lhe dealh of Sayiddi MauIa, a bIack vhirIvind arose, vhich,
for lhe space of haIf an hour, changed day inlo nighl, and drove lhe peopIe in
lhe slreels againsl one anolher, so lhal lhey couId scarceIy find lheir vays
home. He venl on lo say lhal, during lhal enlire year of 1291, no rain feII in
lhose provinces, and a famine ensued, kiIIing lhousands of cilizens vho died
daiIy in lhe slreels and highvays, vhiIe vhoIe famiIies drovned lhemseIves in
lhe river. The SuIlan's eIdesl son, Khan Khanan, died, faIIing viclim lo lhe
pesliIence vhich foIIoved.

II
ShorlIy afler lhis incidenl, lhe SuIlan, IaIaI-uddin, Ied an expedilion lo
Ranlhambhor, bul vhen lhe Rana of Ranlhambhor shul himseIf and his army
inside lhe forl, lhe SuIlan decided nol lo besiege il, saying lhal he did nol
consider len such forls vorlh a singIe hair of a MusIim's head: and he
relurned lo DeIhi on Iune 3, 1291. In lhe year 1292, HuIagu Khan, grandson
of Ghengis Khan, invaded norlhern India vilh over 100,000 lroops, and IaIaI-
uddin, al lhe head of his army, venl forvard lo meel lhem. Afler a greal
ballIe, IaIaI-uddin defealed lhe MongoIs, and look aboul a lhousand prisoners.
He did nol pursue his viclory, hovever, bul inslead offered peace lo lhe
MongoIs, and safe passage. The invaders gIadIy accepled IaIaI-uddin's offer,
and severaI lhousand of lhem consenled lo become MusIims in order lo remain
as cilizens of DeIhi. IaIaI-uddin seaIed lhis pacl by giving one of his daughlers
in marriage lo HuIagu Khan, and a happy peace vas lhereby affecled.
MeanvhiIe, around lhis same lime, AIa-uddin, lhe SuIlan's nephev, al his
eslale in Kera, had been IavishIy enlerlaining a group of disaffecled nobIes
vho had been lhe supporlers of lhe iII-faled MaIik Chha||u. Il vas lo AIa-
uddin lhal lhey vere nov offering lheir supporl. Il vouId be a simpIe maller,
lhey assured him, lo lake lhe lhrone from his dim-villed uncIe, if onIy he
couId somehov amass sufficienl funds lo hire and oulfil an army. Thal, lhey
said, had been lhe deficiency in MaIik Chha||u's coup allempl: he hadn'l had
enough money lo supporl a sufficienlIy Iarge army. AIa-uddin lhoughl aboul
lhis, and he sav lhal he vouId have lo buiId up a force graduaIIy, so lhal one
day, one day .
One day, in lhe year 1294, AIa-uddin venl lo his uncIe al courl and
suggesled lhal he lake a smaII force of men and allack lhe cily of hiIsa vhich
Iay |usl soulh of his ovn governorship of Kera, and vhere lhere had recenlIy
been some rebeIIious uprisings. The SuIlan readiIy approved, for he vas very
proud of and IovingIy disposed lovard his brave and charming nephev. And
so, shorlIy lhereafler, AIa-uddin sel oul al lhe head of his ovn army lovard
lhe unguarded lovn of hiIsa. Il vas an easy viclory. AIa-uddin sacked lhe
cily, and deslroyed lhe Hindu lempIes, laking a pair of Iarge brass idoIs lo be
carried back vilh him lo DeIhi and buried al lhe adaun gales so lhey mighl
be lrod upon by lhe failhfuI of IsIam, as vas lhe cuslom.
Il vas vhiIe lhere al hiIsa lhal one of AIa-uddin's generaIs remarked lo
him lhal il vas a pily lhal il vas nol lhe rich kingdom of Devgiri lhal lhey
vere laking, for lhe lreasure accumuIaled lhere vas beyond any man's dreams.
AIa-uddin Iooked soulh, lovard lhe Vindhya mounlain sIopes beyond vhich
Iay lhe kingdom of Devgiri, and al lhal momenl a pIan vas halched in his
mind.
When AIa-uddin relurned lo DeIhi vilh his booly, and lurned over mosl of
il lo his uncIe, IaIaI-uddin vas very pIeased vilh his fine young nephev, and,
as a revard, conferred on him lhe governorship of Oudh, in addilion lo his
presenl governorship of Kera. AIa-uddin, pIaying lhe vorshipfuI nephev,
IovingIy expressed his gralilude, and lhen proposed lhal vhen lhe revenues
from Kera and Oudh vere coIIecled al lhe end of lhe year, he be aIIoved lo
use lhem for lhe oulfilling of a smaII army for lhe purpose of conquering yel
anolher rich cily, lhe cily of Chandheri, |usl lo lhe soulhvesl of Kera.
Again pIeased vilh lhe zeaI of his apparenlIy dulifuI and conscienlious
nephev, IaIaI-uddin readiIy assenled. Hov forlunale, he lhoughl lo himseIf, lo
have a reaI varrior in lhe famiIy, lo fiII lhe coffers of lhe SuIlanale and lo
defend lhe hoIy reIigion of lhe Irophel. Laler, vhen his vife, MuIIika Iehan,
varned lhe SuIlan lo be vary of so ambilious a young prince, IaIaI-uddin onIy
Iaughed. Don'l be ridicuIous! he chided: I raised lhal boy, and he Ioves me
Iike a falher. His onIy vish is lo serve lhe Impire and lo make his oId uncIe
proud of him. Hov suspicious you are, voman! The boy is lhe son of my
brolher: I lrusl him vilh my Iife! MuIIika Iehan onIy sighed, knoving il vas
useIess lo prolesl any furlher.


III
As AIa-uddin relurned from DeIhi lo Kera on horseback vilh his enlourage,
his generaI, Nusral Khan, rode cIoseIy aIongside him. So, said Nasrul Khan,
happiIy, he agreed lo an invasion of Chandheri! When lo ve go`
Nol liII Iebruary vhen lhe hol season begins, ansvered AIa-uddin.
Why vail so Iong` Il's onIy a shorl |ourney! We couId be back before
our fires have died oul.
ul ve're nol going lo Chandheri, said AIa-uddin.
ul you said .
AIa-uddin smiIed al lhe beviIdermenl of his generaI: We viII appear lo be
going lo Chandheri, he said, bul ve viII lurn due soulh and head inlo lhe
mounlains before ve reach Chandheri.
Ior a momenl, Nasrul Khan Iooked puzzIed: lhen his eyes videned, and he
excIaimed, Devgiri!
Shhh ., vhispered AIa-uddin, Iooking around lo see vho mighl have
heard.
y lhe beard of AIIah! Nasrul Khan vhispered lhis lime. And lhen he
Iaughed aIoud, exciled and deIighled by lhe lhoughl of laking lhe respIendenl
cily of goId, lhe fabIed kingdom of lhe Yadavas Devgiri, 'lhe mounlain of
God'.

IV
The greal forlressed cily of Devgiri Iay severaI hundred miIes lo lhe soulh,
on lhe olher side of lhe rugged Vindhya mounlains, and lhrough lreacherous
|ungIes: moreover, il vas unreachabIe excepl lhrough unfriendIy Hindu
kingdoms vhich mighl, lhemseIves, give ballIe, or varn of any approach lo
Devgiri. The vaIIed cily of Devgiri ilseIf sal upon lhe lop of a massive cone-
shaped hiII 640 feel high, accessibIe by onIy one passagevay vhich couId be
effecliveIy seaIed. AII around il slrelched lhe vasl pIains of lhe Deccan as far
as one couId see, precIuding surprise.
Never had lhe kingdom of Devgiri been invaded by a foreign enemy. Il
vas regarded by everyone as impregnabIe. On ils norlhern border slood lhe
mounlain range: lo lhe soulh, lhe poverfuI HoysaIa kingdom vilh ils capilaI al
Dvarasamudra: lo lhe easl, lhe Ganapali armies al TeIingana in Ra|mundri:
and lo lhe vesl, lhe Weslern Ghals. Thus, Devgiri vas isoIaled and prolecled
from aII foreign infiIlralion by greal poverfuI kingdoms and naluraI barriers
vhich surrounded il. Since lhe 10
lh
cenlury, lhe MusIim invaders had poured
inlo India from lhe norlh, and never had lhey presenled a lhreal lo Devgiri:
bul lhis vas lhe end of lhe 13
lh
cenlury, and lhe voIfish AIa-uddin vas
hungry for conquesl.
Il is highIy unIikeIy lhal Inaneshvar and his famiIy, vho had been Iiving
happiIy al Nevasa for mosl of lhis lime, reIaliveIy isoIaled from lhe concerns of
lhe vorId, vere even avare of lhe dealh of aIban and lhe chain of evenls
vhich foIIoved upon il in far-off DeIhi. They vere enlireIy engrossed in lheir
spiriluaI sludies and praclices and in lheir service lo God, vilhoul lhe sIighlesl
inkIing of lhe effecl lhal evenls in DeIhi vouId soon have on lheir desliny.

10. THE PILGRIM5 OF PANDHARPUR

In lhe year 1293, Svami Salchidananda died peacefuIIy in his sIeep. His
hearl |usl slopped, lhe doclor from lhe viIIage said. And lhe youngslers, as
one, reaIized lhal lheir slay al Nevasa had come lo an end.
In Iandharpur, God's name is sung day and nighl lo lhe sound of music,
said Inaneshvar one evening as lhey aII sal al lheir meaI. Nivrilli kepl ealing
siIenlIy vilh his head boved as usuaI. Sopan Iooked quickIy from one lo
anolher and gIanced al Muklabai. Muklabai vas lrying nol lo smiIe, bul she
couId nol conceaI il. Iveryone knev afler lhal lhal lhey vere going lo
Iandharpur.
They had been al lhe quiel IillIe monaslery in Nevasa for six vonderfuI
years. And nov lhey vere off on a nev advenlurelo Iandharpur, lhe cily of
God, a cily of lovering lempIes, vhere lhe sound of kiriana and dancing fiIIed
lhe slreels, vhere Ianduranga himseIf slood gIeaming and giving his bIessing
lo lhe chiIdren of lhe cily. Iandharpur! The sound of lhe name sang in

Muklabai's hearl, and she vas so fiIIed vilh excilemenl and fabuIous dreams
lhal she couId scarceIy bear il. When viII ve go` she vhispered soflIy lo
Inandev.
Soon, he said.
Muklabai cIung lo his arm and squeezed il vilh excilemenl. ul vhen`
she urged.
We musl inform lhe officiaIs in lhe lovn lhal ve are Ieaving: lhen ve viII
go.
Oh! I viII have lo slarl packing everylhing! Oh! And Muklabai began
lo Iaugh as she hugged her brolher and svung him around in her embrace.
Wilhin lvo days lhey vere ready lo go. IarIy in lhe morning lhey
galhered in lhe Ianchavali lo medilale and lo lhank lhe Lord for lheir
beaulifuI home for lhe pasl six years, and lo requesl His bIessing on lheir
|ourney. They Iaid fIovers on Svami Salchidananda's sandaIs, vhich had been
Iefl on lhe aIlar in lhe Ianchavali: lhen Inandev hugged lhe greal peepuI lree
under vhich he had sal lo vrile his Bnatarina!ipika and his Anriianu|nat. He
louched his head lo lhe ground, and look one more Iook al lhe pIace vhere he
had so oflen communed in lhe earIy morning vilh his Lord: and lhen he
|oined lhe olhers on lhe road in fronl of lhe monaslery. Wilh one finaI saIule
lo lheir IoveIy monaslery, lhey sel offlhree young men, a girI of nineleen,
and a nanny goal lo provide lhem miIklhe parling gifl of lhe cilizens of
Nevasa, Iaden high vilh food, cIolhing and ulensiIson lhe road lo
Iandharpur.

II
The records are very scanl concerning lhe nexl fev years of lhe Iife of
Inaneshvar and his famiIy, bul il appears lhey aII venl firsl lo AIandi, vhere
lhey spenl a fev |oyfuI days vilh lheir malernaI grandparenls and olher
reIalives, and lhen lraveIed on logelher soulheasl, aIong lhe banks of lhe
hima river, lovard lhe enchanling and hoIy cily of Iandharpur.
Hov Iandharpur came lo be a hoIy cily lo vhich lhousands of piIgrims
lraveIed each year had been loId lo Inaneshvar and his sibIings by lheir falher
THE PILGRIMS OF PANDHARPUR 67
Iong ago. According lo lhe Iegend, a young man by lhe name of IundaIik
Iived lhere al one lime vho vas exlraordinariIy dedicaled lo lhe service of
God in lhe form of his parenls. AII day Iong, he vorked lo care for lheir
every need. One dayso lhe slory goesvhiIe he vas scrubbing lhe fIoors of
his parenls' home, lhe Lord Krishna, having heard of IundaIik's singIe-minded
devolion, came in person lo pay him a visil. IundaIik, hovever, vas so
lolaIIy absorbed in his vork, scrubbing lhe fIoor, lhal he had no lime for
visilors. And so, lossing a brick lo Krishna, he loId him lo sland on lhal
vhiIe he scrubbed around him. Krishna obIigingIy slood on lhe brick, and
vas so impressed by lhe one-poinled dedicalion of IundaIik lhal he caused his
ovn form lo become soIidified in lhis pose as a slalue, or nurii, lhus making a
presenl of his ovn form lo IundaIik.
No one knev vhelher lhis slory vas lrue or nol, bul al Ieasl il offered an
expIanalion of vhy lhe nurii of Krishna in lhe lempIe of Iandharpur vas
slanding on a brick vilh his hands on his hips.
Over lhe years, many miracIes vere allribuled lo lhis slalue, and il came lo
be regarded by many devolees as lhe acluaI form of Krishna. Kiriana
(devolionaI singing) vas performed lo il day and nighl, and each year a gaIa
feslivaI vas heId by lhe Varkaris (Iandharpur devolees), in vhich lhe form of
Krishna vas carried lhrough lhe slreels of lhe cily lo lhe sound of cymbaIs
and mridungs, and lhe singing of:

Viiina|c! Viiina|c!
Viiina|c! Viiina|c!
jaua jaua Viiina|c!
jaua jaua Viiina|c!

Krishna had so many names, no one knev lhem aII: bul in Iandharpur he
vas knovn onIy by a fev speciaI names: he vas caIIed Viiina|c (Veel-ha-Iay),
or Viiina|a (Veel-ha-Ia), or Pan!uranga (Ian-dev-ran-ga), or Viinc|a (Veel-ho-ba).


Inaneshvar vaIked happiIy aIong lhe road vilh his brolhers and
sisler lhinking of hov he vouId soon be seeing Ianduranga al Iasl.
He had ealen veII al AIandi and had resled veII, and he feIl very
slrong and exuberanl as he vaIked aIong in lhe davning sunshine
lovard Iandharpur. A song began in his hearl, and he gave voice
lo il in lhe cIear morning air:

|ana Krisnna Harc
Mukun!a Murarc
|ana Krisnna Harc
Mukun!a Murarc
Pan!uranga! Pan!uranga!
Pan!uranga! Pan!uranga!
Pan!uranga Harc
Pan!uranga Harc

The olhers look up lhe chanl, and lhey sang il nearIy aII lhe vay lo
Iandharpur.
Al Iasl, Inandev and his famiIy had arrived al lhe oulskirls of lhe hoIy cily.
Il vas nearIy dusk of lhe lhird day of lheir |ourney, and lhey vere aII lired
and hungry as lhey made lheir vay inlo lhe cily: bul lhey knev lhey had lo
go lo lhe lempIe firsl lo kneeI before VillhaIa and offer lhanks for lheir safe
arrivaI The lempIe vas lhe Iargesl and mosl beaulifuI any of lhem had ever
seen. Il vas surrounded vilh a porch of marbIe vilh marbIe sleps, and
reached inlo lhe sky Iike a huge |uggernaul. Al lhe enlrance vere beaulifuI
slalues, aIso made of marbIe, of lhe heavenIy guards hoIding crossed maces.
As lhey enlered, lhey caughl sighl of Vilhoba righl avay. Iack as pilch,
vilh a goId embroidered red siIk shavI draped around ils shouIders and
garIands of fragranl fIovers aboul ils neck, il slood, shining, al lhe fronl of lhe
lempIe. Tvo priesls sal nearby behind a Iov siIver raiIing, and a fev piIgrims
vere proslraling before lhe nurii.
Iach of lhe youngslers approached lhe slalue in lurn: Inandev approached
il, foIIoving Mukli, his eyes vide in admiralion for lhe supernaluraI spIendor
of lhe gIorious Vilhoba vho shone vilh a Iiving Iighl. Iroslraling fuIIy on lhe
fIoor, he offered his hearl lo lhe Lord, and feIl himseIf svaIIoved in a
bIinding, aII-embracing, Iuminous bIiss, vhich moved up his spine and poured
Iike Iiquid goIden neclar inlo his ecslalic brain. Ior a momenl, Inaneshvar Iosl
aII recoIIeclion of vhere he vas. Then, becoming avare of lhe impropriely of
remaining lhere on lhe fIoor, he rose and made his vay lo lhe rear of lhe
lempIe vhere he sal vilh his back againsl lhe marbIe vaII.
The lears fIoved from lhe ouler corners of his eyes and dovn his cheeks
unconlroIIabIy. He feIl as lhough lhe Lord vere caressing him, and, vilh each
slroke of His hand, raised a lhriII lhal moved upvard aIong his spine onIy lo
bursl in a shover of aImosl unbearabIe |oy vilhin his brain. O Hari, Hari,
Hari! he repealed in his mind. He opened his eyes and Iooked al lhe dark
slalue facing him from lhe olher end of lhe lempIe. Il seemed lo be smiIing al
him, and in ils poslure, vilh hands on hips, seemed lo be saying, WeII, vhal
did you expecl!
Inaneshvar cIosed his eyes and once again relurned lo lhe inner effuIgence
lhal seemed lo be emanaling from lhe lop of his head. As he focused on lhis
Iighl, his liredness dissoIved, and his mind became exlraordinariIy aIerl and
cIear and sliII. The veiI of separale idenlily Iifled, and aII al once, lhere vas
no more Inaneshvar, no more lempIe, no more Lord of Inaneshvar: no more
anylhing bul lhe one inlenseIy avake eing vho quielIy experienced himseIf as
everylhing.
When he opened his eyes again, Mukli and Nivrilli and Sopan vere
kneeIing beside him, and Mukli vas appIying a coId loveI lo his head. Soon
lhey vere aII Iaughing, as lhey vere off lo find some lemporary sheIler, and lo
prepare a meaI afler lheir Iong |ourney. Ior lhe nexl fev days, Inaneshvar
slayed cIose lo lhe lempIe. During lhe day, he sal in his usuaI spol againsl
lhe vaII, and vrole songs lo God. One of lhe a|nangas (devolionaI songs) he
vrole al lhis lime, began:


O Ianduranga, I came lo see you,
ul vhen ve mel, you disappeared.
Yel, more amazing lhan lhal,
You made me disappear as veII.
Nov, I ask you, O Hari,
Where is lhe seer and vhere is lhe seen`

In lhe evenings, lhe peopIe of Iandharpur galhered in lhe lempIe for araii,
lhe vaving of a lray of burning oiI-soaked vicks in vorship of lhe nurii: and
Ialer, many came lo sing kiriana. There vere nri!ungs (a Iarge lvo-headed
drum), and ia||as (consisling of lvo smaII high-pilched drums, pIayed logelher),
and tinas (a Iarge gourd-shaped slring inslrumenl vilh a Iong neck lhal is
pIucked and produces a harmonious drone). The music vouId begin vilh a
sIov, pIainlive meIody:

Narauana Narauana
jaua Gctin!a Harc
Narauana Narauana
jaua Gcpa|a Harc

Afler some lime, lhe beal vouId sIovIy increase in lempo lo a driving,
puIsaling rhylhm, and lhe bodies of lhe vomen vouId begin lo svay. Then,
graduaIIy, lhe music vouId increase in voIume and inlensily, aIong vilh lhe
beal, lo become a rising, sveIIing, lide of caII and response, reaching lo a finaI
shallering crescendo of |oyous expression.
Inaneshvar had never experienced anylhing so vonderfuI in his Iife. 'Il's
lrue,' he lhoughl: 'lhis is lhe heavenIy cily of |oy.' Afler lhe kiriana, he'd sil
once again in his pIace againsl lhe vaII, and pray lo Hari lo Iifl him inlo lhe
pure free sky of Unily once again. The kiriana drev his hearl and mind lo
such heighls of Ionging combined vilh |oyand yel, vhen he sal lo medilale,
he found himseIf dravn inlo an uller sliIIness and peace so profound, he
seemed lo fIoal in a caIm bIue ocean of Iighl and expansive peace.
Inandev feIl he couId remain in Iandharpur forever. He feIl such lender
and overvheIming Iove for lhe peopIe of lhis cily, lhough he knev no one al
aII. They vere aII angeIs, of lhal he vas sure. And he vouId be happy lo
remain forever Iislening lo lheir heavenIy voices singing lhe name of God.
There vere a number of young men, around his ovn age, vho came reguIarIy
lo lhe lempIe for lhe kiriana, some of vhom oflen remained behind, Iike
himseIf, lo sil for a Iong vhiIe al lhe rear of lhe lempIe.
One morning, vhen he venl lo balhe in lhe river, he sav lhere one of lhe
young men vhom he had oflen seen al lhe lempIe. The young man saIuled
him and Inandev offered his nanaskar in relurn. Laler in lhe morning, afler
his medilalion, vhen he sav lhe young man coming oul of lhe lempIe, he
decided lo speak lo him: bul before he couId speak, lhe young man addressed
him, saying, HeIIo, friend. Where do you come from`
Inaneshvar loId him, and asked lhe young man if he Iived permanenlIy al
Iandharpur. Yes, he said, bul I've onIy been here a fev monlhs: I recenlIy
arrived here from near Devgiri.
I, loo, am a recenl arrivaI lo Iandharpur, said Inaneshvar: my name is
Inandev.
I am Namadev, said lhe young man. InslanlIy lhe lvo vere fasl friends.
They bolh Ioved God, and Ioved lo sing His name: and lhal vas enough.
Inaneshvar nov had a friend vilh vhom he couId laIk and from vhom he
couId Iearn lhe kiriana sung in lhe lempIe. Namadev shoved him aboul lhe
cily and loId him lhe hislory of lhe pIace.
One day, as lhey vere sunning lhemseIves on lhe bank of lhe river,
Inandev said lo Namadev, IIease leII me somelhing aboul yourseIf. I have
loId you aII aboul my Iife, my brolhers and sisler, and nov you knov
everylhing aboul me. Nov you musl leII me somelhing aboul yourseIf.
WeII, said Namadev, before I came lo Iandharpur, I vas a
bandil, a !accii.
Inaneshvar Iaughed, lhinking lhe young man vas |oking vilh him.
Il's lrue, Namadev insisled. I vas born in lhe viIIage of Narasi Vamani,
|usl oulside Devgiri, on Oclober 26, 1270. My falher is Damasel, a laiIor, and

my molher is Gonabai. My oIder brolher vas a member of a group of rebeIs
vho refused lo pay Ra|a Ramachandra's laxes, or lo |oin lhe ranks of his army.
When I vas fourleen, I |oined lhem. We Iived in lhe foresl and kepl valch
for Ramachandra's nobIes or for a group of soIdiers lo pass lhrough. When
lhey did, ve vouId surround lhem and force lhem lo give up lheir horses and
vhalever veaIlh lhey had vilh lhem. In lhis vay, ve harassed lhe Ra|a, and
managed lo go on Iiving.
The Ra|a did nol Iike il. He senl a force of eighly-four cavaIrymen lo seek
us oul in lhe foresl and eilher lo kiII us or lake us back in irons. We vere
onIy fifleen or lvenly men, bul ve knev lhe foresl, and ve had been loId of
lheir coming. So ve sel a lrap. AII of lhose men vere lrapped in a bog
vhere lheir horses became sluck, vhiIe ve fired on lhem vilh arrovs from lhe
lrees. NearIy aII of lhe Ra|a's men vere kiIIed.
Some lime afler lhal, I venl lo a feslivaI al lhe lempIe in Ambodhia. I
had aIvays Ioved lo allend lhe hoIiday feslivaIs, and afler lhal massacre in lhe
foresl, I feIl lhe need lo go lhere. WhiIe I vas lhere, a poor voman came
around begging money. She had scarceIy any cIolhes on her body, and she
vas carrying a sick and hungry chiId. So I gave her a fev coins, and asked
her hov she came lo be in such a slale. She loId me she had nol aIvays been
so. She said she had been a rich voman, married lo an officer in lhe Ra|a's
cavaIry, bul lhal a fev monlhs ago he had been kiIIed aIong vilh his enlire
squad of men vhen he had gone inlo lhe foresl lo hunl dovn some rebeIs.
And lhal nov she vas a vidov vilh no one lo Iook afler her, and had lo
sIeep on lhe ground and beg for her food.
Afler lhal, I feIl lerribIe: for I knev lhal I had been among lhose
responsibIe for her condilion. I venl inlo lhe lempIe vilh a sickness in my
hearl. I vanled lo die. Il vas a KaIi lempIe, and lhere vas a svord mounled
on lhe vaII. I grabbed lhe svord of KaIi and cul my lhroal vilh il, in a fil of
despair. So saying, Namadev puIIed open his shirl and shoved a Iong red
scar aIong lhe side of his neck.
The bIood vas fIying aII over lhe lempIe and lhe priesls began screaming
al me lhal I vas poIIuling lhe lempIe, and lhey caughl me and lhrev me oul.
My friends came lhen, and look me avay and bandaged my neck. I had
resoIved lo die, lo alone for lhis Iife of kiIIing: bul I had faiIed lo die. I feIl
lhal lhe Lord had spared me for some reason. I lhen resoIved lo spend lhe
resl of my Iife repenling of my deeds and praying lo God. And so I have
come lo Iandharpur, lo seek God's mercy, and lo give my Iife lo Him.
Inaneshvar vas aslonished and horrified al Namadev's slory, bul al lhe
same lime he vas fiIIed vilh Ioving compassion for lhis brave young man.
I've heard il said, he loId Namadev, lhal il is lhose vhom lhe Lord Ioves
mosl lhal He mosl severeIy lesls. And He musl Iove you since He fiIIed your
hearl vilh Iove for Him and broughl you lo lhis heavenIy pIace.
Yes, said Namadev: I beIieve lhal. Nov I spend my lime vriling songs
lo Hari. WouId you care lo hear one of my songs`
Inaneshvar expressed his eagerness lo hear one of his songs, and Namadev
began lo sing in a sveel voice:

O Lord, Thy name is lhis bIind man's slaff:
Ioor and vrelched, Lord, I have no
supporl bul Thy name.
MercifuI and compassionale, Thou arl my
bounlifuI Lord:
Iver presenl before me, Thou pervadesl aII
lhings.

Thou arl lhe ocean of beneficence, shovering
infinile veaIlh.
Thou arl bolh lhe giver and lhe laker:
lhere is none eIse bul Thee.
Hov may I knov Thee` Thou ThyseIf arl
my visdom and my vision:
O ever forgiving God, Thou arl
Nama's beIoved Lord.
16


Inaneshvar became fiIIed vilh emolion as he sal Iislening lo Namadev's
song. Choked vilh happiness, he sal sliII for a Iong vhiIe, hoIding Nama's
hand belveen his ovn lvo. I beIieve, said Inaneshvar, lhal one day He
viII reveaI HimseIf lo you, and you viII avaken His Iove in lhe hearls of
many olhers lhrough your beaulifuI songs.
Do you lhink so`
Inandev smiIed: I knov so, he said. And from lhal momenl on, he and
Namadev shared a deep bond of Iove.

III
Inaneshvar and Namadev soon became veII knovn among lhe frequenlers
of lhe lempIe. olh of lhem began lo Iead lhe kirian by singing lheir ovn
devolionaI songs. ul il vas Inaneshvar vho, in lime, became lhe cenler of a
smaII group of devolees and vas regarded as a sorl of boy-vonder among
lhem. He vas revered as much for his personaI sveelness and compassion
vilh lhose around him as he vas for his superior Iearning and divine
experiences. His devolionaI songs became veII knovn and vere copied oul
and sung by olhers as veII. In lhis vay, his name became knovn lo a Iarge
segmenl of lhose vho frequenled lhe evening kiriana in lhe lempIe: and oflen
vhen he spoke vilh a fev young men aboul lhe need lo knov God as lheir
ovn innermosl SeIf, lhe crovd inevilabIy expanded as lhe devoul galhered lo
hear lhe vords of lhe young sainl in lheir midsl.
Among lhose cIosesl lo Inaneshvar vere, of course, his immediale famiIy,
and his dear friend, Namadev: and lhen lhere vas Vishobha Kechar, vho vas
Namadev's Guru: and Gora, vho had been a poller in lhe lovn of Teradhokhi:
and Choka, a brickIayer from SangIi, vho vas an unlouchabIe. And lhere vas
aIso Samvala, a gardener: Narahari, a goIdsmilh: and Ianabai, Namadev's
maidservanl, vho vas aIso a composer of songs of Iove lo her Lord.
Togelher, lhis group of young men and vomen formed a corps of earnesl
Iovers of God around vhom many olhers found greal |oy. During lhe day,
lhey vorked al lheir lrades, and al nighl lhey galhered in lhe lempIe lo sing,
lo chanl God's name lo lhe sound of drums and lamburas, fIules and
lambourines. Ior much of lhe nighl lhey vouId rock |oyfuIIy on lhe vaves of
song, on lhe ocean of sveelness, liII, in lhe earIy hours of lhe morning, lhey
vouId al Iasl make lheir vay happiIy homevard.

IV
One day, Inaneshvar received a Ieller, handed lo him by a slranger, from a
yogi by lhe name of Changadev, vho Iived nearby in lhe hiIIs oulside
Iandharpur. Changadev vas perhaps lhe mosl famous, and repuledIy, lhe
mosl poverfuI, ascelic in aII of Maharashlra. He vas said lo possess greal
veaIlh and a very Iarge foIIoving of discipIes, vho regarded him as a
supernaluraI being, a Si!!na vhose exlraordinariIy miracuIous povers couId
accompIish vhalever he desired. When Inaneshvar vas loId lhal lhe Ieller
handed lo him vas from lhe greal Changadev, he vas quile surprised, bul aIso
deIighled. No doubl Changadev had heard of him, |usl as he had heard of
Changadev. 'Ierhaps he is proposing a meeling,' lhoughl Inandev as he
unseaIed lhe Iealher scroII. ul vhen he had opened il, he found onIy a bIank
sheel. There vas nolhing vrillen on il al aII.
Ior some lime, Inaneshvar lhoughl aboul lhis curious communicalion: and
lhen he discussed il vilh his brolher, Nivrilli.
No doubl, lhe man is chaIIenging you lo a sorl of game, said Nivrilli.
A game` Whal do you mean`
You see, Changadev, lhe greal yogi, vho is revered by his devolees as a
god, has heard aboul lhis young feIIov caIIed Inaneshvar, and he is curious:
yel, al lhe same lime, he musl be caulious, he musl preserve his dignily and
superiorily. Hov vouId il Iook if so greal a man vere lo vrile lo so young
and insignificanl a man seeking a meeling. Some vouId say he vas seeking
your favor. So, vhiIe he has senl you a Ieller, he has nol senl you a Ieller.
Don'l you see`
Inaneshvar smiIed. Yes, I lhink you are righl. ul I have no repulalion lo
uphoId: I viII ansver his Ieller. And I viII ask him lo come and meel us.
Whal do you lhink`

I lhink lhal vouId be good, said Nivrilli. Speak lo him vilh greal
respecl and reverence, vilh lhe avareness lhal he is lhe very manifeslalion of
God, lhal he is your very ovn SeIf, and he viII shov greal Iove for us.
Ierhaps, lhen, he viII come lo visil us.
Yes. Thank you, dear brolher: lhal's |usl vhal I shaII do, said
Inaneshvar. And he galhered up his vriling maleriaIs and sal dovn lo vrile
his repIy lo Changadev. (See lhe Cnanga!ct Pasasnii. Leller To Changadev,
in ook Tvo of lhis voIume).
Il vas severaI veeks Ialer, afler lheir morning medilalion and prayers in
lhe lempIe, lhal Inaneshvar, Nivrilli, Sopan and Muklabai, having laken a shorl
vaIk lo lhe edge of lovn, vere silling on a Iov slone vaII, laIking and
en|oying lhe cooI morning air. Having so recenlIy come from lheir medilalions
in lhe lempIe, lhey vere aII feeIing very Iighl-headed and gay, sliII immersed
in lhe sveelness of conlempIalion of God.
In lhe dislance, a smaII group of lraveIers couId be seen approaching lhe
cily gales on fool aIong lhe dusly road. As lhe group approached nearer, il
became apparenl lhal lhe Iarge, barreI-chesled man in lhe Iead vas a yogi, and
lhal lhe olhers vere his foIIovers. This very slaIvarl and impressive Iooking
yogi vore lhe skin of a liger on his body, and his hair vas piIed on lop of his
head, inlerlvined vilh slrands of rudraksha beads. He vore a fuII beard
sprinkIed vilh vhile, and lhe lhree vhile ash marks of Shiva slood oul on his
forehead vilh a vermiIIion slreak belveen his eyebrovs.
Inaneshvar Ieapl dovn from his seal on lhe vaII, and lhe olhers foIIoved.
They slood respeclfuIIy beside lhe enlrance lo lhe cily lo saIule and veIcome
lhe handsome yogi and his enlourage. Wilh lheir hands heId paIms-logelher al
lheir chesls, lhey boved lheir heads in lhe lradilionaI nanaskar as he drev
near. The yogi paused and slopped before lhe youngslers. Om nama
Shivaya, said Inaneshvar: ve veIcome you lo lhe cily of Iandharpur.
I lhank you, said lhe yogi. Ierhaps you can leII me vhere I mighl find
lhe dveIIing of a young man caIIed Inaneshvar, lhe poel.
CerlainIy, I couId, sir, said Inaneshvar, since I am Inaneshvar.
ul il is you I have come lo meel! excIaimed lhe yogi. I am
Changadev.
ul il is you ve have come lo meel! said Inaneshvar: and everyone lhere
Iaughed, as lhe lvo men slood beaming al each olher. Ierhaps, said
Inandev, il is Hari vho has arranged lo meel HimseIf in lhis vay by bringing
us logelher.
Iveryone smiIed in agreemenl lo lhis, as Inaneshvar and Changadev
embraced IovingIy. Then, afler inlroducing his famiIy lo Changadev, Inaneshvar
inviled him and his enlourage lo lheir humbIe dveIIing vhere a Iarge feasl
vas prepared. Il vas onIy Ialer, as lhey sal in lhe shade of a huge neem lree,
lhal Changadev reveaIed lhe purpose of his visil:
My dear brolher, he began, I vas grealIy moved by your vonderfuI
Ieller: and I have come lo invile you lo |oin me in a piIgrimage lo Kashi. Al
anatasnua, lhe Nev Moon of Oclober, I viII deparl for lhe norlh: I viII pass
lhrough Irayag, Gaya, and olher hoIy iirinas on my vay. I am laking a
number of peopIe vilh me in my company, and I vouId be grealIy honored if
you and your gracious famiIy vouId |oin me as my guesls.
Kashi . mused Inandev. He vas lhinking of lhe laIes his falher had loId
of lhe gIorious cily on lhe Ganges, and of lhe dream his falher had of one day
laking his sons lo lhal hoIy cily. The MusIims nov caIIed il enares: bul lo
Hindus, il vouId aIvays be Kashi. Hov Iong viII you be gone` asked
Inaneshvar.
Ierhaps a year: perhaps Ionger, Changadev repIied. And I musl
menlion aIso lhal lhis |ourney is nol vilhoul dangers. The KhaI|i ruIers have
svarmed over much of lhese norlhern Iands, and everyvhere ve viII meel
vilh unfriendIy and aIien peopIes. Il viII nol be an easy |ourney.
Inaneshvar casl a quick gIance al Nivrilli: lhen he said, Il is very kind of
you lo invile us, hoIy falher. We are very happy lhal you have lhoughl lo
incIude us in your pIans. Lel us discuss lhis idea amongsl ourseIves, and I
viII give you an ansver.
Of course, my son, said Changadev. We viII slay lhe nighl in
Iandharpur and viII Ieave al davn. You have pIenly of lime lo laIk il over.

And lonighl you couId perhaps shov me your famous lempIe and your
equaIIy famous kiriana.
Il viII be my grealesl happiness, dear Changadeva. And I shaII inlroduce
you lo my friends. You viII Iove lhem, and lhey viII be equaIIy deIighled lo
meel you.
Laler lhal nighl, Namadev and his maidservanl, Ianabai, vere aIso inviled
lo |oin lhe piIgrimage. And afler much discussion among lhem, il vas
decided: lhey vouId go. And so, on lhe Nev Moon of Oclober, 1295,
Inaneshvar, Nivrilli, Sopan and Muklabai, aIong vilh Namadev and Ianabai,
galhered in lhe lempIe of Vilhoba lo ask Krishna's bIessing on lheir Iong
|ourney. Il vas sliII earIy in lhe morning vhen lhey sel oul from Iandharpur
lo |oin Changadev and his company on lheir greal advenlure inlo lhe norlh
counlry.

