A Peaceful Interlude in South India

“You are the first Westerner, Dick, ever to enter that shrine. Many others have tried in vain.”

“Dick, you are the first Westerner ever to enter that shrine. Many others have tried without success.”

At my words Mr. Wright looked startled, then pleased. We had just left the beautiful Chamundi Temple in the hills overlooking Mysore in southern India. There we had bowed before the gold and silver altars of the Goddess Chamundi, patron deity of the family of the reigning maharaja.

At my words, Mr. Wright looked startled, then pleased. We had just left the beautiful Chamundi Temple in the hills overlooking Mysore in southern India. There we had bowed before the gold and silver altars of the Goddess Chamundi. She was the patron deity of the ruling maharaja’s family.

“As a souvenir of the unique honor,” Mr. Wright said, carefully stowing away a few blessed rose petals, “I will always preserve this flower, sprinkled by the priest with rose water.”

“As a keepsake of this unique honor,” Mr. Wright said. He carefully put away a few blessed rose petals. “I will always keep this flower, which the priest sprinkled with rose water.”

My companion and I [^41] were spending the month of November, 1935, as guests of the State of Mysore. The Maharaja, H.H. Sri Krishnaraja Wadiyar IV, is a model prince with intelligent devotion to his people. A pious Hindu, the Maharaja has empowered a Mohammedan, the able Mirza Ismail, as his Dewan or Premier. Popular representation is given to the seven million inhabitants of Mysore in both an Assembly and a Legislative Council.

My companion and I [^41] were spending November 1935 as guests of the State of Mysore. The Maharaja, H.H. Sri Krishnaraja Wadiyar IV, is an exemplary ruler who serves his people with intelligence and devotion. A devout Hindu, the Maharaja has appointed the capable Mirza Ismail, a Muslim, as his Dewan, or prime minister. Mysore’s seven million inhabitants have elected representation in both an Assembly and a Legislative Council.

The heir to the Maharaja, H.H. the Yuvaraja, Sir Sri Krishna Narasingharaj Wadiyar, had invited my secretary and me to visit his enlightened and progressive realm. During the past fortnight I had addressed thousands of Mysore citizens and students, at the Town Hall, the Maharajah’s College, the University Medical School; and three mass meetings in Bangalore, at the National High School, the Intermediate College, and the Chetty Town Hall where over three thousand persons had assembled. Whether the eager listeners had been able to credit the glowing picture I drew of America, I know not; but the applause had always been loudest when I spoke of the mutual benefits that could flow from exchange of the best features in East and West.

The Maharaja’s heir, H.H. the Yuvaraja, Sir Sri Krishna Narasingharaj Wadiyar, had invited my secretary and me to visit. His realm was enlightened and progressive. Over the past two weeks, I had spoken to thousands of Mysore citizens and students. I spoke at the Town Hall, the Maharajah’s College, and the University Medical School. I also addressed three large gatherings in Bangalore, at the National High School, the Intermediate College, and the Chetty Town Hall. Over three thousand people had gathered at the Chetty Town Hall. I do not know whether my eager listeners believed the glowing picture I painted of America. But applause was always loudest when I spoke of how East and West could both benefit by exchanging their best features.

Mr. Wright and I were now relaxing in the tropical peace. His travel diary gives the following account of his impressions of Mysore:

Mr. Wright and I were now relaxing in the tropical peace. In his travel diary, he describes his impressions of Mysore:

“Brilliantly green rice fields, varied by tasseled sugar cane patches, nestle at the protective foot of rocky hills-hills dotting the emerald panorama like excrescences of black stone-and the play of colors is enhanced by the sudden and dramatic disappearance of the sun as it seeks rest behind the solemn hills.

“Bright green rice fields, broken up by patches of tasseled sugar cane, nestle at the sheltered foot of rocky hills. The hills dot the emerald landscape like black stone outgrowths. The play of colors grows richer as the sun suddenly and dramatically disappears, seeking rest behind the solemn hills.

“Many rapturous moments have been spent in gazing, almost absent- mindedly, at the ever-changing canvas of God stretched across the firmament, for His touch alone is able to produce colors that vibrate with the freshness of life. That youth of colors is lost when man tries to imitate with mere pigments, for the Lord resorts to a more simple and effective medium-oils that are neither oils nor pigments, but mere rays of light. He tosses a splash of light here, and it reflects red; He waves the brush again and it blends gradually into orange and gold; then with a piercing thrust He stabs the clouds with a streak of purple that leaves a ringlet or fringe of red oozing out of the wound in the clouds; and so, on and on, He plays, night and morning alike, ever-changing, ever-new, ever-fresh; no patterns, no duplicates, no colors just the same. The beauty of the Indian change in day to night is beyond compare elsewhere; often the sky looks as if God had taken all the colors in His kit and given them one mighty kaleidoscopic toss into the heavens.

“Many joyful moments have been spent gazing, almost absentmindedly, at God’s ever-changing canvas spread across the sky. For his touch alone can create colors alive with freshness. That youthful freshness disappears when people try to copy those colors with mere pigments. For the Lord uses a simpler, more effective medium. His oils are neither oils nor pigments, but simply rays of light. He splashes light here, and the light reflects red. He sweeps his brush again, and the red gradually blends into orange and gold. Then, with a sharp thrust, he stabs the clouds with a streak of purple. A little ring or fringe of red oozes from the wound in the clouds. And so he plays on and on, at night and in the morning, always changing, always new, always fresh. There are no patterns, no duplicates, no colors exactly alike. The beauty of India’s transition from day to night is unmatched anywhere else. Often the sky looks as if God had taken all the colors in his kit. With one mighty kaleidoscopic toss, he seems to have scattered them across the heavens.

“I must relate the splendor of a twilight visit to the huge Krishnaraja Sagar Dam, [^41] constructed twelve miles outside of Mysore. Yoganandaji and I boarded a small bus and, with a small boy as official cranker or battery substitute, started off over a smooth dirt road, just as the sun was setting on the horizon and squashing like an overripe tomato.

