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~es~ o:j,)g ~;!CI II (')0 11

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11 ~es;.NcJO !I!~a:S>~~S1-l..(1\~~. no. "iii)
25
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It completely traces out aU the grammatical forms of the names with their respective
references.

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13 r.1J<)3C)~b a~o~-,o:JJO>3'iJ/o. t::! ~~CiNCi3'C).. ;j~ \i~~ I

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t ~~~e ~,~,~1iJd
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 Bhajan r And Spiritual Life
Swami Harshananda
Correspondent, Ramakrishna Institute of Moral & Spiritual Education, Mysore

Hinduism, the ancient religion of this ancient land of India,

presents before man moksa or spiritual freedom, as the ultimate goal of
life. But desires and passions which obstruct this do exist in him, ever~
struggling to find an outlet. It is not very easy to get rid of them over
night. Realising this, the great Hindu sages have provided us with right
avenues for nirecting and guiding tbem. Looked at from this angle, the
conception of the four purusarthas (ends to be striven for, by man) viz.,
-
dharma, artha, kama, moksa is a unique contribution made by Hinduism.
Acquisition and enjoyment of material wealth (artha) and satisfaction
of desires (kama) should always be within the limits allowed by dharma
Of righteousness. This helps their attenuation and man will become fit
for moksa or liberation in due course.
Since there can be no siddhi (attainment of the goal) without
sadhana (assiduous practice), those who are seriously interested in
obtaining moksa, should equally seriously consider the performance of
sadhanas, which are paths to perfection, roads to realisation. Since
there are temperamental differences among individual seekers of Truth,
Hinduism recognises the need for a variety of spiritual sadhanas. These
can be brought under four broad categories called Y ogas: the Karma
Yoga, the Bhakti Yoga, the Raja Yoga and the Jnana Yoga. Karma
Yoga is the path of disinterested action suited to the active type. Bhakti
Yoga, the path of love of God, is most suitable to the emotional type.
Raja Yoga, the path of psychic control, is meant for the introspectives.
J nana Yoga, the path of discrimination and know ledge is ideal for those
endowed with a sharp intellect and a keen power of discrimination.
However the four qualities of activity, emotion, introspection and
intellect are found in everyone though in varying degrees. Hence a
balanced combination of all the Yogas, with more of one and less of
others depending upon one's temperament, is desirable for quick results.
26
 114

Of these four yogas, Bhakti yoga has been acclaimed as the easi-
est and the best for tlte average spiritual aspirant, ~by many great
spiritual teachers - ancient, medieval or modern. There are various
stages and aspects in the cultivation of bhakti or devotion to God. Out
of these, kirtana or bhajana is men tioned prominently. Since this is
essentially devotional music, it will not be out of place to discuss here
briefly, music as such and its aspect as bhajan.
'l\fusic is the universal language of mankind' says Longfellow
(outre-Mer). It is said to be the speech of the angels (Carlyle-"Essays").
'It hath charms tu soothe savage beast', 'writes James Bramstnn ("Man of
Taste"). The immortal Shakespeare says in his "Merchant of Venice":
The man tbat hath no music in himself,
Nor is not moved with the concord of sweet sounds,
Is fit for treasons, strategems and spoils. (Act V. I)c. 1)
These savings of savaats shouB su ffice to show the importance of music
in the life of mankind
The origin of music is concealed in the bosom cf pre-historic
India. It dates back to the periods of Rgveda and of the Samaveda;
that means, to the period between 4500 B.C. and 2000 B.C. When
music in other n'ltions was still at one of the earliest stages of evolution,
viz., the folk-songs, Indian music had developed into a systematic
science with its conceptions of sruti, svara, raga, laya and tala. We have
a clear reference to the sapta-s'Oara system in the early Upanishads like
the Naradaparivrajaka and the Garbha.
Like other arts and sciences in ancient India, music and dance
(which were actually two aspects of the same art in the early stages) also
had religion as their bas is. They were essentially religious in character
and were used as a means of expressing devotion to and reaUsing God.
Nadopasana (contemplation through music) as it was termed, wa!l con-
sidered to be higly efficacious in religious life. Narada and Tumbura of
hoary autiquity as also Tulsidas, Mirabai, Kabir, Nanak, Ramaprasad,
Kamalakantha, Tukaram, Purandaradasa and Tyagaraja of historical
times are shining exa mples of the efficacy of nadopasana. These great
sages and servants of Gr,d used the art of music not only as a means of
realising God but also for spreading true religion among the masses at
the most critical periods of our reJigious history. Indian music is thus
 t..
115

essentially devotional in character and can rightly be termed as 'bhajan'.