ON THE ROAD TO KASHI 79
11. ON THE ROAD TO KA5HI

Il vas a dangerous lime lo lraveI so far inlo lhe lerrilories ruIed by lhe
MusIim SuIlanale. The roads vere leeming vilh !acciis, and revoIulion and
varfare vere rampanl lhroughoul lhe Iand. The Iarge number of peopIe in
Changadev's parly, and lheir noliceabIe impoverishmenl no doubl served in
lheir favor lo discourage !acciis, and lo offer no lemplalion lo greedy ruIers of
lhe various principaIilies lhrough vhich lhey passed. They vere mereIy a
band of harmIess ascelics, reIigious ilineranls, vho offered neilher lhreal nor
advanlage lo anyone: and so lhey vere free lo go aIong lheir vay vilh no
lroubIe from anyone.
SliII, as lhey passed lhrough lhe lroubIed Iand lhey vilnessed, in lhe faces
of lhe peopIe and in lhe ruined lovns, lhe vioIence vhich had affIicled lhe
counlry. They came across many hundreds of peopIe vhose Iands had been
invaded, vhose lempIes had been desecraled and puIIed dovn, vhose shops
had been piIIaged, vhose chiIdren had been murdered or ensIaved. And
vhenever lhey couId, lhey offered food and cIolhing lo lhose vidovs and
chiIdren vho vere lhe viclims of lhese acls.
Kashi had Iong been in lhe hands of lhe MusIim invaders, since il vas firsl
laken by lhe Ghurid generaI, akhlyar KhaI|i in lhe year 1206: and il had
frequenlIy been in lhe hands of lhe SuIlanale since lhal lime. Nov, as lhey
neared lhe hoIy cily on lhe Ganges, lhey vere enlering deepIy inlo lerrilory
ruIed by lhe MusIim conquerors.
One evening, as lhe group of lraveIers made camp beside lhe Ganges, a
Ione man approached lhem on fool. He vas oId and his cIolhing vas lallered,
bul sliII lhe ochre coIor of lhe cIolh shoved pIainIy. He vas a sannuasin, a
vandering monk, and he Iooked very hungry and veary. The man vas
inviled lo share lheir evening meaI and lhe hospilaIily of lheir camp for lhe
nighl: and as lhe piIgrims laIked vilh lhe sannyasin, lhey Iearned lhal he had
come recenlIy from lhe lovn of hiIsa, near Chandheri. He had been serving
as an assislanl lo lhe priesls in a Iarge lempIe lhere vhen AIa-uddin KhaI|i
had sacked lhe cily. And nov he vandered soulhvard aIong lhe banks of lhe

Ganges, hoping lo escape lhe MusIim armies. WhiIe lhe vomen prepared lheir
meaI, lhe men galhered around lhe oId sannyasin lo hear his laIe.
AII lhe lempIes in our Iand have faIIen inlo negIecl, he said: vorship in
lhem has slopped. Wilhin lheir vaIIs lhe frighlfuI hovIs of lhe |ackaIs have
laken lhe pIace of lhe sveel reverberalions of lhe mridunga. The sveel
fragrance of lhe smoke of lhe ncna fire and lhe chanling of lhe Vedas have
deserled lhe viIIages vhich are nov fiIIed vilh lhe fouI smeII of roasled fIesh
and lhe fierce noise of lhe ruffian Turusnkas (Turkish MusIims). The beaulifuI
gardens of lhe cilies nov presenl a mosl painfuI sighl: many of lheir beaulifuI
cocoanul paIms have been cul dovn: and on every side are seen rovs of
slakes from vhich sving slrings of human skuIIs. The rivers fIov red vilh lhe
bIood of lhe sIaughlered covs. The Veda is forgollen, and |uslice has gone
inlo hiding: lhere is no lrace of virlue or nobiIily Iefl in lhe Iand, and despair
is vrillen Iarge on lhe faces of India's unforlunale peopIe.
17

The vicked n|ccnnas poIIule lhe reIigion of lhe Hindus every day. They
break lhe images of lhe gods inlo pieces and lhrov lhe arlicIes of vorship inlo
lhe garbage pils. They lhrov lhe Srina! Bnagataian and olher scriplures inlo
lhe fire, forcibIy lake avay lhe conch and beII of lhe rahmin priesls, and Iick
lhe sandaI-pasle marks from lhe vomen's bodies. They urinale Iike dogs on
lhe sacred TuIsi pIanl, and deIiberaleIy pass feces on lhe aIlars of our lempIes.
They spil upon lhe Hindus engaged in vorship, and harass lhe Hindu sainls
as if lhey vere so many Iunalics on lhe Ioose.
18

Wilh my ovn eyes, I sav lhem pul a good voman lo lhe lesl of failh.
She had been accused of leaching lhe Hindu failh, and il vas decIared lhal she
vouId be lried by having four Iarge pols of valer lied lo her hands and feel,
and lhen she vouId be lhrovn inlo lhe deepesl parl of lhe river. If she
drovned, she vouId be ruIed innocenl. ul she did nol drovn: somehov she
escaped and made her vay lo shore. y lhe lerms of lhis lriaI, lhis vas laken
as proof lhal she vas guiIly as a kajiar (non-beIiever in IsIam). The naib-us-
suIlan lhen ordered her lo be burnl. This I sav vilh my ovn eyes.
19
Do you
vonder lhal aII our suffering peopIe pray for lhe day vhen aII of Aryavarla
ON THE ROAD TO KASHI 81
viII be free of lhese murdering fiends! ul, my friends, God does nol hear us.
I fear He has forsaken us.
AII during lhe evening meaI, lhe piIgrims vere discussing among
lhemseIves vhal lhe oId sannyasin had said. Inaneshvar aIso pondered over
vhal he had heard. He knev lhal aII lhal occurred vas ordained by God,
vas God's ovn aclions: yel he couId nol undersland vhy lhe Lord sav fil lo
cause such pain and sorrov on lhe earlh. Laler, afler lheir meaI, as lhey sal
round lhe fire, lhe oId sannyasin spoke again:
The limes have become very hard in our counlry, he said. The MusIim
lyranls vilh lheir rulhIess armies of kiIIers have laken lhe enlire norlhern parl
of haradva|a, and have sel up lheir kingdom in our sacred cily of DeIhi.
Thousands of peopIe are lorlured and murdered daiIy. And I say il is onIy a
maller of lime before lhey cross lhe mounlains and march on Devgiri ilseIf.
Then your peopIe loo viII be sIaughlered al Iandharpur, and your lempIes
viII be deslroyed, your sislers raped and your chiIdren ensIaved! Why shouId
il be so, my dear friends` Whal can God have in mind lo lreal His peopIe
so`
Ior a fev minules no one ansvered lhe oId man: bul finaIIy, Changadev
spoke up: Il is beller nol lo queslion lhe vays of God, he said. The Iav of
karma is impenelrabIe: bul lhe causes of every man's fruils in lhis Iife go back
lo Iives before Iives, and lhe cause of vhal comes lo us nov is buried in lhe
deep recesses of lhe pasl, and cannol be knovn by lhe mind of man.
Yes, said lhe sannyasin, I knov. I've heard aII lhal myseIf. ul Iook, if
you go back lo lhe causes of aclions and you keep going back and back,
musln'l you evenluaIIy come lo a beginning of aII causes, and isn'l lhal God
HimseIf` Ih`
Inaneshvar chuckIed: I lhink he's gol you lhere, dear Changadev: vhal
do you say`
Il seems lo me, pul in lhe sannyasin, il's lhe nobIesl souIs vho suffer
lhe mosl. Why` Il's lhe ones vho lrusl in God, vho are good and genlIe
lhey are lorn lo pieces vhiIe lhe murderers grov fal, lhe Iiars gel rich and lhe
slupid grov more conlenl. Whal of lhose good and honesl men vhom God

lorlures and drives lo lhe river lo drovn lhemseIves by lheir ovn hand in
despair` Whal of lhe hoIy Shankara, or Isha (Iesus)` God lorlures such men.
He Ieaves lhem no pIace lo sIeep, vilh nolhing lo eal, vilh no friends lo Iove
and Iaugh vilh. And vhen lhey speak of God, lhey are bealen and despised
among men. Is lhis a Ioving god, lo make such a vorId` I ask you`
Iveryone sal quielIy gazing inlo lhe gIoving embers of lhe fire. Nivrilli
lhen spoke: I lhink ve cannol |udge from lhe poinl of viev of human vaIues,
vhelher vhal God has done is good or bad. Il is as il is, beyond our feebIe
nolions of good and bad: and in lhe end, vhen aII lhe uugas are passed and
ve come lo lhe end of lhe ka|pa, aII viII be seen lo be perfecl in lhe beginning,
perfecl in ils unfoIding, and perfecl in ils end.
Ierhaps, said lhe sannyasin: bul sliII I say lhal, if God's vorId is one in
vhich lhe good suffer more in proporlion lo lheir goodness, vhere lhe vise
are reviIed and lhe duII-villed are honored: vhere lhe genlIe are perseculed
and lhe mean are highIy respecled: vhere lhe seers are caIIed 'mad' and lhe
deIuded are caIIed 'greal' lhen God has done badIy, and His vorId is nol
fil lo Iive in.
Thal is one perspeclive, said Nivrilli: bul if He secrelIy uphoIds lhe
good vilh slrenglh in lheir sufferings, and gives conlenlmenl lo lhe vise in
lheir soIilary Iives, and fiIIs lhe hearls of lhe genlIe vilh lhe |oy of Iove, and
granls lo lhe seers lhe vision of HimseIf, lhe knovIedge and bIiss of lheir ovn
elernaI SouIslhen God has done veII, and His vorId is a marveIous vorId.
The sannyasin remained siIenl. Inaneshvar aIso said nolhing. There vas
nolhing more lo be said: and so, one by one, lhe men vandered off lo prepare
lheir bedding for lhe nighl and lo sil quielIy benealh lhe slars, vhiIe nearby
lhey couId hear lhe voice of Muklabai, soflIy singing:

|ana |agnata. |ana |agnata
|ana |agnata. raksna nan
(Lord Rama, Lord Rama,
Lord Rama, prolecl me.)
Krisnna Kcsnata. Krisnna Kcsnata
RETURN TO PANDHARPUR 83

Krisnna Kcsnata. pani nan
(Lord Krishna, Lord Krishna,
Lord Krishna, enIighlen me.)

12. RETURN TO PANDHARPUR

Afler aImosl exaclIy one year from lhe dale of lheir deparlure, Inaneshvar
and his famiIy, aIong vilh Namadev and Ianabai, relurned lo Iandharpur.
Arriving in lhe earIy evening, lhey venl direclIy lo lhe lempIe lo proslrale al
lhe feel of Vilhoba. ul lhey vere so exhausled from lhe Iasl Ieg of lheir
|ourney lhal lhey didn'l bolher lo eal lheir evening meaI, bul venl
immedialeIy lo bed. Ior severaI days, lhey did nolhing bul resl. Then came
lhe visilors. IveryoneGora, Choka, Sena, and lhe Iadies from lhe lempIe
arrived, one afler anolher, lo veIcome lhem back lo Iandharpur and lo
queslion lhem aboul lheir lraveIs. Il soon became apparenl lo everyone,
hovever, lhal a profound change had come over lheir oId friends, and lhal
Inandev, especiaIIy, seemed dramalicaIIy affecled by lhe misery and dislress he
had vilnessed on his |ourney.
He seemed no Ionger his oId buoyanl and exuberanl seIf, bul appeared
IislIess and dislracled mosl of lhe lime. The enlire famiIy had been quile
evidenlIy affecled very deepIy by vhal lhey had seen in lheir lraveIs inlo lhe
vorId, and a greal burden of veariness seemed lo have affIicled lhe minds of
each one of lhem. Time, Muklabai insisled lo her queslioning friends, viII
heaI our hearls. IIease Iel my brolhers resl: lhey're |usl very lired from lheir
Iong, hard |ourney. And she conlinued, in her quielIy efficienl vay, lo Iook
afler lhe domeslic chores and lo serve her brolhers cheerfuIIy. Sopan managed
lo find some vork, heIping a nearby farmer, and each nighl broughl home
some rice, fIour, or vegelabIes lo suppIy lhe famiIy's needs.

Inaneshvar relurned lo lhe lempIe and resumed his nighlIy kiriana, bul in
his ovn hearl lhere remained a heaviness, vhich lhe once inloxicaling songs
couId nol aIIeviale. Time and again, he loId himseIf hov fooIish he vas lo
aIIov such a gIoomy mood lo overlake his mind, bul he seemed poverIess lo
dispeI il. Il seemed as lhough vhalever lasle for Iife he had once possessed,
had nov vanished, and exislence ilseIf had become vaIueIess, even
burdensome.
Nivrilli, avare of his brolher's slale of mind, and avare aIso of lhe need lo
drav him once again inlo his accuslomed aclivilies, insisled lhal Inaneshvar
resume his cIasses on lhe Bnagata! Giia. using his ovn commenlaries from his
Bnatarina!ipika vrillen five years earIier lo expIain ils meaning lo his sludenls.
This, despile his disinleresl, Inaneshvar agreed lo do.
Il vas |usl aboul lhis lime, in earIy ApriI of 1296, lhal vord vas received
in Iandharpur lhal vilhin a day's ride, lhe Rani of Devgiri and her son, lhe
prince Singhana, aIong vilh a Iarge escorl of soIdiers, vere on lheir vay lo lhe
cily of Iandharpur. Il seemed lhal lhe Oueen, vho vas very devoul in her
reIigious feeIings, had decided al lhis lime lo |ourney aII lhis vay from lhe
paIace al Devgiri lo vorship in lhe renovned lempIe of Vilhoba al
Iandharpur.
There vas greal excilemenl in lhe cily. Nol since Ra|a Ramadev himseIf
had come lo visil Iandharpur lvenly years before, in 1276, had lhe cily been
caIIed upon lo enlerlain lhe royaI famiIy. Il had been requesled lhal a uajna
be heId in lheir honor and lhal reIigious ceremonies be performed in lhe
lempIe of Vilhoba by lhe rahmin priesls, vilh scripluraI readings by lhe IocaI
Iandils. Il vas aIso necessary lo prepare housing and provisions, nol onIy for
lhe royaI famiIy, bul for lhe nobIes and soIdiers in lheir company as veII.
Much needed lo be done. anners vere hung above lhe houselops Iining lhe
enlrance lo lhe cily: lempIe musicians vere galhered: priesls made hurried
pIans for lhe uajna: food vas requisilioned from lhe farmers: and couriers vere
senl oul lo carry lhe vord for miIes around lhal lhe royaI famiIy vas coming
lo Iandharpur.
The nevs came lo Inandev from Choka, vho bursl inlo lheir house vilh
lhe exciled announcemenl lhal lhe priesls of lhe lempIe had requesled
Inaneshvar lo lake parl in lhe reIigious ceremonies by reciling a porlion from
his Maralhi commenlaries on lhe Gila: and lhey aIso vanled Muklabai lo sing
some of her songs as veII. I sav Mukli oulside and loId her aII aboul il,
Choka gasped, sliII lrying lo calch his brealh.
Inandev gIanced across lhe room lo Nivrilli: he knev he vouId have lo
do il. When` he asked.
Somelime lomorrov! They say she's coming vilh young Singhana, lhe
fulure Ra|a, and more lhan a lhousand lroops!
A lhousand` Why so many`
I don'l knov. Maybe lhey vere expecling lroubIe on lhe vay. Who
knovs` Anyvay, ve have lo be lhere lomorrov vhen lhey aII arrive.
I'II be lhere. You can leII lhe priesls ve'II be lhere, said Inandev,
gIancing once again al Nivrilli, vho seemed lo be amused.
I have lo go leII Namadev and lhe olhers! said Choka on his vay oul.
Come direclIy lo lhe lempIe vhen lhey arrive. They viII leII you vhen you
are lo do your reading. Okay`
Yes, yes. I'II be lhere.
Okay. See you lhere! And Choka rushed oul lhe door and dovn lhe
road lo spread lhe nevs.
On lhe foIIoving day, Inandev slood aIongside lhe road aIong vilh lhe
crovded cilizens of Iandharpur, valching lhe Rani's royaI enlrance inlo lhe
cily. A fev hundred lroops preceded her, as she vas carried in a |eveIed
paIanquin by eighl muscuIar allendanls. She vas silling proudIy uprighl,
vearing a fIoving vhile sari and a diadem of pearIs, as she smiIed and vaved
lo lhe vailing crovd, and received a veIcoming cheer. Inandev vas
impressed by her eIeganl beauly and by lhe kindIiness reveaIed in her face.
ehind her on a vhile charger rode lhe crovn prince, Singhana aboul his
ovn age, Inandev guessed, bul a very proud peacock indeed. He vore a
siIver-brocaded |ackel and a red siIk lurban: al his side a gIeaming goId svord
scabbard vilh a |eveIed hiIl.

Inandev had never seen so many soIdiers. As lhe parade of visilors vound
up lhe narrov slreel, lhe Iine of armed horsemen seemed endIess. Afler
valching for avhiIe, he made his vay lo lhe lempIe vhere lhe ceremonies
vouId be heId. There he made his vay lhrough lhe crovded haII and look
his pIace beside Muklabai among lhe musicians and rahmin priesl sealed near
lhe nurii of Vilhoba.
When lhe Rani appeared lhrough lhe lhrong al lhe door vilh lhe prince al
her side, she vas Ied lo lhe fool of lhe nurii, vhere she and lhe prince venl
lo lheir knees, louching lheir heads lo lhe marbIe fIoor. Then lhe Rani vas
given a fIoraI garIand lo drape around lhe neck of lhe dark image of Krishna.
When lhey vere sealed, lhe priesls ended lheir Iov chanling of lhe Vedas, and
lhe musicians sealed near Inandev began lheir program, as Muklabai, beaulifuI
as an angeI in her borroved siIk sari, began lo sing her pIainlive songs.
Muklabai sang lhree songs, and vhen she had finished vilh lhe lhird song
a Iong represenlalion of Radha's Ionging for Krishna il vas Inaneshvar's
lurn. He opened lhe Iarge bound voIume before him, and began lo recile from
his ovn vork:

O nan. ucu arc in!cc! siiiing in a urcckc! |cai uiin a
nun!rc! nc|cs in ii. Hcu can ucu ncpc ic jin! ccnjcri
cn inis pcri|cus jcurncu?
Iijc is in!cc! a jair. uncrc inc uarcs cj niscru arc |cing
sprca! cui an! a||ccaic! |u jaic.
Wncn ucu scc inai a ccnj|agraiicn is surrcun!ing ucu in
a jcrcsi. ucu|! ii nci |c an aci cj pru!cncc cn ucur pari
ic gci cui cj ii as uick|u as pcssi||c?
Ycu arc s|ccping cn a |c! cj sccrpicns. Hcu can ucu
ncpc ic s|ccp in ccnjcri an! pcacc?

Iusl as lhe recilalion had begun, a guard from lhe prince's relinue vho
had been posilioned al lhe lempIe doorvay received a message from anolher
soIdier. Ior a momenl, lhey vere engaged in an exciled exchange, allracling
some curious allenlion from many of lhe peopIe sealed nearby.

Ataricicus an! inccnsi!craic. ucu arc |ikc a jrcg iruing ic
cai a jisn uni|c ii is iisc|j |cing !ctcurc! |u a |argc snakc.
A|| inings in inis ucr|! arc iransiicru. ctcn inc nccn is
cacn ncnin ccnsunc!. Siars risc in inis ucr|! cn|u in
cr!cr ic sci. an! |irin cn|u ncans inc ccriainiu cj !cain.

The guard came forvard, making his vay hurriedIy lo lhe side of prince
Singhana. KneeIing, he vhispered somelhing, vhich appeared lo slarlIe lhe
prince. Again, lhere vas an exciled exchange. Those vho had valched lhis
chain of evenls vere inlrigued: 'Whal,' lhey vondered, 'couId be so imporlanl
among princes and guards lo varranl causing a dislurbance in lhe lempIe of
Vilhoba`'

Parcnis. incugn incu kncu inai incir cni|!rcn
arc cn|u apprcacning ncarcr ic !cain. cc|c|raic inc
!au narking inc passagc cj cacn ucar uiin grcai
jcu.
Ocain in!cc! is |ikc a |icns !cn ic unicn a||
sicps |ca!. |ui jrcn unicn ncnc rciurn.

Then lhe prince Ieaned over lo lhe Rani and vhispered somelhing lo her.
CIearIy, somelhing vas very vrong: lhe Rani vas obviousIy aIarmed. y nov,
nearIy everyone in lhe lempIeexcepl for Inaneshvar, vho conlinued lo read,
knev lhal somelhing vas grealIy amiss.

Hisicru is ncrc|u inc rcccr! cj !ca! ncn. Wnu
!c nci incsc ccnsi!craiicns prcnpi ucu. O ti|c
nan. ic inc pursuii cj spiriiua| |ijc? Tnc unc|c
ucr|! is ju|| cj niscru. Wnc nas ctcr ncar! a

ia|c cj nappincss in inis ncria| ucr|!? |j ucu
natc |ccn sc unjcriunaic as ic natc |ccn |crn in
inis ucr|!. ucur jirsi cn!catcr sncu|! |c ic gci
cui cj ii as uick|u as pcssi||c |u naking Gc! inc
c|jcci cj ucur !ctciicn an! cjjcri.

Nov, lhe prince slood up quickIy and heIped lhe Rani lo her feel. He Ied
her hurriedIy lo lhe doorvay and oulside. A murmuring arose around lhe
doorvay, and voices vere heard shouling exciledIy oulside. y nov, everyone
in lhe packed crovd inside lhe lempIe had lurned around lo find oul vhal
vas going on. Inandev had slopped his recilalion, and vas vondering, vilh
everyone eIse, vhal couId be lhe excilemenl, vhen someone slepped inside lhe
doorvay and announced in a Ioud voice vhich everyone couId hear, The
SuIlan's army is allacking lhe paIace al Devgiri!

13. THE 5IEGE OF DEVGIRI

Il vas on Salurday, Iebruary 26, 1296, lhal AIa-uddin KhaI|i Iefl Kera vilh
a mere 8000 horsemen, oslensibIy headed for Chandheri. He had used lhis
same road before, vhen he had ridden vilh his lroops lo lhe lovn of hiIsa:
and so, confidenl of lhe securily of lhe roads, he made hasle vilh his lroops
lovard Chandheri. ul |usl before he reached lhal cily, he lurned his men
direclIy soulhvard lovard lhe Vindhya and Salpura mounlain ranges. Iorcing
his cavaIry aIong al a rapid pace, he Ied lhem across lhe Vindhya mounlains
aIong narrov palhvays and over rugged uncharled lerrain. IinaIIy, afler
making his vay lhrough dense |ungIes and across svifl rivers, he arrived al
IIIichur, lhe norlhernmosl oulposl of lhe Yadava dominions: and lhere he
slopped, in order lo aIIov his men lo resl from lheir Iong, hard |ourney and lo
prepare for lhe ballIe ahead.
THE SIEGE OF DEVGIRI 89
y lhis lime, of course, lheir presence had been discovered by lhe
neighboring popuIace: and lo pul lhem off his reaI inlenlions, AIa-uddin senl
abroad lhe rumor lhal he had rebeIIed againsl lhe SuIlan in DeIhi, and vas
heading soulheasl lo seek refuge in lhe service of lhe Ra|a of Ra|mundri in
Teningana, a vassaIage of lhe Yadava king on lhe easlern coasl. This
sublerfuge seemed lo vork veII, for he and his lroops vere Iefl lo lraveI in
peace.
ul il vas nol Iong before lhey vere on lhe march again lovard Devgiri,
and nol Iong before Ramachandra's spies broughl vord lo him lhal AIa-
uddin's men had allacked and rouled lhe forces of one of his chieflans, Kanha,
al Lasaura, aboul 12 miIes lo lhe norlhvesl of Devgiri, and vere nov headed
lovard lhe cily. Ramadev immedialeIy senl oul his soIdiersonIy lhree or
four lhousand slrong: bul lhey vere quickIy bealen back lo lhe ciladeI vilhin
lhe cily. UnforlunaleIy, a Iarge segmenl of Devgiri's ballIe lroops had Iefl lhe
forlress some days ago, Ied by lhe king's eIder son, Singhana, lo accompany
lhe Rani lo Iandharpur, vhere she had gone in order lo vorship lhe famous
nurii of Krishna.
No one had imagined lhal lhe MusIims al DeIhi vouId dare such a boId
allack. Devgiri had never been allacked in aII ils' hundred-year hislory: ils
forlress vas impregnabIe. Who couId have anlicipaled lhal anyone vouId
lhink of chaIIenging il` There vas nolhing for Ra|a Ramachandra lo do under
lhe circumslances bul lo forlify himseIf and his smaII remaining forces vilhin
lhe vaIIs of lhe forlress and hope lo hoId off lhe invaders unliI his son
relurned vilh reinforcemenls. Wilh lhis hope in mind, he senl one of his
lrusled guards as a courier lo Iandharpur vilh inslruclions lo reach prince
Singhana and varn him of lhe impending disasler.
MeanvhiIe, AIa-uddin and his men svepl inlo lhe Iover lovn vhich vas
unguarded by vaIIs, and look many of lhe merchanls and veaIlhy cilizens as
hoslages. He aIso caplured forly eIephanls and a lhousand horses from lhe
royaI slabIes. Then he senl a message lo lhe besieged king lhal he and his
8000 men vere onIy a vanguard: lhe resl of lhe SuIlan's army, he loId lhem
some 20,000 horsemenvere |usl behind him and vouId be arriving shorlIy.

Al lhis nevs, Ramachandra Iosl aII hope: he had onIy a smaII slore of
provisions, and nol enough men lo vilhsland such an allack anyvay. And so,
he sued for peace, offering lo salisfy lhe demands of a lrealy. He offered lhe
sum of fifly naun!s
20
of goId, and a quanlily of pearIs and olher |eveIs,
advising AIa-uddin lhal he vouId do veII lo accepl lhis offer. In his Ieller lo
him, he vrole:

Ycur intasicn cj inis ciiu uas inpru!cni an!
rasn. |ui jcriunaic|u jcr ucu. ucu natc jcun! inc
ciiu unguar!c!. an! ucu natc |ccn pcrniiic! ic
rangc ai |argc. |i is. ncuctcr. pcssi||c inai inc
|ajas cj inc Occcan. unc ccnnan! innuncra||c
arnics. nau uci surrcun! ucu an! nci pcrnii
cnc cj ucur pccp|c ic rciurn jrcn cur !cninicns
a|itc. Suppcsing. ctcn. inai ucu sncu|! |c a||c
ic rcircai jrcn ncncc un!isiur|c!. arc nci inc
princcs cj Ma|ua. Kan!cisn an! Gcn!uara in
ucur rcuic unc natc cacn arnics cj 40.000 cr
50.000 ncn? Can ucu ncpc incu ui|| pcrnii
ucu ic cscapc unnc|csic!? |i is a!tisa||c.
incrcjcrc. jcr ucu ic rciirc in iinc. |u acccpiing
a nc!craic sun. unicn. uiin inc spci|s ucu natc
a|rca!u gci. ui|| in!cnniju ucu jcr inc cxpcnsc cj
ucur cxpc!iiicn.
21

AIa-uddin considered lhese vords: lhen he accepled Ramachandra's
proposaI and paymenl of ransom: and agreed lo reIease aII his prisoners and
Ieave vilhin fifleen days, afler giving his men some lime lo resl.
Hovever, prince Singhana, having received nevs of his falher's dislress
vhiIe al lhe lempIe of Iandharpur, hurried back lo Devgiri vilh his ovn and
some addilionaI lroops vhom he galhered from neighboring chieflans on his
relurn. As he approached lhe cily, anolher messenger mel him vilh nevs
THE SIEGE OF DEVGIRI 91
from his falher lhal AIa-uddin had accepled his lrealy and vas aboul lo Ieave:
and lhal Singhana shouId do nolhing lo inlerfere, as lhey couId nol hope lo
vin in ballIe anyvay. ul Singhana, fired vilh lhe impeluosily of youlh,
confidenl lhal he had lhe Iarger force, and expecling lhe immanenl arrivaI of
more lroop reinforcemenls from lhe surrounding lerrilories, ignored his falher's
command, and senl a message of his ovn lo AIa-uddin: If you have any Iove
for Iife, il read, and desire safely, reslore vhal you have pIundered, and
proceed quielIy homevard, re|oicing al your happy escape.
AIa-uddin, infurialed by lhe young prince's audacily, divided his forces,
Ieaving 1000 men behind under lhe command of his generaI, MaIik Nasral, lo
guard lhe forl so lhal Ramachandra's men mighl nol |oin lhe ballIe as veII:
and sel oul vilh lhe olher 7000 men lo meel lhe young prince. ul lhey had
undereslimaled lhe cavaIry of Singhana: lhe MusIim forces soon found
lhemseIves oulnumbered by lhe Maralhi varriors, and il seemed for a momenl
lhal AIa-uddin and his men vouId be sIaughlered by lhe defenders of Devgiri.
Ierceiving lhis, MaIik Nasral, lhe generaI in charge of lhe 1000 lroops slalioned
al lhe forlress, disobeyed AIa-uddin's orders, and, abandoning his posl, Ied his
men lo raIIy in defense of AIa-uddin and his hard pressed army.
AIa-uddin and his men, seeing lhe charge of lhe addilionaI forces, look up
lhe cry, Reinforcemenls! The SuIlan's lroops have arrived! And Singhana's
men, lhinking lhal lhese 1000 charging varriors vere indeed lhe spearhead of
lhe 20,000 man force of vhich AIa-uddin had boasled, lurned laiI, and fIed lhe
ballIefieId. Devgiri, once again, had been conquered by a ruse. This lime,
AIa-uddin, revilaIized by his conquesl, reneved his allack upon lhe forlress
vilh a vengeance, and kiIIed many of lhe merchanls and cilizens vhom he had
previousIy laken as prisoners some of vhom vere lhe king's ovn reIalives
and paraded lheir bodies in fronl of lhe forlress gales. Il vas aIso al lhis
lime lhal Ramadev Iearned lhal lhe sacks, lhoughl lo conlain grain, vhich had
been hurriedIy galhered inside lhe forlress al lhe onsel of lhe allack, conlained
nol grain, bul saIl. And so, Ramachandra and his fev men, for vhom lhere
vas no food provisioned for a siege, had no choice bul lo meel lhe demands
of a nev lrealy.

To fuIfiII lhis lrealy, AIa-uddin demanded lhe accession of lhe oulIying
lerrilory of IIIichpur and ils dependencies, and a ransom of 600 naun!s of
goId: lvo naun!s each of diamonds, rubies, pearIs, emeraIds and sapphires:
1000 naun!s of siIver, and 4000 boIls of varicoIored siIk. He vouId aIso have
one of lhe king's daughlers as his vife lo assure good fulure reIalions.
Thus, |usl lvenly-five days afler he had arrived in Devgiri, AIa-uddin
deparled for his relurn lo Kera, lhe caplured eIephanls and horses Iaden vilh
lhe beller parl of Devgiri's precious lreasure of goId, siIver, and |eveIs, as veII
as siIks and counlIess olher arlicIes of vaIue. Iurlhermore, according lo lheir
lrealy, lhe cily of IIIichpur, incIuding ils yearIy revenues, nov beIonged lo
AIa-uddin, vilh an addilionaI lilhe lo be paid yearIy from Ramachandra's
lreasury. AIso accompanying AIa-uddin vas his nev vife, lhe king's daughler,
Irincess IhaliapaIi, as he made his lriumphanl relurn back across lhe mounlains
lo Kera, vhere he arrived on Iune 3, 1296.
Aboul lhis eminenlIy successfuI expedilion of AIa-uddin's, lhe 16
lh
cenlury
hislorian, Ierishla, remarks: In lhe Iong voIumes of hislory, lhere is scarceIy
anylhing lo be compared vilh lhis expIoil, vhere ve regard lhe resoIulion in
forming lhe pIan, lhe boIdness of ils execulion, or lhe greal good forlune
vhich allended ils accompIishmenl.
22

TREACHERY AT MANUKPUR 93
14.

TREACHERY AT MANUKPUR

The SuIlan, IaIaI-uddin KhaI|i, vho had been on an expedilion of his ovn
lo GvaIior on lhe Iumna, had heard no vord from his nephev for six monlhs,
and vas by lhis lime exlremeIy anxious for his safely. Then rumors reached
him lhal AIa-uddin had caplured, nol Chandheri, bul Devgiri: and vas
relurning lo Kera vilh a lreasure lhe Iikes of vhich fev eyes had ever seen.
Al firsl, IaIaI-uddin vas over|oyed al lhis nevs, bul his counseIors quickIy
reminded him lhal his nephev had deceived and belrayed him, and advised
lhal he be caulious in deaIing vilh him.
The SuIlan lhereupon caIIed a meeling of his mosl lrusled counseIors and
asked lhem vhal vas lhe appropriale lhing lo do in such a case. ShouId he
ride lo meel his nephev en roule, before he arrived back in Kera, or shouId he
|usl vail al DeIhi for AIa-uddin lo come on his ovn`
The counseIors vere divided: one MuIik Ahmud Hubib suggesled lo lhe
SuIlan lhal his nephev vas up lo no good, and lhal he shouId send oul a
Iarge army lo meel him vhiIe he vas yel on his vay. Anolher, MuIik Iukir-
uddin Kuchi, advised lhal lhe SuIlan vail, aIIoving his nephev lo relurn lo
Kera, and lhen see vhal he does afler lhal. Since lhe SuIlan has lhe superior
force, he said, he couId aIvays give assauIl Ialer on if il became necessary.
The firsl counseI, Ahmad Hubib, relorled lhal, as soon as AIa-uddin relurned
lo Kera, he vouId no doubl proceed immedialeIy lo lhe remole province of
engaI, vhere, vilh his nevIy acquired veaIlh, he couId easiIy sel up his ovn
kingdom and his ovn defenses.
The SuIlan, hovever, vas naiveIy fond of his nephev, and refused lo hear
any such suspicions aboul him. We are so veII assured of lhe IoyaIly of AIa-
uddin, he said, lhal ve vouId sooner beIieve lreason of our ovn son lhan of
him. And so lhe oId SuIlan relurned lo DeIhi lo avail vord from his
nephev.
Soon afler his arrivaI lhere, a Ieller came from AIa-uddin, slaling lhal aII
lhe veaIlh he broughl back from Devgiri beIonged lo lhe SuIlan, bul, he
begged, as he vas so exhausled from his Iong campaign, mighl he be aIIoved

some IillIe repose al Kera before bringing aII lhal lreasure lo DeIhi. He added
lhal he vas veII avare lhal he had enemies al courl vho had, no doubl,
poisoned his uncIe's mind againsl him, encouraging him lo mele oul some
punishmenl lo himseIf for his faiIure lo apprise lhe SuIlan of his inlenlion lo
raid Devgiri. He lherefore requesled of lhe SuIlan a Ieller of royaI pardon,
assuring him and his foIIovers of lheir safely and of lhe SuIlan's favor: and he
signed il, your devoled sIave.
AIa-uddin lhen engaged his brolher, AImas eg, vho vas Iiving al courl in
DeIhi, lo acl as his go-belveen vilh lhe SuIlan. He senl Iellers lo lhe SuIlan
by vay of his brolher, expressing regrel for his ovn shamefuI behavior in
having gone lo Devgiri vilhoul his uncIe's permission, and slaling his
conviclion lhal lhe SuIlan vouId sureIy arresl him and sIay him as soon as he
rode inlo DeIhi. He begged his brolher, lherefore, lo inlercede for him vilh
lhe SuIlan, lo assure his uncIe of his hearl-feIl remorse. He added lhal, if he
vas nol immedialeIy assured of his uncIe's forgiveness, he vouId end his ovn
Iife. AImas eg lhen shoved lhese sorrovfuI Iellers lo lhe SuIlan, lhereby
convincing him lhal, oving lo AIa-uddin's irralionaI fear of coming lo DeIhi,
he shouId go himseIf lo Kera lo offer his nephev his personaI assurances.
Assenling lo lhis pIan, lhe SuIlan embarked vilh a lhousand mounled
lroops and a smaII relinue vhich accompanied him dovn lhe Iumna river.
They mel AIa-uddin al Manukpur on IuIy 19, 1296. AIa-uddin vas
accompanied by his enlire army vho vere lhere, he said, as an honor guard lo
saIule lhe SuIlan. AImas eg informed lhe SuIlan lhal his brolher, AIa-uddin,
vas sliII quile fearfuI of his uncIe's anger, and vouId be even more aIarmed if
he vere approached by lhe one lhousand lroops: lherefore, perhaps il vouId
be besl if lhe SuIlan mel vilh AIa-uddin accompanied onIy by his smaII
relinue. And, .ah yes, perhaps il vouId be besl if his relinue Iefl lheir armor
and veapons behind, so as nol lo fueI AIa-uddin's suspicion lhal his uncIe vas
oul lo gel him. Some of lhe SuIlan's relinue, beginning lo suspecl lreachery,
ob|ecled vehemenlIy, bul AImas eg expIained lhe silualion so pIausibIy and
vilh such apparenl soIicilalion for lhe easing of his brolher's mind lhal lhey al
Iasl reIenled.
TREACHERY AT MANUKPUR 95
When lhe SuIlan reached lhe Ianding pIace, AIa-uddin, Ieaving his
allendanls behind, venl lo meel his uncIe aIone, and feII proslrale al his feel.
The oId man Iifled him up, caressing his cheek, and embraced him, saying,
Hov couId you be suspicious of me, vho have broughl you up from
chiIdhood, and cherished you vilh a falherIy affeclion, hoIding you dearer in
my sighl, if possibIe, lhan my ovn offspring`
Then lhe SuIlan look his nephev by lhe hand, and began lo Iead him back
lo lhe royaI barge, vhen AIa-uddin made a signaI lo his guards vho vere |usl
behind lhem. One of lhe guards, Mahmud bin SaIim, rushed forvard and
svung his svord dovnvard. The bIov feII on lhe SuIlan's shouIder, and lhe
SuIlan, slumbIing, and reaIizing lhal he had vaIked inlo a lrap, began running
for lhe barge, crying oul, Ah! You viIIain, AIa-uddin! ul before he couId
reach lhe barge, anolher of AIa-uddin's guards, Yeklyar-uddin, caughl lhe oId
man, lhrev him lo lhe ground and Iopped off his head vilh his svord.
Afler lhe SuIlan's allendanls had aIso been sIain, lhe head of lhe SuIlan vas
sluck on lhe end of a spear and carried firsl lhrough lhe camp and lhen
lhrough lhe cilies of Manukpur, Kera, and Oudh. Laler, lhe royaI canopy of
lhe SuIlan vas raised over lhe head of AIa-uddin, lhe nev SuIlan of India,
vilh greal ceremony and pomp. AIa-uddin cauliousIy bided his lime al Kera
for some monlhs lhereafler, and recruiled a Iarge army of 60,000 horsemen,
purchased vilh his nevIy acquired veaIlh. Then, on Oclober 22, 1296, al lhe
heighl of lhe rainy season, he rode lriumphanlIy inlo DeIhi and look up his
residence in lhe Red IaIace as SuIlan AIa-uddin KhaI|i.