“I must describe the splendor of a twilight visit to the huge Krishnaraja Sagar Dam, [^41] built twelve miles outside Mysore. Yoganandaji and I boarded a small bus, with a small boy serving as the official engine cranker instead of a battery. We set off along a smooth dirt road just as the sun was setting on the horizon, flattening like an overripe tomato.

“Our journey led past the omnipresent square rice fields, through a line of comforting banyan trees, in between a grove of towering coconut palms, with vegetation nearly as thick as in a jungle, and finally, approaching the crest of a hill, we came face-to-face with an immense artificial lake, reflecting the stars and fringe of palms and other trees, surrounded by lovely terraced gardens and a row of electric lights on the brink of the dam-and below it our eyes met a dazzling spectacle of colored beams playing on geyserlike fountains, like so many streams of brilliant ink pouring forth-gorgeously blue waterfalls, arresting red cataracts, green and yellow sprays, elephants spouting water, a miniature of the Chicago World’s Fair, and yet modernly outstanding in this ancient land of paddy fields and simple people, who have given us such a loving welcome that I fear it will take more than my strength to bring Yoganandaji back to America.

“Our journey took us past the square rice fields that seemed to be everywhere, through a comforting line of banyan trees. We continued through a grove of towering coconut palms, with vegetation nearly as thick as a jungle. Finally, as we approached a hilltop, we came face-to-face with an immense artificial lake. Its waters reflected the stars and the palms and other trees along its edge. Lovely terraced gardens surrounded the lake, and a row of electric lights lined the edge of the dam. Below the dam, we saw a dazzling spectacle of colored beams playing over fountains that shot up like geysers. The fountains looked like streams of brilliant ink pouring out. There were gorgeous blue waterfalls, striking red cascades, green and yellow sprays, and elephants spouting water. The display was like a miniature version of the Chicago World’s Fair. Yet its modern splendor stood out in this ancient land of rice fields and simple people. The people have welcomed us so lovingly that I fear bringing Yoganandaji back to America will take more strength than I have.

“Another rare privilege-my first elephant ride. Yesterday the Yuvaraja invited us to his summer palace to enjoy a ride on one of his elephants, an enormous beast. I mounted a ladder provided to climb aloft to the howdah or saddle, which is silk-cushioned and boxlike; and then for a rolling, tossing, swaying, and heaving down into a gully, too much thrilled to worry or exclaim, but hanging on for dear life!”

“Another rare privilege: my first elephant ride. Yesterday the Yuvaraja invited us to his summer palace to ride one of his elephants, an enormous beast. I climbed a ladder to reach the howdah or saddle, a boxlike seat with silk cushions. Then came the rolling, tossing, swaying, and heaving as we went down into a gully. I was too thrilled to worry or cry out, but I held on for dear life!”

Southern India, rich with historical and archaeological remains, is a land of definite and yet indefinable charm. To the north of Mysore is the largest native state in India, Hyderabad, a picturesque plateau cut by the mighty Godavari River. Broad fertile plains, the lovely Nilgiris or “Blue Mountains,” other regions with barren hills of limestone or granite. Hyderabad history is a long, colorful story, starting three thousand years ago under the Andhra kings, and continuing under Hindu dynasties until A.D. 1294, when it passed to a line of Moslem rulers who reign to this day.

Southern India is rich in historical and archaeological remains, with a charm both distinct and hard to define. North of Mysore lies Hyderabad, India’s largest princely state. Hyderabad is a scenic plateau cut by the mighty Godavari River. The landscape includes broad, fertile plains and the lovely Nilgiris or “Blue Mountains.” Other regions have barren hills of limestone or granite. Hyderabad’s history is a long, colorful story, beginning three thousand years ago under the Andhra kings. Hindu dynasties continued to rule until A.D. 1294, when Hyderabad passed to a line of Muslim rulers. These rulers still reign today.

The most breath-taking display of architecture, sculpture, and painting in all India is found at Hyderabad in the ancient rock- sculptured caves of Ellora and Ajanta. The Kailasa at Ellora, a huge monolithic temple, possesses carved figures of gods, men, and beasts in the stupendous proportions of a Michelangelo. Ajanta is the site of five cathedrals and twenty-five monasteries, all rock excavations maintained by tremendous frescoed pillars on which artists and sculptors have immortalized their genius.

India’s most breathtaking display of architecture, sculpture, and painting is at Hyderabad, in the ancient rock-carved caves of Ellora and Ajanta. The Kailasa at Ellora is a huge temple carved from a single mass of rock. Its carved figures of gods, people, and animals have the immense proportions of Michelangelo’s work. Ajanta has five cathedrals and twenty-five monasteries, all carved into rock and supported by enormous pillars decorated with frescoes. On these pillars, artists and sculptors have preserved their genius for all time.

Hyderabad City is graced by the Osmania University and by the imposing Mecca Masjid Mosque, where ten thousand Mohammedans may assemble for prayer.

Hyderabad City is graced by Osmania University and the impressive Mecca Masjid Mosque. Ten thousand Muslims may gather at the mosque for prayer.

Mysore State too is a scenic wonderland, three thousand feet above sea level, abounding in dense tropical forests, the home of wild elephants, bison, bears, panthers, and tigers. Its two chief cities, Bangalore and Mysore, are clean, attractive, with many parks and public gardens.

Mysore State, too, is a scenic wonderland, three thousand feet above sea level. Its dense tropical forests are home to wild elephants, bison, bears, panthers, and tigers. Its two main cities, Bangalore and Mysore, are clean and attractive, with many parks and public gardens.

Hindu architecture and sculpture achieved their highest perfection in Mysore under the patronage of Hindu kings from the eleventh to the fifteenth centuries. The temple at Belur, an eleventh-century masterpiece completed during the reign of King Vishnuvardhana, is unsurpassed in the world for its delicacy of detail and exuberant imagery.