A bhajan, if it has- to be perfect, must satisfy certain essen6al
conditions. These can be listed as follows: A good voice,
accompaniments, theoretical knowledge of music, first rate composition,
clear pronunciation, and devotion. A sweet voice is the sine qua non of
bhajan. Without it bhajan is no bhajan. It is like the digit 1 of a
mathematical figure followed by zeros. The latter have their meaning
and add to the value of the number only if that digit is placed at the
beginning. Otherwise, they are just zeros. Similarly instrumental
accompaniments, knowledge of musical techniques etc" enhance the
grace of bhajan if and when the voice is basically sweet. Assuming that
the voice of the singer is sweet, good and correctly tuned, musical accom-
paniments like the tanpura, tabla, sarod, sitar, vina or violin will un-
doubtedly increase the total effect. The whole concert wil1 get a
polished touch if the science and technique of music are suitably com.
bined. An this combination.is to no purpose if the composition that is
sung is not sufficiently poetical and is bereft of fine noble sentiments.
If a really good composition is sung with feeling and in sufficiently clear
tones so as to bring out the correct meaning and sentiments contained
in it, the tot11 effect will be marvellous. That is why the Lord says to
Narada: 'I do not reside in Vaikuntha nor in the hearts of yogis. O!
Narada, I dwell in the place where my devotees sing of Me !'
Sometimes meaningless controversies are raised with regard to
to the superioritv ofjnana over bhakti, by well-meaning but immature
aspirants. Jnana doe!! not mean intellectual knowledge. It is anubhuti,
a direct experience of the Highest Truth. Bhakti when it reaches its
acme, also gives the same experience. This has been confirmed by all
men of realisation. It is always the empty vessel that makes much
sound and not the one full to the brim! While describing one's experi-
ence of the Highest Truth which is sat-cit-ananda, if one lays greater
emphasis on the sat and cit aspects, jnana seems to get the more promi.
nent place. If, on the other hand, the ananda aspect is stressed more,
it is bhakti that appears to be given the preferential treatment.
What really matters is that one has to reach the Goal somehow,
as quickly as possible. The choice of the means is left to the individual
who has to make it in accordance with his nature and nurture.
~~--
.. .". - ---- -- - .... --

Ramananda And Kabir

Dr. M. S. Krishnamurthy
Reader in Hindi, University of Mysore. Mysore

The Bhakti movement of medieval India is one of the greatest

movements of the world. It democratised religion, cut asunder all
the barriers between man and man, revolted against social evils and
declared that all men are equal. It usherd in the dawn of democracy
and noon of mysticism. in the realm of religion Ramanand and
Kabir are two of the brightest luminar ies in the galaxy of saints and
thinkers that emerged during this movement. But it is strange that
we know very little about the'Se two great people with certainty.
According to a couplet ascribed to Kabir, Bhakti originated in Dra-
vidadesha. Ramanand carried it to North India and Kabir spread it
in all the nooks and corners of the world.
Ramanand wa5 the fourteenth in the lineage of Ramanuja-
charya. the wen known Vaishnava philosopber. All traditions agree
that he belonged to the scbool of Ramanuja. Ragbavananda of the
Ramanuja school was his Guru. Farqubar fixed his date between 1400
to 1470 A.D. But according to the latest researcbes he lived a full
span of life of 100 years from 1368 to 1468 A.D. Farquhar and
Mecaliff hold the view that Melukote of Karnataka was his birth
place. But North Indian scholars claim that be was born at
Prayag in a Kanyakubja Brahmin family. He founded an
ashram at Benaras and settled down there. Ramanand
travelled widely and found that his conntrymen were frus-
trated, rather doomed politically, socially and otherwise. Hindu
society was infested with many social evils. He was utterly heart-
broken .and dismayed, by the contemporary society. So he went to
Girnar hins to do penance for a long time and finally settled down
at the Panchaganga ghat at Renaras. Within a short period he became
famous for his supernatural powers and saintly spiritualism. People
used to throng at his cave for darshanbut he rarely came out of the
 117

cave. One day he appeared suddenly and pronounced: "Hari Ko

tChajai so Hari Ko Hoi, ]ati Panti Puchai Nahi Koe"-"He who
prays to God becomes a man of God and the person who is a devotee
has no caste." He founded a school of his own called the 'Ramavat
Sampradaya' according to which Rama is the ultimate reality.
Ramanand was a bridge between the North and South, the
layman and the learned, traditIOn and revolution, jnana and bhakti,
saguna and nirguna, vernacular and San skrit. He proclaimed that God
is both carnate and incarnate and as sucb there is no distinction
between the form and formless. He threw open the doors of bhakti to
the layman. Kabir the weaver, Sena the barbar, Raidas the cobbler,
Sadhna the butcher were his disciples. According to his work
'Vaishnava Matabja Bhaskara', he organised a circle of twelve dis.
ciples called 'Dvadashaditya' (twelve suns) to discuss philosophical
problems and to eradicate social evils. He advocated worship of God
without distinction of caste, creed and sex. He also organised
'Nirvana Ani' a self sacrificing army of Naga sadhus with a view to
get religious freedom from the bigoted rulers of those days who had
completely outlawed the preaching of Hinduism. Ramanand was
a Iso a prolific writer. A number of works have been ascribed to him.
But modern scholars hold the view that only 'Vaishnava Matabja
Bhaskara' and 'Ramarchana Paddhati' are his works. He has also
written one or two poems in vernacular Hindi. Ramananda was the
first acharya to codify formally the Ramabhakti cult. Kabir and
Tulsidas who ushered in the golden age of Hindi literature, namely ~
the Bhakti period were his most illustrious followers. Ramananda
visualised the essential unity of mankind. He tried to bring together
not only the touchable and untouchable Hindus but also Hindus
and Muslims. Ramananda's mission was both national and humani-
tarian. A lover of mankind, he strove and struggled throughout his
long life to promote peace and human brotherhood on the spiritual
foundation of Indian culture.
Kabir was. the greatest of the disciples of Ramananda. The
greatest of the mystics of medieval India was Kabir, who combined
in himself deep philosophical insight with heights of mystical experi.
ence. Kabir's life is surrounded by contradictory legends and hear.
rJ.7
 .""""- ~~
~

118

1)ays. According to the Jatest researche~ be was born in ! 398 A.D.