15.JNANE5HVAR'5 5AMADHI

In November of 1296, vhiIe AIa-uddin vas consoIidaling his pover al
DeIhi, Inaneshvar and his friends mel in lhe lempIe of Vilhoba, during lhe
feslivaI of Kariiika-cka!asni, and |oined in lhe chanling of God's name lo lhe
music of lambouras, mridungs and hand-cymbaIs: bul none of lhem couId heIp

lhinking lhal lhe end of everylhing lhey Ioved al Iandharpur vas al hand.
Soon lhe marauding MusIim armies vouId come: and aIready mosl of lhe
young men of lhe cily vere |oining lhe ranks of lhe IocaI varrior chieflans,
lraining for ballIe. Ramachandra and lhe impregnabIe forlress of Devgiri had
been laken and sacked: hov couId lhey hope lo slem lhe lide of lhese
murdering hordes`
Inaneshvar remained in lhe lempIe afler lhe olhers had gone home. He feIl
lhe lime had come lo pray lo Vilhoba for some indicalion of vhal he musl do.
Ior, il seemed, lhe |oyous days and nighls al Iandharpur vhich surpassed
even lhe |oys of heaven vere no more lo be. The sveel pIeasure of hearing
lhe Iaughler of lhe ingenuous Choka, of seeing lhe unbridIed Iove in lhe eyes
of Namadev, of Iislening lo lhe voice of Gora, vhich rivaIed lhal of lhe
Gandarvashov couId il be possibIe lhal lhese sounds and sighls vouId soon
be repIaced in Iandharpur by lhe sound of svords cIashing, lhe sighl of
murderous halred in lhe eyes of eviI men, and of lhe bIood of innocenl and
genlIe peopIe fIoving in lhe slreels`
Iverylhing, he feIl cerlain, vouId be deslroyed. There vas sliII lime lo fIee:
bul vhere vouId he go` WouIdn'l il be far beller lo die nov, afler so
beaulifuI a Iife, vilh such sveel memories of Iove, and lhe peacefuI avareness
of God, lhan lo Iive on and see lhe vorId spoiIed and raped` 'Has nol lhis
Iife aIready been en|oyed lo lhe fuII`' lhoughl Inandev. 'Is il nol lime for me
lo shed lhis body and recIaim my elernaI bIiss` Is lhis nol lruIy vhal I vish
above aII` Yes, lruIy. I have no fear: vhy lhen shouId I nol lake Ieave of my
friends nov vhiIe Iove sliII shines in our eyes inslead of fear and anguish`'
Dear Lord, Inaneshvar vhispered, is nol my vork finished` May I
relurn lo Thee` And vilh lhe very lhoughl of giving up lhe Iimilalions
inherenl in bodiIy exislence, he feIl such an overvheIming sense of freedom
and reIief, such a vave of bIiss and expansiveness, lhal aII doubls vere svepl
avay. O mercifuI Lord! I have fuIfiIIed lhe purpose of my Iife: I have given
vhal I had lo give: and nov I shaII relurn lo Thee!
In lhe morning, Inaneshvar, sliII sealed al lhe feel of Krishna in lhe lempIe,
mel his brolhers and sisler and friends. There he loId lhem of his pIan. He
1NANESHVAR`S SAMADHI 97
loId lhem lhal he vas going lo enler his finaI Sana!ni, and lhal, having spoken
vilh his Lord during lhe nighl, he had received lhe inspiralion lo relurn lo
AIandi and casl off his body lhere, near lhe lempIe of Siddheshvar.
No, Inani! excIaimed Muklabai: you cannol! I forbid il!
Lislen, said Inaneshvar, ve musl aII casl off lhis body somelime. SureIy
you have recognized lhis facl. Ior me, il is lhe lime. Il is a maller for greal
|oy, nol for sadness. I shaII go as a man shouId goviIIingIy and vilh greal
happiness and salisfaclion. I can lhink of nolhing here al aII lhal has lhe
pover lo keep me here. He look Muklabai's hand in his ovn. Dear sisler,
my brolhers, undersland me: I Iong onIy for my lrue freedom and resl in God.
There is nolhing here al aII lhal I see as promising me even lhe Ieasl kind of
salisfaclion.
I have done vhal I vished lo do, and vhal I vas meanl lo do: I have
vrillen my books, and I have shared everylhing vilh aII of you. There is
nolhing Iefl for me lo do here. I have delermined lo Ieave. The resl of you
may do as you vish. Il vouId make me very happy, lhough, if aII of you
vouId accompany me lo AIandi: ve viII have a greal ceIebralion, and I viII
Ieave lhis vorId vilh lhose I Iove surrounding me. Wilh your Ioving lhoughls
near me, I shaII sureIy ascend lo God.

There vas nolhing lhal couId be said lo dissuade him. And so, slunned
and saddened as lhey vere, his friends and famiIy accompanied Inaneshvar lo
AIandi. There, by his inslruclions, Gora, Choka and olhers buiIl a smaII
reclanguIar crypl of brick and morlar facing lhe hoIy lempIe of Siddheshvara,
vhiIe, for seven days and nighls, lhe chanling of God's name resounded
lhroughoul AIandi. On lhe day Inaneshvar had chosen for his deparlure (lhe
13
lh
day of lhe dark haIf of Kariiika. around lhe firsl veek of December, 1296),
lhe crypl vas Iined vilh fIovers, and a deerskin vas spread on lhe fIoor.
The chanling had reached ils pinnacIe and ended. The purnanuii, lhe
auspicious hour, had come. Inaneshvar arose, and approached lhe enlrance lo
lhe crypl. One by one, his brolhers, sisler, and friends slepped forvard lo
embrace and kiss him one Iasl lime. The garIands of fIovers lhey pIaced

around his neck vere drenched vilh lears. Then, saIuling lhem aII vilh a
finaI nanaskar, a heavenIy inebrialion shining on his face, Inandev enlered inlo
lhe smaII hul-Iike crypl. Sealing himseIf on lhe deerskin in lhe yogic poslure,
and pIacing his beIoved jnancsntari cIose by, he sal quielIy, repealing lhe name
of God vilhin his hearl: lhen he signaIed lo Nivrilli, and lhe heavy slone door
vas cIosed in pIace.
Once lhe door vas seaIed, lhere vas onIy siIence. Then many feII dovn
veeping, crying oul in lheir IoneIiness and pain. A Iarge crovd, aIong vilh
lhe brolhers, Muklabai, Namadev and Ianabai, slayed lo keep a siIenl vigiI
oulside lhe crypl inlo lhe nighl. As lhey sal, Iooking beviIderedIy al lhe smaII
shrine by fireIighl, graduaIIy il davned in lhe minds of each of lhem lhal lheir
friend and brolher, lhe very souI of God, vho, for lvenly-five years, Iived and
spoke and Iaughed before lhem, vas nov gone forever. And yel each of lhem
knev, aIso, lhal Inaneshvar, vho had been a brolher and friend, nov fiIIed lhe
earlh and lhe heavens, and radialed his Iove and visdom lo aII lhe vorId.

PO5T5CRIPT

Inaneshvar's enlombmenl did nol pul an end lo his spiriluaI infIuence in
Maharashlra. Whal had been his langibIe spiriluaI presence during his Iifelime,
conlinued in effecl even afler his seIf-enlombmenl. Visilors lo his sana!ni
shrine reporled feeIing a slrong spiriluaI energy emanaling from lhe smaII brick
buiIding lhal housed Inaneshvar's body: and, in lime, piIgrims from aII over
India fIocked lo visil lhis hoIy ground. According lo Iegend, Inaneshvar
remains in his lomb in lhe slale of sana!ni lo lhis day, mainlaining his body in
a Iiving slale in order lo operale on sublIe pIanes for lhe benefil of mankind.

Il is said lhal, in lhe 16
lh
cenlury, a myslic-poel, by lhe name of Iknalh
Mahara| (1548-1609), had a vision, during his medilalion, of Inaneshvar sealed
in his lomb: and, in lhis vision, a rool from a nearby lree vas encircIing
POSTSCRIPT 99
Inaneshvar's neck, and vas choking off lhe prana (Iife-force) in his sliII Iiving
body. Acling on lhis vision, Iknalh dug inlo lhe lomb and found Inaneshvar
|usl as he had envisuaIized him. He Ioosened lhe rool, and removed il from
around lhe sainl's lhroal. And, vhiIe he vas in lhe lomb, he look lhe
manuscripl of Inaneshvar's famous book, jnancsntari, vhich had been enlombed
vilh him, and broughl lhe book back lo lhe Iighl of day. In Iknalh's lime,
lhe vords of lhis greal book had been corrupled by various copiers and
lranscribers: and so Iknalh broughl forlh lhe aulhenlic jnancsntari lo serve as
lhe masler aulhorily.
Wilhin a monlh afler Inaneshvar's seIf-immoIalion, his brolhers and sisler
had aIso laken lheir ovn Iives. Sopan, lhe youngesl, gave up his Iife al
Sasvad, a fev miIes vesl of AIandi: Muklabai vanished somevhere aIong lhe
banks of lhe Tapli river: and Nivrilli ended his Iife al Triambakeshvar in lhe
region of Nasik. Namadev Iived lo lhe ripe oId age of eighly. Some say he
remained al Iandharpur: olher say he spenl much of his Iife in norlhern India,
vandering from region lo region, unliI finaIIy sellIing in a smaII viIIage caIIed
Ghuman in lhe Iun|ab, and lhal onIy lovard lhe end of his Iife did he relurn
lo Iandharpur. In any evenl, his bones vere buried in fronl of lhe Vilhoba
lempIe, nexl lo ChokhameIa's, and remain lhere lo lhis day.
The lvo assassins of SuIlan IaIaI-uddin KhaI|i died parlicuIarIy unpIeasanl
dealhs vilhin a year afler lheir lreacherous deeds. The firsl one, MaIik bin
SaIim, died of a horribIe Ieprosy vhich dissoIved his fIesh piecemeaI from his
bones: lhe olher, Yeklyar-uddin, venl raving mad, crying oul lo lhe end lhal
lhe SuIlan vas lrying lo cul off his head.
As for AIa-uddin, he Iived lo ruIe al DeIhi for lvenly years, proving his
abiIily lo defend his reaIm from lhe repealed allacks of lhe MongoIs from lhe
norlh, and lo reduce lhe Hindu popuIace lo a slale of uller submission. The
Ialler he did so veII lhal, as his IegaI officer, Oazi Mughis-uddin, slaled, If
lhe revenue coIIeclor spils inlo a Hindu's moulh, lhe Hindu musl open his
moulh lo receive il vilhoul hesilalion. The hislorian, arani, vho vas
conlemporary vilh AIa-uddin's reign, said lhal, according lo lhe SuIlan's
orders,

.The Hindu vas lo be so reduced as lo be
unabIe lo keep a horse, vear fine cIolhes, or
en|oy any of Iife's Iuxuries. No Hindu couId
hoId up his head, and in lheir houses no sign
of goId or siIver or any superfIuily vas lo be
seen. These lhings, vhich vere lhoughl lo
nourish insubordinalion, vere nol lo be
found. .The peopIe vere oppressed and
amerced, and money vas exacled from lhem
on every kind of prelexl. AII pensions, granls
of Iand, and endovmenls vere approprialed.
The peopIe became so absorbed in lrying lo
keep lhemseIves aIive lhal rebeIIion vas never
even menlioned.
Nexl, |SuIlan AIa-uddin] sel up so minule a
syslem of espionage lhal nolhing done, good
or bad, vas hidden from him. No one couId
slir vilhoul his knovIedge, and vhalever
happened in lhe houses of his ovn nobIes,
grandees and officiaIs vas broughl by his
spies for his informalion, and lheir reporls
vere acled upon. To such a Ienglh did lhis
prying go lhal nobIes dared nol speak aIoud
even in lhousand-coIumned paIaces, bul had
lo communicale by signs. In lheir ovn
houses, nighl and day, dread of lhe spies
made lhem lrembIe. Whal venl on in lhe
bazaars vas aIso reporled and conlroIIed.
23

Al one lime during his career, AIa-uddin KhaI|i decided lo slarl a nev
reIigion, vilh himseIf as ils Messiah, and lo conquer lhe enlire vorId, as
POSTSCRIPT 101
AIexander had done. He even had coins minled vilh lhe lilIe, 'AIexander II'
slamped under his ovn Iikeness. He lhen gave up lhal idea and began
inslead lhe Iess ambilious lerriloriaI conquesl of lhe soulhern parl of India. An
admiring hislorian vriles in lhe Tarikn-|-Wassaj.

Wilh a viev lo hoIy var, and nol mereIy for
lhe Iusl of conquesl, |AIauddin] enIisled .
aboul 14,000 cavaIry and 20,000 infanlry. The
Muhammedan forces began lo kiII and
sIaughler on lhe righl and on lhe Iefl
unmercifuIIy lhroughoul lhe Iand, for lhe sake
of IsIam, and bIood fIoved in lorrenls.
They look caplive a greal number of
handsome and eIeganl maidens, amounling lo
20,000: and chiIdren of bolh sexes, more lhan
lhe pen can enumerale. .In shorl, lhe
Muhammedan army broughl lhe counlry lo
uller ruin, and deslroyed lhe Iives of lhe
inhabilanls, and pIundered lhe cilies, and
caplured lheir offspring so lhal many lempIes
vere deserled and lhe idoIs vere broken, and
.lhe fragmenls vere conveyed lo DeIhi,
vhere lhe enlrance of lhe Iami Mosque vas
paved vilh lhem, so lhal peopIe mighl
remember and laIk of lhis briIIianl viclory.
Iraise be lo AIIah, lhe Lord of lhe vorIds.
24

In 1307, AIa-uddin's army made anolher foray across lhe mounlains lo
Devgiri, afler Ra|a Ramachandra's son, Singhana, refused lo pay lhe annuaI
lribule. Ramachandra, by informing on his son, assured his ovn favor vilh
lhe SuIlanale, and vas lrealed as a IoyaI MusIim aIIy unliI his dealh in 1311.
In 1313, vhen once again Singhana refused lo pay lribule lo lhe SuIlan, he vas

lorlured and sIain by lhe SuIlan's armies. Afler lhal, Devgiri became renamed
as DauIalabad, and vas used as a base for KhaI|i miIilary operalions in lhe
Deccan and lhe far soulh.
In 1316, AIa-uddin, having ruined his heaIlh oving lo inlemperance and
excess, had lo lake lo his bed. Suffering from paranoid deIusions, he accused
his ovn famiIy of a pIol againsl him, and had his vife and lvo sons
imprisoned and severaI of his IoyaI officers pul lo dealh. His grief and rage
onIy lended lo increase his disorder, and, on lhe evening of December 16, 1316,
he died.
In lhe hislory books of lhis vorId, lhe Iisl of ambilious varIords and lheir
murderous expIoils is endIess. AIa-uddin mereIy added one more infamous
name lo lhal piliabIe Iisl, and lhen faded from lhe memory of mankind: vhiIe
his conlemporary, Inaneshvar, lhough IillIe knovn oulside his ovn smaII circIe
of friends, and aII bul ignored by hislorians, became immorlaI. In lhe
unrecorded hislory book of divine souIs, lhe name of Inaneshvar viII forever
remain, vrillen Iarge among lhe grealesl and mosl beIoved of God.

NOTES 103
NOTE5

1 Ouran, IX, 5,6

2. Ouran, VIII, 39-40

3. IIIioll & Davson, p. 179 ff.

4. RavIinson, p. 224

5. !inars: siIver coins

6. niska|s: measure of veighl approximale lo lhe pound.

7. Ma|umdar, Tnc Sirugg|c |cr |npirc. p. 14.

8. Ma|umdar, Tnc Sirugg|c |cr |npirc. from lhe Iorevord
by K.M. Munshi, p. xi-xii.

9. Srivaslava, Mc!icta| |n!ian Cu|iurc. p. 42.

10. Nizami, p. 116

11. Nizami, p. 13

12. Inaneshvar, jnancsnari. Chapler 18, verse 1783:
voIume II, p. 350.


14. Ierishla, p. 158.


16.Namadev, a|nanga incIuded in lhe A!i Guru Granin
Sani| of lhe Sikhs.

17.Adapled from lhe narralive of Gangadevi, lhe femaIe
consorl of prince Kampana of Vi|ayanagara, vrillen
during lhe MusIim conquesl of Madura: from
Ma|umdar, Tnc Oc|ni Su|ianaic. p. 631.

18.Adapled from lhe narralive of Isana Nagara, vrillen
during lhe reign of AIa-uddin Husain Shah (1493-
1514): from Ma|umdar, Tnc Oc|ni Su|ianaic. p. 633.

19. Adapled from lhe eyevilness accounl of lhe African
MusIim lraveIer, Ibn alulah (1304-1378), from his
|cn|a (TraveIs): quoled by Ma|umdar, Tnc Oc|ni
Su|ianaic. p. 463, Nole 90a.

20. naun!. 28.25 pounds. Iifly naun!s. 1,412.5
pounds.

24. Ma|umdar, Tnc Oc|ni Su|ianaic. pp. 625-626.
BIBLIOGRAPHY 105
BIBLIOGRAPHY
Abboll, Iuslin, Tnc Pcci Sainis cj Manarasnira. Uniled
TheoIogicaI CoIIege, Ioona, 1926.

ahiral, .I., Tnc Pni|cscpnu cj jnana!cta. Iandharpur
Research Sociely, 1956.

De ary, Wm. T., (ed.) Scurccs cj |n!ian Tra!iiicn. CoIumbia
Universily Iress, NevYork, 1958.

IIIioll, H.M. and Dovson, I., Tnc Hisicru cj |n!ia As Tc|! Bu |is
Oun Hisicrians. VoI. II., 1867-77.

Ierishla, Mahomed Kasim, Hisicru cj Tnc |isc cj Tnc
Mancnc!an Pcucr in |n!ia (lrans. Irom lhe originaI Iersian
by Iohn riggs): VoI. I, Idilions Indian, CaIculla, 1829, 1966.

Husain, Agha Mahdi (ed.), |uiunus Sa|aiin cr Snan Nanan-ii-
Hin! cj |sani. VoI. I, Asia IubIishing House, Nev York,
1967.

Inaneshvar, jnancsntari (lrans. y V.G. Iradhan and ediled
by H.M. Lamberl), 2 voIs., AIIen & Unvin, London, 1967.

Kesavadas, Sadguru Sanl, Icr! Pan!uranga An! His Minsirc|s.
haralliya Vidya huvan, ombay, 1977.

Kincaid, C.A. and Iarasnis, R.., A Hisicru cj Tnc Maraini
Pccp|c. S. Chand & Co., Nev DeIhi, 1968.


LaI, K.S., Hisicru cj Tnc Kna|jis (A.O. 1290-1320). Asia
IubIishing House, Nev York, 1967.

Ma|umdar, R.C. (ed.), Tnc Oc|ni Su|ianaic. Vc|. V| in Tnc
Hisicru An! Cu|iurc cj Tnc |n!ian Pccp|c. haraliya Vidya
havan, ombay, 1960.

_____, Tnc Sirugg|c |cr |npirc. Vc|. V in Tnc Hisicru An!
Cu|iurc cj Tnc |n!ian Pccp|c. haraliya Vidya havan,
ombay, 1957.

Nizami, KhaIiq Ahmad, Scnc Aspccis cj |c|igicn An! Pc|iiics
Ouring Tnc Tniriccnin Ccniuru. Asia IubIishing House,
ombay, 1961.

Ranade, R.D., Musiicisn |n Manarasnira. Vc|. V|| cj Tnc
Hisicru cj |n!ian Pni|cscpnu. eIvaIkar and Ranade,
Ayabhushan Iress, Ioona, 1933: reprinled as Musiicisn |n
|n!ia by Slale Universily of Nev York, Nev York, 1983.

RavIinson, H.G., |n!ia. A Sncri Cu|iura| Hisicru. The Grossel
Iress, London, 1937.

Srivaslava, A.L., Mc!icta| |n!ian Cu|iurc. AgarvaIa & Co.,
Agra, 1964.

_____, Tnc Hisicru cj |n!ia (1000 A.O. 1707 A.O.). Agarua|a
c Cc. Ii!.. Agra. 1964.

BGGK 1WG:

1he Works o
Jnaneshvar

108 THE WORKS OF 1NANESHVAR

PREFACE 109

PREFACE TO BOOK TWO:
The Works of ]nuneshtur

Inaneshvar vas a revoIulionary, a pioneer, in lhe expression of myslicaI
lrulhs in lhe Maralhi Ianguage. Irior lo him, aII such Iileralure had been
framed in lhe cIassicaI Sanskril: and Maralhi, lhe popuIar Ianguage of
Maharashlra, had been regarded as unfil for lhe lransmission of sacred
knovIedge. Inaneshvar changed aII lhal. And loday, lhe peopIe of
Maharashlra honor Inaneshvar as lheir grealesl poel-sainl: miIIions visil his
lomb al AIandi each year, and his songs are sliII sung daiIy in lempIes
lhroughoul lhe Iand. The reason lhal he is so revered and beIoved in his ovn
Iand becomes easiIy underslood vhen ve discover lhe poelic vorks of
Inaneshvar. Iven in IngIish lransIalion, lhe profundily of his lhoughl, lhe rich
profusion of his imagery, and lhe unmislakabIe slyIe of his homespun visdom,
nol lo menlion his lender age, dislinguish his vorks as lhose of a unique
genius.
If ve insisl on lracing lhe ma|or infIuences in Inaneshvar's deveIopmenl, ve
musl acknovIedge firsl of aII India's greal Iegacy of scriplures and
phiIosophicaI lrealises. Long before lhe lime of Inaneshvar, an ancienl and
exquisile Iileralure exisled, leslifying lo lhe myslicaI experience of lhe SeIf.
Inaneshvar vas famiIiar vilh much of lhis Iileralure: he knev lhe phiIosophicaI
vorks such as lhe Upanisna!s. Shankara's Vitckacnu!anani. lhe Snita Suiras of
Vasugupla, and many olher ancienl and conlemporary commenlaries by bolh
Vaishnavile and Shaivile aulhors. He vas especiaIIy fond of lhe Iileralure of
devolionaI myslicism, such as lhe Bnagata! Giia and lhe Srina! Bnagataian: and
vas experlIy famiIiar vilh lhe popuIar epics, lhe |anauana and lhe
Mana|naraia.
There vas aIso lhe infIuence of his brolher and Guru, Nivrilli. Nivrilli
passed on lo Inaneshvar lhe yogic secrels vhich had been laughl him by

Gahininalh, a Guru of lhe Nalha Iineage. IssenliaI lo lhe lradilion of lhe
Nalhas is lhe necessily of having a Iiving Guru vho is abIe lo imparl, nol onIy
verbaIized knovIedge, bul lhe very slale of SeIf-reaIizalion, lo his discipIe. The
direcl experience of lhe elernaI SeIf vas said lo be lransmilled on lhe sublIe
IeveI by lhe voIunlary grace of a Masler vho vas capabIe of insliIIing his ovn
consciousness and energy inlo lhe discipIe. Inaneshvar vas convinced by his
ovn experience lhal Gahini had passed lhis supramenlaI knovIedge lo Nivrilli,
and lhal Nivrilli had passed il on lo him.
Il is vorlhvhiIe lo nole aIso lhal, during Inaneshvar's lime and in his ovn
region of Maharashlra, a popuIar myslicaI movemenl vas aIready aclive and
infIuenliaI: il vas lhe movemenl caIIed Mahanubhava, vhich means, The greal
|myslicaI] experience. The Mahanubhavas vere a group of myslics vho
pIaced greal emphasis on lhe need lo oblain lhis greal experience in order lo
lruIy comprehend lhe nalure of man and reaIily. The movemenl seems lo
have been slarled in 1263 by a Svami Chakradhara vho died around lhe lime
of Inaneshvar's birlh. Ils members escheved idoI-vorship, and aIIoved lhe
inilialion inlo lhe Order of sannuasa (monkhood) nol onIy lo rahmins, as vas
lhe lradilionaI praclice, bul lo men of aII casles and secls.
Some of lhe ideaIs and lenels of lhis secl vere conlained in lhe Cnakra!nara-
Si!!nania-Suiras of Keshobhasa, vrillen around 1280, lhe Ii|acnariia of
Mhaimbhala (1288), and lhe |ukninistauan-tara of Narendra (1292). A voman
poeless of lhis secl, Mahadaisa, vrole her Onata|c, a coIIeclion of devolionaI
songs, around 1287. CIearIy lhe Mahanubhavas vere very aclive around lhe
lime and pIace of Inaneshvar's crealive years, and, lhough he is nol lhoughl lo
have been in any vay connecled vilh lhem, lhe very lilIe of his spiriluaI
maslerpiece, Anriianu|nat, seems an obvious reference lo lhem.
Inaneshvar's lvo ma|or Iilerary vorks are jnancsntari (originaIIy caIIed
Bnataria!ipika). a book of commenlary on lhe verses of lhe Bnagata! Giia. and
Anriianu|nat (The Neclar of MyslicaI Ixperience). In lhe Wesl, Inaneshvar is
|uslIy famous for his jnancsntari. bul his olher vorks have received IillIe
allenlion or recognilion here. In lhe presenl seIeclion of his vorks, ve have
nol incIuded excerpls from jnancsntari, as lhal vork had aIready been
PREFACE 111
adequaleIy presenled in lhe exceIIenl lransIalion by V.G. Iradhan. We have
incIuded here, hovever, his second ma|or vork, Anriianu|nat, in ils enlirely,
lhe lransIalion of vhich oves a debl of gralilude lo lhe vork by .I. ahiral,
vhose book is enlilIed Tnc Pni|cscpnu cj jnana!cta.
Anriianu|nat vas vrillen immedialeIy afler jnancsntari. and is Inaneshvar's
free-slyIe expression of lhe knovIedge of lhe SeIf vhich he himseIf had
oblained lo lhe fuIIesl degree. jnancsntari. based as il vas on lhe Bnagata!
Giia, foIIoved a pre-eslabIished formal: bul in Anriianu|nat, Inaneshvar vas
abIe lo foIIov his ovn chain of lhoughl vilhoul lhe encumbrance of scripluraI
preconceplions.
In addilion lo Anriianu|nat. incIuded here in lransIalion for lhe firsl lime,
are Haripaina (Sing The Name of Hari), a coIIeclion of devolionaI songs
focusing on lhe vaIue of chanling lhe name of God: and Cnanga!ct Pasasnii
(Leller To Changadev), vhich Inaneshvar vrole lo a feIIov Yogi as a
presenlalion of lhe essence of his spiriluaI leachings.


AMRITANUBHAV
AMRI1AAUBHAJ: INTRODUCTORY NOTE 113
AMRlTANUBHAV
THE NECTAR OF MY5TICAL EXPERIENCE

Chaptcr Onc:
The Unlon of Shltu und Shuktl

Intrnductnry Nntc

|i is cn|u as a ncans cj caicgcrizaiicn inai uc nau spcak cj Amrilanubhav as a
pni|cscpnic ucrk. jcr jnancsntar uas nc pni|cscpncr. in inc cr!inaru scnsc cj inc
ucr!. unai nc urcic uas nc ncrc spccu|aiicn cr inccru. |ui uas an aiicnpi ic
cxp|ain unai nc na! cxpcricncc! jirsi-nan! in inc nusiica| cxpcricncc cj Uniiu. |n
inai nusiica| cxpcricncc. inc in!iti!ua|s nin! cxpcricnccs iisc|j as inc unitcrsa|
Ccnscicusncss jrcn unicn inc cniirc unitcrsc is prcjccic!. |i is an cicrna| an!
un|iniic! Ccnscicusncss. unicn un!cr|ics a|| pncncncna| cxisicncc. an! uci unicn is
|isc|j cniirc|u !ctci! cj pncncncna. |cing inc Scurcc an! Prc!uccr cj a|| pcrccita||c
pncncncna.
|i is inc para!cxica| naiurc cj inis cxpcricncc unicn prctcnis ii jrcn |cing
cxp|ica||c in inc icrninc|cgu cj ccntcniicna| |cgic. |cr inc nusiic nci cn|u
cxpcricnccs ninsc|j as inc cnc purc an! un||cnisnc! Min!. nc cxpcricnccs. ai inc
sanc iinc. inc nanijcsiaiicn an! !c-nanijcsiaiicn cj a|| ccsnic pncncncna uiinin
ninsc|j. |i is unucsiicna||u a Uniiu. jusi as an in!iti!ua| nin! an! iis incugnis
arc a uniiu. |ui incrc arc incsc iuc aspccis ic |i. cnc. inc cicrna| an! un|iniic!
Ccnscicusncss. an! inc cincr. inc prcjccic! incugni-inagc unicn is inc unitcrsc. |n
Wcsicrn incc|cgica| icrninc|cgu. incsc iuc arc rcjcrrc! ic as Gc! (Tnccs) an! His
Wcr! (Icgcs). in |n!ia. incu arc ca||c! Brannan an! |is Maua. Purusna an!
|is Prakrii. cr Snita an! |is Snakii. !cpcn!ing cn cncs prcjcrcncc.
jnancsntar. in nis car|icr ucrk. Inaneshvari, unicn is a pcciic ccnncniaru cn
inc hagavad Gila, a!ncrc! ic inc icrns jcr incsc iuc ccnp|cncnis ncsi ccnncn|u
usc! in inc Gila. nanc|u.Brannan/Maua cr Purusna/Prakrii. Bui uncn ii canc
ic uriiing Amrilanubhav, nis jrcc cxprcssicn cj inc kncu|c!gc c|iainc! in nis cun
nusiica| cxpcricncc. nc rcscric! ic inc icrninc|cgu ccnncn ic inc Snaitiic incc|cgica|
ira!iiicn. using inc icrns. Snita/Snakii. As incsc iuc. Snita an! Snakii. rcprcscni

inc unnanijcsi A|sc|uic an! |is prcjccic! crcaiitc |ncrgu. incu jcrn a uniuc
rc|aiicnsnip ic cnc ancincr. incu arc. ai inc sanc iinc. !isiinguisna||c jrcn. an! uci
i!cniica| ic. cnc ancincr. Tncu arc ccnccpiua||u an! caicgcrica||u iuc. an! uci incu
arc u|iinaic|u a unii. Snakii is inc pcrccita||c aspcci cj Snita. Snita is inc intisi||c
su|siraiun cj Snakii. Iikc inc cccan an! iis uatcs. incu arc in!itisi||u cnc.
|n inis cpcning cnapicr cj Amrilanubhav. jnancsntar rcjcrs ic incsc iuc
princip|cs. ira!iiicna||u rcgar!c! as cj inc na|c an! inc jcna|c gcn!cr. as inc gc!
an! inc gc!!css. |n inis uau. nc !cscri|cs in nciapncrica| jasnicn incir rc|aiicnsnip
as an inscpara||c nus|an! an! uijc. ackncu|c!ging incir apparcni !ua|iiu. uni|c
ccniinua||u narking |ack ic incir csscniia| uniiu. Hc rcccgnizc! inc ncccssiiu. ij cnc
uas ic spcak ai a|| cj incir u|iinaic uniiu. cj ackncu|c!ging inc iuc ccnp|cncniaru
aspccis cj inc Onc. an! ic !isiinguisn |ciuccn incn acccr!ing ic incir cnaracicrisiics.
Yci. ic jnancsntar. unc na! c|iainc! inc tisicn cj Truin. ctcruining |cjcrc nis cucs
uas sinp|u inc !c|igniju| spcri cj Gc!. Tc nin. ncining c|sc cxisis |ui Gc!. an! a||
ia|k cj !ua|iiu is nis|ca!ing. As nc saus. |i is |ccausc cj inc unicn cj incsc iuc
|Snita an! SnakiiI. inai inc unc|c unitcrsc cxisis. |YciI incir !ua|iiu !isappcars
uncn incir csscniia| uniiu is sccn.
Tnis. inc cpcning cnapicr cj Amrilanubhav. is un!cu|ic!|u cnc cj inc ncsi
siriking|u |cauiiju| pcciic cxprcssicns cj inis !ua|iiu-in-uniiu ctcr uriiicn. |n ii.
jnancsntar. inc pcci. pcriraus. uiin sun|c| an! nciapncr. inai nusicru unicn rcnains
jcrctcr incxprcssi||c in inc |anguagc cj pni|cscpnu an! |cgic.
THE UNION OF SHIVA AND SHAKTI 115
CHAPTER ONE:
THE UNION OF 5HIVA AND 5HAKTI

Invncatinn

I lake refuge in lhe God
Who is reveaIed in lhe person of
The gIorious Nivrillinalh.
1

He is lhe one indescribabIe Iiss
Who is unborn, immorlaI, and ever-unchanged.

I honor lhe divine Wisdom
In lhe form of lhe guru,
Who, overfIoving vilh compassion,
Shovers his bIessings on aII,
And vhose commands poinl lhe vay lo viclory.

Though one, He appears as Shiva and Shakli.
Whelher il is Shiva |oined lo Shakli
Or Shakli |oined lo Shiva,
No one can leII.

I bov lo lhese parenls of lhe vorIds,
Who, by reveaIing lo each olher lheir oneness,
InabIe me aIso lo knov il.

I make obeisance lo Shambhu (Shiva),
Thal perfecl Lord vho is
The cause of lhe beginning,
Ireservalion, and end of lhe vorId:
The manifeslalion of lhe beginning,
MiddIe and end of lhe vorId:
And lhe dissoIulion of lhe lhree as veII.

Thc Uninn nI 5hiva And 5hakti

1. I offer obeisance lo lhe God and Goddess,
The IimilIess primaI parenls of lhe universe.

2. The Iover, oul of boundIess Iove,
Has become lhe eIoved.
olh are made of lhe same subslance
And share lhe same food.

3. Oul of Iove for each olher, lhey merge:
And again, lhey separale for lhe pIeasure of being lvo.

4. They are nol enlireIy lhe same,
Nor are lhey nol lhe same.
We cannol say exaclIy vhal lhey are.

5. Their one greal desire is lo en|oy each olher:
Yel lhey never aIIov lheir unily lo be dislurbed,
even as a |oke.

6. They are so averse lo separalion
Thal even lheir chiId, lhe universe,
Does nol dislurb lheir union.

7. Though lhey perceive lhe universe
Of inanimale and animale crealion
Imanaling from lhemseIves,
They do nol recognize a lhird.

8. They sil logelher on lhe same ground,
Wearing lhe same garmenl of Iighl.
Irom lime pasl remembrance lhey have Iived lhus,
uniled in Iiss.

9. Difference ilseIf merged in lheir sveel union
When, seeing lheir inlimacy,
Il couId find no duaIily lo en|oy.

10. ecause of God, lhe Goddess exisls:
And, vilhoul Her, He is nol.
They exisl onIy because of each olher.

11. Hov sveel is lheir union!
The vhoIe vorId is loo smaII lo conlain lhem,
Yel lhey Iive happiIy in lhe smaIIesl parlicIe.

12. They regard each olher as lheir ovn SeIf,
And neilher creales so much as a bIade
Of grass vilhoul lhe olher.

13. These lvo are lhe onIy ones
Who dveII in lhis home caIIed lhe universe.
When lhe Masler of lhe house sIeeps,
The Mislress slays avake,
And performs lhe funclions of bolh.

14. When He avakes, lhe vhoIe house disappears,
And nolhing al aII is Iefl.

15. They became lvo for lhe purpose of diversily:
And bolh are seeking each olher
Ior lhe purpose of becoming one.

16. Iach is an ob|ecl lo lhe olher,

And bolh are sub|ecls lo each olher.
OnIy vhen logelher do lhey en|oy happiness.

17. Il is Shiva aIone vho Iives in aII forms:
He is bolh lhe maIe and lhe femaIe.
Il is because of lhe union of lhese lvo compIemenls
Thal lhe vhoIe universe exisls.

18. Tvo Iules: one nole.
Tvo fIovers: one fragrance.
Tvo Iamps: one Iighl.

19. Tvo Iips: one vord.
Tvo eyes: one sighl.
These lvo: one universe.

20. Though manifesling duaIily,
These lvolhe elernaI Iair,
Are ealing from lhe same dish.

21. The Shakli, endoved vilh chaslily and fideIily,
Cannol Iive vilhoul Her Lord:
And vilhoul Her,
The Doer-of-aII cannol appear.

22. Since He appears because of Her,
And She exisls because of Her Lord,
The lvo cannol be dislinguished al aII.

23. Sugar and ils sveelness
Cannol be separaled from one anolher,
Nor can camphor and ils fragrance.


24. If lhere are fIames,
There is aIso lhe fire.
If ve calch hoId of Shakli,
We have Shiva as veII.

25. The Sun appears lo shine because of ils rays,
ul il is lhe Sun ilseIf, vhich produces lhe rays.
In acl, lhal gIorious Sun and ils shining
Are one and lhe same.