Hindu architecture and sculpture reached their greatest perfection in Mysore, supported by Hindu kings from the eleventh to fifteenth centuries. The temple at Belur is an eleventh-century masterpiece, completed during the reign of King Vishnuvardhana. No temple in the world surpasses it for delicate detail and rich, lively imagery.

The rock pillars found in northern Mysore date from the third century B.C., illuminating the memory of King Asoka. He succeeded to the throne of the Maurya dynasty then prevailing; his empire included nearly all of modern India, Afghanistan, and Baluchistan. This illustrious emperor, considered even by Western historians to have been an incomparable ruler, has left the following wisdom on a rock memorial:

The rock pillars found in northern Mysore date from the third century B.C. They keep the memory of King Asoka alive. He took the throne of the Maurya dynasty, which ruled at the time. His empire included nearly all of modern India, Afghanistan, and Baluchistan. Even Western historians have considered this great emperor an incomparable ruler. He left the following wisdom on a rock memorial:

This religious inscription has been engraved in order that our sons and grandsons may not think a new conquest is necessary; that they may not think conquest by the sword deserves the name of conquest; that they may see in it nothing but destruction and violence; that they may consider nothing as true conquest save the conquest of religion. Such conquests have value in this world and in the next.

This religious inscription has been engraved so that our sons and grandsons may not think another conquest is necessary. It is meant to keep them from thinking that conquest by the sword deserves to be called conquest. Instead, may they see conquest by the sword as nothing but destruction and violence. May they consider only conquest through religion to be true conquest. Such conquests have value in this world and in the next.

Asoka was a grandson of the formidable Chandragupta Maurya (known to the Greeks as Sandrocottus), who in his youth had met Alexander the Great. Later Chandragupta destroyed the Macedonian garrisons left in India, defeated the invading Greek army of Seleucus in the Punjab, and then received at his Patna court the Hellenic ambassador Megasthenes.

Asoka was a grandson of the powerful Chandragupta Maurya. The Greeks knew Chandragupta as Sandrocottus. In his youth, Chandragupta had met Alexander the Great. Later, Chandragupta destroyed the Macedonian garrisons left in India and defeated the invading Greek army of Seleucus in the Punjab. He then welcomed the Greek ambassador Megasthenes at his court in Patna.

Intensely interesting stories have been minutely recorded by Greek historians and others who accompanied or followed after Alexander in his expedition to India. The narratives of Arrian, Diodoros, Plutarch, and Strabo the geographer have been translated by Dr. J. W. M’Crindle [^41] to throw a shaft of light on ancient India. The most admirable feature of Alexander’s unsuccessful invasion was the deep interest he displayed in Hindu philosophy and in the yogis and holy men whom he encountered from time to time and whose society he eagerly sought. Shortly after the Greek warrior had arrived in Taxila in northern India, he sent a messenger, Onesikritos, a disciple of the Hellenic school of Diogenes, to fetch an Indian teacher, Dandamis, a great sannyasi of Taxila.

Greek historians and others recorded fascinating stories in great detail about Alexander’s expedition to India. These writers accompanied Alexander or followed after him. Dr. J. W. M’Crindle [^41] translated the accounts of Arrian, Diodoros, Plutarch, and the geographer Strabo to shed light on ancient India. The most admirable feature of Alexander’s unsuccessful invasion was his deep interest in Hindu philosophy. He also took a deep interest in the yogis and holy men he encountered from time to time. He eagerly sought their company. Shortly after arriving in Taxila in northern India, the Greek warrior sent a messenger, Onesikritos, to bring an Indian teacher. Onesikritos was a disciple of the Greek school of Diogenes. The teacher was Dandamis, a great sannyasi of Taxila.

“Hail to thee, O teacher of Brahmins!” Onesikritos said after seeking out Dandamis in his forest retreat. “The son of the mighty God Zeus, being Alexander who is the Sovereign Lord of all men, asks you to go to him, and if you comply, he will reward you with great gifts, but if you refuse, he will cut off your head!”

“Greetings, teacher of Brahmins!” Onesikritos said after seeking out Dandamis in his forest retreat. “Alexander, son of the mighty God Zeus and supreme ruler of all men, asks you to come to him. If you agree, he will reward you with great gifts. But if you refuse, he will cut off your head!”

The yogi received this fairly compulsive invitation calmly, and “did not so much as lift up his head from his couch of leaves.”

The yogi calmly received this rather forceful invitation and “did not even lift his head from his bed of leaves.”

“I also am a son of Zeus, if Alexander be such,” he commented. “I want nothing that is Alexander’s, for I am content with what I have, while I see that he wanders with his men over sea and land for no advantage, and is never coming to an end of his wanderings.

“If Alexander is a son of Zeus, then so am I,” he said. “I want nothing of Alexander’s, because I am content with what I have. Yet I see him wandering with his men over sea and land, gaining nothing. And his wanderings never end.

“Go and tell Alexander that God the Supreme King is never the Author of insolent wrong, but is the Creator of light, of peace, of life, of water, of the body of man and of souls; He receives all men when death sets them free, being in no way subject to evil disease. He alone is the God of my homage, who abhors slaughter and instigates no wars.

“Go and tell Alexander that God, the Supreme King, never causes arrogant wrongdoing. Instead, he creates light, peace, life, water, the human body, and souls. He welcomes all people when death sets them free, and he is never subject to harmful disease. He alone is the God I worship, who hates slaughter and starts no wars.

“Alexander is no god, since he must taste of death,” continued the sage in quiet scorn. “How can such as he be the world’s master, when he has not yet seated himself on a throne of inner universal dominion? Neither as yet has he entered living into Hades, nor does he know the course of the sun through the central regions of the earth, while the nations on its boundaries have not so much as heard his name!”

“Alexander is no god, since he must die,” continued the sage with quiet scorn. “How can he be the world’s master when he has not yet claimed the throne of universal rule within himself? He has not yet entered Hades alive. Nor does he know the sun’s path through the earth’s central regions. And the nations at the earth’s edges have not even heard his name!”