and passed away in 1St 8 A. D. According to a tradition a Brahmin
widow went to Ramananda. Without knowing that ~he was a widow
he blessed her to become the mother of a boy. To this widow was
born Kabir. Afraid of the social stigma she threw the child into a
tank. The child was picked up by a Mobamedan by name Neeru
who later named the child Kabir. All legends agree on this point
that Kabir was a weaver, a Musl im, a simple and unlettered man who
earned his living at the loom. He knew how to combine vision and
industry. The work of his hands helped rather than hinder the
impassioned meditation of his heart. Kabir spent the whole of his
life in Benaras. Some scholars doubt the fact that he was the direct
disciple of Ramananda. But in one of his poems Kabir himself says
"Ramanand illumined me." There is a beautiful story about his
being initiated by Ramananda. The boy Kabir in whom the relgious
passion was innate, saw in Ramanand his destined teacher; but knew
how slight were the chances that a Hindu guru would accept a
Mohamedan disciple. Kabir therefore crouched upon the st~ps of the
liver Ganges, where Ramananda was accustomed to bathe; with the
:result that the master, coming down on the water, trod upon his body
unexpectedly and exclaimed in his astonishment 'Ram Ram.' This
was sufficient for Kabir who immediately accepted it as guru's
upadesha. Ramanand also accepted him as his disciple. In the life of
"-
Kabir the two religions Hinduism and Islam mingled. The stronger
elements of each laid hold of him and framed his thoughts. Hence
he was persecuted by the followers of both the religions. The ground
work of his system of beliefs is Hindu, for he accepted transmigra-
tion and Karma theories and thus stands within the circle of Indian
lather than Islamic thought.
A large mass of poetry is ascribed to him. But it is very diffi-
cult to tell how much of it is genuine. About the year 1570 Bijak, a
collection of short poems and utterances of Kabir w~s compilediby one
of his followers. Some thirty years later a large number of his hymns
and sayings were included in the 'Grantha Sahab' of the Sikhs. The
Nagari Pracharini Sabha of Benaras has brought out an authentic
version of Kabir Granthavali. It contains three parts namely, Sakhi,
 119

Sabadi, and Ramainee. Sakhie~ are in Doha, a couplet in style and

Sabadi and Ramainee are songs set to music.
Kabir's poetry is in Hindi, a Hindi which is a mixture of many
dialects and languages. It is blunt and often unpolished. He has been
rightly called the dictator of the language. Underhill rightly says
"Kabir's songs are outbursts of rapture and clarity written in the
popular Hindi not in the literary tongue, they were deliberately
addressed to the people rather than to the professionally
religious class. And all must be struck by the constant employment in
them of imagery drawn from the common life, the universal experience.
It is by the simplest metaphors, by constant appeals to needs, passion~
relations, which all men understand, the bridegroom and the bride, the
guru and the disciple, the pilgrim, the farmer, the migrant bird that
he drives home his intense conviction of the reality of the soul's
intercourse with the transcendent. His best utterances are probably
the loftiest work in the Hindi language and hundreds of his couplets
have laid hold of the common heart of India." (Elvin Underhill:
"Introduction to One Hundred Poems of Kabir") He was a strict theist
calling God Ram, but recognising no consort, incarnation, or other
divine attendant.
Kabir was also a great social reformer and an iconoclast. He
revolted against the rituals of both Hindus and Muslims. Rediculing
idolatry he says:
The images are all lifeless, they cannot speak
I know, for I have cried aloud to them
The Purana and the Koran are mere words
Lifting up the curtain, I have seen.

Kabir sugges;ted a golden mean between Sanyasa and Garhastya.

He was a householder and a father of two children. He said that not
the cloister but the home is the proper theatre of man's efforts; and
if he cannot find God there, he need not hope for success by going
farther afield.
0 servant where dost thou seek Me ~
Lo! I am beside thee.
I am neither in Temple nor in Mosque;
I am neither in Kaba nor in Kailash ;
 120

Neither am I in rites and ceremonies,

Nor in Yoga and renunciation;
If thou art a true seeker,
Thou shalt at once see Me;
Thou shalt meet Me in a moment of time!
Kabir says 'O! Sadhu, God is the breath of all breath'

He ridicaled the cllste system thus:

Ask not the saint the caste to which he belongs
Ask his lore. Buy the sword and leave its sheath along!
The kingdom of Heaven is within thee.
Within this earthen vessel are bowers
And groves and within it is the creator
Within this vessel the eternal soundeth, and the spring wells. D
Kabir says: listen to me my friend! My beloved Lord is within
(One hundred poems of Kabir P. s.)

It is said that even the death of great people has a lesson for
mankind. Kabir was an uncompromising champion of truth. There
was a belief that those who die at Benaras would get Moksha
while those who die at Maghar would go to hell. How could Kabir
a rank rationalist tolerate this kind of superstition'! To disprove this
he left Benaras and deliberately went to Maghar to breath his last.
A beautiful legend tells that after Kabir's death there was a quarrel
among his disciples about the disposal of his body. But when they
lifted the shroud they found a heap of flowers. The Hindus took
a portion of it and burnt it and the MMslims buried it. Kabir was a
torchlight, rather a lighthouse for those frustrated, demoralized and
downtrodden lndians in those dark days of Indian History. He was
an advocate of the poor and destitute people. His life was a saga of
incessant struggle, indomitable courage and incomparable love of God
and mankind. His mission was to demolish all frontiers between man
and man and to enrich his religious consciousness through rational
humanistic teachings. He was an eclictic of the first order, a mystic
par excellence, a peerless social reformer and a poet among poets. His
works are not of an age but for all times.