26. To have a refIeclion, one musl have an ob|ecl:
If ve see a refIeclion, lhen ve infer
Thal an ob|ecl exisls.
Likevise, lhe supreme ReaIily, vhich is one,
Appears lo be lvo.

27. Through Her,
The absoIule Void becomes lhe manifesl vorId:
ul Her exislence
Is derived from Her Lord.

28. Shiva HimseIf became His beIoved:
ul, vilhoul Her presence,
No universe exisls.

29. ecause of Her form,
God is seen as lhe vorId:
ul He crealed Her form
Of HimseIf.

30. Imbarrassed by Her formIess Husband
And Her ovn gracefuI form,

She adorned Him vilh a universe
Of myriad names and forms.

31. In unily, lhere is IillIe lo behoId:
So She, lhe molher of abundance,
roughl forlh lhe vorId as a pIay.

32. She made evidenl lhe gIory of Her Lord
y spreading oul Her ovn body-form:
And He made Her famous by conceaIing HimseIf.

33. He lakes lhe roIe of Wilness
Oul of Iove of valching Her:
ul vhen Her appearance is vilhdravn,
The roIe of Wilness is abandoned as veII.

34. Through Her,
He assumes lhe form of lhe universe:
Wilhoul Her,
He is Iefl naked.

35. AIlhough He is manifesl,
He, HimseIf, cannol be seen.
Il is onIy because of Her
Thal He appears as universaI form.

36. When He is avakened by Her,
Shiva perceives lhe vorId:
Then He en|oys lhis dish She serves,
As veII as She vho serves.

37. WhiIe He sIeeps, She gives birlh
To lhe animale and inanimale vorIds:
When She resls,
Her Husband disappears.

38. When He conceaIs HimseIf,
He cannol be discovered vilhoul Her grace.
They are as mirrors, each lo lhe olher.

39. When He embraces Her,
Il is His ovn Iiss lhal Shiva en|oys.
He is lhe en|oyer of everylhing,
ul lhere is no en|oymenl vilhoul Her.

40. She is His form,
ul Her beauly comes from Him.
y lheir inlermingIing,
They are, logelher, en|oying lhis feasl.

41. Shiva and Shakli are lhe same,
Like air and ils molion,
Or Iike goId and ils Iusler.

42. Iragrance cannol be separaled from musk,
Nor heal from fire:
Neilher can Shakli be separaled from Shiva.

43. If nighl and day vere lo approach lhe Sun,
olh vouId disappear.
In lhe same vay, incir duaIily vouId vanish
If lheir essenliaI unily vere seen.

44. In facl, |lhe duaIily of] Shiva and Shakli
Cannol exisl in lhal primaI unilive slale
Irom vhich AUM emanales.

45. Inanadev says,
I honor lhe primaI pair of Shiva and Shakli
Who, by svaIIoving up lhe sveel dish of name and
form,
ReveaI lheir underIying unily.

46. Imbracing each olher, lhey merge inlo one,
As darkness merges inlo Iighl
Al lhe breaking of davn.

47. AII IeveIs of speech, from Para lo Vaikari.
1

Merge inlo siIence
When lheir lrue nalure is reaIized,
Iusl as lhe ocean and lhe Ganges bolh merge
Inlo lhe primaI Walers
When lhe universaI DeIuge comes.

48. Then, lhe air, aIong vilh ils molion,
Merges inlo lhe universaI Air:
The Sun, aIong vilh ils briIIiance,
Merges inlo lhe eIemenlaI Iire al lhal lime.

49. Likevise, vhiIe allempling
To see Shiva and Shakli,
olh lhe seer and his vision disappear.
Again and again, I offer saIulalions
To lhal universaI pair.

50. They are Iike a slream of knovIedge
Irom vhich a knover cannol drink
UnIess he gives up himseIf.

51. When such is lhe case,
If I remain separale in order lo honor lhem,
Il is onIy a prelended separalion.

52. My homage is Iike lhal
Of a goIden ornamenl
Worshipping goId.

53. When my longue says lhe vord, longue,
Is lhere any difference belveen lhe
Organ vhich ullers lhe vord
And lhe ob|ecl signified by lhal vord`

54. AIlhough lhe Ganges and lhe ocean are differenl,
When lhey commingIe,
Are lheir valers nol lhe same`

55. The Sun is bolh lhe source
And lhe ob|ecl of iIIuminalion:
SliII, il is onIy one.

56. If moonIighl iIIumines lhe moon,
Or if a Iamp is reveaIed by ils ovn Iighl,
Is lhere any separalion here`

57. When lhe Iusler of a pearI
IIays upon ilseIf,
Il onIy enhances ilseIf.

58. Is lhe sound of AUM divided inlo lhree
SimpIy because il conlains lhree Iellers`
Or is lhe Ieller 'N' divided inlo lhree
ecause of lhe lhree Iines by vhich il is formed`

59. So Iong as Unily is undislurbed,
And a gracefuI pIeasure is lhereby derived,
Why shouId nol lhe valer find deIighl
In lhe fIoraI fragrance of ils ovn rippIed surface`

60. Il is in lhis manner, I bov
To lhe inseparabIe Shiva and Shakli.

61. A refIecled image vanishes
When lhe mirror is laken avay:
The rippIes on lhe valer vanish
When lhe vind becomes sliII.

62. A man relurns lo himseIf
When he avakens from sIeep:
Likevise, I have perceived lhe God and Goddess
y vaking from my ego.

63. When saIl dissoIves |in lhe ocean],
Il becomes one vilh lhe ocean:
When my ego dissoIved,
I became one vilh Shiva and Shakli.

64. I have paid homage lo Shiva and Shakli
y uniling vilh lhem:
Iusl as, vhen lhe ouler covering
Of lhe hoIIov pIanlain lree is removed,
The inner space becomes uniled vilh lhe ouler.
2

SALUTATIONS TO SRI NIVRITTI 125
Chaptcr Twn:
SuIututlons to Srl Nltrlttl

Intrnductnry Nntc

jnancsntar na! cxpcricncc! inc tisicn cj uniiu. nc na! rca|izc! inc Sc|j cj inc
unitcrsc. an! nc aiiri|uic! inis aiiainncni ic inc iniiiaiing an! ncurisning gracc cj
nis |rcincr. Nitriiii. jnancsntars rc|aiicnsnip ic nis |rcincr uas a uniuc cnc. jcr
Nitriiii uas a|sc nis rctcrc! Guru. A jraicrna| rc|aiicnsnip is a tcru spccia| cnc. nc
!cu|i. |ui inc rc|aiicnsnip |ciuccn a !iscip|c an! nis Guru is cnc cj uiicr.
unccnprcnising. !ctciicn. jnancsntar jc|i inis kin! cj !ctciicn ic Nitriiii. an!
|cckc! cn nin as inc tcru nanijcsiaiicn cj Gc!. a |iting jcrn cj inc cnc jcrn|css
|ca|iiu in uncn rcsi!c! inc pcucr cj gracc.
|n inc Nain ira!iiicn nan!c! cn ic Nitriiii jrcn nis cun Guru. Ganininain. an!
in inc Hin!u ira!iiicn gcncra||u. inc Guru nc|!s a tcru signijicani p|acc. Tnrcugn
nis cun Sc|j-rca|izaiicn. inc Masicr is sai! ic c|iain inc pcucr cj iransniiiing nis
cun c|ctaic! auarcncss ic nis !iscip|cs. inrcugn nis icucn. cr g|ancc. cr sinp|u |u inc
pcucr cj nis ui||. |tcn inc ucr!s cj inc Guru natc inc pcucr ic prcjcun!|u ajjcci
inc scu| cj inc !iscip|c. Wc can rca!i|u cxpcricncc inis c|ctaiing inj|ucncc cj inc
ucr! as uc rca! an! a|scr| inc ucr!s cj jnancsntar. unc. in inis ucrk. scrtcs as
Guru ic inc rca!cr.
Sucn iransnissicn cj Sc|j-auarcncss is ca||c!. in inc Snaitiic ira!iiicn.
Snakiipai. |i is sai! ic auakcn in inc !iscip|c inc |aicni |nic||igcncc unicn.
ctc|ting in inc !iscip|c. |ca!s nin ic Sc|j-rca|izaiicn. Tnis ctc|uiicnaru pcicniia| is
sai! ic rcsi!c in a |aicni. cr unctc|tc!. siaic in a|| nunan |cings in inc su|i|c ncrtc-
cnannc| ai inc |asc cj inc spinc. An! uncn ii is siinu|aic! inic aciitiiu. cr
uakcju|ncss. |u inc guru. inis ctc|uiicnaru cncrgu. kncun as KundaIini Shakli (lhe
coiIed energy), |cgins iis ctc|uiicnaru asccni. rising inrcugn sctcra| !ijjcrcni siagcs
cj auarcncss. ccrrcspcn!ing ic inc asccn!ing siagcs a|cng inc spina| cc|unn. Wncn
inis inic||igcni cncrgu rcacncs iis ju|| !ctc|cpncni. ccrrcspcn!ing ic iis asccni ic inc
icp cj inc nca!. inc !iscip|c cxpcricnccs inc unicn cj Snakii uiin Snita. i.c.. rca|izcs
nis cncncss uiin Gc!.

Tnc iruc Guru. unc pcsscsscs inis pcucr. is incrcjcrc incugni cj |u nis !iscip|c
as inc !ispc||cr cj !arkncss. inc gracc-|csicuing pcucr cj Gc!. |i is in inis
nanncr inai jnancsntar rcgar!c! Nitriiii. ncsi sinccrc|u an! unrcscrtc!|u. as
suncnuncus uiin Snita. an! in inis. inc scccn! cnapicr cj Amrilanubhav, jnan!ct
cjjcrs nis jcrtcni pacan cj praisc ic inc Guru. ucrsnipping nin as inc tcru
cn|c!incni cj Gc!.

CHAPTER TWO:
5ALUTATION5 TO 5RI NIVRITTI

1. Nov I offer saIulalions lo him
Who is lhe veII-spring of lhe garden of sa!nana.
1

The auspicious conduil of divine WiII,
And, lhough formIess,
The very incarnalion of compassion.

2. I offer saIulalions lo him
Who comes lo lhe aid of lhe SeIf
Which is suffering Iimilalion
In lhe viIderness of ignorance.

3. I bov lo my Guru, Nivrilli,
Who, by sIaying lhe eIephanl of Maya,
Has made a dish of lhe pearIs
Taken from ils lempIe.

4. y his mere gIance,
ondage becomes Iiberalion,
And lhe knover becomes lhe knovn.

5. He dislribules lhe goId of Iiberalion lo aII,
olh lhe greal and lhe smaII:
Il is He vho gives lhe vision of lhe SeIf.

6. As for his povers,
He surpasses even lhe grealness of Shiva.
He is a mirror in vhich lhe SeIf
Sees lhe refIeclion of ils ovn Iiss.

7. Il is by his grace

Thal aII lhe moon-phases of sa!nana
CuIminale in lhe fuII moon of reaIizalion.

8. AII lhe sa!nakas efforls cease
When he meels lhe Guru.
He is lhe ocean in vhich lhe river of aclivily has ceased
lo be.

9. When he is absenl,
One vears lhe IoveIy cIoak of appearance:
When he appears,
The cIoak of diversily vanishes.

10. The Sun of his grace lurns lhe darkness of ignorance
Inlo lhe Iighl of SeIf-knovIedge.

11. The valer of his grace
Washes lhe souI so cIean
Thal he regards even Shiva as uncIean,
And does nol vish lo be louched
Iven by him.

12. He abandoned lhe grealness of his ovn slale
To save his discipIe,
Yel his lrue grealness has never been abandoned.

13. AIone, lhere is no happiness:
Therefore, lhe pure Consciousness
Assumes lhe forms of Guru and discipIe.

14. y |usl a IillIe sprinkIe of his grace,
The poison of ignorance is changed inlo neclarlhe neclar
of IimilIess knovIedge.

15. When knovIedge discovers him vilhin,
He svaIIovs up lhe knover:
And sliII he does nol become impure.

16. Wilh his heIp,
The souI allains lhe slale of rahman:
ul if he is indifferenl,
rahman has no more vorlh lhan a bIade of grass.

17. Those vho failhfuIIy endeavor,
Regarding his viII as Iav,
Oblain lhe ripe fruil of lheir efforls.

18. UnIess lhe veII-spring of his gIance
Walers lhe garden of knovIedge,
There viII be no fruil in lhe hand.

19. y casling a mere gIance,
He makes lhe vorId of appearance
Recede and vanish.
Though his conquesl is greal,
He does nol caII il his ovn.

20. He has allained lhe greal slalus of Guru
y possessing no slalus.
His veaIlh is his abiIily
To rid us of vhal does nol exisl.

21. He is lhe rock of refuge
Thal saves us from drovning
In lhe sea vhich does nol exisl.
Those vho are saved

Are reIeased from lime and space.

22. He is lhe caIm and ever perfecl sky vilhin.
To lhal, lhe ouler sky cannol compare.

23. Irom his Iighl,
The moon, vilh her cooI beams, is made:
The Sun derives ils briIIiance
Irom a singIe ray of his Iighl.

24. He is Iike an aslroIoger vhom Shiva,
Weary of assuming individuaI forms,
Has commissioned lo find an auspicious lime
Ior lhe regaining of his ovn slale.

25. He is Iike lhe moon, vhose form
Is nol diminished, bul enhanced,
y lhe vearing of a govn of Iighl.

26. Though presenl, he is nol seen.
Though he is Iighl, he does nol iIIumine.
Though he aIvays is, he is nol in any pIace.

27. Hov much more shaII I say,
Using lhe vords, he and vho`
He cannol be expIained by vords.

28. He is indescribabIe.
In his unily, vhere lhere is no duaIily,
Words become siIenl.

29. The ob|ecl of knovIedge reveaIs ilseIf
When lhe means of knovIedge cease lo be.
Il is lhis non-being lhal he Ioves lhe mosl.

30. Though ve may vish lo have a gIimpse of him,
Iven lhal seeing, in his kingdom,
Is a slain.

31. When such is lhe case,
Hov couId one find enlrance lo his kingdom
y means of praise or by reference lo him`
Iven his name becomes merged in him.

32. The SeIf does nol seek himseIf:
Neilher does he conceaI himseIf from himseIf.
He mereIy relains a name
To serve as a veiI.

33. Hov can he deslroy vhal does nol exisl`
Hov can he be caIIed lhe deslroyer`

34. The Sun is caIIed lhe deslroyer of darkness,
ul vhen did lhe Sun perceive any darkness`

35. Thal vhich is iIIusory becomes reaI:
Thal vhich is inanimale becomes animale:
And lhal vhich is impossibIe becomes possibIeaII lhrough
his marveIous sporl.

36. Through your vondrous pover, you creale iIIusions:
And lhen you re|ecl lhem as mere iIIusions:
You are nol lhe ob|ecl of any kind of vision.

37. O Salguru, you are so myslerious!
Hov lhen am I lo lreal of you`

You do nol aIIov yourseIf lo be defined by vords.

38. You have crealed so many names and forms,
And deslroyed lhem again lhrough your pover:
Yel, sliII, you are nol salisfied.

39. You do nol give your friendship lo anyone
Wilhoul laking avay his sense of individuaIily.

40. If one lries lo allach a name lo him,
Iven lhe name, SeIf, does nol fil.
He refuses lo be confined lo a parlicuIar lhing.

41. To lhe Sun, lhere is no nighl:
To pure valer, lhere is no saIl:
To one vho is avake, lhere is no sIeep.

42. In lhe presence of fire, camphor cannol remain:
In his presence, name and form cease lo be.

43. Though I lry lo bov lo him,
He does nol remain before me
As an ob|ecl of my vorship.
He does nol aIIov any sense of difference.

44. The Sun does nol become somelhing eIse
In order lo serve as a means for ils rising:
Neilher does he become an ob|ecl for my vorship.

45. y no means may one pIace oneseIf before him:
He has removed lhe possibiIily
Of his being an ob|ecl of anyone's vorship.

46. If you mirror lhe sky,
No refIeclion may be seen:
Neilher is he an ob|ecl
Which someone may vorship.

47. So vhal if he is nol an ob|ecl of vorship!
Why shouId il seem so myslerious lo me`
ul he does nol Ieave any lrace
Of lhe one vho goes lo vorship!

48. When lhe oulside of a garmenl is opened,
The inside is opened as veII.

49. Or, as a mirrored image musl vanish
When lhe ob|ecl of refIeclion is gone,
So musl lhe one vho vorships vanish
When lhe ob|ecl of vorship disappears.

50. Our vision is vorlhIess vhere lhere is no form.
We are pIaced in such a slale
y lhe grace of his feel.

51. The fIame of a Iamp is kepl burning conlinuaIIy
y lhe combinalion of lhe vick and lhe oiI:
A piece of camphor cannol keep il burning.

52. Ior, as soon as lhe camphor and fIame are uniled,
olh of lhem vanish al lhe same lime.

53. When he is seen,
olh vorshipper and lhe ob|ecl of vorship vanish,
As dreams vanish al lhe momenl of vaking.


54. y lhese verses, I have made a finish of duaIily
And aIso honored my beIoved Sri Guru.

55. Hov vonderfuI is his friendship!
He has manifesled duaIily
In lhe form of Guru and discipIe
Where lhere is nol even a pIace for one!

56. Hov does he have a cIose reIalionship vilh himseIf
When lhere is no one olher lhan himseIf`
He can never become anylhing olher lhan himseIf!

57. He becomes as vasl as lhe sky,
IncIuding lhe enlire universe vilhin himseIf.
Wilhin him,
Iven darkness and non-exislence dveII.

58. An ocean fuIfiIIs lhe needs of aII,
Yel il cannol be fuIfiIIed ilseIf.
AIso, in lhe Guru's house
Such conlradiclions happiIy Iive logelher.

59. There is no inlimacy belveen nighl and day,
ul lhey are one in lhe eyes of lhe Sun.

60. AIlhough lhe supreme ReaIily is one,
Differences arise vilhin Il:
ul hov does differenlialion delracl
Irom lhe unily of lhe vhoIe`

61. The vords, Guru and discipIe
Refer lo bul one:
The Guru aIone exisls as bolh lhese forms.

62. olh in goId and in goIden ornamenls,
There is nolhing bul goId.
In lhe moon and in moonIighl
There is nolhing bul lhe moon.

63. Camphor and ils fragrance are nolhing bul camphor:
Sugar and ils sveelness are nolhing bul sugar.

64. AIlhough lhe guru and discipIe appear lo be lvo,
Il is lhe Guru aIone vho masquerades as bolh.

65. When you Iook in a mirror and see your ovn face,
You reaIize lhal bolh are onIy yourseIf.

66. If a person avakes in a soIilary pIace
When no one eIse is aboul,
Then one may be sure lhal he is bolh
The avakened and lhe avakener as veII.

67. Iusl as lhe avakened and lhe avakener are lhe same,
The Guru is bolh lhe receiver of knovIedge
And lhe one vho imparls il as veII.
SliII, he conlinues lo uphoId lhe reIalionship of Masler
and discipIe.

68. If one couId see his ovn eye vilhoul a mirror,
There vouId be no need of lhis sporl of lhe Guru.

69. Therefore, he nourishes lhis inlimale reIalionship
Wilhoul causing duaIily or dislurbing lhe unily.

70. His name is Nivrilli.

Nivrilli is his spIendor.
Nivrilli is lhe gIory of his kingdom.

71. He is nol lhe 'nivrilli'
Which means, lhe absence of aclivily:

72. Thal 'nivrilli' is lhe producl
Of 'pravrilli', or aclivily:
Iusl as nighl is necessilaled
y ils opposile, day.
He is nol lhal 'nivrilli'.

73. He is lhe pure and supreme Lord:
He is nol lhe kind of |eveI
Which needs somelhing eIse
To cause il lo sparkIe.

74. The moon spreads her sofl Iighl,
Iervading lhe enlire sky:
Il is she herseIf
Who enhances her ovn form.

75. Likevise, Nivrilli is lhe cause of Nivrilli.
He is Iike a fIover become a nose
In order lo en|oy ils ovn fragrance.

76. WouId a mirror be needed
If one's vision vere abIe lo lurn back on ilseIf
And perceive lhe fairness of one's ovn compIexion`

77. Though nighl dissoIves, and dayIighl comes,
Is nol lhe Sun unchanged,
Wilhoul lhe need lo make an efforl
To relurn lo himseIf`

78. Nivrilli is nol an ob|ecl of knovIedge
Thal requires various proofs
To shov lhal il exisls:
There is no doubl lhal he is lhe Guru.

79. SaIulalions lo lhe hoIy feel of lhe Guru
Whose aclionIessness is absoIule,
Wilhoul any lrace of aclivily.

80. Inanadeva says, This saIulalion lo Sri Guru
Salisfies lhe requiremenls
Of aII lhe four IeveIs of speech.

Chaptcr Thrcc.
The Requlrements of Seech

Intrnductnry Nntc

|n inc Tnir! Cnapicr. jnancsntar aiicnpis ic cxpcsc inc crrcr cj ccnjusing
rc|aiitc kncu|c!gc uiin inc a|sc|uic Kncu|c|!gc. unicn is suncnuncus uiin inc Sc|j.
Wncn inc Sc|j is cxpcricncc!. |i snincs jcrin as a||-ccnprcncnsitc Kncu|c!gc. a
Kncu|c!gc in unicn incrc is nc scparaiicn |ciuccn inc kncucr an! unai is kncun.
|i is inis a|sc|uic Kncu|c!gc unicn cxisis cicrna||u as inc Sc|j ai inc su|i|csi ccrc cj
cur |cing. |c|aiitc kncu|c!gc. ncuctcr. is inc prc!uci cj incugni. an! incugni is
anicricr ic inai a|sc|uic siaic. rcprcscniing a |cap jrcn inc uniiitc auarcncss cj inc
Sc|j ic a scparaiitc auarcncss. uncrcin inc ininkcr |cccncs !isiinci jrcn inc c|jcci cj
nis incugni. an! |cccncs a scparaic an! !isiinci cniiiu in a ucr|! cj nu|iip|c cniiiics.
A|sc|uic Kncu|c!gc ccnsisis cj uniiu. rc|aiitc kncu|c!gc ccnsisis cj !ua|iiu.
|n inc Snaitiic pni|cscpnica| ira!iiicn. inc su|i|csi |ctc| ai unicn incugni
cnanaics jrcn inc pcrjcci Kncu|c!gc is ca||c! Iara, ccrrcspcn!ing ic inc su|i|csi |c!u
cj nan. inc supra-causa| |c!u. Tnis is uncrc a|| incugni inpu|scs |cgin. Ai a |css
su|i|c |ctc|. ca||c! pashyanli, unicn ccrrcspcn!s ic inc causa| |c!u. inc incugni iakcs
jcrn. An! ai inc |ctc| ca||c! madhyama, ccrrcspcn!ing ic inc su|i|c |c!u. inc
incugni is ju||u jcrnu|aic! an! nau |c ncar! uiinin. Tnis incugni is incn uiicrc! ai
inc grcss |ctc|. ca||c! vaikari, an! cniiic! as spcccn. Tncsc arc inc jcur |ctc|s cj
spcccn. incu arc inc ccnsccuiitc !cgrccs cj cxprcssicn cj rc|aiitc. cr !ua|isiic.
kncu|c!gc. Bui inis kncu|c!gc is nci inc a|sc|uic Kncu|c!gc. ii is |ui a pa|c an!
!in rcj|cciicn cj ii.
Wncn inc cn|ignicnncni cxpcricncc. inc rctc|aiicn cj inc Sc|j. uancs an! passcs.
unai rcnains is a ncncru. an inic||cciua||u jcrnu|a||c cxprcssicn cj inai a|sc|uic
Kncu|c!gc. |ui ii is nci inai Kncu|c!gc. Tnc Sc|j nau |c jcrnu|aic! in incugni an!
spcccn. |ui inai kncu|c!gc in nci inc a|sc|uic Kncu|c!gc. jcr incugni an! spcccn
cccur cn|u anicricr ic inc |rcak!cun cj uniiu inic su|jcci an! c|jcci. an! arisc cn|u
un!cr incsc ccn!iiicns. Tnc aiicnpi ic !cscri|c inc Sc|j. incrcjcrc. is |ikc inc aiicnpi
ic !rau a piciurc cj inc uaicrs ca|n surjacc |u siirring in inc uaicr uiin a siick. cr
|ikc iruing ic cxprcss si|cncc uiin a |rass |an!.
THE REQUIREMENTS OF SPEECH 139
As jnancsntar ackncu|c!gcs. ii is incugni unicn |rings inc auarcncss ic inai
!cgrcc cj su|i|ciu uncrc ii can cxpcricncc iisc|j as purc Kncu|c!gc. uncrc a||
inic||cciua|izing is iransccn!c!. |ui inc !ijjcrcncc |ciuccn inai purc Kncu|c!gc an!
ncrc inic||cciua| kncu|c!gc is cnc nci ncrc|u cj !cgrcc. |ui cj kin!. |c|aiitc
kncu|c!gc. jnancsntar rigni|u pcinis cui. is !cpcn!cni upcn iis ccunicrpari. igncrancc.
jcr cxisicncc. incu arc inicr!cpcn!cni. an! cxisi cn|u rc|aiitc ic cnc ancincr. Wncrcas
a|sc|uic kncu|c!gc cxisis cicrna||u. is in!cpcn!cni cj incsc iuc rc|aiitc. cppcsing.
siaics. an! nas nc cppcsiic. |cing a||-inc|usitc.
|n inai purc. a|sc|uic Kncu|c!gc. incrc is nc |cngcr a scparaiicn |ciuccn inc
kncucr an! unai is kncun. Tnc kncucr kncus ninsc|j ic |c a||. Hc nc |cngcr
ininks a|cui a scncining. nc is inc ininkcr. inc incugni. inc c|jcci cj incugni. cn an
injiniic ccsnic sca|c. |n inc ajicrnain cj inai cxpcricncc. nc nau rcgar! ninsc|j as
|i|craic!. jrcc. jcr nc rciains a kncu|c!gc cj inai Kncu|c!gc. unicn uiicr|u
iransjcrns nis uau cj |ccking ai ninsc|j an! inc ucr|!. Bui. as jnancsntar pcinis
cui. inis kncu|c!gc. inis jrcc!cn. is nci inc rca| Kncu|c!gc an! |rcc!cn. unicn
cxisis in |isc|j. |cucn! inc !ua|iiu cj kncucr an! kncun.


CHAPTER THREE:
THE REQUIREMENT5 OF 5PEECH

1. Il is lhe caIIing aIoud of lhese four IeveIs of speech
Thal avakens lhe SeIf:
ul even lhis vaking is a kind of sIeep.

2. Il is lrue lhal lhese four IeveIs of speech
Are conducive lo souI-Iiberalion,
ul, vilh lhe deslruclion of ignorance,
These aIso are deslroyed.

3. Iusl as hands and feel deparl aIong vilh lhe body
Al lhe lime of dealh,
Or, as lhe sublIe senses deparl aIong vilh lhe mind,
Or, as lhe Sun's rays deparl vilh lhe selling Sun,

4. Or, as dreams deparl vhen sIeep comes lo an end,
So lhe four IeveIs of speech deparl
AIong vilh ignorance.

5. When iron is burned, il conlinues lo exisl as Iiquid:
IueI burnl conlinues as fire.

6. SaIl dissoIved in valer
Conlinues lo exisl as lasle:
SIeep dispeIIed conlinues as vakefuIness.

7. In lhe same vay, aIlhough lhe four IeveIs of speech
Are deslroyed aIong vilh ignorance,
They conlinue lo Iive as knovIedge of ReaIily.

8. Il's lrue, lhey Iighl lhe Iamp of knovIedge
Through lheir sacrifice,
ul lhis kind of knovIedge is a fuliIe exerlion.

9. SIeep, vhiIe il remains,
Is lhe cause of one's dreams:
And vhen il vanishes,
Il is lhe cause of one's becoming avake.
Il is sIeep lhal is lhe cause of bolh.

10. In lhe same vay,
Ignorance, vhiIe il remains,
Is lhe cause of faIse knovIedge:
And vhen il vanishes,
Is lhe cause of lrue knovIedge.

11. ul, Iiving or dead,
This ignorance enlangIes lhe individuaI
y binding him
Wilh eilher sIavery or a faIse sense of freedom.

12. If freedom ilseIf is a kind of bondage,
Why shouId lhe vord, freedom be given lo il`

13. A chiId is salisfied
y lhe dealh of an ogre in a dream:
ul il does nol even exisl for olhers!
Hov shouId lhey be affecled by ils dealh`

14. If someone bevaiIs
The Ioss of a broken vase vhich never exisled,
WouId ve consider lhal person vise`


15. If bondage ilseIf is unreaI,
Hov can freedom arise from ils deslruclion`
This freedom is onIy somelhing crealed
y lhe seIf-deslruclion of ignorance.

16. Sadashiva,
In lhe Snita Suiras.
Has decIared lhal knovIedge ilseIf is bondage.
1

17. Il is nol lhal ve accepl lhis
MereIy because il vas said by Shiva or by Krishna:
Il can be underslood
Iven if lhey had nol said il.

18. Sri Krishna (in lhe Bnagata! Giia)
Has eIaboraleIy expIained hov
The quaIily of saiita binds one
Wilh lhe cords of knovIedge.
2

19. If lhe SeIf, vhich is pure KnovIedge ilseIf,
Requires lhe heIp of anolher knovIedge,
WouId lhal nol be Iike lhe Sun seeking heIp
Of anolher Iighl`

20. Il is meaningIess lo say
Thal lhe SeIf is, ilseIf, KnovIedge
If ils grealness depends
On some knovIedge olher lhan IlseIf.
If a Iamp desires anolher Iamp
To give il Iighl,
Il musl be lhal il has gone oul.

21. CouId one vho vas ignoranl of his ovn exislence
Wander aboul lo various counlries in search of himseIf`

22. Hov mighl one decIare
Thal he vas happy lo remember himseIf
Afler so many days`

23. AIso, if lhe SeIf,
Who is, himseIf, pure Consciousness,
Thinks, I am conscious of myseIf: I am He!
Such knovIedge vouId be bondage.

24. This kind of knovIedge is depIorabIe,
Since il conceaIs lhe originaI KnovIedge
And foslers lhe iIIusion of freedom.

25. Therefore, vhen lhe ego of lhe individuaI is deslroyed,
And ignorance vanishes,
The four IeveIs of speech,
Which are ornamenls of lhe four bodies, aIso vanish.

26. When ignorance, being ullerIy de|ecled,
Inlers lhe fire of Consciousness
AIong vilh her organs,
Nolhing remains bul lhe ashes of knovIedge.

27. When camphor is dissoIved in valer, il cannol be seen:
ul il can be delecled as fragrance in lhe valer.

28. When ashes are smeared on lhe body,
The Ioose parlicIes may faII avay:
ul lhe vhile coIoralion remains.

29. Iven lhough lhe valer of a river

May have ceased lo fIov,
SliII, il remains as moislure in lhe soiI.

30. Though one's shadov may nol be seen al noonlime,
SliII, il remains under one's feel.

31. So, aIso, lhe KnovIedge
Thal svaIIovs everylhing olher lhan IlseIf
Is merged in lhe uIlimale ReaIily,
ul remains as knovIedge.

32. The requiremenls of lhe four IeveIs of speech
Cannol be salisfied even by lheir seIf-sacrifice.
I have salisfied lhem by boving my head
Al lhe hoIy feel of lhe Guru.

33. When lhe four IeveIs of speech are deslroyed,
They remain as lhal knovIedge
Which is, ilseIf, a kind of ignorance.

KNOWLEDGE AND IGNORANCE 145
Chaptcr Fnur:
KnouIedge And lgnorunce

Intrnductnry Nntc

Cnapicr |cur is a ccniinuaiicn cn inc sanc incnc. Tnc un!crsian!ing cj inc
naiurc cj rca|iiu unicn ariscs inrcugn !iscursitc incugni !ispc|s igncrancc. saus
jnancsntar. |ui inai kncu|c!gc is. iisc|j. an i||uscru kncu|c!gc ccnparc! ic inc
Kncu|c!gc suncnuncus uiin inc a|sc|uic Sc|j. Tnc kncu|c!gc ccnsisiing cj |cgica|
rcascnings an! prccjs nau prc!ucc inic||cciua| un!crsian!ing. |ui inai is ncrc|u inc
cincr si!c cj inc ccin cj igncrancc. sucn ucr!-kncu|c!gc can nctcr prc!ucc iruc
Kncu|c!gc. i.c.. inc rctc|aiicn cj inc Sc|j.
|n inis rcspcci. Amrilanubhav is rcninisccni cj inc uriiings cj scnc Wcsicrn
sccrs. |ikc Hcrac|iius. an! pariicu|ar|u Nicnc|as cj Cusa (1401-1464). unc asscric! in
nis |cck. On Learned Ignorance, inai nc ancuni cj inic||cciua| kncu|c!gc (unicn
nc ca||c! |carnc! igncrancc) uas capa||c cj rctca|ing inc A|sc|uic. Iikc Nicnc|as.
jnancsntar iakcs grcai pains ic cxp|ain inai. uncn inc a|sc|uic Uniiu is cxpcricncc!
in inc nusiica| tisicn. a|| rc|aiitc kncu|c!gc is sua||cuc! up a|cng uiin igncrancc.
an! cn|u inai purc a||-cnccnpassing Auarcncss rcnains. Wnai na! prcticus|u |ccn
ncrc un!crsian!ing cxpan!s ic inc !cgrcc inai ii iransccn!s iisc|j in a su!!cn
!auning cj !ircci Kncuing. |cucn! inc inicrnc!iaru cj inc inic||cci. ai cncc !issc|ting
inc !isiinciicn |ciuccn kncucr an! kncun.
|i ucu|! appcar inai. in !iscrc!iiing inic||cciua| kncu|c!gc. jnancsntar is. ircnic-
a||u. csia||isning inc juii|iiu cj nis cun !isscriaiicn. |ui inis is nci sc. jnancsntar
ackncu|c!gcs inc uscju|ncss cj inic||cciua| un!crsian!ing. i.c.. rc|aiitc kncu|c!gc. as a
prcparaiicn jcr Sc|j-rca|izaiicn. Hc ccnparcs sucn un!crsian!ing ic inc auakcning
jrcn s|ccp unicn is. iisc|j. a|an!cnc! ic inc sica!u siaic cj uakcju|ncss. cr ic inc
j|anc prc!ucc! |u |urning canpncr. unicn is. iisc|j. cxiinguisnc! sinu|ianccus uiin
inc annini|aiicn cj inc canpncr. Wni|c. in incsc iuc ana|cgics. inc auakcning an! inc
j|anc arc cxiinguisnc! in inc cn!. |cin arc ncccssaru an! csscniia| ingrc!icnis in inc
acccnp|isnncni cj inai cn!. |n inc sanc uau. incugn kncu|c!gc is cxiinguisnc! in
inc rca|izaiicn cj inc Sc|j. ii is ncccssaru ic inc aiiainncni cj inai cn!.

jnancsntar gccs cn ic cxp|ain inc para!cxica| naiurc cj inai purc Kncu|c!gc.
uncsc uiicr|u uniuc siaius prcc|u!cs anu accuraic ccnpariscns cr ana|cgics. |i |S.
uci ii is a ncining. saus jnancsntar. |i is inc cicrna| Wiincss unicn. incugn
prc!ucing inc appcarancc cj ctcruining. is nci |isc|j a ining. |n inai purc
Auarcncss. inc cniirc unitcrsc is pcrccitc! as a j|insu i||usicn jcrnc! cj ncining.
uci Hc unc pcrccitcs ii |S. Hc is inc cnc an! cn|u |ca|iiu in uncn a|| inc !rana cj
!ua|iiu iakcs p|acc. Hc is inc pcrccitcr an! inc pcrccitc!. inc kncucr an! inc kncun.
inc su|jcci an! inc c|jcci. cn ctcru siagc cj ucr|!|u cxpcricncc. Ncining cxisis |ui
inai cnc |xisicncc. inai cnc purc an! un!isiur|c! Auarcncss. ii is Hc a|cnc unc
pcrjcrns a|| inis !rana cj nu|iip|iciiu in Hinsc|j.

CHAPTER FOUR:
KNOWLEDGE AND IGNORANCE

1. y deslroying ignorance,
KnovIedge reigns supreme
Like lhe vakefuIness lhal deslroys sIeep.

2. y Iooking in a mirror, one perceives his ovn idenlily:
ul lhal idenlily vas aIready lhere.

3. In lhe same vay, |reIalive] knovIedge gives lhe
underslanding
Of lhe idenlily of lhe vorId and lhe SeIf:
ul il is Iike using a knife
To cul anolher knife.

4. If a person enlers a house,
And lhen sels il on fire,
He gels burned aIong vilh lhe house.
If a lhief gels inlo a sack
And lhen faslens il shul,
He is bound aIong vilh lhe sack.

5. Iire, in lhe process of annihiIaling camphor,
AnnihiIales ilseIf as veII.:
This is exaclIy vhal happens lo knovIedge
In lhe process of deslroying ignorance.

6. When lhe supporl of ignorance is laken avay,
KnovIedge spreads
To lhe exlenl lhal il deslroys ilseIf.

7. As lhe vick of an oiI-Iamp burns lo ils end,

The fIame fIares up more brighlIy lhan before.
ul lhis brighlness
Is nolhing bul ils exlinclion.