After this chastisement, surely the most caustic ever sent to assault the ears of the “Lord of the World,” the sage added ironically, “If Alexander’s present dominions be not capacious enough for his desires, let him cross the Ganges River; there he will find a region able to sustain all his men, if the country on this side be too narrow to hold him.

This rebuke was surely the harshest ever to reach the ears of the “Lord of the World.” The sage then added ironically, “If Alexander’s current lands are not large enough for his desires, let him cross the Ganges River. There he will find a region that can support all his men, if the country on this side is too small to hold him.

“Know this, however, that what Alexander offers and the gifts he promises are things to me utterly useless; the things I prize and find of real use and worth are these leaves which are my house, these blooming plants which supply me with daily food, and the water which is my drink; while all other possessions which are amassed with anxious care are wont to prove ruinous to those who gather them, and cause only sorrow and vexation, with which every poor mortal is fully fraught. As for me, I lie upon the forest leaves, and having nothing which requires guarding, close my eyes in tranquil slumber; whereas had I anything to guard, that would banish sleep. The earth supplies me with everything, even as a mother her child with milk. I go wherever I please, and there are no cares with which I am forced to cumber myself.

“Understand, however, that what Alexander offers and the gifts he promises are completely useless to me. What I value and find truly useful are these leaves that shelter me, these flowering plants that feed me daily, and the water I drink. All other possessions, gathered with anxious care, tend to ruin those who collect them. Such possessions bring only sorrow and distress, which already fill the lives of all poor mortals. As for me, I lie on the forest leaves. With nothing to guard, I close my eyes and sleep peacefully. But if I had anything to guard, I would lose sleep. The earth provides everything I need, just as a mother provides milk for her child. I go wherever I please, and I have no cares I am forced to carry.

“Should Alexander cut off my head, he cannot also destroy my soul. My head alone, then silent, will remain, leaving the body like a torn garment upon the earth, whence also it was taken. I then, becoming Spirit, shall ascend to my God, who enclosed us all in flesh and left us upon earth to prove whether, when here below, we shall live obedient to His ordinances and who also will require of us all, when we depart hence to His presence, an account of our life, since He is Judge of all proud wrongdoing; for the groans of the oppressed become the punishment of the oppressor.

“If Alexander cuts off my head, he still cannot destroy my soul. Only my head, now silent, will remain. I will leave my body like a torn garment on the earth, from which the body was taken. Then, becoming Spirit, I will rise to my God. God clothed us all in flesh and left us on earth to test whether we would obey his laws here. When we leave this earth and enter his presence, he will also require us all to account for our lives. For he is the Judge of all proud wrongdoing, and the groans of the oppressed become the oppressor’s punishment.

“Let Alexander then terrify with these threats those who wish for wealth and who dread death, for against us these weapons are both alike powerless; the Brahmins neither love gold nor fear death. Go then and tell Alexander this: Dandamis has no need of aught that is yours, and therefore will not go to you, and if you want anything from Dandamis, come you to him.”

“Let Alexander frighten those who desire wealth and fear death with these threats. But against us, both weapons are equally powerless. The Brahmins neither love gold nor fear death. Go then and tell Alexander this: Dandamis needs nothing you have, and therefore will not come to you. If you want anything from Dandamis, come to him yourself.”

With close attention Alexander received through Onesikritos the message from the yogi, and “felt a stronger desire than ever to see Dandamis who, though old and naked, was the only antagonist in whom he, the conqueror of many nations, had met more than his match.”

Alexander listened carefully as Onesikritos delivered the yogi’s message. He “felt a stronger desire than ever to see Dandamis. Though old and naked, Dandamis was the only opponent who had proved more than a match for Alexander, the conqueror of many nations.”

Alexander invited to Taxila a number of Brahmin ascetics noted for their skill in answering philosophical questions with pithy wisdom. An account of the verbal skirmish is given by Plutarch; Alexander himself framed all the questions.

Alexander invited several Brahmin ascetics to Taxila. These ascetics were known for answering philosophical questions with brief, wise replies. Plutarch gives an account of the battle of words. Alexander himself devised all the questions.

“Which be the more numerous, the living or the dead?”

“Are there more living people or dead people?”

“The living, for the dead are not.”

“The living, because there are no dead.”

“Which breeds the larger animals, the sea or the land?”

“Which produces larger animals, the sea or the land?”

“The land, for the sea is only a part of land.”

“The land, because the sea is only a part of the land.”

“Which is the cleverest of beasts?”

“Which animal is the cleverest?”

“That one with which man is not yet acquainted.” (Man fears the unknown.)

“The one people are not yet familiar with.” (People fear the unknown.)

“Which existed first, the day or the night?”

“Which came first, day or night?”

“The day was first by one day.” This reply caused Alexander to betray surprise; the Brahmin added: “Impossible questions require impossible answers.”

“The day came first, by one day.” The reply surprised Alexander. The Brahmin added: “Impossible questions require impossible answers.”

“How best may a man make himself beloved?”

“What is the best way for a man to make himself loved?”

“A man will be beloved if, possessed with great power, he still does not make himself feared.”

“A man will be loved if he has great power but still does not make others fear him.”

“How may a man become a god?” [^41]

“How can a man become a god?” [^41]

“By doing that which it is impossible for a man to do.”

“By doing what is impossible for a person to do.”

“Which is stronger, life or death?”

“Which is stronger, life or death?”

“Life, because it bears so many evils.”

“Life, because it brings so many evils.”

Alexander succeeded in taking out of India, as his teacher, a true yogi. This man was Swami Sphines, called “Kalanos” by the Greeks because the saint, a devotee of God in the form of Kali, greeted everyone by pronouncing Her auspicious name.

Alexander managed to bring a true yogi out of India as his teacher. The yogi was Swami Sphines, whom the Greeks called “Kalanos” because of his greeting. The saint worshipped God in the form of Kali and greeted everyone by speaking her auspicious name.