. BJIUI."
 ...~ t--

Radha-Krishna
Bakul Harishankar r
Allied Electronics Corporation, Bombay

India's spiritual lore is, in essence, the eternal spiritual lore of all
bumanity. It is replete with the resonant melodies of divine life and rich
with the rhythm of celestial love. Its canvas is, by its very nature, SO
cosmic and compreheoaive that the appeal of its depictions is unique,
universal, irresistibl~, and ever-lasting. Innumerable are the
,~
characters it covers, episodes it embodies, events it enlivens, values it
voices.

The inspiration it instils is its inseparable characteristic. By the

undying charm of hs appeal, it would appear as though our entire spiri-
tual heritage were a divine flute. The flute has come to stay as a symbol
of the symphony of life. The flute obviously owns its charm to the
flute-player. The flute-player, Lord Krishna has in fact become a
synony m for all that Ind ia cherishes, that never perishes. The Gita,
by all counts. is easily the epitome of universal wisdom. There was, is,
will ever be a deep meaning in whatever He sang or said, a deep signifi-
cance in whatever He dealt or did. It is in this context that even His
so called childhood pranks have to be viewed and understood.

The Radha-Krishna companionship, too acquires its aUtime

meaning in this context. It was not the sensuous pursuit of a love-lorn
",",
cow-herd or the wordly infatuation of a rustic lass. Nay, not at all.
The uniqueness of the concept lends itself to a universal inter-
pretation. Radha, with her soul laden with love for Lord Krishna,
verily represents the individual soul, the typical human soul, thirsting
for the Absolute. Her quest is nothing but the quest by the individual
self, of the All-Self, the yearning of the mortal for the immortal. It is
an eternal search after the perfet by the imperfect. This spectacle 6f
the human and the divine souls singing in unison !he sublime song of
life places before every human being, an ideal of everyday significance.
 = 'F !!!I

122

Krishna would certainly have been a lost treasure for Radha,

had it not been for her utter selflessness and absolute self dedication.
Her total humility is devoid of all traces of egoism. It is the highest
concept of love that fulfils itself, of devotion that dissolves all indi-
viduality, of dedication that wins over all divine grace. The Lord,
none or nothing but the Lord, is her soul's sole obsession. She wins ~
over the Lord and realises, within her embrace, the entire ecstacy of
divine consciousness.
An example, par excellence. for all hungry souls!

"
~- ~

II ~n~p:niic;UJb1:fr~ II

'u'~~~ ~tIT ~ +n~q: ,

t~T'~~~:qf{UI1'ff..
q~«<liq ~~: "
t~'~~ ~fcI~: ~~ f9'~TfiIit~ I

~~lfUt~ ~~~~tm' ~r?f1~TQ}fFl''fi:

" ,
crTi'!~ ~~ ~m ~1~,~~r~ qa:rfu I "
~iffc{~~ ~ ~1~tuTf;;r~~;:Clli II

oWTwf;;erQql~~ ;J;:<UilQ"Qwc{
'"
f<iifu(~fmt<ii1;{wTCR~i ':!Tf:q>rij"f{a:rur~I
8t~t~~f?,~fW~~~ ~
il.~~qqU ~~~ "
~li\NliT:=ij'~ifil..
 iI

,
On Bhakthi And Prapatti
'Pragnyaprasada' Vidwan T. S. Ramanujachariar
Advocate, Cuddalore

Bhakthi yoga, popularly the intense loving devotion to God

was the supreme aim of the elect in India from times of old. It has
been practised from the times oftbe Vedas inclusive of the Upanisbads.
The Vedas are known as sruthiJ and particular rishis by wbose names
-
various mantras- secret formulas were known, were acclaimed as
mantradrashtas or seers to wbom those mantras were revealed. Accord-
ing to tradition Vedas are eternal. Once a seer or rishi is siezed of a
sruthi or mantra, he can propagate it to bumanity as forming part of tbe
Vedas; they were then chanted in peaceful forest ashrams in the early
milleniums. The main body of the Vedas are believed to have been
publisbed to the world by the fourheaded Brhma, wbo beard them
from the Supreme. Tbus the tradition among the Hindus is that
Jabda the energy of speecb is eternal and Brahma is the Vedamurthi.
The people devoted to bhakthi yoga practised it under various forms,
under various gurus, who taught them the mantras together with the
appropriate formalities aDd postu""res (asana, anganyasaand karanyasa).
There were thirtytwo approaches known as brahma vidyas. Many of
these seem to have fallen into destitude in the days of Bhagavan
Vyasa as we find in tbe brahma sutra.., doubts raised as to some parti-
culars of these vidyas. His saririka sutras raise differing views on some
of -;,hem. Tbey take pains in some of them to set out tbose views
together with Sri Vyasa's assent or dissent.
What is generally acclaimed as bhakthiyoga nowadays, pursued
witbout all the ancient formalities, as a general and intense love of
the Divine, could not have been accepted as a substitute for bhakthi
')Iogaeven in the days of Sri Vyasa. After the time of tbe Bhagavadgita
they are good in a way, although as inferior forms of devotion,
since the Lord Himself gives his approval to them in the later parts of
tbe XII discourse in the Gila. These, in the days of the rishis would be
 124