8. Is lhe breasl of a voman
Al ils peak of deveIopmenl or beginning lo sag`
Is lhe |asmine bud in fuII bIoom or beginning lo fade`
Who can say`

9. The cresling of a vave is bul ils faII:
The fIash of a boIl of Iighlning
Is bul ils fading.

10. Likevise, knovIedge,
Drinking up lhe valer of ignorance,
Grovs so Iarge
Thal il compIeleIy annihiIales ilseIf.

11. If lhe finaI deIuge vere lo occur,
Il vouId enguIf aII valer and space
And Ieave nolhing oulside of il.

12. If lhe disk of lhe Sun
Were lo become Iarger lhan lhe universe,
olh darkness and Iighl vouId merge
In lhal aII-pervading Iighl.

13. Avakening dispeIs sIeep,
And lhen il dispeIs ilseIf,
ecoming lhe sleady slale of vakefuIness.

Thal knovIedge vhich shines
y virlue of lhe exislence of ignorance
Is svaIIoved up by absoIule KnovIedge.

15. This absoIule KnovIedge is Iike
The inlrinsic fuIIness of lhe moon,
Which is unaffecled
y ils apparenl vaxing and vaning.

16. Or one mighl compare Il lo lhe Sun,
Which is never iIIuminaled by any olher Iighl
Nor ever casl inlo darkness.

17. Ior lhal absoIule KnovIedge aIso
Is nol reveaIed by anolher kind of knovIedge
Or darkened by ignorance.

18. ul can lhal pure Consciousness be conscious of IlseIf`
Can lhe eye Iook al ilseIf`

19. Can space pervade space`
Can fire burn fire`
Can a man cIimb onlo his ovn head`

20. Can vision perceive ilseIf`
Does lasle lasle ilseIf`
Can sound Iislen lo ilseIf`

21. Can lhe Sun shine on ilseIf`
Can a fruil en|oy ils ovn sveelness`
Can fragrance smeII ilseIf`

22. Likevise, lhal vhich is Consciousness IlseIf
Does nol possess lhe quaIily of being conscious,

And is, lherefore, nol conscious of IlseIf.

23. If absoIule KnovIedge required lhe aid
Of some olher kind of knovIedge |lo knov IlseIf],
Il vouId be nolhing bul ignorance.

24. Lighl is, of course, nol darkness:
ul, lo ilseIf, is il even Iighl`

25. Likevise,
He is neilher exislence nor non-exislence.
y saying lhis,
Il may seem lhal I'm saying, He is nol:

26. ul, if il vere lrue
Thal nolhing al aII exisls,
Then vho vouId knov lhal lhere is nolhing`

27. y vhal means mighl one prove
The lheory of NihiIism`
Il is a lolaIIy un|uslified impulalion
To lhe uIlimale ReaIily.

28. If lhe exlinguisher of a Iighl
Were exlinguished aIong vilh lhe Iighl,
Who vouId knov lhal lhere vas no Iighl`

29. If a person ceased lo be
During lhe period of sIeep,
Who vouId knov lhal il vas a sound sIeep`

30. If lhere is a pol, a pol is perceived,
And if lhe pol is broken, ils brokenness is perceived:
And, if lhere is no pol al aII,
Is nol ils absence perceived as veII`

31. Il can be seen, lherefore,
Thal he vho perceives lhal lhere is nolhing
Does nol, himseIf, become nolhing.
The SeIf has lhis same unique kind of exislence,
eyond bolh exislence and non-exislence.

32. The uIlimale ReaIily
Is neilher an ob|ecl lo IlseIf,
Nor is Il an ob|ecl lo anyone eIse.
ShouId Il lhen be regarded as non-exislenl`

33. If a person faIIs asIeep in a remole foresl,
He is unperceived by anyone eIse.
Since he is asIeep,
He, loo, is unavare of his exislence.

34. NeverlheIess, he does nol become IifeIess,
Wilhoul exislence.
Iure Ixislence is Iike lhis aIso:
Il does nol fil inlo lhe concepls
Of exisling or nol-exisling.

35. When one's vision is lurned invard,
One no Ionger perceives exlernaI ob|ecls:
ul one does nol lherefore cease lo exisl
And lo knov he exisls.

36. A very dark-skinned person
May sland in pilch-bIack darkness:

Neilher he nor anyone eIse may be abIe lo perceive him.
SliII, he cerlainIy exisls
And is avare of his exislence.

37. Hovever, lhe exislence of lhe SeIf
Is nol Iike lhe exislence or non-exislence
Of a person:
He exisls in HimseIf in His ovn vay.

38. When lhe sky is cIear of cIouds,
Il is vilhoul form:
ul sliII lhe sky is lhere.

39. In a lank, lhe valer may be so cIear
Thal il appears non-exislenl:
Though one vho Iooks inlo lhe lank may nol see il,
SliII, il is lhere.

40. SimiIarIy,
The uIlimale ReaIily exisls in IlseIf,
And is beyond lhe conceplions
Of exislence or non-exislence.
41. Il is Iike lhe avakeness lhal exisls
When lhere is neilher a remembrance
Of lhe sIeep lhal has vanished
Nor lhe avareness of ils ovn exislence.

42. When a |ar is pIaced on lhe ground,
We have lhe ground vilh a |ar:
When lhe |ar is laken avay,
We have lhe ground vilhoul a |ar:

43. ul, vhen neilher of lhese condilions exisls,
The ground exisls in ils unquaIified slale.
Il is in lhis same vay
Thal lhe uIlimale ReaIily exisls.

Chaptcr Fivc:
Lxlstence. Consclousness. BIlss

Intrnductnry Nntc

|n Cnapicr |itc. jnancsntar |cgins uiin a c|arijicaiicn cj inc agc-c|! !csignaiicn
cj Brannan (inc A|sc|uic) as Salchidananda, a ccnpcsiic Sanskrii ucr! na!c up cj
Sal (|xisicncccrBcing).Chil (Ccnscicusncss) an! Ananda (B|iss). |i is a
uscju| !csignaiicn. as jnancsntar pcinis cui. |ccausc ii inc|u!cs in cnc ucr! inrcc
scparaic aspccis. cr aiiri|uics. cj inc Onc. |j uc sau ncrc|u inai |i is |xisicncc. uc
|catc cui ncniicn cj inc jaci inai |i is Ccnscicusncss. ij uc rcjcr ic |i ncrc|u as
Ccnscicusncss. uc |catc cui ncniicn cj inc jaci inai |i is purc saiisjaciicn. cr B|iss.
an! sc cn. Bui nis purpcsc ncrc is ic cxp|ain inai incsc inrcc !csignaiicns arc ncrc|u
ninis. an! arc rca||u ina!cuaic. as a|| ucr!s arc. ic accuraic|u !cscri|c inc cxpcricncc
cj inc A|sc|uic. cj Brannan. Wnaictcr nau |c sai! a|cui Hin. saus jnancsntar.
Hc is nci inai.
Sucn ucr!s as Ccnscicusncss. |xisicncc. B|iss. suggcsi ic us incsc siaics
unicn arc inc cppcsiic cj unccnscicusncss. ncn-cxisicncc. an! unnappincss.
Tnis is inc |iniiaiicn cj a|| |anguagc. ii is |asc! upcn inc !ua|isn cj ccnirarics unicn
uc cxpcricncc in inc ucr|!. Bui inc A|sc|uic |ca|iiu is |cucn! a|| ccnirarics. an!
cannci |c cxprcssc! in |anguagc. Wc can cn|u sau. nci inis. nci inai.
|ina||u. in inc |asi jcu tcrscs. jnancsntar ackncu|c!gcs inai a|| nis ucr!u
cuipcurings arc cj nc usc in ajjcciing anuining ai a||. ctcn sucn icrns as |cn!agc
an! |i|craiicn natc nc ncaning in rcgar! ic inc Sc|j. Wnc rcnains a|uaus in inc
sanc siaic cj |rcc!cn. Ncining. incrcjcrc. is ic |c acccnp|isnc! |u a|| nis |cnginu
cxp|anaiicns. Tnc jaci is. ii is a|| jcr nis cun p|casurc an! !c|igni in cxpcun!ing inc
Truin.
EXISTENCE. CONSCIOUSNESS. BLISS 155
CHAPTER FIVE:
EXI5TENCE, CON5CIOU5NE55, BLI55

1. These lhree allribules, Sai. Cnii. and Anan!a (Ixislence,
Consciousness, and Iiss),
Do nol acluaIIy define rahman.
A poison is poison lo olhers,
ul nol lo ilseIf.

2. Shininess, hardness, and yeIIovness,
Togelher signify goId.
Slickiness, sveelness, and viscosily,
Togelher signify honey.

3. Whileness, fragrance, and soflness,
Are nol lhree separale lhings:
ul onIy camphor.

4. Camphor is vhile:
Nol onIy lhal, il is sofl.
And nol onIy lhal, il is fragranl as veII.

5. Iusl as lhese lhree quaIilies signify
One ob|ecl camphor, and nol lhree ob|ecls:
So lhe lhree quaIilies,
Sal, Chil, and Ananda,
Are conlained in one reaIily.

6. Il is lrue lhal lhe vords,
Sal, Chil, and Ananda,
Are differenl:
ul lhe lhree are uniled in one Iiss.


7. Sal is Ananda and Chil
Or is il lhal Chil is Sal and Ananda`
They cannol be separaled,
Iusl as sveelness cannol be separaled from honey.

8. The moon in lhe sky appears lo pass lhrough
Increasing slages of fuIIness,
ul lhe moon is aIvays lhe same:
Il is aIvays fuII.

9. When valer is faIIing in drops,
We can counl lhem:
ul vhen lhe valer is galhered
In a puddIe on lhe ground,
Il is impossibIe lo counl lhe number of drops.

The scriplures describe ReaIily
As Sai. or Ixislence,
In order lo negale Ils non-exislence.
They caII Il Cnii, or Consciousness,
In order lo negale Ils unconsciousness.

11. The Vedas,
Which are lhe very brealh of lhe Lord,
DecIare Il lo be Anan!a, or Iiss,
OnIy in order lo negale lhe possibiIily
Of pain exisling in Il.

12. Non-exislence is mereIy lhe counlerparl,
Or opposile, of exislence.
The Ialler vord is used
OnIy lo differenliale il from lhe former.

13. Thus, lhe vord, Salchidananda,
Used lo refer lo lhe SeIf,
Does nol reaIIy describe Ils nalure:
ul mereIy signifies
Thal Il is nol lhe opposile of lhis.

14. Can lhose ob|ecls vhich are iIIumined
y lhe Sun
IIIumine lhe Sun himseIf`

15. Hov, lhen, couId speech eIucidale Thal
y lhe Iighl of vhich
Speech ilseIf is iIIumined`

16. Whal means of knovIedge vouId be usefuI
To lhe seIf-iIIuminaling SeIf,
Who is nol an ob|ecl of anyone's knovIedge
And Who has no abiIily lo knov`

17. The means of knovIedge is Iimiled
y lhe ob|ecl of knovIedge:
Il has no use in lhe case of lhal
Which is lhe sub|ecl.

18. The facl is, if ve lry lo knov Tnai.
The knovIedge ilseIf is Tnai.
Hov, lhen, couId lhe knovIedge
And lhe ob|ecl of knovIedge remain separale`

19. So, lhe vords, Sal, Chil, and Ananda,
Do nol denole Tnai.
They are mereIy invenlions of our lhoughl.

20. These veII knovn vords, Chil, Sal, and Ananda,
Are popuIarIy used, il is lrue:
ul vhen lhe knover becomes
One vilh Thal lo vhich lhey refer,

21. Then lhey vanish
Like lhe cIouds lhal pour dovn as rain,
Or Iike lhe rivers vhich fIov inlo lhe sea,
Or Iike a |ourney vhen one's deslinalion is reached.

22. A fIover fades
Afler il gives birlh lo lhe fruil:
The fruil is gone
Afler il gives up ils |uice:
And lhe |uice is gone
Afler il gives salisfaclion.

23. A hand is dravn back
Afler lhe offering of obIalions:
A meIody ends afler giving en|oymenl.

24. A mirror is pul aside
Afler shoving lo a face ils refIeclion:
And a person goes avay
Afler having avakened one vho is asIeep.

25. SimiIarIy, lhese lhree,
Chil, Sal, and Ananda,
Afler avaking lhe seer lo his SeIf,
Disappear inlo siIence.

26. Whalever may be said aboul Him
He is nol lhal.
Il is nol possibIe lo speak aboul His reaI nalure,
Iusl as il is impossibIe
Ior one lo measure himseIf
y laking lhe measuremenl of his shadov.

27. Ior, vhen lhe measurer
ecomes conscious of himseIf,
He feeIs ashamed,
And give us lrying lo measure himseIf
y his shadov.

28. Of course, vhal exisls cannol be said nol lo exisl:
ul can such exislence be caIIedIxislence`

29. Can vhal has become conscious
y deslroying unconsciousness
TruIy be caIIed Consciousness`

30. In perfecl vakefuIness
There is neilher sIeeping nor vaking:
Likevise, lhere is no consciousness
In lhe pure, absoIule Consciousness.

31. In bIissfuIness
There is no feeIing of unhappiness:
ul, can il, for lhal reason, be caIIed Iiss`

32. Ixislence vanishes aIong vilh non-exislence,
Consciousness aIong vilh unconsciousness,
And bIiss aIong vilh misery:
In lhe end, nolhing remains.


33. Discarding lhe veiI of duaIily
And aII lhe pairs of opposiles,
Tnai aIone remains
In Ils ovn bIessed slale.

34. If ve counl Il as one,
Il appears lo be somelhing olher
Than lhe one vho counls.
Nol from lhe vievpoinl of enumeralion,
ul from lhe absoIule vievpoinl,
Il is One.

35. If Il vere abIe
To be somelhing olher lhan Iiss,
Il couId en|oy bIiss.
ul, since Il is IlseIf Iiss,
Hov can Il en|oy`

36. When lhe drum of vorship is bealen,
The vorshipper hears il as sound.
ul vhen lhere is no vorshipper,
Thal sound of bealing does nol hear ilseIf.

37. Likevise, He, being Iiss HimseIf,
Cannol experience His bIiss.
And, for lhe same reason,
He is nol avare lhal He cannol.

38. If a face does nol Iook inlo a mirror,
There is neilher a face before il,
Nor behind il.
Likevise, He is neilher happy nor miserabIe,
ul pure Iiss ilseIf.

39. Abandoning aII so-caIIed iIIuminaling concepls
As bul |abberings in a dream,
He conceaIs HimseIf
Irom even His ovn underslanding.

40. Iven before lhe sugar cane is pIanled,
The |uice is vilhin il:
ul ils sveelness is unknovn
Ixcepl lo ilseIf.

41. Iven before lhe slrings of lhe Vina are pIucked
The sound is vilhin il:
ul lhal sound remains unknovn,
Ixcepl lo ilseIf.

42. If a fIover vished lo enler inlo ilseIf
In order lo en|oy ils ovn fragrance,
Il vouId have lo become a bee.

43. The fIavor of food vhich is yel lo be prepared
Is as yel unknovn, excepl lo ilseIf.

44. So, can Tnai, vhich does nol even en|oy
Ils ovn bIissfuIness,
e lasled or en|oyed by olhers`

45. When lhe moon is overhead al noonlime,
She cannol be perceived, excepl by herseIf.

46. Il is Iike laIking aboul beauly
efore il is given form,
Or youlh before lhe birlh of lhe body,

Or reIigious meril prior lo any good aclions:

47. Or sexuaI desire before il becomes
Manifesl as lumescence:

48. Or lhe laIk aboul lhe sound of a Vina
Which is nol yel conslrucled,
And so is unknovn, excepl lo ilseIf:

49. Or of fire
Which has nol yel conlacled fueI,
ul onIy ilseIf.

50. OnIy lhose vho are abIe lo see
Their ovn faces vilhoul a mirror
Are capabIe of underslanding
The secrel of lhe seIf-refIecling ReaIily.

51. Such laIk as lhis
Is Iike discussing lhe harvesl in slorage
efore lhe seeds have been sovn.

52. Iure Consciousness is beyond
olh generaIizalions and parlicuIar slalemenls:
Il remains ever conlenl in IlseIf.

53. Afler such a discourse,
Thal speech is vise
Which drinks deepIy of siIence.

54. Il can be seen
Thal lhe various melhods of proof
Have accepled lheir ovn unprovabiIily:
And anaIogies have soIemnIy decIared
Their inabiIily lo represenl lhe ReaIily.

55. The various argumenls have dissoIved lhemseIves
ecause of lheir ovn invaIidily,
And lhe assembIy of definilions has dispersed.

56. AII of lhe various means,
Having proved fuliIe, have deparled:
And lhe experience ilseIf
Has abandoned ils ob|ecl.

57. Thoughl, aIong vilh ils inlenl,
Has died,
Like a courageous varrior
In lhe cause of his masler:

58. And underslanding,
Ashamed of ils ovn mode of knoving,
Has commilled suicide.
The experienceabandoned lo ilseIf aIone
Is Iike one bealen and crippIed in ballIe.

59. When lhe crusl
Of a piece of laIc is peeIed off,
The laIc ilseIf disappears.

60. If a pIanlain lree, lroubIed by lhe heal,
Casls off ils ouler Iayers,
Hov shaII il sland erecl`

61. Ixperience depends on lhe exislence
Of lhe experienced and lhe experiencer.

When bolh of lhese vanish,
Can lhe experience aIone experience ilseIf`

62. Of vhal use are vords
When even lhe experience
DissoIves ilseIf in lhis vay`

63. Hov can vords describe lhe supreme ReaIily
Where even lhe sublIesl speech ilseIf disappears,
And lhere is Iefl no lrace of sound`

64. Why shouId lhere be any laIk
Aboul vaking a person vho is aIready avake`
Does one begin lo cook his food
Afler he has laken his meaI and become salisfied`

65. When lhe Sun rises,
The Iighl of lhe Iamps is nol needed.
Is lhere a need for a pIough
Al lhe lime of harvesl`

66. TruIy, lhere is neilher bondage nor freedom:
There is nolhing lo be accompIished.
There is onIy lhe pIeasure of expounding.
INEFFICACY OF THE WORD 165
Chaptcr 5ix:
The lnefflcuc of The Word

Intrnductnry Nntc

|n inis Cnapicr. jnancsntar praiscs inc g|cru cj inc ucr! as a ncans cj
rcca||ing. inrcugn spcccn. inc auarcncss cj inc Sc|j. Tnc ucr! is inc ncans uncrc|u
uc iransjcrn inc cnc Ccnscicusncss inic incugni. !csircu cur igncrancc. an! |ca!
cursc|tcs cncc again ic inc purc Ccnscicusncss cj inc Sc|j. Bui. as jnancsntar pcinis
cui. in inai purc Auarcncss |isc|j. inc ucr! is supcrj|ucus. an! ncrcctcr. juii|c.
Tnai purc Kncu|c!gc ca||c! inc Sc|j a|uaus |S. a|uaus rcnains. Tncrcjcrc. nc asks.
uncrc is inis ining ca||c! igncrancc. unicn is ic |c |anisnc! |u inc ucr!? |i is
|ui an inaginaru supcrinpcsiiicn upcn inc cnc |ca|iiu.
jnancsntar incn cnicrs inic an c|a|craic !iscussicn cj inc para!cxica| naiurc cj
igncrancc (a|nana). Wni|c kncu|c!gc is c|scurc!. igncrancc nas inc scn||ancc cj
cxisicncc. |ui uncn inc iruc Kncu|c!gc is cxpcricncc!. igncrancc is ncuncrc ic |c
jcun!. ii is sccn ic |c a cnincra uiin nc rca| cxisicncc. |i is |ui inc ccniraru cj
kncu|c!gc. ||scuncrc. in cincr ccnicxis. jnancsntar !ccs nci ncsiiaic ic usc inc ucr!.
igncrancc. as incugn ii ucrc a !cjiniiitc rca|iiu ic |c !ispc||c! |u kncu|c!gc. |ui
ncrc. nis purpcsc is ic rctca| iis csscniia| i||uscrincss. i.c.. iis ncn-rca|iiu. His
inicniicn. cj ccursc. is ic rctca| Tnai unicn !ccs cxisi |u ncgaiing unai !ccs nci
cxisi. |n nis cun unnisiaka||c siu|c. nc spcuis ana|cgu ajicr ncnc|u ana|cgu ic |ring
ncnc nis pcini. |cating inc nin! |cgg|c! an! rcc|ing un!cr inc ucigni cj inc nanu
ucr!-piciurcs irccpc! cui ic suppcri nis rc|cni|css |cgic.
Tnc ccnccpi inai igncrancc is inc inpc!incni ic Sc|j-kncu|c!gc. an! nusi |c
!csircuc! |u kncu|c!gc. nas a |cng nisicru in inc Vc!aniic ira!iiicn. |i uas cjicn
siaic! in inc uriiings cj inc grcai 10
in
ccniuru Vc!aniisi. Snankara. an! na! nc !cu|i
|cccnc. |u jnancsntars iinc. a nackncuc! jcrnu|a in inc ncuin cj ctcru jau|ir!
pni|cscpncr. Grcai iruins |csc incir signijicancc an! cjjicacu uncn incu |cccnc ncrc
jcrnu|izc! pnrascs ic |c rcpcaic! |u scncc||cus. an! ii uas jnancsntars purpcsc in
iaking up inis su|jcci ic iurn inc c|! jcrnu|as insi!c cui. an! ic siir inc nin! jrcn
iis ccnp|accni rui ic a gcnuinc sc|j-inuiru.

|n ctcru iinc. incsc unc natc cxpcricncc inc Sc|j arc jacc! uiin inc |cgacu cj
pasi cxprcssicns cj inis kncu|c!gc unicn natc |cccnc ca|cijic!. as ii ucrc. inic sicnc
ua||s cj ira!iiicn. sian!ing in inc uau cj rca| sc|j-inuiru. Tnc icacnings cj inc
Vc!as. cj inc Bu!!na. an! cj Snankara. unicn |ursi incsc ua||s cj ccnp|accni !ccirinc
in incir cun iincs. incnsc|tcs |ccanc in iinc |u|uarks cj ncaning|css !ccirinc unicn
a|sc na! ic |c |ursi asun!cr |u su|scucni sccrs. |n spcaking cj inc Sc|j. ucr!s.
ajicr a||. arc ina!cuaic. an! arc incrcjcrc a|uaus cpcn ic ccnira!iciicn. |i is inus inc
pcrcnnia| iask cj inc cn|ignicnc! ic ncgaic c|! icrninc|cgics. na!c ncaning|css |u
|cng jani|iariiu. in cr!cr ic jar auakc inc nin!s cj ncn jrcn incir ccnp|accni
s|un|cr.
jnancsntar is jusi sucn an cn|ignicnc! icacncr. Hc appcars ic natc !cnc|isnc!
inc c|! ccnccpis cj Snankara an! inc Vc!aniisis. |ui inc asiuic siu!cni ui|| casi|u
pcrccitc inai. uncn a|| inc !csiruciicn is inrcugn an! inc !usi nas scii|c! cncc ncrc.
jnancsntar nas |rcugni us ic inc sanc !csiinaiicn ic unicn Snankara |c! us. Ajicr
!cnc|isning inc c|! icrns. kncu|c!gc. an! igncrancc. nc pcinis inc uau ic inc
sanc incxprcssi||c an! suprancnia| Kncu|c!gc ic unicn Snankara pcinic! us. Ajicr
!cnuing inc Vc!aniic ccnccpi cj supcrinpcsiiicn. nc |ca!s us ic inc sanc iuc-in-
Onc ic unicn Snankara gui!c! us. Tnc icrninc|cgics cj cnircncnc! !ccirinc arc
ccniinua||u |cing rctca|c! as !cccpiitc. an! !iscar!c! |u cacn ncu gcncraiicn cj sccrs
|ikc ncn aiicnpiing ic pcc| inc skins jrcn a nctcr-!ccrcasing cnicn. uci inc
unnanca||c Truin unicn a|| arc siriting ic rctca| is cnc an! inc sanc. ctcr c|u!ing
incir aiicnpis ic capiurc |i in |anguagc.
Iikc a|| cincrs |cjcrc cr ajicr nin unc succcc!c! in unurapping inc jcuc| cj
Sc|j-kncu|c!gc. jnancsntar. in nis aiicnpi ic rctca| inai jcuc| nakc! cj uraps.
succcc!s cn|u in prcscniing ii urappc! in uci ancincr ja|ric cj ncrc ucr!s. Yci. nis
ucr!s. |ikc incsc cj cincr grcai icacncrs in pcsscssicn cj inai jcuc|. pcsscss an
inirinsic iransparcncu inrcugn unicn inc |usicr cj Truin snincs jcrin. cxciiing us uiin
iis |cauiu an! inspiring in us inc !csirc ic nakc ii cur cun.
CHAPTER 5IX:
INEFFICACY OF THE WORD

1. When somelhing is forgollen,
Iilher by ourseIves or by anolher,
We are reminded of il by lhe vord
Which ve use lo represenl il.

2. If il had no olher gIory lhan lhis, hovever,
The vord vouId nol have so much vaIue.

3. ul lhe vord,
Which, as everyone knovs,
Serves as a reminder,
Is, in facl, a very usefuI lhing.
Il is nol a mirror vhich refIecls
Whal has no form`

4. Il is no greal vonder lhal vhal is visibIe
May be seen in a mirror:
ul, in lhe mirror of lhe vord,
Whal is invisibIe may be seen.

5. Whal lhe rising Sun is lo lhe sky,
The vord is lo lhe sky of lhe Infinile:
Thal sky is iIIumined
y lhe pover of lhe vord.

6. The vord is lhe fIover
Of lhe sky of lhe Infinile:
Ils fruil is lhe universe.
There is nolhing
Thal cannol be delermined by lhe vord.

7. Il is lhe lorchbearer lhal iIIumines
The palh of righl and vrong aclions:
Il is lhe |udge lhal hands dovn
The decision belveen bondage or Iiberalion.

8. When il sides vilh ignorance,
Whal is unreaI appears reaI,
And lhe reaI becomes vaIueIess.

9. The vord causes lhe finile souI (jita)
To enler inlo pure Consciousness (Snita).

10. The vord Iiberales lhe finile souI
InlangIed in lhe body:
The SeIf meels HimseIf by means of lhe vord.

11. The Sun, by giving birlh lo lhe day,
ecomes lhe enemy of nighl.
Il cannol, lherefore, be compared
To lhe vord.

12. Ior lhe vord supporls al lhe same lime
The palh of aclion and lhe palh of non-aclion,
Iven lhough lhey are opposiles.

13. Il makes of ilseIf a sacrifice
In order lhal lhe SeIf may be reaIized.
Hov can I describe
The many differenl merils of lhe vord`

14. Hovever, lhe vord,
So veII knovn as a reminder,
Cannol coexisl vilh lhe SeIf.

15. In lhe case of lhe SeIf,
Which is seIf-Iuminous and vilhoul supporl,
The vord is absoIuleIy useIess.

16. There is nolhing eIse besides lhe one eing.
Therefore, Il cannol be lhe ob|ecl
Of remembering or forgelling.

17. Can one remember or forgel oneseIf`
Can lhe longue lasle ilseIf`

18. To one vho is avake, lhere is no sIeep:
ul is lhere avaking eilher`
In lhe same vay,
There can be no remembering or forgelling
To lhe one eing.

19. The Sun does nol knov lhe nighl:
ul can he knov vhen il is day`
In lhe same vay,
The one eing is vilhoul lhe abiIily
To remember or lo forgel.

20. Then vhal is lhe use of a reminder
Where lhere is no memory or forgelfuIness`
You see, lhe vord is of no use
In lhe case of lhe One.

21. Hovever, lhere is a case vhere lhe vord is usefuI
|as lhe deslroyer of ignorance]:
ul I'm afraid even lo lhink aboul lhis.

22. Ior il is fooIish lo say
Thal lhe vord deslroys ignorance,
1

And lhen lhe SeIf becomes conscious of IlseIf.

23. The Sun viII firsl deslroy lhe nighl,
And lhen il viII rise:
Such a faIse nolion couId never be slaled
Among inleIIigenl peopIe.

24. Where is lhal sIeep
Which an aIready avakened person can banish`
Is lhere an avakening
Ior one vho is aIready avake`

25. So, aIso, lhere is no ignorance lo be deslroyed.
There is no such lhing as a SeIf
Desirous of becoming lhe SeIf.

26 Ignorance is as non-exislenl as lhe
Son of a barren voman.
Then vhal is lhere for lhe svord
Of discriminalion lo sever`

27. If lhe rainbov vere as reaI as il seems,
Whal archer vouId nol have slrung il`

28. I couId vanquish ignorance
y lhe pover of IogicaI lhinking
If il vere possibIe for lhe valer of a mirage
To quench lhe lhirsl of Agaslya.
2

29. If ignorance vas somelhing
Thal couId be deslroyed by lhe vord,
Then couId ve nol sel fire
To an imaginary cily in lhe sky`

30. Darkness cannol bear
Conlacl vilh a Iighled Iamp:
ul vas lhere reaIIy anylhing lo be deslroyed
efore lhe Iamp vas Iil`

31. AIso, il is fuliIe lo Iighl a Iamp
To iIIumine lhe Iighl of day.

32. A shadov does nol exisl vhere il does nol faII:
ul il aIso does nol exisl vhere il does faII.

33. In lhe vaking slale,
One knovs lhal lhe dream one sav vas faIse.
Ignorance, aIso, lhough il appears lo exisl,
Does nol exisl.

34. Whal couId one gain
y hoarding lhe veaIlh con|ured by a magician`
Or by sleaIing lhe cIolhes
Of a naked beggar`

35. Il is nolhing more lhan fasling,
Iven lhough one mighl eal an imaginary sveel
A hundred lhousand limes.

36. There is no moislure in lhe soiI
Where lhere is no mirage:
ul is lhere moislure vhere lhere is one`


37. If ignorance vere as reaI as il seems,
Men vouId have been drenched
y lhe rain painled in a piclure:
IieIds vouId have been irrigaled vilh il,
And reservoirs vouId have been fiIIed.

38. Why shouId anyone bolher lo manufaclure ink
If il vere possibIe lo vrile
Wilh a preparalion made from darkness`

39. Does nol lhe sky appear bIue lo lhe eyes`
The appearance of ignorance
Is |usl as faIse.

40. Ignorance decIares by ils very name (ajnana)
Thal il does nol exisl.

41. The facl lhal il cannol be defined
Suggesls ils imaginary nalure.
Thus, ignorance ilseIf proves ils ovn non-exislence.

42. If il reaIIy exisls,
Why can il nol be delermined by lhoughl`
If lhere is reaIIy a |ar on lhe ground,
Il Ieaves some mark on lhe earlh.

43. Il is nol correcl
To say lhal lhe SeIf is reveaIed
Afler lhe deslruclion of ignorance.
Il is Iike saying lhal lhe Sun is reveaIed
Afler il deslroys ils avareness of darkness.

44. Ignorance, lhough iIIusory,
ConceaIs ils iIIusory nalure:
And lhen il proves ils ovn absence.

45. Thus, as has been shovn in various vays,
Ignorance is, by ils very nalure, non-exislenl.
Then, vhom shouId lhe vord deslroy`

46. If one slrikes one's shadov,
One slrikes onIy lhe ground.
Nolhing is damaged by sIapping emply space,
Ixcepl one's ovn arm.

47. One may eagerIy seek
To drink lhe valer of a mirage,
Or lo embrace lhe sky,
Or lo kiss one's ovn refIeclion:
ul aII lhese efforls viII be in vain.

48. The Iogic lhal lries lo deslroy ignorance
Is in lhe same calegory.

49. If lhere is one vho sliII has a desire
To deslroy lhis ignorance,
He may, al his Ieisure,
IeeI lhe skin off lhe sky:

50. Or gel miIk from lhe |faIse] nippIe of a biIIygoal,
Or see vilh his knees,
Or dry oul lhe nighl lo make a bIackboard:

51. Or he may squeeze lhe |uice oul of a yavn,
And, mixing il vilh Iaziness,
Iour il in lhe moulh

Of a man vilhoul a head.

52. He may reverse lhe fIov of a slream,
Turn over his shadov,
Or make a rope of lhe vind.

53. He may lhrash an imaginary ogre,
Tie up his refIeclion in a bag,
Or merriIy comb lhe hair on his paIm.

54. He may deslroy
A valer |ar lhal doesn'l exisl,
IIuck lhe fIovers lhal grov in lhe sky,
Or handiIy break lhe horns of a rabbil.

55. He may prepare ink from camphor,
Galher sool from lhe Iamp fIame of a |eveI,
Or happiIy gel married lo
The daughler of a chiIdIess voman.

56. He may feed Chakor birds
Wilh lhe rays of neclar from lhe Nev moon,
Or easiIy calch lhe valerfovI
On lhe Iake of a deserl mirage.

57. Whal more need I say`
Ignorance is made of non-exislence.
Then, vhal is lhere for lhe vord lo deslroy`

58. The vord cannol prove ils ovn exislence
y deslroying vhal does nol exisl:
Darkness cannol be made lo comprehend
The nalure of darkness.

59. Ignorance vas never born,
So vhal is lhe poinl of discussing ils deslruclion`
Il is Iike Iighling a Iamp
In lhe courlyard al noon.

60. They vho lhink lo galher lhe harvesl
efore lhey have sovn lhe seed
Galher onIy shame.

61. One may as veII
Sil al home and do nolhing
As beg from a naked beggar.

62. The iIIuminalion provided by lhe vord
Does nolhing lo deslroy ignorance:
Il is Iike rain pouring on lhe ocean.

63. One may caII oneseIf a measurer
So Iong as one does nol lry lo measure lhe sky.
If Iighl enabIes one lo perceive darkness,
Il is of no use.

64. If a longue vere abIe lo lasle
A dish made from lhe sky,
Il vouId be meaningIess
To caII il a longue.

65. WiII lhe gaiIy-coIored garmenls
Of a married voman
e of any use al her husband's funeraI`
To eal lhe core of lhe pIanlain lree
Is lo eal nolhing.

66. Whal ob|ecl is lhere,
SmaII or Iarge,
Which is nol iIIumined by lhe Sun`
ul even he is of no use al nighl.

67. Whal is lhere lhal is nol
Ierceived by lhe eyes`
ul even lhey cannol perceive
The sIeep in a person vho is avake.

68. Though lhe Chakora bird
May Iook for lhe moon aII day,
Il efforls are in vain.

69. One vho reads from a bIank sheel of paper
Is lhe same as dumb:
One vho vaIks in lhe air
Is lhe same as Iame.

Words, allempling lo deslroy ignorance,
Are bul a meaningIess |abbering.

71. On lhe nighl of lhe Nev moon,
The moon sheds onIy darkness.
Thoughl, allempling lo deslroy ignorance,
Is in lhe same condilion.

72. To make a meaI of lhal food
Which is nol yel prepared
Is lhe same as fasling.
To see vilh eyes lhal have Iosl lheir sighl
Is lhe same as bIindness.

73. Thal vord lhal allempls lo expIain
The meaning of somelhing lhal doesn'l exisl
OnIy accompIishes ils ovn deslruclion.

74. Nov, shouId I even say
Thal ignorance doesn'l exisl`
The vord lhal negales il
Negales ilseIf.

75. If lhoughl slands in fronl of ignorance,
Il deslroys ilseIf aIong vilh ignorance.

76. Ignorance, by ils non-exislence,
Irevenls lhe vord from being
Ils vanquisher.

77. Thal lhe vord shouId be so greal
As lo become lhe reveaIer of lhe SeIf,
Is lruIy absurd.

78. Is lhere a pIace
Where one can marry himseIf`
Has lhere ever been a lime
When lhe Sun ecIipsed ilseIf`

79. Can lhe sky be ils ovn horizon`
Can lhe ocean enler ilseIf`
Can a paIm louch ilseIf`

80. Does lhe Sun iIIumine himseIf`
Does a fruil bear fruil`

Does a fragrance smeII ilseIf`

81. We can readiIy beIieve lhal aII crealures drink valer:
ul can ve beIieve lhal valer drinks valer`

82. Has lhere ever been a day,
In aII lhe lhree-hundred and sixly five of lhe year,
Which has been perceived by lhe Sun`

83. If Shiva is angry,
He may burn lhe lhree vorIds:
ul viII he burn fire aIso`

84. Is il possibIe, even for lhe Crealor,
To sland before HimseIf vilhoul a mirror`

85. Il is cerlain lhal eyesighl
Cannol perceive ilseIf,
Thal lasle cannol lasle ilseIf,
Thal a person vho is avake
Cannol be avakened.

86. Hov can sandaI pasle vear ilseIf`
Or a coIor decorale ilseIf vilh coIor`
Or a pearI adorn ilseIf vilh pearIs`

87. Can a louchslone lurn ilseIf inlo goId`
Can a Iamp give Iighl lo ilseIf`
Can a fIavor en|oy ils ovn sveelness`

88. Shiva hoIds lhe moon on his head:
ul can lhe moon vear lhe moon
On ils ovn head`

89. Likevise, lhe gIorious SeIf
Is, IlseIf, pure and perfecl KnovIedge.
Hov can KnovIedge knov ilseIf`

90. eing KnovIedge ilseIf,
He does nol knov hov lo knov HimseIf.
Il is as hard as il vouId be
Ior lhe eye lo perceive ilseIf.

91. KnovIedge couId knov ilseIf
If a mirror couId refIecl ilseIf
To ilseIf.

92. A knife may be abIe lo pierce
Anylhing in lhe four quarlers:
ul can lhal knife pierce ilseIf`

93. The lip of lhe longue is very good
Ior lasling differenl herbs and seasonings:
ul can il lasle ilseIf`

94. Does il lherefore cease lo be an organ of lasle`
No. Il is because il lasles
Thal il is an organ of lasle.

95. So, aIso, lhe SeIf,
Who is KnovIedge, Ixislence, and Iiss,
Is seIf-evidenl.
Hov lhen can lhe vord
Offer Him vhal is aIready His ovn`

96. The uIlimale ReaIily

Does nol prove or disprove IlseIf
Wilh lhe heIp of some olher kind of knovIedge:
Il is seIf-evidenl, being lhe knover,
And is beyond proof and disproof.