Kalanos accompanied Alexander to Persia. On a stated day, at Susa in Persia, Kalanos gave up his aged body by entering a funeral pyre in view of the whole Macedonian army. The historians record the astonishment of the soldiers who observed that the yogi had no fear of pain or death, and who never once moved from his position as he was consumed in the flames. Before leaving for his cremation, Kalanos had embraced all his close companions, but refrained from bidding farewell to Alexander, to whom the Hindu sage had merely remarked:

Kalanos accompanied Alexander to Persia. On a chosen day in Susa, Persia, Kalanos gave up his aging body by entering a funeral pyre. The whole Macedonian army watched. Historians record the soldiers’ astonishment at the yogi’s lack of fear of pain or death. He never once moved from his position as the flames consumed him. Before leaving for his cremation, Kalanos had embraced all his close companions. But he did not say goodbye to Alexander. The Hindu sage had simply said to him:

“I shall see you shortly in Babylon.”

“I’ll see you soon in Babylon.”

Alexander left Persia, and died a year later in Babylon. His Indian guru’s words had been his way of saying he would be present with Alexander in life and death.

Alexander left Persia and died a year later in Babylon. His Indian guru’s words meant that the guru would be with Alexander in life and death.

The Greek historians have left us many vivid and inspiring pictures of Indian society. Hindu law, Arrian tells us, protects the people and “ordains that no one among them shall, under any circumstances, be a slave but that, enjoying freedom themselves, they shall respect the equal right to it which all possess. For those, they thought, who have learned neither to domineer over nor cringe to others will attain the life best adapted for all vicissitudes of lot.” [^41]

Greek historians have left us many vivid and inspiring accounts of Indian society. Arrian tells us that Hindu law protects the people and “requires that none of them be enslaved under any circumstances. Instead, enjoying freedom themselves, they must respect everyone’s equal right to freedom. For the people believed that those who neither dominate others nor bow down to them are best prepared for all changes in fortune.” [^41]

“The Indians,” runs another text, “neither put out money at usury, nor know how to borrow. It is contrary to established usage for an Indian either to do or suffer a wrong, and therefore they neither make contracts nor require securities.” Healing, we are told, was by simple and natural means. “Cures are effected rather by regulating diet than by the use of medicines. The remedies most esteemed are ointments and plasters. All others are considered to be in great measure pernicious.” Engagement in war was restricted to the Kshatriyas or warrior caste. “Nor would an enemy coming upon a husbandman at his work on his land, do him any harm, for men of this class being regarded as public benefactors, are protected from all injury. The land thus remaining unravaged and producing heavy crops, supplies the inhabitants with the requisites to make life enjoyable.” [^41]

“The Indians,” another text says, “neither lend money at interest nor know how to borrow. Established custom forbids an Indian either to commit or suffer a wrong. Therefore, Indians neither make contracts nor require guarantees.” Healing, we are told, relied on simple, natural methods. “Cures come more from adjusting the diet than from using medicines. The most valued remedies are ointments and plasters. All other remedies are considered largely harmful.” Only the Kshatriyas, or warrior caste, took part in war. “Even an enemy who came upon a farmer working his land would do him no harm. Because farmers are regarded as public benefactors, they are protected from all injury. The land therefore remains undamaged and produces abundant crops, supplying the inhabitants with what they need to enjoy life.” [^41]

The Emperor Chandragupta who in 305 B.C. had defeated Alexander’s general, Seleucus, decided seven years later to hand over the reins of India’s government to his son. Traveling to South India, Chandragupta spent the last twelve years of his life as a penniless ascetic, seeking self-realization in a rocky cave at Sravanabelagola, now honored as a Mysore shrine. Near-by stands the world’s largest statue, carved out of an immense boulder by the Jains in A.D. 983 to honor the saint Comateswara.

Emperor Chandragupta defeated Alexander’s general, Seleucus, in 305 B.C. Seven years later, he decided to hand over control of India’s government to his son. Chandragupta traveled to South India and spent his last twelve years as a penniless ascetic. He sought self-realization in a rocky cave at Sravanabelagola, now honored as a shrine in Mysore. Nearby stands the world’s largest statue. The Jains carved the statue from an immense boulder in A.D. 983 to honor the saint Comateswara.

The ubiquitous religious shrines of Mysore are a constant reminder of the many great saints of South India. One of these masters, Thayumanavar, has left us the following challenging poem:

The religious shrines found throughout Mysore constantly remind us of the many great saints of South India. One of these masters, Thayumanavar, left us the following challenging poem:

In the beautiful and fertile State of Travancore in the extreme south of India, where traffic is conveyed over rivers and canals, the Maharaja assumes every year a hereditary obligation to expiate the sin incurred by wars and the annexation in the distant past of several petty states to Travancore. For fifty-six days annually the Maharaja visits the temple thrice daily to hear Vedic hymns and recitations; the expiation ceremony ends with the lakshadipam or illumination of the temple by a hundred thousand lights.

The beautiful, fertile State of Travancore lies at the southernmost tip of India, where people and goods travel along rivers and canals. Each year, the Maharaja fulfills an inherited duty to atone for the sin of past wars and annexations. Long ago, several small states were annexed to Travancore. For fifty-six days each year, the Maharaja visits the temple three times daily to hear Vedic hymns and recitations. The ceremony of atonement ends with the lakshadipam, when the temple is illuminated by a hundred thousand lights.

The great Hindu lawgiver Manu [^41] has outlined the duties of a king. “He should shower amenities like Indra (lord of the gods); collect taxes gently and imperceptibly as the sun obtains vapor from water; enter into the life of his subjects as the wind goes everywhere; mete out even justice to all like Yama (god of death); bind transgressors in a noose like Varuna (Vedic deity of sky and wind); please all like the moon, burn up vicious enemies like the god of fire; and support all like the earth goddess.