treated as avara bhaktis or lower forms of devotion. After the days

of Sri Vyasa, there has been a development of congregational worship
in temples under thepancharatra system and other tantric systems as
well. These are fully recognised by Vyasa as deriving authority from
the Lord Himsef, who according to tradition published it to the world
in five nights or days taking pity on humanity struggling for light,
which in general had not the stamina to stand the stress of brahma
vidyas to pursue the standard of the bhakthiyoga of old.
- Among the thirtytwo vidyas, the nyasa vidya, called also saranagati
or prapatti, is some what widely and popularly accepted. This has the
additional sanction of the Pancharatra,that dispenses with the auxiliary
ppstures and other minor formalities. As both the tantric and vedic
systems give their approval to this vidya it is used as the most
potential means of obtaining salvation by Sri Vaishnavasa11 over India
among whom prapatti and bhakthi are recongnised as the two fold
approaches for salvation. Bhakthi yoga is a close preserve for caste
people, but prapatti is open to all true believers of the vedic cult.
There is theoretically a difference between them. Bhakthiyogins must
leave their physical bodies with their last thoughts of life concentrated
on the Lord, while the prapatti nishtas are absolved from th is antlma
pratyayam, or last minute devotion. This is so because the latter class
have already in their surrender to the Lord in that special prayer,
prapatti, have relieved the,mselves of this onerous ubligation. There-
fore, the nyasa yoga preached in the Taittiriya Upanishad as
a member of the thirtytwo forms of bhakthiyoga does not absolve them
from their ever present duty to be disposed in loving and grateful
rememberance of the Supreme, ever intent and ready for service and
wc1rship of Him. The authority of the Taittiriya Upanishad is explict
on this point. It describes the nyasadisciple as one, who is to subsist
through life doing all the duties-'yavatjivan agnihotram ' This
can end only with the last breath of life: 'yenmarana tatha avabritbam'.
The rule of love and devotion throughout life as in nyasa discipline
will surely subsist as a matter of abiding love in the case of devotees
,under this discipline, as these attributes are rooted in their nature.
This aspect of nyasayoga is set out at great length in the latter portion
of the Taittiriya Upanishad, that upholds nyaJaas the greatest tapas
 -~ - ---

125

with the rik-'tasyaivam vidushoyainyasyaatma...! where is set out in

extense its ramification in the technicalities of shroutarituals, observed
in tbe performance of ayaga. True bhakthiyoga of olden days can lift
the devotee to Sri Vaikunta,as with his exclusive bent of mind the last
minute devotion is sure to occur. There are many acharyasin this
country who can be apprQached, to discipline the earnest, in prapatti
yoga. It is the depth and ardour of love to God, the frame of mind,
disposed to revere and love Him and the conviction that bhakthiyoga
the means open to him is practically impossible and that the total
surrender unto Him alone can tell for forgiveness and salvation. In
other words this is open to the ardent believer in bhaktiyogawho dare
not however muster confidence to push on and is wanting in stamina
to proceed with it to fruition. These are the requisites and salient
particulars in regard to prapattiyoga or saranagati,merely glanced at in
section 58, XVIII, discourse in the Gita:
i} The promoting of the devotee to attain to Supreme Bliss and his
real earnestness towards that end as will be detailed now, i. e. the
feeling that he had been tempted to erroneous ways. and had trans.
gressed the Lord's laws and commands of omissions and commissions.
ii) The determination to mend his conduct and walk betimes in
approved ways, and his steadiness therein so as to merit His Grace and
approval;
iii) The shedding of his conceit, that he can, by his sole effort
achieve 'Bakthi Yoga' the ordained r@quisite to the fruition of his
ardent hppes ;
iv} The conviction borne in upon him of his utter inability to puruse
the path of 'Bakthi Yoga', the course being long and arduous;
v) His deep feeling that the Supreme Merciful will and can fulfil the
cesire of his heart by overlooking his defects of character and
conduct, provided he is earnest and steadied in his faith;
vi) His utteF humility in ~seekipg therefore the aid of the most
beneficient and merciful, and his utter dependence upon Him to fulfil
this dearest wish;
vii) And lastly the special supplication of entire surrender to Him
to reach the Most-High-Himself, as talolghtin 'Dwaya.Manthra' or
28
 ~

126

other equivalent, that He will constitute himself the means towards

that end also, if humbly supplicated.
Sri Ramanuja's prayer in the famous 'Saranagathi Gadyam' admits
that he is not equipped with CBakthi Yoga' and the Lord in his answer
to the special prayer in the cGadya' also proceeds on the footing that
Sri Ramanuja had not qualified by or in 'Bakthi Yoga' but that He
entertains the surrender of Sri Ramanuja's soul committed to Him,
under the special prayer enshrined in the 'Dwayamantra' uttered by
him as the equal of the supreme ~Bakthi Yoga' fuBv perfected by
Anthimaprathvayam.The position taken up towards the end of the
'Gadya' makes it however clear, that Sri Ramanuja whatever his mind
was, when he edited the commentary on Section 66 XVTTI of the Gita,
has seen fit later on to give to it the full extended significance explicit
in the Lords answer in the 'Gadya' that Prapatti or Saranagathi is the
equivalent of 'Bhakti Yoga', the ever ceaseless flow of devotion to the
Lord as 'Thyla Dara Avichinna Dyanam'i.e. like the unbroken flow
of oil from one vessel to another, as unsuited in these d~generated
days, as a workable mode of or means to salvation, whatever status
'the other 31 forms or Vidyas of 'Bakthi Yoga' had attracted follow-
ers in days of yore. Thus the 'Prapatti Yoga' takes its origin from
the sense of utter helplessness, and incapacity to foHow up 'Bakthi
Yoga'-incessant and loving devotion (Section 54 xr discourse
Gita) and occurs in moments of anguish primed with belief in 'Dwaya
Mantra' or its equivalents, the discIpline of 'Ashtakshara Manthra' or
'Dwadasakshara Mantra' or the 'Manthra; Vasuranyo Vibcorasi',
proclaimed in the last verse of Thaithiriya Upanishad, and his whole
soul (shot out so to speak) with the aim to reach the feet of the
Supreme Vasudeva, the Lord Paramount Narayana at 'Vaikunta'. as
with the deft aim of a practised archer with his bow and arrows.
Loving devotion will have to be and will subsist throughout life of
the devotee, tbat adopts this means also instead of 'Bhakti Yoga' for
his salvation. The meaning of 'Vasuranyo Viboorasi' chant
is this: "Thou art the greatest in the universe, that is the
one support and stay for everything in it. It was thou that gave life to
all phenomena in creation, as and when it emerged; Thou alone has
sway and rule over it and is Supreme. Thou gave the fire-God, Agni,
 ~~-
127