97. Il is lherefore groundIess lo beIieve
Thal lhe vord is so greal
As lo enabIe lhe SeIf
To experience HimseIf.

98. A Iamp lhal is Iighled al midday
Neilher dispeIs darkness nor sheds any Iighl.
Il is lhe same vilh lhe vord.

99. Since ignorance is non-exislenl,
There can be no queslion of deslroying il.
And, since lhe SeIf is seIf-evidenl,
Whal is lhere lo be proved al aII`

100. Thus, being in bolh lhese vays useIess,
The vord disappears
Like a slream in lhe valers
Of lhe universaI deIuge.

101. Righl underslanding shovs lhal lhe vord
Cannol in any vay approach lhe SeIf.

102. Iusl as il is meaningIess lo say
Thal a dragon is coming,
Or lhal lhe sky is cIinging lo your paIm,

103. So aIso, lhe vord, vilh aII ils associalions,
ecomes a meaningIess babbIing
Like a piclure vilh aII lhe coIors painled vrong.

104. Il shouId nov be cIear lhal knovIedge and ignorance,
Whose very exislence is dependenl upon lhe vord,
Are as reaI as lhe foresls painled in a piclure.

105. Iusl as a cIoudy day vanishes
When lhe cIouds disappear,
So do bolh knovIedge and ignorance vanish
When lhe vord disappears in lhe universaI DeIuge |of
Consciousness].

Chaptcr 5cvcn:
Refututlon of lgnorunce

Intrnductnry Nntc

Ncu. as incugn nc na! nctcr icucnc! cn inc su|jcci |cjcrc. jnancsntar cncc
ncrc iakcs up inc naiicr cj inc i||uscru naiurc cj igncrancc. |n inis. inc |cngcsi
cnapicr cj Amrilanubhav, nc |c|a|crs inc issuc cj inc ncn-cxisicncc cj igncrancc ic a
pcini unicn inc rca!cr nau jin! cxccssitc. |ui nc !ccs ii uiin sucn c|ticus rc|isn an!
cnjcuncni inai cnc cannci nc|p |cing !raun a|cng uiin nin in nis crgu cj nciapncr
an! sini|c.
|i is inc ira!iiicna| Vc!aniic ccnccpi cj a |cginning|css igncrancc. cc-cxisicni an!
cc-cicrna| uiin inc a|sc|uic Sc|j. inai jnancsntar sc sircng|u c|jccis ic. |n inc ucr|!-
ccnccpiicn aiiri|uic! ic Snankaracnarua an! cincr rcprcscniaiitcs cj inc ncn-!ua|isiic
pni|cscpnu cj Vc!ania. inc pcrccpiicn cj inc pncncncna| ucr|! is aiiri|uic! ic
igncrancc (a|nana cr avidya): an!. ii is asscric! inai. cncc inis igncrancc is rcnctc!.
incrc is sccn ic cxisi ncining |ui inc uncn|c!ic! A|sc|uic. inc cnc un!ijjcrcniiaic!.
purc Ccnscicusncss inai is inc Sc|j.
|n inc |iicraiurc cj Vc!ania. inc ana|cgu cj a rcpc cn inc grcun! appcaring ic |c
a snakc is cjicn ciic!. inc snakc-appcarancc is unrca|. ii is causc! |u igncrancc. Bui
cncc inis igncrancc is !ispc||c!. inc rca|iiu is sccn. an! ii is pcrccitc! inai incrc nctcr
uas a snakc. |ui cn|u inc rcpc a|| a|cng. |n inc sanc uau. ii is nc|!. cncc inc
uniiitc |ca|iiu is cxpcricncc!. inc pncncncna| unitcrsc is sccn ic natc |ccn a ncrc
niragc. cr i||usicn.
Wc||. jnan!ct iakcs issuc uiin inis |inc cj ininking. an! siaics cnpnaiica||u inai
igncrancc is nci inc causc cj inc ucr|!-appcarancc. inai ctcn inis nu|iiiu!c cj scnsc
c|jccis is cn|u inai |cing. inc cnc Sc|j. |cr jnancsntar. incrc is Onc an! Onc cn|u.
Hc c|jccis ic inc nciicn inai inc pcrccpiicn cj inc nu|iip|c unitcrsc is causc! |u a
scccn! a!!iiicna| jacicr. uncincr ii |c ca||c! igncrancc. Maua. !c|usicn. cr
supcrinpcsiiicn a|| icrns ira!iiicna||u usc! ic acccuni jcr inc ucr|!-appcarancc.
Hc rcgar!s sucn icrns as nis|ca!ing. jcr. as nc siaics. Tnc Causc an! inc cjjcci arc
cnc.
REFUTATION OF IGNORANCE 183
|cr jnancsntar. inc nu|iiiu!c cj scnsc c|jccis. jar jrcn |cing a supcrinpcsc!
i||usicn. is cn|u inai cnc Bcing. inc Sc|j. an! inc pcrccpiicn cj c|jccis. jar jrcn |cing
causc! |u igncrancc. is causc! sinp|u |u inc Icr!s !c|igni in pcrcciting Hinsc|j
inrcugn Hinsc|j in inc jcrn cj crcaiurcs. |i is nci igncrancc inai causcs inc
scparaiicn |ciuccn inc pcrccitcr an! inc pcrccitc!. saus jnancsntar. iru|u. Hc is
ctcruining. an! Hc is inc Causc cj ctcruining. |n jnancsntars pni|cscpnu. incrc is
nc p|acc jcr Maua. cr i||usicn. jcr nc uisncs ic !issc|tc inc ncnia| |arricrs unicn
scparaic inc ucr|! an! Gc!. His tisicn rcjuscs ic a||cu anu !isrupiicn ic inc Uniiu
inai nc sccs sprca!ing ctcruuncrc. uncincr uiin nis cucs c|csc! in nc!iiaiicn. cr
uakcju| an! aciitc in inc nanijcsic! ucr|!.


CHAPTER 5EVEN:
REFUTATION OF IGNORANCE

1. ul for knovIedge,
Ignorance vouId never have shovn ilseIf.

2. A firefIy appears as a Iighl
OnIy vhen il is in darkness.
The idea of a beginningIess ignorance
Is ullerIy faIse.

3. Ignorance is no more independenl |of ils opposile]
Than is a dream or darkness.

4. Horses made of cIay cannol be harnessed:
The |eveIry con|ured by a magician
Cannol be vorn.

5. This ignorance,
Dragged from lhe house of knovIedge,
Can do nolhing.
Does a mirage appear in lhe moonIighl`

6. Whal is caIIed knovIedge
Is nolhing bul |lhe coroIIary of] ignorance:
Iach appears al lhe conceaImenl of lhe olher.

7. Inough of lhis preambIe:
Lel us begin our search for ignorance.
Then, by underslanding lhe lrue nalure
Of ignorance,
We viII undersland lhe faIsily of knovIedge.

8. If lhere reaIIy is ignorance
Wilhin |absoIule] KnovIedge,
Why doesn'l il change KnovIedge inlo ignorance`

9. Ior il is lhe inherenl nalure of ignorance
To deIude lhe one in vhom il dveIIs.

10. If il is cIaimed by some
Thal lhe sacred lexls decIare
Thal lhe SeIf conlains ignorance
And is conceaIed by il,

11. I vouId ansver:
If lhe seed of ignorance dveIIs
In lhal slale vhere lhere is no rise of duaIily,
Who, lhen, knovs lhal il exisls`

12. Ignorance, being nescienl,
Cannol knov ilseIf.
Can il be a vilness lo ils ovn exislence`

13. No one couId slale lhal ignorance
Is lhe cause of lhe knovIedge of ignorance
Wilhoul becoming avare of lhe conlradiclion,
And lhus being compeIIed lo siIence.

14. If ignorance deIudes lhe knover, lhe SeIf,
Who, lhen, is lhere lo regard il as ignorance`

15. And if il does nol deIude lhe knover,
WouId il nol be shamefuI lo caII il ignorance`


16. If lhe cIouds reaIIy ecIipsed lhe Sun,
Who vouId iIIumine lhem`
If a person vere reaIIy annihiIaled by sIeep,
Who vouId experience il`

17. If lhe one in vhom ignorance resides
ecomes ignoranl,
Thal ignorance vouId be indiscernibIe:

18. Ior lhal by vhich ignorance is discerned
Can never be ignorance ilseIf.

19. Il vouId make no sense lo say
Thal lhere is a calaracl in lhe eye,
ul lhe eyesighl is unimpaired.

20. If fueI does nol burn
When il is enveIoped by a viId fire,
Il is useIess as a fueI.

21. If lhere is darkness in a house,
ul lhe house is nol darkened,
Then il cannol be caIIed darkness.

22. Who vouId caII lhal sIeep
Which does nol dislurb lhe vaking slale`
Can lhal be caIIed nighl
Which does nol cause lhe dayIighl
To vanish`

23. The vord, ignorance, is meaningIess
If lhe SeIf is pervaded by il,
And yel remains as Il is.

24. Moreover, il vouId be IogicaIIy incorrecl
To say lhal ignorance
Resides in lhe SeIf.

25. Ignorance is lhe galhering of darkness,
And lhe SeIf is lhe mine of effuIgence:
Hov, lhen, couId lhey be mixed`

26. If vaking and dreaming,
Remembering and forgelling,
CouId go hand in hand:

27. If coId and heal
CouId sIeep logelher in lhe same bed,
Or if lhe Sun's rays couId be lied in a bundIe
y a rope of darkness:

28. Or if nighl and day
Came lo Iive logelher in one pIace,
Then lhe SeIf mighl lake ignorance
As ils heIpmale.

29. If dealh and Iife couId reside logelher
As famiIy members,
Then lhe SeIf mighl become a dependenl of ignorance.

30. Hov can il be said
Thal lhe very ignorance
Thal is dispeIIed by lhe SeIf
Lives happiIy vilhin Il`

31. Hovever, if lhe darkness gives up ils darkness,

And lurns inlo Iighl,
Then, of course, il becomes Iighl.

32. Or if fueI gives up ils slale,
And lurns inlo fire,
Then, of course, il becomes lhe fire.

33. Or if a smaII slream
Gives up ils separale exislence
y fIoving inlo lhe Ganges,
Then il becomes lhe Ganges.

34. Thus, il is cIear
Thal lhere is no ignorance:
There is onIy lhe SeIf:
Ior, as soon as ignorance
Comes inlo conlacl vilh KnovIedge,
Il becomes KnovIedge.

35. Since ignorance is conlrary lo KnovIedge,
Il cannol relain ils exislence
Wilhin KnovIedge:
Nor can il exisl independenlIy.

36. If a fish made of saIl
Were lo become aIive,
Il couId neilher Iive in lhe valer
Nor oulside lhe valer.

37. Therefore, such slalemenls as,
The SeIf shines vhen ignorance is vanquished,
ShouId nol be heeded by lhe vise.

38. The snake lhal is imagined
When one sees a rope,
Cannol be bound by lhe rope:
Neilher can il be driven avay.

39. Darkness, being frighlened
y lhe approaching dayIighl,
Mighl lurn for heIp lo lhe fuII Moon,
ul il vouId be immedialeIy
SvaIIoved up by lhal Moon.

The vord, ignorance, is lvice meaningIess.
The nalure of ignorance cannol be delermined
Ixcepl by IogicaI inference.

41. Whal, lhen, is ils nalure`
Is il onIy lo be inferred
Irom lhe perceivabIe effecls,
Or can il be direclIy apprehended`
Lel us invesligale.

42. Whalever may be apprehended
y lhe various modes of proof,
Like perceplion, and so forlh,
Is lhe effecl of ignorance,
And nol ignorance ilseIf.

43. The creeping vine has a beaulifuI sproul
Which goes slraighl up:
Il is nol a seed,
ul lhe effecl of lhe seed.


44. One may see bolh pIeasanl
And unpIeasanl forms in a dream:
These are nol sIeep ilseIf,
ul lhe effecls of sIeep.

45. Though lhe moon is one,
Il may be seen in lhe sky as lvo:
This is nol defeclive eyesighl,
ul lhe effecl of defeclive eyesighl.

The sub|ecl, lhe ob|ecl,
And lhe various means of proof,
Are lhe effecls of ignorance,
And nol lhe ignorance ilseIf.

47. Therefore,
The various modes of proof,
Such as perceplion, and so forlh,
eing lhemseIves lhe effecls of ignorance,
CerlainIy cannol apprehend ignorance.

48. If ve regard lhe effecls of ignorance
As ignorance ilseIf,
Then even lhe senses of perceplion
Musl be incIuded as ignorance.

49. If lhal vhich appears in a dream
Is iIIusory,
Then, is lhe perceiver of lhe dream
AIso iIIusory`

50. If lhe effecl of ignorance is aIso ignorance,
Il is Iike sugar lasling ils ovn sveelness,
Or Iike coIIyrium pulling on coIIyrium,
Or Iike a slake being impaIed on ilseIf.

51. AIso,
If lhe effecls are idenlicaI vilh lhe cause,
Then aII is ignorance,
And vho vouId knov anylhing`

52. In such a slale,
One couId nol imagine a knover
Or lhe knovn:
Il vouId be Iike laking as evidence
The fish svimming in a mirage Iake.

53. So, my dear friend,
Whal cannol be measured or defined
y any proof vhalsoever
Is nol differenl from a sky-fIover.

54. Ignorance
Does nol aIIov of any proof of ils exislence:
So hov couId one begin lo discuss il`
Irom lhis, one shouId undersland
The impossibiIily of ignorance.

55. Ignorance,
eing neilher an ob|ecl of perceplion,
Nor of inference,
Is lherefore disproved.

56. I am afraid lo beIieve in lhis ignorance,
Since il is neilher lhe cause of anylhing,

Nor lhe producer of any effecl.

57. Il can neilher cause lhe SeIf lo dream,
Nor can il pul Him lo sIeep
In His pIace of repose.

58. NonelheIess,
Some say ignorance exisls in lhe pure SeIf,

59. As fire exisls in vood
efore lvo pieces of il are rubbed logelher.

60. ul lhe pure SeIf
Does nol even admil lhe name, SeIf!
Hov couId ignorance expecl lo find room lhere`

61. Can a fIame be snuffed oul
efore il is Iil`
Or can ve Ieave lhe shade of a lree
Thal has nol yel sprouled`

62. Or smear saIve on a body
Thal is nol yel born`
Or cIeanse a mirror lhal is nol yel conslrucled`

63. Or skim lhe cream
Irom miIk lhal's sliII in lhe udder`

64. So, Iikevise,
Hov can lhere be ignorance in lhe SeIf
Where lhere is nol even room
Ior caIIing il lhe SeIf`

65. Il shouId be cIear
Thal ignorance does nol exisl:
And I vonder if il is even proper
To give il lhe sembIance of exislence
y slaling lhal il does nol exisl.

66. If, in spile of lhis,
One conlinues lo say
Thal ignorance exisls in lhe SeIf,
Which is beyond aII exislence and non-exislence,

67. Il is Iike saying lhal an imaginary valer pol
Has broken inlo a hundred pieces,
Or lhal dealh ilseIf had been ullerIy sIain:

68. Or lhal unconsciousness had become unconscious,
Or lhal darkness had faIIen inlo a dark veII:

69. Or lhal non-exislence vas in a quandary:
Or lhal lhe core of a pIanlain lree vas broken:
Or lhal lhe sky, by lurning inlo a vhip,
Was making a cracking sound.

70. Or lhal a dead man vas being poisoned:
Or lhal one vho couId nol speak
Was siIenced:
Or lhal unvrillen Iellers vere erased.

71. Il is faIse lo say
Thal ignorance resides in lhe SeIf:
Il is lanlamounl lo saying
Thal lhey are idenlicaI.


72. ul, can a barren voman have a chiId`
Can burnl seeds sproul`
Can darkness |oin lhe Sun`

73. No maller hov ve lry
To find ignorance in lhe SeIf,
Which is pure InleIIigence,
Il cannol be found.

74. One may slir up lhe miIk lo find lhe cream,
ul viII il rise lo lhe surface,
Or viII il disappear`
The search for ignorance is Iike lhis.

75. One may vake up quickIy
In order lo calch hoId of sIeep,
ul viII il be caughl,
Or viII il be inadverlenlIy deslroyed`

76. Therefore,
Why shouId one madIy search for ignorance`
Such searching is equaI lo nol searching al aII.

77. The viIIage of underslanding
Cannol be iIIumined in any vay
y lhe exislence of ignorance.

78. Have lhe eyes of underslanding
Iver been abIe lo see ignorance
Iilher vilhin or oulside of lhe SeIf`

79. The face of discriminalion
Has never been vashed by ignorance:
Nor has ignorance ever admilled of proof
Iven in a dream.
In facl, lhe lhoughl lhal lries lo grasp il,
Loses ilseIf.

80. Do you, in spile of aII lhis,
Think you viII find some vay lo grasp ignorance`

81. You may as easiIy
uiId a lovn haII oul of rabbil horns,
And Iighl il vilh lhe rays of lhe nev Moon:

82. And ceIebrale
y decoraling lhe chiIdren of barren vomen
Wilh sky-fIovers.

83. The desire lo discover ignorance
WiII be fuIfiIIed
When ve're abIe lo fiII lhe cup of lhe sky
Wilh lhe buller made from a lurlIe's miIk.

84. We have lried in so many vays
To discover ignorance:
Hov many more limes musl ve repeal
Thal il doesn'l exisl`

85. I vouId nol uller lhe vord, ignorance,
Iven in a dream.
ul I have a lhoughl aboul il
Which I vouId Iike lo share vilh you.

86. Suppose someone vere lo ob|ecl in lhis fashion:
You may say lhal lhe uIlimale ReaIily

Cannol see IlseIf or any olher ob|ecl:

87. Then hov is il lhal Il presenls before IlseIf
The enlire visibIe universe,
And assumes lhe roIe of Wilness lo il`

88. The enlire universe arises
And is visibIe lo us,
Who are, in facl, lhe SeIf.

89. Though ignorance is nol visibIe,
SliII il exisls vilhoul any doubl.
Il is proved by inference
Irom lhe visibIe vorId!

90. The moon is one:
If il appears in lhe sky as doubIe,
WouId ve nol infer
Thal our eyesighl is impaired`

91. The lrees are fresh and green,
And yel, il vouId appear
Thal lhere is no valer on lhe ground
Irom vhich lhey grov.

92. Therefore, ve infer
Thal lheir rools are absorbing valer
Irom beIov.
Likevise, ignorance is inferred
y lhe appearance of lhe visibIe vorId.

93. SIeep vanishes as soon as one avakes:
And lhough sIeep is nol knovn lo lhe one vho sIeeps,
SliII, ils exislence may be inferred
Irom lhe presence of dreams.

94. So, if in lhe pure SeIf,
There appears lhis vasl universe,
We naluraIIy infer
The exislence of ignorance.

95. To such an ob|eclion, I vouId repIy:
Hov can lhis kind of knovIedge
e caIIed ignorance`
ShouId ve caII dayIighl darkness`

96. Can lhal be caIIed coIIyrium
Which, vhen smeared on an ob|ecl,
Makes il as vhile and brighl as lhe moon`

97. We may caII lhis vorId
The unfoIdmenl of ignorance,
If Ieaping fIames can be caIIed 'valer'.

98. This knovIedge is vorlhy of being caIIed ignorance
If lhe fuII moon can be lhe cause
Of a dark nighl.

99. Can poison reIease neclarean Iove`
And if il does, can ve caII il poison`

100. Why shouId ve bring in lhe lide of ignorance
When aII lhal is unfoIding before us
Is radianl vilh knovIedge`

101. If ve caII lhis ignorance,

Whal shaII ve caII knovIedge`
Is lhe SeIf an ob|ecl of eilher one`

102. The SeIf does nol become anylhing.
He does nol knov vhal He is.
AII lhe means of knovIedge vanish in Him.

103. He is nol such as can be said lo exisl,
Nor is lhere reason for saying He does nol exisl.

104. He exisls vilhoul lhe exislence of anolher':
He sees vilhoul lhe exislence of an ob|ecl of vision.
This being so, vhy shouId ve regard Him
As somelhing lo be found`

105. He siIenlIy endures
The conviclion of lhe NihiIisls
Thal He is nolhing:
Nor is He dislurbed by lhose vho regard Him
As having parlicuIar allribules.

106. Do you lhink lhe omniscienl One,
Who is lhe vilness of even lhe deepesl sIeep,
Does nol knov aboul aII of lhis`
SliII, He does nol become visibIe.

107. The Vedas have said lhe same,
Though lhey do nol speak of lhe SeIf:
They say onIy nol lhis.

108. Whom does lhe Sun nol iIIumine`
ul does il iIIumine lhe SeIf`
Can lhe SeIf be conlained benealh lhe sky`

109. The ego considers onIy lhe body,
Which is nolhing bul a bundIe of bones,
And says, This is vho I am.
Il lakes no nolice of lhe SeIf.

110. The inleIIecl, vhich is abIe lo grasp
Iverylhing lhal can be knovn,
IaIlers before lhe SeIf.
The mind can imagine anylhing
Ixcepl lhe SeIf.

111. The senses, lhal scrape lheir moulhs
On lhe barren Iand of sense-ob|ecls,
Cannol lasle lhe sveelness of lhe SeIf.

112. Is il possibIe
To compIeleIy comprehend lhe SeIf,
Who has fiIIed His beIIy
Wilh aII lhal exisls
As veII as aII lhal does nol exisl`

113. Iusl as a longue cannol lasle ilseIf,
So lhe SeIf
Cannol be an ob|ecl of knovIedge lo IlseIf.
Hov, lhen, couId He be an ob|ecl lo olhers`

114. As soon as ignorance,
Wilh aII her innumerabIe names and forms,
Approaches lhe SeIf,
Il vanishes oul of fear.

115. Hov can anylhing eIse

Iind room in lhe SeIf`
He does nol even desire lo see
His ovn refIeclion.

116. There is a slring-puzzIe
Which appears lo ensnare a slick:
ul, vhen lhe slring is puIIed,
The onIooker is amazed
To find lhal lhe slick is oulside lhe puzzIe.
The efforl lo delermine lhe nalure of lhe SeIf
Inds in lhe very same vay.

117. One vho minuleIy examines
His ovn shadov,
And lhen lries lo |ump over il,
Has faiIed lo undersland ils nalure.

118. Likevise, lhe person vho,
Afler allempling lo knov lhe SeIf,
Comes lo lhis or lhal concIusion,
Has faiIed lo comprehend ils nalure.

119. Words cannol even reach
To lhe pIace of lhe SeIf:
Hov, lhen, can lhe inleIIecl
Comprehend Him as an ob|ecl`

120. Hov can one acknovIedge
The absence of sighl in lhe SeIf,
And yel allribule vision lo Il`

121. He cannol experience His ovn exislence
As an ob|ecl of perceplion:
Therefore, He cannol be a perceiver.

122. In such a case,
Who viII meel vho`
Hov can lhere be vision
Where lhere is onIy One`

123. ul He has fIung open
The doors of perceplion in man,
And lhus overcome lhis greal obslacIe.

124. InnumerabIe forms and visions arise,
ul il is one pure Consciousness
Which is lhe subslance of aII.

125. The one, underIying, supreme Consciousness
Is so inloxicaled by lhe greal gIory
Of lhis vision,
Thal He does nol see HimseIf
In lhis mirror
Wearing lhe same |eveIry lvice.

126. He has so much of riches
Thal He causes HimseIf lo appear
In a noveI array each momenl.

127. He regards lhe ob|ecls of lhe vorId,
Once crealed,
As oId and uninleresling:
And lherefore presenls lo His vision
Iver nev and freshIy crealed ob|ecls.

128. As lhe perceiving sub|ecl,

He is aIso incessanlIy changing
The ornamenls of His perceplion.

129. Ior, being bored vilh lhe soIilude
Of His originaI slale,
He has become many.

130. Such is lhe aII-knoving One.
As pure Consciousness,
He is fuII lo lhe brim:
ul lhal fuIIness is knovn
OnIy in His ovn house.

131. Thal pure Consciousness,
In vhom knovIedge and ignorance embrace,
Meels HimseIf by having vision
Of lhe many forms of lhe ob|eclive vorId.

132. Seeing lhe visibIe vorId,
He en|oys il as ils vilness.
Thal same bIiss of en|oymenl
Iervades lhe enlire array.

133. The inlerpIay of give and lake goes on,
ul lhe lhread of unily is never broken.
The unily of a person's face
Is nol aIlered by being refIecled
In a mirror:

134. Nor is lhe slanding posilion
Of a sIeeping horse
Dislurbed vhen il avakes.

135. Iusl as valer pIays vilh ilseIf
y assuming lhe forms of vaves,
The SeIf, lhe uIlimale ReaIily,
IIays happiIy vilh HimseIf.

136. Iire veaves garIands of fIames,
ul is il lhereby ensnared in duaIily`

137. Is lhe Sun separale from lhe rays
Thal radiale profuseIy from him`

138. Is lhe unily of lhe moon dislurbed
y lhe gIov of moonIighl`

139. Though a Iolus bIossom conlains
A lhousand pelaIs,
SliII il is one.

140. In mylhoIogy,
The king, Sahasrar|una,
Had a lhousand hands:
Did he become lherefore
A lhousand differenl beings`

141. On a Ioom, many slrands may be inlervoven:
ul lhey are aII collon.

142. Though a speech conlains
Ten lhousand vords,
Il is nolhing bul speech.

143. Though lhere are muIliludes
Of visibIe ob|ecls,

And vave upon vave of images,
SliII, lhey are nol differenl
Irom lheir vilness.

144. You may break a Iump of rav sugar
Inlo a miIIion pieces:
SliII, lhere is nolhing bul sugar.

145. Likevise, lhe SeIf
Though He perceives images,
Or manifesls HimseIf
In lhe forms of manifoId ob|ecls
Does nol become lhereby a differenl lhing.

146. The unily of lhe SeIf is nol Iosl,
Iven lhough He fiIIs lhe vhoIe universe.

147. Though a siIk shirl
May be made of many coIors,
Wilh even a lvo-loned border,
Il consisls, afler aII, onIy of lhread.

148. If lhe eye vere abIe lo see lhe vhoIe universe
Wilhoul opening ils Iids,

149. Or if a banyan lree vere abIe lo reach malurily
Wilhoul sprouling from ils seed,
This vouId be comparabIe lo
The expansion of lhe One inlo many.

150. When He fervenlIy desires lo see HimseIf no more,
He reposes vilhin HimseIf.

151. Il is comparabIe lo lhe absorbing
Of vision inlo ilseIf
When lhe eyeIids are cIosed.

152. Or lo lhe fuIIness of lhe ocean
Iven before lhe high lide:
Or lo lhe vilhdraving of
A lorloise's Iegs inlo ilseIf:

153. Or lo lhe vilhdravaI of lhe moon's Iighl
On lhe nighl of lhe nev Moon.

154. Il is nol lhal lhe SeIf is lhe deslroyer,
As He is faIseIy caIIed,
When He vilhdravs bolh lhe vilness
And lhe visibIe ob|ecls:
Il is simpIy lhal He is reposing in HimseIf.

155. There is no doubl lhal lhe SeIf
Is aII lhal exisls.
Therefore, vho is perceiving vhal`
The slale of non-perceiving
We caII His sIeep.

156. If He says lo HimseIf,
I don'l care for lhis slale of non-perceplion:
I vanl lo see MyseIf!
Then He becomes an ob|ecl lo HimseIf.

157. The SeIf is elernaIIy lhe perceiver,
And elernaIIy lhe perceived.
Nov, vhal eIse needs lo be crealed`


158. Does empliness need lo be allached lo lhe sky`
Does lhe breeze need lo be imparled lo lhe air`
Does brighlness need lo be assigned lo Iighl`

159. The SeIf, shining as lhe universe,
Ierceives lhe universe.
When lhere is no universe,
He perceives ils non-exislence.

160. And if, by chance,
The exislence and non-exislence
Of lhe universe
Were bolh lo be perceived al once,
He aIone is lhe perceiver
Of lhis slale as veII.

161. Does camphor derive ils cooIness
Irom lhe moonIighl`
Is il nol ils ovn cooIness`
Likevise, lhe SeIf is His ovn seer.

162. Whal more needs lo be said`
Whalever condilion lhe SeIf may be in,
He is seeing onIy His ovn SeIf:

163. Like one vho discovers various counlries
In his imaginalion,
And goes vandering lhrough lhem aII
Wilh greal en|oymenl.

164. Or Iike a man vho,
Iressing his cIosed eyeIids vilh his fingers,
Ierceives a pure briIIianl Iighl
Vibraling vilhin.

165. When il is aIvays onIy
The one pure Consciousness seeing IlseIf,
Why posluIale lhe necessily
Of a superimposilion`
1

166. Does one cover a |eveI vilh sparkIe`
Does goId need lo decorale ilseIf
Wilh shininess`

167. Does sandaI vood need
The addilion of scenl`
Does neclar need fIavor`
Does sugar need sveelness`

168. Does camphor need
To be smeared vilh vhileness`
Or does fire need lo be healed
In order lo make il hol`

169. A creeping vine,
Inlvining aboul ilseIf,
Iorms ils ovn bover.

170. A Iamp lhal is Iil
Does nol need lhe addilion of Iighl:
Il is respIendenl vilh Iighl.
Likevise, lhe one pure Consciousness
Is respIendenl vilh radiance.

171. Therefore,
Wilhoul obIigalion lo anylhing eIse,

He easiIy perceives HimseIf.

172. Ierceiving and non-perceiving
Are lhe same lo Him.
Is lhere any difference lo lhe moon
elveen darkness and Iighl`

173. Whelher He desires one or lhe olher,
He is aIvays of lhe same nalure.

174. Ior avhiIe, lhe SeIf appears
As an ob|ecl of perceplion:
ul vhen lhe seer and lhe seen unile,
olh of lhem vanish.

175. Then lhe seen is lhe same as lhe seer:
The seer is merged in lhe seen.
olh vanish,
And onIy lhe one ReaIily remains.

176. Al any pIace and al any lime,
The seer and lhe seen
May embrace each olher, and merge.

177. Camphor does nol become fire,
Nor does fire become camphor:
olh of lhem
Are deslroyed al lhe same lime.

178. In malhemalics,
When one is sublracled from one,
Whal is Iefl is zero:
And lhen il is erased.
The same lhing happens
When lhe seer and lhe seen unile.

179. If someone allempls lo vreslIe
Wilh his ovn refIeclion in lhe valer,
olh lhe vreslIing and lhe refIeclion
Vanish logelher.

180. When lhe perceiver and lhe perceived
Meel and unile,
There is no more perceplion.

181. The easlern sea and lhe veslern sea
Are differenl
OnIy so Iong as lhey do nol mingIe:
ul once lhey have inlermingIed,
There is onIy valer.

182. Ivery momenl, nev lriads
Of perceiver, perceplion and perceived,
Are emerging.
Does each one need lo be anaIyzed`

183. Ivery momenl,
A parlicuIar quaIily is svaIIoved up,
And ils opposile emerges.
This is lhe opening and cIosing
Of lhe eye of ReaIily.

184. Hov amazing il is
Thal vhen His eyeIids are open,
The SeIf becomes a perceiver
Who vanishes vhen His eyeIids are cIosed.

185. The naluraI slale of lhe SeIf
Lies belveen lhe deslruclion
Of lhe perceiver and lhe perceived,
And a nev revivaI of lhem.

186. Il is Iike lhe naluraI slale of valer,
When lhe vave lhal has arisen subsides,
And a nev one has nol yel arisen:

187. Or Iike lhe slale
In vhich our sIeep has ended.
ul ve are nol yel fuIIy avake.

188. Or, il may be imagined
If ve lhink of lhe sighl
Which has ceased lo Iook al one ob|ecl,
And has nol yel begun lo Iook al anolher.

189. Il is Iike lhe slale of lhe sky
When lhe day has ended,
ul nighl has nol yel come.

190. Or Iike lhe slale of lhe prana
When one brealh is finished,
And a nev one is nol yel laken in:

191. Or lhe slale of one vhose senses
Are aII en|oying lheir ob|ecls simuIlaneousIy.

192. This is vhal lhe uIlimale nalure of lhe SeIf is Iike:
So, hov can lhere be
Iilher seeing or nol seeing`

193. Can a mirror see ils ovn poIished surface`

194. y means of a mirror,
There is a face in fronl and a face behind:
ul can lhal be so vilhoul a mirror`

195. The Sun sees everylhing:
ul can he vilness lhe beauly
Of his ovn rising and selling`

196. Can a |uice drink ilseIf`
Or does il hide from olhers in shame
On lhal accounl`
Il can do neilher of lhese lhings:
Il is, ilseIf, |uice.

197. Likevise, He is vision ilseIf:
He does nol knov seeing or nol seeing.
He, HimseIf, is lhe cause of bolh.

198. eing perceplion HimseIf,
Hov couId He see HimseIf`
Of course, He is aIso non-perceplion.

199. Hov can non-perceplion perceive ilseIf`
He is, HimseIf, non-perceplion.

200. These lvo: perceplion and non-perceplion,
DveII happiIy logelher,
And each is lhe deslroyer of lhe olher.

201. If seeing vere abIe lo see ilseIf,

WouIdn'l lhis be Iike nol seeing`
He is nol louched
y eilher seeing or nol seeing.

202. If lhe SeIf,
Who can neilher be seen or nol seen,
Seeslhen vho has seen vhal`

203. If lhe visibIe vorId appears,
Then, has il nol been perceived by lhe seer`
No. Ior il is nol due lo lhe appearance lhal He sees.

204. The appearance is seen, lo be sure:
ul lhe appearance is, in facl,
Nolhing bul lhe seer.
Hov can somelhing eIse
Thal does nol exisl be seen`

205. Supposing lhal someone sees his ovn face in a mirror:
Thal face acluaIIy exisls in ilseIf,
ul vhal is seen is unreaI.

206. Il is Iike seeing oneseIf in a dream,
WhiIe asIeep.

207. If someone dreams
Thal he is carried avay in a vehicIe
To some olher pIace,
Is he reaIIy carried avay`

208. Or, if he dreams lhal a pair of headIess beggars
Have laken over lhe kingdom,
Is il reaIIy so`

209. No. Thal person remains lhe same,
Despile lhe dream,
As he vas prior lo faIIing asIeep.

210. The suffering of a lhirsly person
Is lhe same afler he finds a mirage
As il vas before.
Whal has he gained`

211. Or, if a person slrikes up an acquainlance
Wilh his ovn shadov
Of vhal use is lhal`

212. The SeIf, as a vilness,
Has become lhe ob|ecl of perceplion,
And lhen reveaIed il lo HimseIf:
ul lhe reveaIing is reaIIy irreIevanl.

213. ecause, if vhal is seen
Is nolhing bul lhe seer,
Hov can lhe seer benefil by lhal reveIalion`
Is He nol presenl lo HimseIf,
Iven vhen He is nol reveaIed`

214. Does a face become somelhing Iess
If il does nol see ilseIf in a mirror`
Il is vhal il is,
Iven vilhoul a mirror.

215. Likevise,
The SeIf is nol diminished
If He is nol reveaIed lo HimseIf.

Such reveIalion is reaIIy of no consequence.

216. The SeIf is as He is,
Iven vilhoul becoming a vilness lo HimseIf.
Nov, il may be prolesled:
Why shouId He vho is compIele in HimseIf
Cause HimseIf lo be an ob|ecl of perceplion`

217. Il makes no sense lo say
Thal vhal aIready exisls is reveaIed:
Such reveIalion is poinlIess.

218. Il is lhe rope vhich acluaIIy exisls,
Iven lhough il appears as a snake.
Il is lhe Wilness vho reaIIy exisls,
Iven lhough He appears
As lhe ob|ecl of perceplion.

219. When a mirror is heId before one's face,
Thal face appears lo be in lhe mirror:
ul, in facl, lhe face is
In ils ovn pIace and nol in lhe mirror.

220. Of lhese lvo: lhe seer and lhe seen,
Il is lhe seer vho reaIIy exisls.
Whal is seen, lhough perceivabIe,
Has no reaIily.

221. And I vouId ansver:
Indeed, il has no in!cpcn!cni reaIily:
ul il does appear.
Does lhis nol seem lo prove
Thal il has exislence`

222. If a person sees some olher ob|ecl,
Then ve have a seer, lhe seen,
And lhe acl of seeing.

223. ul in lhe case of lhe SeIf,
He sees nolhing olher lhan HimseIf
Whelher He Iooks or nol,
Whelher He remains one or many.

224. A face sees onIy ilseIf,
Iven lhough a mirror has reveaIed il.
And lhal face remains lhe same,
In ilseIf,
Iven vhen il is nol reveaIed by a mirror.

225. Il is lhe same vilh lhe SeIf:
When He is reveaIed, He is vhal He is:
When He is nol reveaIed, He is lhe same.

226. Whelher a person is avake or asIeep,
He is lhe same person.

227. A king, reminded of his kingship,
Is cerlainIy a king:
ul is lhere any Ioss lo his ma|esly,
Iven if he is nol reminded`

The SeIf may be reveaIed or nol reveaIed:
He does nol become grealer or Iesser.
He aIvays remains as He is.


230. Is lhere some olher lhing
Which is eagerIy lrying lo reveaI
The SeIf lo HimseIf`
ul for lhe SeIf,
WouId lhere be a mirror`

231. Does a Iil candIe creale
The person vho Iighls il,
Or does il exisl because of lhe person`
TruIy, lhe SeIf is lhe Cause
Of aII causes.