The great Hindu lawgiver Manu [^41] outlined the duties of a king. “He should generously provide comforts like Indra (lord of the gods). He should collect taxes gently and almost unnoticed, as the sun draws vapor from water. He should enter into his subjects’ lives as the wind reaches everywhere. He should give equal justice to all like Yama (god of death). He should bind wrongdoers in a noose like Varuna (Vedic deity of sky and wind). He should please all like the moon, burn up wicked enemies like the god of fire, and support all like the earth goddess.

“In war a king should not fight with poisonous or fiery weapons nor kill weak or unready or weaponless foes or men who are in fear or who pray for protection or who run away. War should be resorted to only as a last resort. Results are always doubtful in war.”

“In war, a king should not use poisonous weapons or weapons that use fire. He should not kill enemies who are weak, unprepared, or unarmed. Nor should he kill men who are afraid, ask for protection, or run away. War should be a last resort only. The outcome of war is always uncertain.”

Madras Presidency on the southeast coast of India contains the flat, spacious, sea-girt city of Madras, and Conjeeveram, the Golden City, capital site of the Pallava dynasty whose kings ruled during the early centuries of the Christian era. In modern Madras Presidency the nonviolent ideals of Mahatma Gandhi have made great headway; the white distinguishing “Gandhi caps” are seen everywhere. In the south generally the Mahatma has effected many important temple reforms for “untouchables” as well as caste-system reforms.

Madras Presidency, on India’s southeast coast, includes the flat, spacious city of Madras, surrounded by the sea. It also includes Conjeeveram, the Golden City, once the capital of the Pallava dynasty. The Pallava kings ruled during the early centuries of the Christian era. In present-day Madras Presidency, Mahatma Gandhi’s nonviolent ideals have gained widespread support. The distinctive white “Gandhi caps” are seen everywhere. Throughout the south, the Mahatma has brought about many important temple reforms for “untouchables” and reforms to the caste system.

The origin of the caste system, formulated by the great legislator Manu, was admirable. He saw clearly that men are distinguished by natural evolution into four great classes: those capable of offering service to society through their bodily labor (Sudras); those who serve through mentality, skill, agriculture, trade, commerce, business life in general (Vaisyas); those whose talents are administrative, executive, and protective-rulers and warriors (Kshatriyas); those of contemplative nature, spiritually inspired and inspiring (Brahmins). “Neither birth nor sacraments nor study nor ancestry can decide whether a person is twice-born (i.e., a Brahmin);“ the Mahabharata declares, ”character and conduct only can decide.“ [^41] Manu instructed society to show respect to its members insofar as they possessed wisdom, virtue, age, kinship or, lastly, wealth. Riches in Vedic India were always despised if they were hoarded or unavailable for charitable purposes. Ungenerous men of great wealth were assigned a low rank in society.

The caste system, established by the great lawgiver Manu, had admirable origins. Manu saw clearly that natural evolution divides people into four broad classes. The first serve society through physical labor (Sudras). The second serve through intellectual work, skills, agriculture, trade, commerce, and business in general (Vaisyas). The third have talents for administration, leadership, and protection, serving as rulers and warriors (Kshatriyas). The fourth are contemplative, spiritually inspired, and able to inspire others (Brahmins). “Neither birth nor religious rites nor study nor ancestry can determine whether someone is twice-born (a Brahmin),” the Mahabharata declares. “Only character and conduct can decide.” [^41] Manu taught society to respect its members according to their wisdom, virtue, age, family ties, or, last, wealth. In Vedic India, wealth was always despised if it was hoarded or unavailable for charity. Wealthy people who were not generous were given a low social rank.

Serious evils arose when the caste system became hardened through the centuries into a hereditary halter. Social reformers like Gandhi and the members of very numerous societies in India today are making slow but sure progress in restoring the ancient values of caste, based solely on natural qualification and not on birth. Every nation on earth has its own distinctive misery-producing karma to deal with and remove; India, too, with her versatile and invulnerable spirit, shall prove herself equal to the task of caste-reformation.

Serious harms arose as the caste system hardened over centuries into a restrictive system based on birth. Social reformers like Gandhi and members of many societies in India today are making slow but steady progress. They are restoring the ancient values of caste, based solely on natural qualifications, not birth. Every nation on earth has its own karma that causes suffering and must be dealt with and overcome. India, too, with her adaptable and unconquerable spirit, will prove equal to the task of reforming caste.

So entrancing is southern India that Mr. Wright and I yearned to prolong our idyl. But time, in its immemorial rudeness, dealt us no courteous extensions. I was scheduled soon to address the concluding session of the Indian Philosophical Congress at Calcutta University. At the end of the visit to Mysore, I enjoyed a talk with Sir C. V. Raman, president of the Indian Academy of Sciences. This brilliant Hindu physicist was awarded the Nobel Prize in 1930 for his important discovery in the diffusion of light-the “Raman Effect” now known to every schoolboy.

Southern India was so enchanting that Mr. Wright and I longed to extend our blissful stay. But time, as rude as ever, would not politely grant us an extension. I was soon scheduled to address the closing session of the Indian Philosophical Congress at Calcutta University. At the end of our visit to Mysore, I enjoyed talking with Sir C. V. Raman. He was president of the Indian Academy of Sciences. This brilliant Hindu physicist won the Nobel Prize in 1930 for his important discovery about the scattering of light. His discovery, the “Raman Effect”, is now known to every schoolboy.

Waving a reluctant farewell to a crowd of Madras students and friends, Mr. Wright and I set out for the north. On the way we stopped before a little shrine sacred to the memory of Sadasiva Brahman, [^41] in whose eighteenth-century life story miracles cluster thickly. A larger Sadasiva shrine at Nerur, erected by the Raja of Pudukkottai, is a pilgrimage spot which has witnessed numerous divine healings.

Mr. Wright and I reluctantly waved goodbye to a crowd of Madras students and friends and headed north. On the way, we stopped at a small shrine honoring the memory of Sadasiva Brahman, [^41] an eighteenth-century saint. His life story is filled with miracles. A larger shrine to Sadasiva at Nerur, built by the Raja of Pudukkottai, is a pilgrimage site. Numerous divine healings have taken place there.