his power to burn and giVe beat; Tbou gave light and energy and
brilliance to the Sun. Thou made the Moon to shine upon the world
with reflected light(DhYl1mnam). I approach thee in all humility for
grace. Accept me as yours alone to rule and bless me, for thou are the
most high and the most merciful."
As expressed by Swami Sri Nigamantha Maha Desikan, in bis
second chapter of Rahasya Thrayasara. the result is that by tbis form
of 'Bakthi' cult i. e. 'Prapatti', the 'Jeevathmas' i. e souls saved that
are dear to the Divine Heart of Narayana symbolise as the divine
gem, 'Koustuba', ever worn near to His heart and dear to Him,
are variously known by the appellation of 'sons' 'disciples'
'servants' 'ministrels' in various sy~tems of philosophy under the
Hindu orthodox religion of old. The same 'Acharya' observes that
the 'Prapatti' course, though the work of sing I supreme moment of
heart-felt prayer on the urge of a determined and resolute mind,
devoutly keen an d intent upon one's salvation. is yet more exacting
and onerous than 'Bakthi Yoga', the alternative course for the same,
spread over a whole life.
The e~~ence of 'Bakthi' cult is expressed by Lord Krishna in tlfe
Bhagavadgita as follows: "Let your mind be forever firmly intent
upon my divine form, as advised below with loving kindness and
reverence and let the same feel, tbat you are fulfilling yourself by
devotion to Me, engage yourself in worship. to Me, as the most
gratifying of your activities. Let your devotion so expressed be "for
ever 'Namaskaram' humble." You will then reach me alone. This is
the very truth, for the fact is, this devotee is so much attached to Me.
loves Me, and T do love him. As I cannot be without him, I shan
see, that he gets at me and enjoys bliss (bliss unalJoyed i.e., the state
of moksha)." He is to be for ever sUfTouIJded by the Lord's beaming
grace and effulgence on every side, just in the same way, as Arjuna
beneld Him in 'Viswaroopam'. Arjuna sees the Lord in every mani.
festation before him, embracing tbe whole cHation everywhere, and
therefore offers salutations to Him in all directions.
His grace depends on our 'Paktl1i'.. Tr.el e is a haDtiful story
in Bhagavatha Mahatmya in Padma Purana. 'Baktbi devi' wa~ born
29
 ~~~
-

128

in Dravidat became a lovely maiden in Karnataka and became old

in Maharashtra and Gujarat. She had two sons 'jnana' and 'vairagya'.
They also became very old. On reaching Brinda van she became very
young but they did not change. Narada tried his very best to give
them youth by reciting the Vedas and the Gita in their ears but
Cailed in toto. Then Sanaka, Sanandanat Sanatsujatha and Sanat-
kumara, the eternally young devotees of God, asked him to try the
Bhagavatha. He did so with a swift and magical effect. .Jnana and
Vairagya became ~Iovely boys, and Bhakthi took them on each arm
and danced with joy praising the Lord:
+r~m ffi M "!~'T«fT
1r~~r ~~rSSf<RHJ'tt I
~~ ~ "lr~ "lTmf"l
~~~ "
Then Sanaka and others prayed to her to reign in the hearts of all the
Vaishnavas:
+r~ ritf.l~q~mff ~~1if~1 +r<RriT~'TI
~I ~ ~ fu~~ ~~~w;rr f-WCtt~~lI~f"larf;r "

Thereupon the Lord seeing Bhakthi enthroned in human heart, left

His paradise and shone in the heart of his devotees:
~~ ~f-:f~ qr +rf'ffi~~"'f'6~1l.
I fif~~ qR:~lf +rITCTR.
mnqC~W: "
"{.I"IW\"~Rr~~U ~~1iR: I ~fcI~~ ~At ~~~f.r ~ "