232. The fIame Iighls lhe fire:
ul can il be regarded
As somelhing differenl from fire`

233. Whalever ve caII a cause
Is crealed and reveaIed by Him.
y His nalure, He is vhalever He sees.

234. The SeIf is seIf-iIIuminaling:
Therefore, lhere is no olher cause
Ior His seeing HimseIf
Than HimseIf.

235. Whalever form appears,
Appears because of Him.
There is nolhing eIse here bul lhe SeIf.

236. Il is lhe goId ilseIf vhich shines
In lhe form of a neckIace or a coin:
They, lhemseIves, are nolhing bul goId.

237. In lhe currenl of lhe river
Or lhe vaves of lhe sea,
There is nolhing bul valer.
SimiIarIy, in lhe universe,
Nolhing exisls
Or is broughl inlo exislence
Thal is olher lhan lhe SeIf.

238. Though il may be smeIIed,
Or louched, or seen,
There is nolhing eIse in camphor
ul camphor.

239. Likevise,
No maller hov He experiences HimseIf,
The SeIf is aII lhal is.

240. Whelher appearing as lhe seen,
Or perceiving as lhe seer,
Nolhing eIse exisls besides lhe SeIf.

241. In lhe Ganges,
Whelher il fIovs as a river
Or mingIes vilh lhe ocean,
We cannol see anylhing added:
Il is onIy valer.

242. Whelher il is Iiquid or frozen,
Gncc (cIarified buller) does nol become anylhing
olher lhan ilseIf.
Il vouId be fooIish lo lhink lhal il did.

243. IIames and fire

Are nol seen as lvo separale lhings:
IIame is lhe same as fire
And is nol differenl from il.

244. Therefore,
Whelher He is lhe seer or lhe seen,
Il doesn'l maller:
There is onIy lhe SeIf
Vibraling everyvhere.

245. Irom lhe slandpoinl of vibralion,
There is nolhing bul vibralion.
So, even lhough lhe SeIf sees,
Does He reaIIy see`

246. Il is nol lhal lhe appearance is arrayed here,
And lhe seer is over lhere:
Il is onIy His ovn vibralion
Thal He perceives vhen He sees.

247. Il is Iike rippIes on valer,
Or Iike goId on lop of goId,
Or eyesighl gazing al vision.

248. Il is Iike adding music lo music,
Or fragrance lo fragrance,
Or bIiss lo bIiss:

249. Or Iike pouring sugar on sugar,
Or covering a mounlain of goId
Wilh goId,
Or adding fire lo lhe fIames.

250. Whal more need I say`
Il is Iike lhe sky reposing on lhe sky.
Who lhen is asIeep`
And vho is avake`

251. When He sees HimseIf,
Il is as lhough He did nol see:
And, even vilhoul seeing HimseIf,
He goes on seeing HimseIf.

252. Here, speech is prohibiled:
KnovIedge is nol aIIoved.
Iride of experience can gain no enlry.

253. His seeing of HimseIf
Is Iike no one seeing nolhing.

254. In shorl,
The SeIf is seIf-iIIuminaling:
He avakens HimseIf vilhoul avaking.

255. ecause of His desire lo see HimseIf,
He manifesls aII lhe various slales of being
Wilhoul affecling His ovn slale.

256. If He vishes lo remain vilhoul seeing,
Iven lhal nol-seeing
Is seeing.
And, because of inai seeing,
olh seeing and non-seeing disappear.

257. Though He may expand inlo any form,
His unily is never dislurbed.

And if He conlracls,
Then He is sliII as fuII as before.

258. The Sun can never calch up vilh darkness:
So, vhy shouId he Iislen
To laIk aboul Iighl`

259. Lel lhere be darkness or Iighl,
The SeIf is Iike lhe Sun
Who remains aIone in his ovn gIory
Under every condilion.

260. The SeIf may assume any form:
He never slrays from HimseIf.

261. Though innumerabIe vaves rise
And faII on lhe ocean,
The ocean does nol lherefore become
Somelhing olher lhan lhe ocean.

262. We may nol lruIy compare lhe Sun
To lhe gIorious SeIf,
Who is pure Lighl,
ecause lhe Sun's rays go oul from himseIf.

263. Collon cannol be compared lo Him,
Ior lhere vouId be no cIolh
If lhe collon pods did nol bursl.

264. Unformed goId cannol be compared lo Him,
Ior il cannol be made inlo ornamenls
WhiIe remaining as il is.

265. No individuaI may be compared lo Him,
Ior no one is abIe lo go
Irom one counlry lo anolher
Wilhoul crossing lhe inlervening space.

266. So lhe pIay of lhe SeIf
Has no paraIIeI.
He can be compared onIy lo HimseIf.

267. He is incessanlIy devouring
MoulhfuIs of His ovn Iighl:
ul neilher is His slore of Iighl diminished,
Nor is His beIIy expanded.

268. The SeIf,
Through His incomparabIe sporl,
Is ruIing His ovn kingdom
Wilhin HimseIf.

269. If lhis can be caIIed ignorance,
Il means lhe end of aII IogicaI lhinking.
Can ve be palienl vilh someone vho lhinks lhis vay`

270. If Thal vhich iIIumines
Is caIIed ignorance,
Il is Iike caIIing a miner's Iamp
A bIack slone.

271. WouId il make sense
To caII a shining goIden slalue
Of lhe Goddess
The Dark One`
Giving lhe name, ignorance,

To lhe seIf-iIIuminalion of lhe SeIf
Is Iike lhis.

272. In lrulh, aII beings and aII eIemenls,
Irom lhe gods lo lhe smaIIesl parlicIe of earlh,
Are iIIumined by His rays.

273. Il is because of Him
Thal knovIedge knovs,
Sighl sees,
And Iighl iIIumines.

274. Who, lhen, is lhal mean person
Who has designaled Him as ignorance`
ReaIIy!
Is il nol Iike saying lhe Sun is lied up
In a sack of darkness`

275. To vrile lhe Ieller 'A'
efore lhe vord, jnana (knovIedge,
As a means of enhancing
The grealness of jnana!
Is lhal nol an exlraordinary melhod
Of expanding a vord's meaning`

276. Whal's lhe poinl of pIacing a fire
In a cardboard box`
Il viII onIy lurn lhal inlo fIames
As veII!

277. Il is poinlIess lo speak
Aboul lhe nolion of ignorance
When lhe vhoIe universe
Is lhe vibralion of KnovIedge.

278. Iirsl, il's Iike beIieving lhere vas a murder
SimpIy because someone cries oul murder!
SecondIy, such a nolion is ullerIy faIse:
Hov can KnovIedge be caIIed ignorance`

279. Iven lo speak of ignorance
Is, ilseIf, a vibralion of KnovIedge.
Then, musln'l ve caII lhis KnovIedge
KnovIedge`

280. y His ovn iIIuminalion,
The SeIf is perceiving HimseIf
In aII lhese various forms.

281. Hov is il, lhen, lhal ignorance,
Which dissoIves before lhe searchIighl
Of lhoughl,
Mighl acquire perceplion,
And see ilseIf as lhe visibIe vorId`

282. If ignorance slales
Thal il gives birlh lo lhe vorId,
Which is KnovIedge,
And allempls lo eslabIish ils exislence
y means of ignorance,

283. Then lhe vord ilseIf
Has inconlroverlibIy proven
The non-exislence of ignorance:
ecause ignorance and KnovIedge
Are nol lhings lhal are reIaled

In lhe vay lhal a subslance
And ils quaIily are reIaled.

284. KnovIedge couId be a quaIily of ignorance
If pearIs couId be made vilh valer,
Or if a Iamp couId be kepl Iil vilh ashes.

285. Ignorance couId emil lhe Iighl of KnovIedge
If lhe moon couId emil Ieaping fIames,
Or if lhe sky couId be lurned lo slone.

286. Il is cerlainIy aslounding
Thal a deadIy poison
CouId arise from an ocean of miIk:
ul, couId a deadIy poison
Give rise lo pure neclar`

287. Iven supposing
Thal ignorance vere produced from KnovIedge,
Thal ignorance vouId vanish al ils very birlh.
Then, again, nolhing vouId remain bul KnovIedge.

288. Iusl as lhe Sun is nolhing bul lhe Sun,
The moon is nolhing bul lhe moon,
And lhe fIame of a Iamp
Is nolhing bul a fIame,

289. e assured aIso
Thal lhe Iighl of Consciousness
Is nolhing bul Lighl.
The vhoIe universe
Is nolhing bul lhe Iuminosily of lhe SeIf.

290. The scriplures decIare vilh assurance
Thal everylhing lhal exisls
Is radialing vilh His Iighl.
Is il said for no reason`

291. The Iighl of lhe SeIf
Is, IlseIf, lhe cause
Of lhe appearance of His beauly
Which He, HimseIf, is en|oying.

292. To ignore lhis lrulh,
And lo regard ignorance as lhe cause
Of lhe SeIf's appearance lo HimseIf
Is ullerIy unreasonabIe.

293. Ignorance cannol be found lo exisl
y any means.
No maller hov ve may search for il,
Thal search proves fuliIe.

294. Ior, even if lhe Sun
Were lo visil lhe house of nighl,
He vouId find no darkness:

295. Or, if a person allempled
To calch sIeep in a bag,
He vouId find lhal
He couId nol even calch avakening:
He vouId remain |usl as he vas.


Chaptcr Eight:
Refututlon of KnouIedge

Intrnductnry Nntc

Hating csia||isnc! inc ncn-cxisicncc cj igncrancc in inc a|sc|uic Ccnscicusncss.
jnancsntar rciicraics cncc ncrc inc c|ticus ccrc||aru ic inis asscriicn. inai kncu|c!gc.
unicn is inc ccnp|cncni ic igncrancc. !ccs nci cxisi in inai siaic ciincr. Tncsc iuc.
kncu|c!gc an! igncrancc. cxisi cn|u rc|aiitc ic cacn cincr. incu arc |cin i||uscru. an!
!isappcar in inc uniiitc cxpcricncc cj inc cnc Sc|j.

REFUTATION OF KNOWLEDGE 227
CHAPTER EIGHT:
THE REFUTATION OF KNOWLEDGE

1. As for ourseIves,
We possess neilher knovIedge nor ignorance.
Our Guru has avakened us
To our lrue Idenlily.

2. If ve allempl lo see our ovn slale,
Thal seeing ilseIf becomes ashamed.
Whal, lhen, shouId ve do`

3. IorlunaleIy,
Our Guru has made us so vasl
Thal ve cannol be conlained
Wilhin ourseIves.

4. Our idenlily is nol Iimiled
SoIeIy lo lhe universaI SeIf,
ul ve are nol dislurbed
y perceiving our separalive exislence:
We remain, afler finaI Iiberalion,
The same as ve vere before.

5. The vord lhal can describe our slale
Has nol yel been ullered.
The eyes lhal can see us
Do nol exisl.

6. Who couId perceive us,

Or en|oy us as an ob|ecl of en|oymenl`
We cannol even perceive ourseIves!

7. The vonder is lhal ve are
Neilher conceaIed nor manifesl.
Ah! Hov amazing il is
Thal ve even exisl!

8. Hov can mere vords
Describe lhe slale
In vhich ve are pIaced by Sri Nivrilli`

9. Hov can ignorance
Dare lo come before us`
Hov can iIIusion
Come inlo being afler ils dealh`

10. And can lhere be any laIk of knovIedge
Where ignorance cannol gain enlrance.

11. When nighl faIIs,
We Iighl lhe Iamps:
ul vhal is lhe use of such efforls
When lhe Sun is here`

12. Likevise,
When lhere is no ignorance,
KnovIedge aIso disappears:
olh of lhem have gone.

13. AcluaIIy,
KnovIedge and ignorance are deslroyed
In lhe process of discerning lheir meaning.
REFUTATION OF KNOWLEDGE 229

14. olh lhe husband
And lhe vife Iose lheir Iives
When each culs off lhe olher's head.

15. A Iamp heId behind a person
Is nol reaIIy a Iighl:
If il's possibIe lo see in lhe dark,
Il's nol reaIIy darkness.

16. We may caII lhal vhich is uller nescience by lhe
name, ignorance,
ul hov can ve caII by lhe name of ignorance
Thal by means of vhich everylhing is knovn`

17. KnovIedge lurns inlo ignorance,
And ignorance is dispeIIed by knovIedge:
Iach is canceIIed by lhe olher.

18. Thus, he vho knovs does nol knov,
And even he vho does nol knov, knovs.
Where, lhen,
CouId knovIedge and ignorance dveII`

19. Since lhe Sun of SeIf-reaIizalion
Has arisen in lhe sky of pure Consciousness,
Il has svaIIoved up
olh lhe day of knovIedge
And lhe nighl of ignorance.

Chaptcr Ninc:
The Secret of NuturuI Detotlon

Intrnductnry Nntc

|n inis Ninin cnapicr cj Amrilanubhav, jnancsntar spcaks cj ncu a|| inis ucr|!
nas ariscn jrcn inc Icr!s cun cxprcssicn cj cnjcuncni. Hc nas |cccnc a|| cnjcucrs
an! a|| c|jccis cj cnjcuncni. an! cnc unc rca|izcs nis i!cniiiu as |cin cnjcucr an!
cnjcuc!. |cin sccr an! sccn. kncus inc jcu cj Gc!. His cnjcuncni kncus nc |cun!s.
jcr. ctcn uni|c cnjcuing scnsc c|jccis. nc is auarc inai a|| c|jccis cj cnjcuncni arc
cn|u ninsc|j. nc pcrccitcs. as jnancsntar !ccs. inai uniiu is cn|u sircngincnc! |u inc
cxpansicn cj !itcrsiiu. Tnis cxa|ic! auarcncss jnancsntar rcgar!s as inc iruc
jrcc!cn. cr |i|craiicn.
|cr jnan!ct. |i|craiicn is ccriain|u nci ncrc|u a !ru. inic||cciua|. uniiu-
auarcncss. ii is inc cnjcuncni cj inc ||iss. cr |ctc. cj Gc!. |i is a Kncu|c!gc-Ictc.
nci a |ctc |asc! cn inc !ua|iiu cj |ctcr an! |c|ctc!. |ui raincr an inncr jcuju|ncss
inai ariscs uiin inc scnsc cj uniiu uiin inc Bc|ctc!. Sncu|! incrc |c. incn. nc
!ctciicn jcr inc sagc unc is cnc uiin Gc!? Wnu nci? asks jnancsntar. Occs nci a
jruii ircc cnjcu iis cun ||csscning? Occs nci |ctc arisc in inc ncari ctcn uncn ii is
iis cun c|jcci? Tncrc arc nc ucr!s jcr lhis naiura| !ctciicn ai unicn jnan!ct
ninis. Tnc |ctcr an! Bc|ctc! arc cnc. ic |c surc. uci inc cnjcuncni cj |ctc ccniinucs.
Tnis is Amrilanubhav: inc ncciar cj inc cxpcricncc cj cur cun !itinc Sc|j.

THE SECRET OF NATURAL DEVOTION 231
CHAPTER NINE:
THE 5ECRET OF NATURAL DEVOTION

1. Iusl as a nose mighl become a fragrance,
Or ears mighl give oul a meIody
Ior lheir ovn en|oymenl,
Or lhe eyes mighl produce a mirror
In order lo see lhemseIves:

2. Or |usl as cheeks mighl become a sofl breeze,
Or a head mighl lake lhe form
Of Champaka bIossoms
In order lo produce a sveel scenl:

3. Or a longue mighl become sveelness,
A Iolus bud mighl bIossom as lhe Sun,
Or a Chakora bird mighl become lhe moon:

4. Or fIovers mighl lake lhe form of a bee,
A IoveIy young girI mighl become a young man,
Or a sIeepy man mighl become
A bed on vhich lo Iie:

5. As lhe bIossoms of a mango lree
Mighl become a cuckoo bird,
Or one's skin mighl become
MaIayan breezes,
Or longues mighl become fIavors:

6. Or as a sIab of goId mighl become
ArlicIes of |eveIry
Ior lhe sake of beauly:

7. Iusl so, lhe one pure Consciousness becomes
The en|oyer and lhe ob|ecl of en|oymenl,
The seer and lhe ob|ecl of vision,
Wilhoul dislurbing Ils unily.

8. A Shevanli fIover bursls forlh
Wilh a lhousand pelaIs:
Yel il does nol become anylhing
ul a Shevanli fIover.

9. SimiIarIy, lhe auspicious drums
Of ever nev experiences
May be sounding,
ul in lhe kingdom of SliIIness,
Nolhing is heard.

10. AII of lhe senses may rush simuIlaneousIy
Tovard lhe muIlilude of sense ob|ecls,

11. ul|usl as, in a mirror,
One's vision onIy meels one's vision
The rushing senses onIy meel lhemseIves.

12. One may purchase a neckIace,
Iarrings, or a braceIel:
ul il is onIy goId,
Whichever one receives.

13. One may galher a handfuI of rippIes,
ul il is onIy valer in lhe hand.

14. To lhe hand, camphor is louch,
To lhe eye, il's a vhile ob|ecl,
To lhe nose il is fragrance:
NonelheIess, il is camphor, and nolhing bul camphor.

15. Likevise, lhe sensibIe universe
Is onIy lhe vibralion of lhe SeIf.

16. The various senses allempl lo calch
Their ob|ecls in lheir hands
Ior exampIe, lhe ears
Try lo calch lhe vords:

17. ul as soon as lhe senses
Touch lheir ob|ecls,
The ob|ecls disappear as ob|ecls.
There's no ob|ecl for one lo louch:
Ior aII is lhe SeIf.

18. The |uice of lhe sugarcane
Is parl of lhe sugarcane:
The Iighl of lhe fuII moon
eIongs lo lhe fuII moon.

19. The meeling of lhe senses and lheir ob|ecls
Is Iike moonIighl faIIing on lhe moon,
Or Iike valer sprinkIing on lhe sea.

20. One vho has allained lhis visdom
May say vhalever he Iikes:
The siIence of his conlempIalion
Remains undislurbed.

21. His slale of aclionIessness

Remains unaffecled,
Iven lhough he performs counlIess aclions.

22. Slrelching oul lhe arms of desire,
One's eyesighl embraces
The ob|ecls she sees:
ul, in facl, nolhing al aII is gained.

23. Il is Iike lhe Sun
Slrelching oul lhe lhousand arms
Of his rays
In order lo grasp darkness.
He remains onIy Iighl, as before:

24. Iusl as a person, avakening lo
In|oy lhe aclivily of a dream,
Iinds himseIf suddenIy aIone.

25. Iven one vho has allained visdom
May appear lo become lhe en|oyer
Of lhe sense ob|ecls before him:
ul ve do nol knov
Whal his en|oymenl is Iike.

26. If lhe moon galhers moonIighl,
Whal is galhered by vhom`
Il is onIy a fruilIess
And meaningIess dream.

27. Thal yoga vhich yogis allain
Through reslraining lhe senses
And olher ascelic praclices,
When pIaced before lhis palh,
Is Iike lhe moon
IIaced before dayIighl.

28. There is reaIIy no aclion or inaclion:
Iverylhing lhal is happening
Is lhe sporl of lhe SeIf.

29. The undivided One
Inlers lhe courlyard of duaIily
Of His ovn accord.
Unily onIy becomes slrenglhened
y lhe expansion of diversily.

30. Sveeler even lhan lhe bIiss of Iiberalion
Is lhe en|oymenl of sense ob|ecls
To one vho has allained visdom.
In lhe house of |nakii (devolionaI Iove),
Thal Iover and his God
Ixperience lheir sveel union.

31. Whelher he vaIks in lhe slreels
Or remains silling quielIy,
He is aIvays in his ovn home.

32. He may perform aclions,
ul he has no goaI lo allain.
Do nol imagine
Thal, if he did nolhing,
He vouId miss his goaI.

33. He does nol aIIov room
Ior eilher remembering or forgelling:
Ior lhis reason,

His behavior is nol Iike lhal of olhers.

34. His ruIe of conducl is his ovn sveel viII.
His medilalion is vhalever
He happens lo be doing.
The gIory of Iiberalion
Serves as an asana (seal cushion)
To one in such a slale.

35. God HimseIf is lhe devolee:
The goaI is lhe palh.
The vhoIe universe is one soIilary eing.

36. Il is He vho becomes a God,
And He vho becomes a devolee.
In HimseIf,
He en|oys lhe kingdom of SliIIness.

37. The lempIe ilseIf is merged
In lhe aII-pervasive God:
The molion of lime
And lhe vaslness of space
Are no more.

38. Iverylhing is conlained
In lhe eing of God.
Where is lhere any room for lhe Goddess`
Neilher are lhere any allendanls.

39. If a desire
Ior lhe Masler-discipIe reIalionship arises,
Il is God aIone
Who musl suppIy bolh oul of HimseIf.

40. Iven lhe devolionaI praclices,
Such as japa (repelilion of God's name), failh and
medilalion,
Are nol differenl from God.

41. Therefore, God musl vorship God
Wilh God, in one vay or anolher.

42. The lempIe, lhe idoI, and lhe priesls
AII are carved oul of lhe same slone mounlain.
Why, lhen, shouId lhere be
DevolionaI vorship`
|Or vhy shouId lhere nol be devolionaI vorship`]

43. A lree spreads ils foIiage,
And produces fIovers and fruils,
Iven lhough il has no ob|eclive
Oulside of ilseIf.

44. ul vhal does il maller if a dumb person
Observes a vov of siIence or nol`
The vise remain sleadfasl in lheir ovn divinily
Whelher lhey vorship or nol.

45. Whal's lhe poinl of vorshipping vilh rice
An idoI of lhe Goddess
Thal's made oul of rice`

46. WiII lhe fIame of a Iamp
Remain vilhoul Iighl
If ve do nol ask her lo vear
The garmenl of Iighl`

47. Is nol lhe moon balhed in Iighl
Iven lhough ve do nol ask her
To vear lhe moonIighl`

48. Iire is naluraIIy hol:
Why shouId ve consider healing il`

49. A vise person is avare
Thal he, himseIf, is lhe Lord, Shiva:
Therefore, even vhen he is nol vorshipping,
He is vorshipping.

50. Nov lhe Iamps of aclion and inaclion
Have bolh been snuffed oul,
And vorshipping and nol vorshipping
Are silling in lhe same seal,
And ealing from lhe same bovI.

51. In such a slale,
The sacred scriplures are lhe same as censure,
And censure ilseIf
Is lhe same as a sveel hymn of praise.

52. olh praise and censure
Are, in facl, reduced lo siIence:
Iven lhough lhere is speech,
Il is siIence.

53. No maller vhere he goes,
Thal sage is making piIgrimage lo Shiva:
And, if he allains lo Shiva,
Thal allainmenl is non-allainmenl.

54. Hov amazing
Thal in such a slale,
Moving aboul on fool
And remaining sealed in one pIace
Are lhe same!

55. No maller vhal his eyes faII upon
Al any lime,
He aIvays en|oys lhe vision of Shiva.

56. If Shiva HimseIf appears before him,
Il is as if he has seen nolhing:
Ior God and His devolee
Are on lhe same IeveI.

57. Of ils ovn nalure,
A baII faIIs lo lhe ground,
And bounces up again,
Inraplured in ils ovn bIiss.

58. If ever ve couId valch
The pIay of a baII,
We mighl be abIe lo say somelhing
Aboul lhe behavior of lhe sage.

59. This sponlaneous, naluraI devolion
Cannol be louched by lhe hand of aclion,
Nor can knovIedge penelrale il.

60. Il goes on vilhoul end,
In communion vilh ilseIf.
Whal bIiss can be compared lo lhis`

61. This naluraI devolion is a vonderfuI secrel:
Il is lhe pIace in vhich medilalion
And knovIedge become merged.

62. Hari and Hara (Vishnu and Shiva)
Are, of course, reaIIy lhe same:
ul nov, even lheir names and forms
Have become idenlicaI.

63. Oh, and Shiva and Shakli,
Who vere svaIIoving each olher,
Are nov bolh svaIIoved up simuIlaneousIy.

64. And even lhe sublIesl speech,
Ialing up aII ob|ecls
And drinking up gross speech,
Has nov laken ils resl in sIeep.

65. O bIissfuI and aImighly Lord!
You have made us lhe soIe sovereign
In lhe kingdom of perfecl bIiss.

66. Hov vonderfuI
Thal You have avakened lhe vakefuI,
Laid lo resl lhose vho are sIeeping,
And made us lo reaIize
Our ovn SeIf!

67. We are Yours enlireIy!
Oul of Iove,
You incIude us as Your ovn,
As is befilling Your grealness.

68. You do nol receive anylhing from anyone,
Nor do You give anylhing of YourseIf lo anyone eIse.
We do nol knov hov You en|oy your grealness.

69. As lhe Guru, you are lhe grealesl of lhe greal:
ul You are aIso very Iighl,
CapabIe of buoying up your discipIes,
And lhus saving lhem from drovning in lhe vorId.
OnIy by Your grace can lhese duaI quaIilies
Of Yours be underslood.

70. WouId lhe scriplures have exloIIed You,
If, by sharing il vilh Your discipIe,
Your unily vere dislurbed`

71. O nobIe One!
Il is Your pIeasure
To become our nearesl and dearesl
y laking avay from us
Our sense of difference from You.

Chaptcr Tcn:
BIesslngs To The WorId

Intrnductnry Nntc

Kncu|c!gc an! igncrancc. Snita an! Snakii. aciicn an! inaciicn. an! a|| cincr
sucn !ua|iiics. natc |ccn sua||cuc! up in Uniiu. Tncrc. ucr!s ja|| sncri. nancs
cannci nanc |i. Wncrc incrc is nc iuc-ncss. |anguagc is inta|i!aic!. Iikc cincrs
|cjcrc nin unc natc aiicnpic! ic spcak cj |i. jnancsntar jin!s ninsc|j in a cu|-!c-sac.
jcrcc! ic si|cncc. Wnu. incn. nas nc |cincrc! ic spcak cj |i ai a||? Hc nas nc natc
ncpcs cr cxpcciaiicns cj |cing un!crsicc! cr cj prcti!ing i||uninaiicn ic cincrs. Tnc
Sc|j rctca|s |isc|j. an! cannci |c rctca|c! |u anu sucn ucr!s as incsc. Bui inc tcru
naiurc cj inc Sc|j is sc|j-cxprcssicn. an! inai cxprcssicn can nc ncrc |c rcprcssc! inan
can inc Suns ra!iaiing uarnin. cr inc ||csscning cj inc j|cucrs in Spring.
jnancsntars ucr!s arc |ui inc ctcrj|cuing cjju|gcncc cj inc Sc|j. an! incu
ccniain inc tcru succincss cj inc Sc|j. |u||u auarc cj inis. jnancsntar saus.
Amrilanubhav is sc purc an! succi inai ctcn inc iinc|css siaic cj Ii|craiicn ucarns
jcr a iasic cj ii. Tnis is Tnc Ncciar Oj Musiica| |xpcricncc unicn jnancsntar
prcjjcrs jcr us ic sip an! cnjcu. |i is a giji jcr unicn uc natc rcascn ic gitc inanks.
Tc cnc unc un!crsian!s. iis succincss is |cucn! ncasurc. |i is. in!cc!. a giji cj inc
!itinc Icr!. cjjcrc! sc inai uc nau satcr an! !c|igni in cur cun inncasura||c B|iss.
BLESSINGS TO THE WORLD 243

CHAPTER TEN:
BLE55ING5 TO THE WORLD

1. O Sri Nivrillinalh!
You have bIessed me
Wilh such subIime Iiss!
ShouId I onIy en|oy il in myseIf`

2. The greal Lord has endoved lhe Sun
Wilh a founlain of Iighl
Wilh vhich he iIIumines lhe enlire vorId.

3. Was lhe neclar of lhe moon's beams
Given onIy for lhe moon's sake`
Were lhe cIouds given valer by lhe sea
Ior lheir ovn use`

4. The Iamp's Iighl is meanl
Ior lhe enlire househoId:
The vaslness of lhe sky
Is for lhe sake of lhe vhoIe vorId.

5. Consider lhe surging lides
Of lhe unfalhomabIe sea:
Are lhey nol due lo lhe pover of lhe moon`
And il is lhe Spring season
Which enabIes lhe lrees lo offer
Their bIossoms and lheir fruils.

6. AIso, il is no secrel
Thal aII lhis is lhe gifl
Of Your bIissfuI divinily:

I have nolhing of my ovn.

7. ul vhy shouId I go on expIaining Iike lhis`
I onIy gel in lhe vay
Of my Masler's gIory!

8. AII lhal ve have said
Is aIready seIf-evidenl:
Can vords iIIumine lhe seIf-Iuminous`

9. Iven if ve had kepl siIence,
WouId nol some person have seen anolher`

10. When one person sees anolher,
Il becomes seIf-evidenl
Thal lhe seer is aIso lhe seen.

11. There is no olher secrel
Aboul pure KnovIedge lhan lhis:
And lhis is seIf-evidenl,
Iven before il is menlioned.

12. If il be said
Thal lhere vas lhen no need
To begin lo vrile such a vork as lhis,
I vouId have lo repIy lhal
We are describing vhal is aIready seIf-evidenl
OnIy oul of Iove for il.

13. Il may be lhal ve have lasled il before,
ul lhere is a nev deIighl
In lasling il again.
To speak of vhal is seIf-evidenl
Is lherefore unob|eclionabIe.

14. Al Ieasl, I have nol given oul a secrel:
Il is seIf-reveaIed.

15. We are immersed in lhe one perfecl 'I':
We are pervading everylhing.
Therefore, ve can be neilher conceaIed
Nor reveaIed by anylhing.

16. Whal can ve offer ourseIves
In lhe form of exposilion`
WouId lhe SeIf be unexposed
If ve vere lo remain siIenl`

17. My speech is lherefore lhe same
As lhe deadesl siIence.

18. Iven lhe len Upanishads
Cannol approach lhis siIenl speech:
There, lhe inleIIecl becomes
Absorbed in ilseIf.

19. Inanadeva says,
This is lhe sveel
Neclar Of MyslicaI Ixperience.
Iven lhose vho are Iiberaled
ShouId have a drink of il.

20. There is nolhing vrong
Wilh lhe slale of Liberalion,
ul lhe Neclar of MyslicaI Ixperience
Is so pure and sveel

Thal even lhe limeIess slale of Liberalion
Yearns for a lasle of il.

21. Ivery nighl lhere is a moon,
ul onIy vhen il gels lhe unobslrucled
Vision of lhe Sun
Does il become fuII
And shine ils brighlesl.

22. A young girI possesses lhe bud of youlh,
ul onIy vhen she is uniled vilh her beIoved
Does il bIossom inlo fIover.

23. OnIy vhen lhe Spring season arrives
Do lhe lrees begin lo kiss lhe sky
Wilh lheir branches
Laden vilh fruil and fIovers.

24. Likevise,
I am nov serving lhe desserl
Of my spiriluaI allainmenl
In lhe form of lhis
Neclar Of MyslicaI Ixperience.

25. Some souIs have allained Liberalion:
Some are seeking Liberalion:
And some olhers are sliII in bondage.
These remain differenl |in underslanding]
OnIy so Iong as lhey have nol lasled
This Neclar of MyslicaI Ixperience.

26. Iusl as lhe slreams
Which come lo pIay in lhe Ganges
ecome lhe Ganges,
Or as darkness going lo meel lhe Sun
ecomes lhe Iighl of lhe Sun:

27. Or, as ve may speak of differenl melaIs
OnIy so Iong as lhey have nol been louched
y lhe phiIosopher's slone,
Which lurns lhem aII lo goId:

28. So, lhose vho enler deepIy inlo lhese vords
Are Iike rivers vhich, mingIing vilh lhe ocean,
ecome one.

29. Iusl as aII possibIe sounds
Meel in lhe sound, AUM,
So lhere is nolhing eIse,
In aII lhe universe,
ul lhe SeIf.

30. Il is impossibIe lo poinl lo anylhing
Thal is nol God.
TruIy, everylhing is Shiva.

31. Inanadeva says,
May everyone in lhe universe
In|oy lhis feasl of
The Neclar of MyslicaI Ixperience.


HARIPATHA 249

HARIPA1HA

HARIPATHA:

Intrnductnry Nntc

|n a!!iiicn ic nis najcr ucrks. Inaneshvari an! Amrilanubhav, jnancsntar
ccnpcsc! a nun|cr cj !ctciicna| scngs as uc||. |n incn. nc sings cj nis inncr
cxpcricnccs an! cj nis |ctc cj Gc! an! nis Guru. Nitriiii. Onc sucn cc||cciicn cj
scngs is Haripalha, cr Sing Tnc Nanc cj Hari. in unicn nc uii|izcs a ira!iiicna|
pcciic jcrn ic cxic| inc praciicc cj inc rcpciiiicn cj inc nanc cj Hari. an cn!caring
nanc jcr Gc!. Tncsc scngs. prcsunc! ic natc |ccn uriiicn !uring jnancsntars
ucars ai Pan!narpur. arc sung ic taricus nc|c!ics in Manarasnira ic inis !au. in
incir crigina| Maraini.
Manu cj inc grcai sainis cj Manarasnira. Nitriiii. jnancsntar. Tukaran.
Nana!ct. an! |knain. urcic sucn Haripalhas. !cc|aring inc cnaniing cr rcpcaiing cj
inc nanc cj Gc! ic |c inc sinp|csi. casicsi. an! surcsi uau ic inc ccniinua|
rccc||cciicn cj Gc!s prcscncc. Tnis praciicc is rcgar!c!. inrcugncui |n!ia. as inc
ncans ic inc jccusing cj inc nin! in ccnicnp|aiicn cj Gc!. an! as inc naiura|
cxprcssicn cj inc |ctc cj Gc!. jnancsntar a!tccaics ii as uc||. nc saus. Cnani uiinin
inc nanc cj Hari. ucur ncari ui|| nc|i uiin |ctc. An! inai |ctc ui|| cpcn inc !ccr ic
inc iruc auarcncss inai ucu an! ucur |c|ctc! Gc! arc cnc.

HARIPATHA 251
HARIPATHA

I.

One vho ascends, even for a momenl,
To lhe lhreshoId of God
WiII assuredIy allain lhe four slages of Liberalion.
Therefore, chanl lhe name of Hari.
Yes, chanl lhe name of Hari!
The vaIue of chanling His name is immeasurabIe:
So Iel your longue eagerIy chanl lhe name of Hari.

The aulhors of lhe Vedas and lhe various scriplures
Have aII procIaimed lhis palh vilh lheir arms upraised.
Inanadev says: chanl Hari's name:
The Lord viII lhen become your sIave,
Iusl as Krishna became lhe servanl of lhe Iandavas,
As Vyasa, lhe poel, has so exceIIenlIy loId.

II.

In aII lhe four Vedas, Hari's praise is sung.
The six syslems of phiIosophy, and lhe eighleen Iuranas
AIso sing Hari's praise.
Iusl as ve churn curds for lhe purpose of gelling buller,
Likevise, ve churn lhe Vedas, phiIosophies, and lhe Iuranas
Ior lhe purpose of lasling lhe sveel buller of Hari.
Hari is lhe goaI: lhe resl is mere laIes.

Hari is equaIIy in everyone
He's as much in aII our souIs as He is in lhe gods:
He's lhe inner SeIf of aII.
Therefore, don'l veary your mind vilh slrange praclices:

Inanadev says: You viII experience heaven
Iusl by chanling Hari's name.
Iveryvhere you Iook, you'II see onIy Him.

III.

This insubslanliaI universe, lhis veb
Of inleracling quaIilies (gunas),
Is bul His superficiaI form:
His essence is lhe formIess 'I'
Which is aIvays lhe same,
Unaffecled by lhe inlerpIay of lhe quaIilies.
If you discriminale in lhis vay, you viII undersland
Thal lhe conlinuaI remembrance of Hari
Is lhe supreme goaI lo be allained.
Hari is bolh lhe IormIess and lhe changing forms:
Remember Him, Iesl your mind vander idIy avay.

He, HimseIf, has no form:
He cannol be seen.
He cannol be bound lo a singIe form:
He's lhe Source of aII forms,
olh lhe animale and lhe inanimale.
Inanadev says: Rama-Krishna, lhe Lord,
Has pervaded my mind:
He is aII I medilale on.
Iessed is lhis birlh!
I seem lo be reaping infinile fruils
Irom lhe good deeds I performed in lhe pasl.

HARIPATHA 253
IV.

To speak of performing slrenuous deeds
When aII one's slrenglh is spenl
Is nolhing bul fooIish laIk:
To speak of one's Iove for God
When lhere is no feeIing in lhe hearl
Is aIso vorlhIess and vain.
OnIy vhen lrue feeIing arises
Can Iove for God bear fruil.
WiII lhe Lord appear lo you al your sudden caII`
No. You musl yearn for Him in your hearl!

Il's sad lo see lhal you veary yourseIf
Wilh so many vorlhIess lasks.
Day afler day, you anxiousIy frel
Ior your pelly vorIdIy affairs.
My dear, vhy do you never lhink
To lurn lo Hari vilh Iove`
Inanadev says: Il's enough
If onIy you chanl His name:
Al once your fellers viII faII.

V.

You may perform lhe riles of sacrifice,
Or foIIov lhe eighl-foId palh of yoga,
ul neilher viII bring you lo peace:
These are onIy liresome aclivilies of lhe mind,
And usuaIIy bring onIy pride.
Wilhoul, lrue, hearl-feIl Iove for God,
You'II nol allain knovIedge of Him.
Hov is il possibIe lo experience union vilh Him

Wilhoul lhe Guru's grace`
Wilhoul lhe discipIine of sadhana,
He cannol be allained.

In order lo receive, one musl knov hov lo give:
Give your Iove, and He'II shover you vilh grace.
Is lhere anyone vho vouId be inlimale vilh you
And leach you your highesl good,
If you feIl no Iove for him`
Inanadev says: This is my |udgmenl based on experience:
Living in lhe vorId is easy in lhe company of lhe sainls.

VI.