Many quaint stories of Sadasiva, a lovable and fully-illumined master, are still current among the South Indian villagers. Immersed one day in samadhi on the bank of the Kaveri River, Sadasiva was seen to be carried away by a sudden flood. Weeks later he was found buried deep beneath a mound of earth. As the villagers’ shovels struck his body, the saint rose and walked briskly away.

Many charming stories about Sadasiva, a lovable and fully enlightened master, are still told among South Indian villagers. One day, Sadasiva was absorbed in samadhi on the bank of the Kaveri River. People saw him swept away by a sudden flood. Weeks later, he was found buried deep beneath a mound of earth. As the villagers’ shovels struck his body, the saint got up and walked briskly away.

Sadasiva never spoke a word or wore a cloth. One morning the nude yogi unceremoniously entered the tent of a Mohammedan chieftain. His ladies screamed in alarm; the warrior dealt a savage sword thrust at Sadasiva, whose arm was severed. The master departed unconcernedly. Overcome by remorse, the Mohammedan picked up the arm from the floor and followed Sadasiva. The yogi quietly inserted his arm into the bleeding stump. When the warrior humbly asked for some spiritual instruction, Sadasiva wrote with his finger on the sands:

Sadasiva never spoke a word or wore any clothes. One morning, the naked yogi entered a Muslim chieftain’s tent without ceremony. The women in the tent screamed in alarm. The warrior struck Sadasiva savagely with his sword, cutting off his arm. The master walked away, unconcerned. Overcome with remorse, the Muslim chieftain picked up the arm from the floor and followed Sadasiva. The yogi calmly fitted his arm back into the bleeding stump. When the warrior humbly asked for spiritual guidance, Sadasiva wrote in the sand with his finger:

“Do not do what you want, and then you may do what you like.”

“Don’t do what you want, and then you may do what you like.”

The Mohammedan was uplifted to an exalted state of mind, and understood the saint’s paradoxical advice to be a guide to soul freedom through mastery of the ego.

The Muslim entered an exalted state of mind. He understood the saint’s seemingly contradictory advice as a guide to spiritual freedom through mastery of the ego.

The village children once expressed a desire in Sadasiva’s presence to see the Madura religious festival, 150 miles away. The yogi indicated to the little ones that they should touch his body. Lo! instantly the whole group was transported to Madura. The children wandered happily among the thousands of pilgrims. In a few hours the yogi brought his small charges home by his simple mode of transportation. The astonished parents heard the vivid tales of the procession of images, and noted that several children were carrying bags of Madura sweets.

Once, in Sadasiva’s presence, the village children said they wanted to see the religious festival in Madura, 150 miles away. The yogi motioned for the children to touch his body. And instantly, the whole group was transported to Madura! The children wandered happily among the thousands of pilgrims. A few hours later, the yogi brought the children home by the same simple means. The astonished parents heard vivid stories about the procession of images. They also noticed that several children were carrying bags of Madura sweets.

An incredulous youth derided the saint and the story. The following morning he approached Sadasiva.

A skeptical young man mocked the saint and the story. The next morning, he approached Sadasiva.

“Master,” he said scornfully, “why don’t you take me to the festival, even as you did yesterday for the other children?”

“Master,” he said scornfully, “why don’t you take me to the festival, just as you took the other children yesterday?”

Sadasiva complied; the boy immediately found himself among the distant city throng. But alas! where was the saint when the youth wanted to leave? The weary boy reached his home by the ancient and prosaic method of foot locomotion.

Sadasiva agreed, and the boy immediately found himself among the crowds in the distant city. But alas! Where was the saint when the boy wanted to leave? The tired boy got home by the ancient and unremarkable method of walking.

41-1: Miss Bletch, unable to maintain the active pace set by Mr. Wright and myself, remained happily with my relatives in Calcutta.

41-1: Miss Bletch could not keep up with the busy pace Mr. Wright and I set. She happily stayed with my relatives in Calcutta.

41-2: This dam, a huge hydro-electric installation, lights Mysore City and gives power to factories for silks, soaps, and sandalwood oil. The sandalwood souvenirs from Mysore possess a delightful fragrance which time does not exhaust; a slight pinprick revives the odor. Mysore boasts some of the largest pioneer industrial undertakings in India, including the Kolar Gold Mines, the Mysore Sugar Factory, the huge iron and steel works at Bhadravati, and the cheap and efficient Mysore State Railway which covers many of the state’s 30,000 square miles.

41-2: This dam, a huge hydroelectric installation, lights Mysore City and powers factories producing silk, soap, and sandalwood oil. Sandalwood souvenirs from Mysore have a delightful fragrance that never fades. A slight pinprick revives the scent. Mysore boasts some of India’s largest pioneering industrial operations. These include the Kolar Gold Mines, the Mysore Sugar Factory, and the huge iron and steel works at Bhadravati. They also include the inexpensive, efficient Mysore State Railway, which serves much of the state’s 30,000 square miles.

The Maharaja and Yuvaraja who were my hosts in Mysore in 1935 have both recently died. The son of the Yuvaraja, the present Maharaja, is an enterprising ruler, and has added to Mysore’s industries a large airplane factory.

The Maharaja and Yuvaraja, my hosts in Mysore in 1935, have both recently died. The Yuvaraja’s son, the present Maharaja, is an enterprising ruler. He has added a large airplane factory to Mysore’s industries.

41-3: Six volumes on Ancient India (Calcutta, 1879).

41-3: Six volumes on Ancient India (Calcutta, 1879).

41-5: Neither Alexander nor any of his generals ever crossed the Ganges. Finding determined resistance in the northwest, the Macedonian army refused to penetrate farther; Alexander was forced to leave India and seek his conquests in Persia. From this question we may surmise that the “Son of Zeus” had an occasional doubt that he had already attained perfection.