'Mukthi' will come to us, if we have Bhakthi, by good luck in

the charming, wondrous and gracious form of the child form Krishna
our devotion takes roott then 'moksha' (liberation from all bondage
and misery) awaits on us with folded hands (of its own accord) while
'dharma' 'artha' and 'kama' (virtue, riches and pleasure) perforce
stand at our beck and call :
+rf~CC{~f~r +riTCfiJ.
~f~ ~ ~~ if: qjfuGf&:olff~~~~ I
!J~: m !J~~Tmijqijs~iJ" \:1;ri$oT~iT~:
~~~cfta:rT:
II

In Krishnakarnamritham, Lilasuka's poem illustrates the height

to which Bhakti has risen and will rise:
~~rcr~+rS::~~g~~+rT~f"I g+4 "I~r+r~: fitCR~q&utfqm-nt ~: ~lfG!1l.I
~ ¥ffftrf.rlS[ro
~~q~'"ffia~ ~~f~: ~ ~rf;j ~<i5~
~~T~+r4 f<I;~;:itifi\ II
 iI

129

"Oh 'Sandyavandana' (Morning and evening ablution and prayer)

peace be unto thee; Oh, bath, I salute thee; Oh ! ye, gods and pitrus,
I am unable to propitiate you with oblations. forgive me; seated in
some obscure place, I deshe to spend al1 my time in contemplation
of that flower of Yadava race, the destroyer of Kamsa ; and thereby
to get rid of all my sins. This I believe is quite enough. What care
I for ought else." This Lilasuka prays to all the gods to give him
Krishna bhakthi :
mmwmr;rf+r",~
~~: ~crA.~~I'I. ~~~ ~ I
~~~I=I~!!U;IWf~~~ ~~ :i1H.l\.1'<t4
~ +rf'ffi~ II

"Prostrating myself completely (touching the ground with all

eight limbs) with a view to propitiate all the mighty gods, this only
prayer in all earnestness I do make to them :-May my devotion be
concentrated on Him, who incarnated as the crowning fruit of Nanda-
gopas righteous deeds, with a face resplendent like the moon and
bedecked with tbe ~weetest of gracious ~miles." To the same thrilling
and appealing effect Swami Sri Nigamantha Maha Desikan' prays in
the stanza of Gopala Vimsati:
81~ftG~ ~4~1i11~1~f.GTwf""",+i~M~r~I
~ft~~wrf~~wr 'STRt+fRl'/rij
~<1Tf~irwniitII

The delicate lovely flute applied to the lips,

The wreaths of peacock feathers dangling on his locks.
Blue like the sliced off surface of sapphire
May that steadfast picture haunt my mind
When on my last journey I may set out.

................

The only way to be always happy is to submit to God's

will, and leaving everything to him.
-Swami RamJas
 Some Women Saints Of India
C. N. Mangala
Principal, N. M. K. R. V. College. Bangalore

The women of India lit the lamp of a saintliness at the altar of

the Divine when the dawn of human civiHzation burst forth into a flood
or light and wi!!dom. The lamp lit tnl)usands of years ago has never
been put out. In the golden glow of saintliness the women of India con-
tinue to shine a~ great m')thers, great wive3 a!1d great daughters. India
has produced great women scholars, queens, administrators and artists.
Whether the women of India have officially renounced the world of
materialism or not, Indian women in general have remained saintly in
thought, word ::Ind deed. The spirit of renunciation, of dedication, of
qevotion, of service has guided the footsteD'I of the' women of India
down the generations. A great mother is undountedly a great sain t
though immersed in the visible 'lea of samsara. However, a number of
women formal1v renounced the plea'lure and oain'l I)f the material world
and blossomed forth into great spiritual per'lonalitip'I. Tn this article
aT! attempt i!! made to recall in brief the inspiring lives of few women
saints of India.
Avvaiyar: Avvaiyar was a contemporary of Sri Tiruval1uvar,
the author of the great ;work Tirukkura1. She is an outstanding
personality of the prechristian era. She is held in high esteem as she
was, during ht'"r lifetime, a friend, phHo'lopher and !!uide to the mighd-
est of king~ and the humblest of human beings. Though her life is
shrouded in myth and legend, one still gets a glimpse of her real great-
noss. The orohan child Avvaiyar, was oicked uo by a poet and brought
up by him. She grew to be a prettv ma;(J and many kings were anxious
to marry her. But she was deeply religious anrl service minded; she
refused to m arrv. Her foster paren ts however, wanted her to get
married, P!!T>f"r';aT1ywhen kings came vving with one another to marry
her. Avvaiyar weDt her soul out when she came to know the decision of
her parents and that she was destinerl to become the wife of a neigh-
 131

bouring prince. She prayed to Lord Vinayaka to save her from this
dilemma. "Oh, my Lord, these people are only after my youth and
beauty; but I would like to dedicate myself to the task of spreading
knowledge and offer myself wholly to the Godess of learning. Please
take away my youth and my beauty so that I can, in peace choose my
way of life." The story goes that Lord Vinayaka responded immeadi-
ately to her prayers and Avvaiyar was almost instantly turned into an
old woman. She was no longer a prize for princely grooms. Avvaiyar
went around Tamil Nadu spreading knowledge and wisdom.
Avvaiyar lived a life of simplicity. She has written many ethical
works, which are known for their words of wisdom. Atti Chudi,
Knorai Ventan, Ulaha Niti; are a few of her works. Some of her inte-
resting sayings are: "The tree on the bank of a river and a life of depen-
dence on a king both are insecure. No profession is as independent and
dignified as that of independent tilllers." "Judge not men by size. The
vast ocean has water not fit for bath. But the tiny spring by its side has
water good for bathing and drinking." "The irrigation tank needs
bunds. But not the sea. The low need to protect themselves. But
not the mighty wise." "Cool are the rays of the moon, cooler still is
the sandal paste; coo lest are the pleasant words of the gracious who
have love, learning and patience."
Akkamahadevi: "I have fallen in love, 0 mother, with the
Beautiful One, who knows no death, knows no decay and has no form;
I have fallen in love, 0 mother, with the Beautiful One, who has no
middle, has no end, bas no parts and has no feaumres; I have fallen in
10ve,O mother, with the Beautiful One, who knows no birth and no
fear; I have fa.llen in love with the Beautiful One, who is without any
family without any country and without any equal; Chenna Mallikar-
juna, the Beautiful is my husband. Fling into the fire husbands wbo
are subject to death and decay." Akkamahadevi who loved Chenna-
mallikarjuna like this, could not live in the worldly WAY. Mahadevi
was the daughter of a devout Saiva couple who lived in Udutadi, ruled
by a king named Kausika. Much against her will, circumstances forced
her to marry Kausika., in wbose palace she lived for some time. How-
ever sire renounced the family to go to Sri Saila the abode of her Lord
Mallikarjuna. Akkamahadevi is an outstanding figure of the twelfth
30
 132