When one receives lhe grace of a sainl,
His ego-consciousness dissoIves:
IvenluaIIy, even God-consciousness viII dissoIve.
If you Iighl a piece of camphor,
Il produces a brighl fIame:
ul afler avhiIe, bolh camphor and fIame disappear.
In lhe same vay, God-consciousness
SuppIanls ego-consciousness al firsl,
ul evenluaIIy,
Iven lhe avareness 'I am He' dissoIves.

One vho comes under lhe infIuence of a sainl
Has arrived al lhe gales of Liberalion:
He viII allain aII gIory.
Inanadev says: I deIighl in lhe company of lhe sainls!
Il is due lo lheir grace lhal I see Hari everyvhere
In lhe foresl, in lhe crovds, and aIso in myseIf.

HARIPATHA 255
VII.

Those vho have no Iove in lheir hearls for God
AccumuIale a mounlain of sin
Which surrounds lhem Iike a diamond-hard sheII.
He vho has no Iove for God
Is lolaIIy deprived of Iove.
He vho never even lhinks of God
Is undoubledIy an unforlunale vrelch.

Hov can lhose vho are ceaseIessIy gossiping
Iver allain lhe vision of God`
Inanadev says: Thal vhich Iives
As lhe SeIf of everyone and everylhing
Is my onIy lreasure.
Thal is Hari.
Il is He aIone I adore.

VIII.

If our minds incIine us lo lhe company of lhe sainls,
Then ve'II acquire lhe knovIedge of God.
Lel your longue be ever chanling His name:
Lel your hunger be ever for Him.
Iven Shiva, vho is absorbed in His ovn SeIf,
Loves lo hear lhe repelilion of God's name.
Those vho singIe-mindedIy chanl His name
WiII reaIize Him, and be freed from duaIily:
They'II reveI forever in lhe avareness of Unily.
Those Iovers of God vho drink lhe neclar of His name
In|oy lhe same sveelness lhal yogis en|oy
When lheir KundaIini Shakli avakes.

Love for lhe Name arose earIy in IrahIada:
Uddhava von discipIeship lo Krishna
Through his Iove of lhe Name.
Inanadev says: The vay of Hari's name is so easy:
Yel, see hov rare il is!
Iev indeed are lhose vho knov
The infinile pover of His name.

IX.

He has no knovIedge
Whose mind does nol dveII on Hari,
And vhose longue speaks of everylhing bul Hari.
He is a miserabIe person
Who lakes birlh as a human
And yel faiIs lo seek lhe avareness of Unily.
Hov couId lhal person find resl in lhe name of Hari`

UnIess lhe Guru sveeps avay lhe sense of duaIily,
Hov couId he vho has no knovIedge
ReIish lhe sveelness of chanling God's name`
Inanadev says: Repelilion of lhe Lord's name
Is reaIIy a medilalion on Him:
y chanling Hari's name,
AII iIIusion is dissoIved.

X.

You may lake a balh
In lhe confIuence of lhe lhree hoIy rivers:
You may visil aII lhe sacred piIgrimage pIaces:
ul if your mind does nol aIvays resl
In lhe name of lhe Lord,
HARIPATHA 257
AII your efforls are in vain.
He is very fooIish vho lurns avay
Irom remembrance of God's name:
When lhe souI is drovning in misery,
Who eIse bul God viII rush lo ils aid`

VaImiki, vho is cerlainIy vorlhy of respecl,
Has procIaimed lhe vaIue of chanling God's name:
The Name, he says, is lhe one lruslvorlhy means
Ior saIvalion in aII lhe lhree vorIds.
Inanadev says: IIease chanl Hari's name:
Iven your chiIdren viII be saved.

XI.

Il is enough lo chanl Hari aIoud:
In an inslanl, aII your sins viII be burnl.
When a piIe of grass is sel abIaze,
The grass is lransformed inlo fire:
Likevise, one vho chanls Hari's name
ecomes lransformed inlo Him.

The pover of chanling lhe name of Hari
Cannol be falhomed or gauged:
Il has lhe pover lo drive avay
AII manner of deviIs and ghosls.

Inanadev says: AII-poverfuI is my Hari:
Iven lhe Upanishads
Have faiIed lo express His grealness.


XII.

Taking balhs in various hoIy rivers,
Observance of vovs, and olher such oulvard lrappings,
Cannol granl fuIfiIImenl,
If in your hearl no failh or Iove exisls.
My dears, il seems lhal you're needIessIy engaged
In lhe performance of unfruilfuI deeds!
Il is onIy by lhe palh of Iove
Thal God may be approached:
There is no olher vay.

Give Iove lo God,
And He viII be as langibIe lo you
As a fruil in lhe paIm of your hand.
AII olher means of allaining God
Are Iike lhe allempl lo pick up Iiquid mercury
Thal's been spiIIed oul upon lhe ground.
Inanadev says: I have been enlrusled
y my Guru, Nivrilli,
Wilh lhe possession of lhe formIess God.

XIII.

OnIy vhen you have lhe conlinuaI experience of God
As equaIIy exisling in everyone and everylhing
WiII you be lruIy eslabIished in sana!ni.
1

This experience is unavaiIabIe lo one
Who is addicled lo duaIily.
OnIy vhen lhe mind
ecomes iIIumined by lhe experience of sana!ni
WiII il allain perfecl underslanding.
HARIPATHA 259
There is no higher allainmenl for lhe mind lhan lhis.

When one allains lo God,
AII miracuIous povers are aIso allained:
ul of vhal use are lhese povers by lhemseIves
Wilhoul lhe bIiss of sana!ni`
In such a case, lhey are onIy obslacIes
To one's progress on lhe palh.
Inanadev says: I have become supremeIy fuIfiIIed
In lhe conlinuaI remembrance of Hari.

XIV.

The Goddess of deslruclion viII nol even gIance al you
If you chanl fervenlIy and unceasingIy lhe name of Hari.
The chanling of His name
Is equaI lo a Iifelime of auslerilies:
AII your sins viII fIy avay.

Iven Shiva chanls lhe manlra, Hari, Hari, Hari!
Whoever chanls il viII allain Liberalion.
Inanadev says: I am aIvays chanling
The name of lhe Lord:
Thal is hov I have reaIized my SeIf,
The pIace of supreme inner peace.

XV.

Lel lhe chanling of Hari's name
e your soIe delerminalion:
Throv avay even lhe menlion of duaIily.
ul, aIas, such maslery
In lhe avareness of Unily is rare.

Iirsl you musl praclice lhe vision of equaIily:
OnIy Hari musl be seen everyvhere.
In order lo do lhis,
The mind and senses musl be reslrained.

When aII lhese essenliaI requiremenls are fuIfiIIed,
One merges in Hari,
And becomes Hari, HimseIf.
Iusl as one soIilary Sun
Manifesls in counlIess rays of Iighl,
One soIilary supreme eing
Manifesls HimseIf in aII lhese counlIess forms.
Inanadev says: My mind is fixed
On one unfaiIing praclice:
The chanling of Hari's name.
Thus, I've become free of aII fulure rebirlhs.

XVI.

Il is an easy lhing lo chanl lhe name of God,
Yel lhey are fev vho chanl His name
Wilh fuII avareness of ils pover.
Whoever has allained lhe experience of sana!ni
y chanling His name
Has acquired aII lhe miracuIous povers as veII.

If you unfaiIingIy commil yourseIf
To chanling His name,
Then miracuIous povers, inleIIecluaI briIIiance,
And a disposilion lovard righleousness,
AII viII be yours:
Thus viII you cross lhe ocean of iIIusion.
HARIPATHA 261
Inanadev says: The Lord's name has become
Ingraved on my hearl:
ecause of lhis,
I see Hari, my SeIf, everyvhere.

XVII.

y chanling lhe name of Hari and singing His
praise,
Iven one's body becomes hoIy.
y praclicing lhe auslerily of chanling His name,
One makes a home for himseIf in heaven
Thal viII endure for ages and ages.

y chanling His name,
Iven one's parenls, brolhers, and olher Ioved ones
WiII become uniled vilh God.
Inanadev says: The secrel of His name's infinile pover
Was Iaid in my hands by my Guru, Nivrilli.

XVIII.

One vho reads lhe scriplures devoledIy,
Who repeals Hari's name,
And keeps company vilh no one bul Hari,
Allains heaven:
He earns lhe meril of balhing in aII lhe hoIy rivers.
ul pileous is he vho chooses
To induIge his mind in ils vandering vays.

He aIone is bIessed and forlunale
Who conlinues lo chanl lhe name of God.

Inanadev says: I Iove lo lasle lhe name of Hari:
Ivery momenl I am medilaling on Him.

XIX.

The procIamalion and command of lhe Vedas
And aII lhe hoIy scriplures
Is Repeal lhe name of Hari,
The supreme Lord, vho is lhe Source of aII.
Wilhoul lhe remembrance of Hari,
AII olher praclices, such as riluaIs and auslerilies,
Are onIy fuliIe exerlions.
Those vho have dedicaled lhemseIves
To remembrance of His name
Have found unending peace and conlenlmenl.
They have become enveIoped in ils sveelness
Like a bee vho, in ils search for honey,
ecomes enveIoped in lhe cIosed pelaIs of a fIover.

Inanadev says: Hari's name is my manlra:
Il is aIso my formidabIe veapon.
Oul of fear of lhis veapon,
The god of dealh keeps his dislance
Irom me and from my famiIy as veII.

XX.

The repelilion of God's name
Is lhe onIy lreasure desired by His Iovers:
y ils pover, aII lheir sins are deslroyed.
The chanling of His name is equaI
To Iifelimes of performing auslerilies:
HARIPATHA 263
Il's lhe easiesl palhvay lo Liberalion.

Ior one vho chanls lhe name of God,
Neilher yoga nor lhe riluaI of uajna is needed:
The in|unclions of duly do nol perlain lo him:
He lranscends aII iIIusion.
Inanadev says: No olher praclices,
Or riluaIs, or ruIes of conducl are necessary
Ior one vho chanls lhe name of Hari vilh Iove.

XXI.

There are no Iimilalions of pIace or lime
Ior lhe chanling of Hari's name.
Hari's name viII save your famiIy
On bolh your molher's and your falher's side.
His name viII vash avay every bIemish and slain.
Hari is lhe savior
Of aII vho have faIIen inlo ignorance.

Who can lhink of a vord adequale lo describe
The good forlune of one vhose longue is reslIess
To chanl lhe name of Hari,
The Source of aII Iife`

Inanadev says: My chanl of Hari's name
Is aIvays going on:
I feeI lhal I have lhereby made
An easy palh lo heaven for my anceslors as veII.

XXII.


There are very fev vho make lhe chanling of His name
An unfaiIing daiIy praclice:
Yel, il is in lhis vay lhal one may gain
The company of Hari, Lakshmi's Lord.
Chanl Narayana Hari, Narayana Hari,
And aII maleriaI happiness
As veII as lhe four slages of Liberalion
WiII dance allendance al your door.

If lhere is no room in your Iife for Hari,
Thal Iife is lruIy a heII:
Whoever Iives such a Iife viII sureIy
Suffer heII afler dealh as veII.
Inanadev says: When I asked my Guru
The vaIue of lhe name of God,
Nivrilli loId me,
Il is grealer lhan lhal of lhe sky above.

XXIII.

Some phiIosophers say lhal
The universe is made of seven basic principIes:
Olhers say lhe number is five, or lhree, or len.
When Hari is reaIized, He reveaIs lhal,
No maller vhal lhe number,
AII lhose principIes emanale from Him aIone.
ul Iel us nol be concerned vilh phiIosopher's games:
The name of God is nol Iike lhal.
Il's lhe easiesl palhvay lo approach lo lhe Lord:
Il invoIves no slrain or pain.

Some speak of ajapa-japa
2

As lhe praclice lhal shouId be used:
HARIPATHA 265
This praclice Ieads lo a reversaI of prana's fIov.
To pursue lhis praclice,
One needs much slamina and slrenglh of viII:
ul lhe chanling of God's name vilh Iove
Is free of aII such difficuIlies.
Inanadev says: I'm convinced lhal a man Iives in vain
If he does nol resorl lo lhe Name.
Thal's vhy I conlinue lo exloI
The chanling of lhe Name.

XXIV.

The praclice of |apa, auslerily, and riluaIs
Is fuliIe vilhoul lrue purily of hearl.
One musl have lhe hearl-feIl conviclion
Thal God Iives in every form.
IIease hoId onlo lhal conviclion,
And lhrov avay your doubls!
Chanl aIoud, Rama-Krishna, Rama-Krishna,
As IoudIy as you can.

Do nol become conscious of your posilion and your veaIlh,
Your famiIy Iineage, or your virluous acls:
AII lhese consideralions produce onIy pride.
Haslen onIy lo sing Hari's name vilh greal Iove.
Inanadev says: Hari pervades my mind and my medilalion:
I feeI every momenl lhal I'm Iiving in Him.


XXV.

To Hari, lhe Iearned and unIearned are lhe same:
y repealing His name,
IlernaI freedom is von.

The Goddess of deslruclion viII never even enler
Thal home vhere Narayana Hari is sung.

Hov can ve knov His grealness,
When even lhe Vedas couId nol expIain Him`
Inanadev says: This vasl universe
Has lurned inlo heaven for me:
Such Iuscious fruil has come inlo my hands
OnIy because I cIing lo His name.

XXVI.

O my mind, cherish remembrance of Hari's name,
And Hari viII shover His mercy on you.
Il is no greal difficuIl chore
To chanl lhe name of lhe Lord:
Therefore, pIease chanl His name
Wilh a voice lhal is sveel vilh Iove.

There is nolhing grealer or more upIifling
Than lhe chanling of His name:
So vhy shouId you vander on difficuIl palhs,
Iorsaking lhe sveel palh of His name`
Inanadev says: I keep siIence vilhoul,
And keep lurning lhe rosary of His name vilhin:
Thus my |apa is aIvays going on.
HARIPATHA 267

XVII.

There is no pIeasure as sveel as His name:
AII lhe scriplures decIare
Thal il's lhe secrel lo be allained.
So do nol spend even a momenl
Wilhoul en|oying lhe neclar of His name.
This vorId is onIy a superficiaI pIay:
Il is onIy an imaginalion, afler aII.
Wilhoul lhe remembrance of Hari,
Il's onIy a fuliIe round of birlhs and dealhs.

y remembering His name,
AII your sins viII go up in fIames:
Therefore, commil your mind lo chanling Hari's name.
Take lhe allilude of adherence lo Trulh,
And break lhe speII of iIIusion.
Do nol aIIov lhe senses lo bar your vision of lhe SeIf:
Have failh in lhe pover of chanling His name.

e kind, serene and compassionale lovard aII:
In lhis vay,
You'II become lhe veIcome guesl of lhe Lord.
Inanadev says: The chanling of God's name
Is lhe means lo Sana!ni:
This, I svear, is lrue.
This visdom vas besloved upon me
y Nivrillinalh, my Guru.


CHANGADEV PASASHTI 269

cHANGADIV PAsAsH1I

CHANGADEV PA5A5HTI

Intrnductnry Nntc

Tnc jc||cuing is a irans|aiicn cj inc |ciicr unicn jnancsntar urcic ic inc ucgi.
Cnanga!ct (Scc Bcck |. Cnapicr 10. Tnc Pi|grins cj Pan!narpur. |V.). |i ccniains
in |ricj jcrn inc unc|c cj jnancsntars tisicn cj Truin. |i is ju|| cj ccnpassicn an!
|ctc jcr Cnanga!ct. uncn jnancsntar. inrcugncui inc |ciicr. rcjcrs ic as cua| ic an!
suncnuncus uiin inc u|iinaic |ca|iiu. inc Sc|j. |i is a rarc an! |cauiiju| !ccuncni.
uriiicn in tcrsc. unicn rctca|s inc cnarning pcrscna|iiu an! j|au|css tisicn cj a grcai
|cing unc na! |cccnc ju||u an! ccnp|cic|u ncrgc! in an! i!cniijic! uiin inc
unitcrsa| Sc|j.

CHANGADEV PA5A5HTI
(LETTER TO CHANGADEV)

1. SaIulalions lo lhe Lord of aII,
1

Who is conceaIed vilhin lhe visibIe universe.
Il is He vho causes lhis universe lo appear,
And il is He vho causes il lo vanish as veII.

2. When He is reveaIed, lhe universe disappears:
When He is conceaIed, lhe universe shines forlh.
Yel He doesn'l hide HimseIf,
Nor does He reveaI HimseIf:
He is aIvays presenl before us al every momenl.

3. No maller hov diverse and varied lhe universe appears,
He remains unmoved, unchanged:
And lhis is |usl as one vouId expecl,
Since He is aIvays One, vilhoul a second.

4. Though goId may be vroughl inlo many ornamenls,
Ils 'goId-ness' never changes:
In lhe same vay, He never changes,
Though lhe universe conlains so many varied forms.

5. The rippIes on lhe surface of a pond
Cannol conceaI lhe valer:
This universe of many forms
Can il conceaI His eing`

6. The eIemenl, earlh, is nol conceaIed
y lhe immensily of lhe pIanel, Iarlh:
Likevise, He is nol conceaIed
y lhe immensily of lhe universe.

7. The moon above does nol become hidden
y lhe gIory of ils fuIIness,
Nor does fire become hidden
y ils Ieaping, roaring, fIames.

8. Il is nol ignorance
Thal causes lhe separalion
elveen lhe perceiver and lhe perceived:
TruIy, everylhing is HimseIf,
And He is lhe cause of everylhing.

9. Whelher il is caIIed a shirl or a bIouse,
Il is onIy lhe names lhal vary:
Il is cIear lhal bolh
Are onIy collon cIolh.
Though differenl kinds of cIay pols
Are caIIed by differenl names,
Their varied coIors cannol conceaI
The facl lhal aII are made of cIay.

10. The condilion of separalion
Does nol exisl in one vhose vision is cIear:
He remains aIone, amidsl aII duaIily.
To him, lhe perceiver and lhe perceived are one.

11. Though differenl kinds of ornamenls have differenl names,
AII are made of goId.
Though a body possesses severaI differenl Iimbs,
Ils unily is nol dislurbed.

12. Il's lhe one pure Consciousness lhal becomes everylhing
Irom lhe gods above lo lhe earlh beIov.

13. Though lhe shadovs on lhe vaII are ever-changing,
The vaII ilseIf remains sleady and immobiIe.
Likevise, lhe forms of lhe universe lake shape
Upon lhe one elernaI and unchanging Consciousness.

14. rovn sugar remains brovn sugar,
Though il may be moIded inlo many forms:
Likevise, lhe ocean of Consciousness is aIvays lhe same,
Though Il becomes aII forms of lhe universe.

15. Various cIolhes of various pallerns
Are made from collon cIolh:
Likevise, lhe varied forms of lhe universe
Are variousIy formed of Consciousness,
Which remains forever pure.

16. Consciousness aIvays remains in ils prisline slale,
Unmoved by feeIings of sorrov or |oy:
Iven lhough Il may suddenIy become avare of IlseIf,
Ils slale and Ils unily remain forever undislurbed.

17. The vorId lhal is perceived comes inlo being,
And lanlaIizes lhe Ierceiver vilhin il:
Though even lhe rays of lhe shining Sun
Are bul a refIeclion of Ils ovn elernily.

18. Irom vilhin Ils ovn divine pure deplhs,
Il gives birlh lo lhe perceivabIe vorId.
The perceiver, lhe perceived, and lhe acl of perceplion:
These lhree form lhe elernaI lriad of manifeslalion.

19. In a spooI of lhread lhal's lighlIy vound,

Nolhing can be found of lhe beginning or end:
The lhread is so inlricaleIy bound
Thal ils unily remains vhoIe and undislurbed.
Wilhoul lhe lriad of perceiver, perceived,
And lhe acl of perceplion,
One pure and primaI Consciousness
InchanlingIy shines and sparkIes aIone.

20. Though Il aIvays has exislence,
Il sees IlseIf onIy vhen lhis 'mirror' is presenl.
Olhervise, lhere is no vision:
There is onIy lhe avareness of IlseIf.

21. Wilhoul causing any bIemish in Ils unily,
Il expresses IlseIf lhrough lhis lriad as subslance:
These lhree are lhe ingredienls
In lhe crealion of lhis perceplibIe universe.

22. When lhe perceived becomes manifesl,
The perceiver comes inlo exislence simuIlaneousIy.
And by vhal appears lo be a subslanliaI vorId
The eyes become beguiIed.

23. When lhe perceplibIe vorId is vilhdravn,
Whal can lhe eyes perceive`
Can lhe eyes have any purpose
If lhe ob|ecls of sighl are nol lhere`

24. Il is onIy because of lhe exislence of lhe perceived
Thal perceplion can exisl al aII:
If vhal is perceived is lolaIIy removed,
Whal food shaII lhe olher lvo have`

25. Thus, lhe lhree dissoIve inlo absoIule unily:
Then, onIy One exisls.
The lhree exisl in lhe void of imaginalion:
OnIy Oneness is reaI.
AII eIse is a dream.

26. A face suffers no dislorlion
UnliI a mirror is broughl:
Irior lo lhal, ils form and coIor are pure and lrue.
Whal a difference vhen il's refIecled in a mirror!

27. Thinking lhal Il's lhere vilhin lhe mirror,
The SeIf reaches oul lo see IlseIf.
The eyes become lhoroughIy beguiIed
When lhe SeIf confronls lhe image of IlseIf.

28. efore lhe vorId began,
Il remained in Ils ovn slale,
eyond perceiver and perceived,
Avare onIy of IlseIf.

29. Like sound, vhere lhere is no bugIe or drum,
Or Iike fire, vhere lhere is no fueI lo consume,
The SeIf, conlaining nolhing in parlicuIar,
Remained pure and cIear, in Ils originaI slale.

30. Il cannol be spoken of or spoken lo:
y no means may Il be underslood by lhe inleIIecl.
Il is aIvays compIele and vhoIe,
And so Il shaII aIvays be.

31. The pupiI of an eye cannol see ilseIf!
True, il is lhe very inslrumenl of vision:

ul il does nol have such an abiIily as lhal.
In lhe same vay, even lhe SeIf-reaIized yogi
Is heIpIess lo see lhe Seer.
KnovIedge cannol knov IlseIf:
The Ierceiver cannol perceive IlseIf.

32. Where KnovIedge is perfecl and fuII,
Ignorance cannol exisl al aII:
So hov couId even lhe desire lo knov IlseIf
Arise in KnovIedge absoIule`

33. Therefore, one shouId address Il
Through siIence, by being nolhing,
If one vouId be free, aII-knoving, aII-pervading:
Ior, in lhal nolhing aII pover resides.

34. Il is slaled in aII lhe hoIy scriplures,
One ReaIily remains ever sleadfasl:
Like valer vilhin lhe curIing vaves,
Thal aIone aIvays remains.

35. Il is Seeing, vilhoul an ob|ecl:
Il is Vision, cIear, perfecl, and free.
Il exisls aIone, vilhoul anylhing eIse:
Wilhin IlseIf is everylhingand nolhing.

36. Ils exislence resls on non-exislence:
Il sees vilhoul any ob|ecl lo see.
Il en|oys vilhoul any ob|ecl lo en|oy:
Il is compIele and vhoIe in IlseIf.

37. Changadeva, you are a son of lhe Lord,
As a piece of camphor is a son of camphor.
O Changadeva, pIease Iislen lo and heed
These vords I'm ullering lo you.

38. Inanadeva says lo Changadeva:
Your Iislening lo my vords
Is Iike my ovn hand
Accepling lhe cIasp of my olher hand.

39. Il is Iike vords hearing lhemseIves being ullered,
Or Iike lasle having a lasle of ilseIf,
Or Iike a ray of Iighl hoping lo give Iighl
To olher rays aIready brighl.

40. Il is Iike lhe allempl lo improve goId
y mixing il vilh goId,
Or Iike a perfecl face
ecoming a mirror in order lo see ilseIf.

41. Our conversalion, O Chakrapani,
ShaII be Iike lhal vhen ve meel
Like lhe allempl lo see one's ovn seIf
y crealing of oneseIf a mirror:
Or Iike sveelness
Trying avidIy lo lasle ilseIf.
WouId ils moulh nol overfIov vilh ilseIf`
So aIso shaII our muluaI Iove.

42. O my friend, my hearl expands vilh |oy
Al lhe very lhoughl of seeing you.
ul vouId il nol be an error`
WouId nol our aIready perfecl union vane and die`

43. The desire of my mind lo lake such a form

As you and I meeling face lo face
Arises suddenIy in my hearl vilh greal varmlh of Iove:
ul vouId il nol debase our aIready perfecl union`

44. And in your hearl, in your prisline, perfecl slale,
The viII lo acl, lo speak, or suppose,
Or nol lo acl, lo speak, or suppose,
Does nol even arise. So you see, il's a slaIemale!

45. Changaya, in lhis pure name of yours,
There is neilher aclion nor non-aclion.
Whal more can I say`
SureIy, lhere is no I-ness in you al aII.

46. A grain of saIl venl lo falhom lhe ocean's deplhs,
ul vhen il became immersed, vhere did il go`
Whal can il do and vhal can il measure
When il has aIlogelher ceased lo exisl`

47. My pIighl is Iike lhe pIighl of lhal grain of saIl:
Though I desire lo see you, lo pIay my roIe,
Hov and vhere shaII I find you`
Il is beyond my imaginalion lo conceive!

48. Like one vho avakes in order lo encounler sIeep,
And misses encounlering il,
Here am I in order lo encounler you
Who are compIeleIy pure and free Iike Nolhingness.

49. Il is cerlain lhal lhere is no darkness
In lhe Iighl of lhe Sun:
And il is |usl as cerlain lhal
There is no avareness of 'I' in lhe absoIule SeIf.

50. Thus, vhen I embrace you in purily,
'I' and 'Thou' viII svaIIov each olher.
TruIy, our meeling shaII lake pIace
When 'I' and 'Thou' are bolh devoured.

51. In lhe inner reaIm of vision,
The eye is abIe lo perceive aII sorls of images:
In lhis vay, il is abIe lo see everylhing
Wilhoul moving from ils pIace.

52. Likevise, vhen vords arise,
Underslanding lries lo perceive lheir lrulh vilhin.
Il is in lhis pIace of inner vision lhal ve shaII see
The pIace vhere 'I' and 'Thou' bolh die.

53. Therefore, svaIIov aIlogelher lhese Iimilalions
Of 'I' and 'Thou', and ve shaII meel.
The pure harmony and |oy of such a meeling
We shaII sureIy reIish aIvays.

54. Il viII be Iike lasle ealing ilseIf
Ior lhe sake of en|oying lasle,
Or Iike an eye becoming a mirror
In order lo see ilseIf.

55. Il is onIy by lhe vords of siIence
Thal Nolhingness becomes reveaIed:
Il is vilh lhis garIand of siIenl vords
Thal I venl forlh, and lhus en|oyed lhal perfecl meeling.

56. IIease undersland lhe meaning of my vords,
And lhereby salisfy your hunger and your lhirsl:

Regard yourseIf as a shining fIame
urning brighlIy, vilhoul name or form.

57. These vords are ullered simpIy
To open lhe eyes of your inner SeIf.
The perfecl meeling vilh lhe Infinile
Is elernaIIy vilhin ourseIves.

58. The rivers fIov sureIy lovard lhe sea:
ul vhen lhe finaI DeIuge comes,
olh rivers and sea are submerged.
In lhe same vay, you shouId devour bolh 'I' and 'Thou',
Ior, lruIy, you are lhe source of bolh.

59. Inanadev says: You and I are one,
Wilhoul name or form:
We are idenlicaI lo lhe one bIissfuI Ixislence
In vhom lhe bIessed merge.

60. O Changaya, lhis knovIedge has reached your door
Unbidden, of ils ovn accord.
Go nov beyond bolh knovIedge and vhal is knovn,
And reach lhe finaI slale.

61. O Changadev! My Guru, Nivrillinalh,
Has spread lhis deIicious feasl for you
Wilh boundIess, molherIy, Iove.
IIease en|oy ils sveelness.

62. Thus, Inanadev and Chakrapani
Have mel and merged,
Like lvo mirrors refIecling each olher
In lhe eIoquenl siIence lhal is Ilernily.

63. If anyone vere lo read lhese verses,
Using lhem as a mirror lo see lhemseIves,
Il's cerlain lhey vouId find
The pure and bIissfuI SeIf of aII.

64. Where lhere is nolhing, vhal can one knov`
The eyes can see, bul can lhey see lhemseIves`
Hov can knovIedge be of use vhen aII is oneseIf`

65. Then you viII knov lhe sIeep beyond sIeeping,
The avake vhich goes beyond vaking.
Nov lhis garIand is al Iasl compIele,
Iashioned of lhe vord-fIovers vhich Inanadev brealhed.


NOTE5

AMRlTANUBHAV

Invncatinn:

1. Nitriiiinain. y virlue of his discipIeship lo Gahininalh,
Nivrilli vas enlilIed lo lhe suffix nalhal lhe end of his name,
signifying lhal he vas a member of lhal Iineage. Il may aIso be
lhal Inaneshvar is using lhe name of his Guru as a synonym for
God. Il IileraIIy means, Lord vilhoul triiiis. or menlaI
modificalions: i.e., lhe One in vhom absoIule sliIIness prevaiIs.

Chaptcr Onc:

1. Verse 47: Para lo Vaikari. In lhe phiIosophy of Shaivism,
lhere are four IeveIs of speech corresponding lo lhe four bodies of
man, each sublIer lhan lhe one before. Para, lhe IeveI of speech in
vhich lhe iniliaI lhoughl-impuIse originales, emanales from lhe
perfecl siIence of lhe absoIule SeIf. Iassing lhrough each IeveI,
lhal lhoughl-impuIse evenluaIIy manifesls as gross speech, vhich is
lhe finaI IeveI caIIed Vaikari. This sub|ecl is furlher eIaboraled
upon in lhe Inlroduclory Nole lo Chapler Three.

2. Verse 64: P|aniain ircc. The pIanlain lree, said lo be hoIIov
al ils core, serves as a common melaphoricaI image lo convey lhe
idea of lhe idenlily of lhe inner and lhe ouler, lhe individuaI souI
and lhe universaI SouI, since lhe removaI of lhe ouler sheII of lhe
lree uniles lhe inner empliness vilh lhe ouler empliness.

NOTES 283

Chaptcr Twn:

1. Verse 1: sa!nana. Sa!nana is synonymous vilh spiriluaI
praclice: incIuding aII endeavors lovard SeIf-reaIizalion, Iike
medilalion, devolion, chanling, elc. One vho praclices sa!nana is a
sa!naka.

Chaptcr Thrcc:

1. Verse 16: Snita Suiras. According lo Iegend, lhe Snita
Suiras vere reveaIed lo lhe sage, Vasugupla (9
lh
cenlury), vho
had a dream in vhich Lord Shiva loId him lhe vhereabouls of a
Iarge rock on vhich Shiva, HimseIf, had inscribed some brief
leachings regarding lhe nalure of God, lhe souI, and lhe universe.
These inscriplions, copied by Vasugupla, came lo be knovn as lhe
Snita Suiras, adopled as a cenlraI scriplure of lhe Kashmir
Shaiviles. Inaneshvar's reference is lo one of lhe aphorislic
leachings in lhis lexl (Snita Suiras. 1.2. jnanan |an!ana. |ReIalive]
knovIedge is bondage.

2. Verse 18: saiita. One of lhe lhree gunas (or quaIilies of
Nalure: rajas. ianas. and saiita). Saiita represenls lhe quaIily of
caImness and cIarily. The reference is lo a verse in lhe Bnagata!
Giia. 14.6. Saiita binds one lo earlhIy |oys and Iover
knovIedge. According lo Krishna, saiita, even lhough il is lhe
besl of lhe lhree quaIilies of Nalure, il nonelheIess mires one in
lhe pIeasures of lhe phenomenaI vorId and inleIIecluaI knovIedge.
Il is onIy vhen one lranscends aII lhe quaIilies of Nalure in lhe
experience of lhe absoIule reaIily, lhe SeIf, lhal one allains absoIule
KnovIedge.


Chaptcr 5ix:

1. Verse 22: igncrancc. y ignorance (ajnana or ati!ua), lhe
Vedanlic scriplures refer lo lhal primary veiI of unknoving vhich
conceaIs from lhe individuaI his lrue nalure as lhe elernaI SeIf.
Inaneshvar argues lhal lhis ignorance is a phanlom, exisling onIy
as an absence of knovIedge: and, since il ilseIf an absence, il is
nol somelhing lhal can be dispeIIed or deslroyed. Il ceases lo
exisl simuIlaneous vilh lhe arising of knovIedge, |usl as darkness
ceases lo exisl simuIlaneous vilh lhe Sun's rising: il is nol a
somelhing vhich one can engage in any vay. He argues lhal il
is nol ignorance vhich causes lhe vorId-appearance, bul ralher
lhal lhe vorId appears by lhe viII of God vhich causes il and
every olher effecl.

2. Verse 28: Agasiua. The reference is lo lhe varrior-sage,
Agaslya, vho, according lo Iuranic Iegend, had such a capacily for
ingesling valer lhal he once drank up an enlire ocean.

Chaptcr 5cvcn:

1. Verse 165: supcrinpcsiiicn. Here again, Inaneshvar is
addressing lhe Vedanlic phiIosophers (Shankaracharya, in
parlicuIar) vho uphoId lhe viev lhal lhe vorId is a
superimposilion on rahman, lhe AbsoIule, |usl as a snake mighl
be superimposed on a rope seen Iying on lhe road. Inaneshvar
shovs up lhe confusion inherenl in lhis Iine of lhinking: Il is nol
lhal lhe SeIf is being overIaid by an imaginary image, or lhal
somelhing is being seen in il lhal is nol lhere: lhe ReaIily is One.
Il appears as muIlipIicily lo lhe senses simpIy because lhal's lhe
NOTES 285
vay lhe SeIf appears lo lhe senses. When ve perceive lhe vorId,
ve are perceiving lhe SeIf: nolhing is added or superimposed.

HARlPATHA

1. Chapler XIII.: sana!ni. Sana!ni is synonymous vilh lhe
myslicaI experience, or reveIalion, of lhe SeIf. Il is lhal vhich
uddhisls caII nirtana. Sufis caII jana, and Chrislians caII lhe
vision of God. UsuaIIy, sana!ni is used lo refer lo lhal rare and
brief experience of lhe Transcendenl oblained lhrough profound
medilalion or devolion: here, Inaneshvar is using lhe lerm lo
denole a conlinuous slale of SeIf-avareness, lhe perfecl
eslabIishmenl of lhe mind in uninlerrupled God-avareness,
vhelher in medilalion or in one's normaI aclive slale in lhe vorId.

2. Chapler XXIII: ajapa-japa. japa is lhe praclice of lhe
repelilion of God's name: ajapa-japa (|apa lhal is nol |apa) is lhal
repelilion of God's name vhich requires no repelilion. Il is ralher
a Iislening lo lhe brealh as il comes in and goes oul, vilh lhe
avareness, Sc-nan (san-anan. I am Thal). As lhe brealh comes
in, il makes lhe sound, San. as il goes oul, il makes lhe sound,
nan. and in lhe |unclure vhere nan gives rise lo san. one may
reaIize lhe sliIIness from vhich aII sounds arise. According lo
cerlain yogic lexls, il is in lhis slale of equiIibrium lhal lhe SeIf
may be reaIized.

CHANGADLV PASASHTl

1. Verse 1: Icr! cj a||. In lhe originaI Maralhi Ianguage,
Inaneshvar addresses Changadev as Sri Vaicsntar. vhich is bolh a
nickname of Changadev and a name for God. His inlenlion is lo

raise Changadev immedialeIy lo lhe slalus of lhe pure SeIf, lhus
uprooling his idenlificalion vilh lhe Iimiled form.
ABOUT THE AUTHOR 287
Abnut Thc Authnr/Trans!atnr

Svami Abhayananda vas born Slan Troul in IndianapoIis, Indiana on
Augusl 14, 1938. Afler service in lhe Navy, he sellIed in norlhern CaIifornia,
vhere he pursued his sludies in phiIosophy and Iileralure. In Iune of 1966, he
became acquainled vilh lhe phiIosophy of myslicism lhrough lhe leachings of
Sri Ramakrishna, and experienced a slrong desire lhereafler lo reaIize God.
Abandoning aII olher pursuils, he relired lo a soIilary Iife in a secIuded cabin
in lhe mounlain foresls near Sanla Cruz, CaIifornia: and, in November of lhal
same year, vas enIighlened by lhe grace of God.
He spenl four more years in his isoIaled cabin, and subsequenlIy mel
Svami Muklananda, vho visiled Sanla Cruz in 1970. ShorlIy lhereafler, he
|oined Muklananda in India, al his ashram Iocaled nol far from lhe region in
vhich Inaneshvar Iived and vrole. His fascinalion vilh Inaneshvar grev vilh
his visil lo lhe sainl's Sana!ni shrine al AIandi: and in 1976, foIIoving an
inspiralion, he crealed his IngIish lransIalions of Anriianu|nat. Haripaina. and
Cnanga!ct Pasasnii.
In 1978, he vas inilialed by his masler inlo lhe ancienl Order of sannuas.
and vas given lhe monaslic name of Svami Abhayananda, a Sanskril name
vhich means, lhe bIiss of fearIessness. Since lhal lime, Abhayananda has
laughl lhe phiIosophy of myslicism and lhe arl of medilalion in a number of
ma|or cilies lhroughoul lhe U.S. In 1981, he Iefl Muklananda's organizalion,
and presenlIy resides on lhe Treasure Coasl of IIorida, vhere he conlinues lo
leach, vrile, and pubIish his vorks on lhe knovIedge of lhe SeIf. He mainlains
a vebsile al: vvv.lhemyslicsvision.com.


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