Century, an age of social and spiritualresl1rgence in Karnataka. She

has Ie ft be hin d her a rich legacy 0f spiritual wisdom in her vachanas.
One of her vachanasadvises the people as follows: "How can you be
afraid of the roaming beasts when you have made your home on the
mountains? How can you be afraid of the foaming waves when you
hav~ built your hut by the side of the sea? How can you be ashamed of
the noise and buzzle when you have your house in the midst of a fair?
When you are once born in this world, when praise crowns you and
blame breaks you, learn to be patient, peaceful and restful."

Mira Bai: Mira bai is a household name in this country. She

was born in 1504. She married prince Bhojraj, the eldest son of Rana
Sanga ofChittor. She lived a short span of life of fortyc;ix years to pass
.away in 15501 at Dwaraka. Mira was a great devotee of Krishna. She
worshipped him and sang of his infinite love and mercy. When her
mother advised her to lead a normal worldly life she is quoted to have
-said: "0 mother, Giridara Gopala married me in a dream. .. I have
loved this Divine cowherd who plaved the flute on the banks of
Yamuna from my childhood. I can never give up my love for Him.
It is eternal." Even after her marriage with Prince Bhojraj, she spent
most of her time singing and dancing in the name of Krishna. Though
-she was advised to live in the traditional royal way, she did not care
for such an advice. It is said that when she lost her husband, she was
asked to do 'sati'. But Mira refused and said her Lord is immortal.
Mira was subjected to many hardships. The Rana sent her a cup of
poison and Mira drank it only to find the poison turn into nectar. The
Raua sent a bed of nails. But when Mira slept on it, it turned iato a
bed of flowers. Finally Mira left Chittor to go to her uncles place at
Merta. From there she went on a pilgrimage to Brindavan, Mathura
and other Vaishnavite places. She finally settled down at Dwaraka in
Saurashtra. Mira Bai is a gaeat name in the galaxy of devotees of
Lord Krishna. Unstinted and unstained love to Hari is the theme of
her bhajans and the essence of her life.

rarigondaVenka~ba : Venkamba was born in Chittoor dis-

trict in the 19th century. She was married at a very early age, but lost
her husband almost soon after marriage. Though still very young she
~
 ~

133
I
was endowed with the courage and vision to refuse to obey some of the
I traditional customs. When she was asked to shave her head at the
I death ()f her husband; she told her father that no Lord would ask for
the hair of a woman merely because she had lost her husband. 'So long
l as our inclinations are pure she explained 'no God would feel offended'.
Venkamba received initiation from a renowned guru. She used to
remain in deep meditation in the Narasimha temple of her own village.
However, she was forced to go out from there by the pestering
villagers. She stayed at Tirupati for sometime and then proceeded to a
peaceful valley called Tumulurukona. Finally she settled down in a
pavilion near the lake called 'Swami Pushkarini' where she lived and
wrote to enlighten the world. All her works are dedicated to Lord
Narasimha of Tarigonda. She was an inspired writer with a simple
poetic style marked by folk vigour. Among her works, Venkatachala
Mahatmya, Rajayoga Sara and Vasistha Ramayana have been publish-
ed. In her Venkatachala Mahatmya sbe says: ('I did not learn my
alpha bets from any teacher, I have not learnt even the elements of
prosody. I have not read any literary works. I am only an instru-
ment in the hand of musician. I am tuned by the Lord. I sing His
glory."
Conclusion: Women in hundreds have tread the path of spiri-
tuality and become great saints. Indian women of today have a great
tradition set for them in practice and precept. It is for us not to bid
farewell but always fare forwards in our journey from here to eternity.

India is, above all others, the land of great women. Wherever we
turn, whether to history or literature, we are met on every hand by those
figures, whose strength She mothered and recognised, while She keeps their
memory eternally sacred.

-Ni."edita
 \I ~ ~~ +liTffij~T~~r~rlt II

iP'tir~~~~r~f~ ~~il'.TTfd~Ulf~ I
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~ May the wicked turn good ~.J~d.)~~O'i)1i~ ~
f May the good attain peace ~~d.)!I'i)o~o.,1i~ ~
f May the peaceful be freed !I'i)o~d.)
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I May everybody be free from disease w~d.f.)t:lMef\1i\"'i)r\d~ f
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I May none fall on evil days OOJ<>d.f.)
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I May everybody have good fortune w~dttI~~~~ 3~tt!~'i)r\dO f
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~ May everybody rejoice everywhere w~d,r.)

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Samskrita Sahitya Sadana. De'Vaparthi'VaRoad, Mysore- 570004