41-5: Neither Alexander nor any of his generals ever crossed the Ganges. Facing determined resistance in the northwest, the Macedonian army refused to go farther. Alexander was therefore forced to leave India and seek conquests in Persia. From this question, we may infer that the “Son of Zeus” occasionally doubted whether he had already reached perfection.

41-6: All Greek observers comment on the lack of slavery in India, a feature at complete variance with the structure of Hellenic society.

41-6: All Greek observers note the absence of slavery in India. This absence stood in complete contrast to the structure of Greek society.

41-7: Creative India by Prof. Benoy Kumar Sarkar gives a comprehensive picture of India’s ancient and modern achievements and distinctive values in economics, political science, literature, art, and social philosophy. (Lahore: Motilal Banarsi Dass, Publishers, 1937, 714 pp., $5.00.)

41-7: Creative India by Prof. Benoy Kumar Sarkar offers a comprehensive overview of India’s ancient and modern achievements and distinctive values. The book covers economics, political science, literature, art, and social philosophy. (Lahore: Motilal Banarsi Dass, Publishers, 1937, 714 pages, $5.00.)

Another recommended volume is Indian Culture Through The Ages, by S. V. Venatesvara (New York: Longmans, Green & Co., $5.00).

Another recommended book is Indian Culture Through The Ages, by S. V. Venatesvara (New York: Longmans, Green & Co., $5.00).

41-8: Manu is the universal lawgiver; not alone for Hindu society, but for the world. All systems of wise social regulations and even justice are patterned after Manu. Nietzsche has paid the following tribute: “I know of no book in which so many delicate and kindly things are said to woman as in the Lawbook Of Manu; those old graybeards and saints have a manner of being gallant to women which perhaps cannot be surpassed . . . an incomparably intellectual and superior work . . . replete with noble values, it is filled with a feeling of perfection, with a saying of yea to life, and a triumphant sense of well-being in regard to itself and to life; the sun shines upon the whole book.”

41-8: Manu is the universal lawgiver, not only for Hindu society but for the world. All systems of wise social rules and fair justice follow Manu’s model. Nietzsche offered this tribute: “I know of no book that says so many sensitive and kind things to women as the Lawbook Of Manu. Those old gray-haired men and saints show women a courtesy that perhaps cannot be surpassed . . . an incomparably intellectual and superior work . . . full of noble values. The book conveys a feeling of perfection, an embrace of life, and a triumphant satisfaction with itself and life. The sun shines on the whole book.”

41-9: “Inclusion in one of these four castes originally depended not on a man’s birth but on his natural capacities as demonstrated by the goal in life he elected to achieve,” an article in East-West for January, 1935, tells us. “This goal could be (1) kama, desire, activity of the life of the senses (Sudra stage), (2) artha, gain, fulfilling but controlling the desires (Vaisya stage), (3) dharma, self-discipline, the life of responsibility and right action (Kshatriya stage), (4) moksha, liberation, the life of spirituality and religious teaching (Brahmin stage). These four castes render service to humanity by (1) body, (2) mind, (3) will power, (4) Spirit.

41-9: “Membership in one of these four castes originally depended not on a man’s birth but on his natural abilities. His chosen goal in life showed those abilities,” an article in East-West for January, 1935, tells us. “This goal could be (1) kama, desire, a life of sensory activity (Sudra stage), (2) artha, gain, satisfying but controlling desires (Vaisya stage), (3) dharma, self-discipline, a life of responsibility and right action (Kshatriya stage), (4) moksha, liberation, a life of spirituality and religious teaching (Brahmin stage). These four castes serve humanity through (1) the body, (2) the mind, (3) willpower, (4) Spirit.

“These four stages have their correspondence in the eternal gunas or qualities of nature, tamas, rajas, and sattva: obstruction, activity, and expansion; or, mass, energy, and intelligence. The four natural castes are marked by the gunas as (1) tamas (ignorance), (2) tamas- rajas (mixture of ignorance and activity), (3) rajas-sattva (mixture of right activity and enlightenment), (4) sattva (enlightenment). Thus has nature marked every man with his caste, by the predominance in himself of one, or the mixture of two, of the gunas. Of course every human being has all three gunas in varying proportions. The guru will be able rightly to determine a man’s caste or evolutionary status.

“These four stages correspond to the eternal gunas, or qualities of nature: tamas, rajas, and sattva. These qualities are obstruction, activity, and expansion, or mass, energy, and intelligence. The four natural castes are defined by the gunas as follows: (1) tamas (ignorance), (2) tamas-rajas (a mixture of ignorance and activity), (3) rajas-sattva (a mixture of right activity and enlightenment), (4) sattva (enlightenment). Thus, nature assigns every person a caste according to the dominance of one guna or a mixture of two. Of course, every human being has all three gunas in varying proportions. The guru will be able to correctly identify a person’s caste or evolutionary status.

“To a certain extent, all races and nations observe in practice, if not in theory, the features of caste. Where there is great license or so-called liberty, particularly in intermarriage between extremes in the natural castes, the race dwindles away and becomes extinct. The Purana Samhita compares the offspring of such unions to barren hybrids, like the mule which is incapable of propagation of its own species. Artificial species are eventually exterminated. History offers abundant proof of numerous great races which no longer have any living representatives. The caste system of India is credited by her most profound thinkers with being the check or preventive against license which has preserved the purity of the race and brought it safely through millenniums of vicissitudes, while other races have vanished in oblivion.”

“To some extent, all races and nations follow caste distinctions in practice, even if not in theory. Where there is great permissiveness or so-called liberty, the race declines and becomes extinct. This is especially true of intermarriage between opposite extremes of the natural castes. The Purana Samhita compares the children of such unions to sterile hybrids, like mules, which cannot reproduce their own kind. Artificial species eventually die out. History offers abundant proof of many great races that no longer have any living representatives. India's most profound thinkers credit the caste system with curbing or preventing permissiveness. They believe this restraint has preserved the purity of the race and carried it safely through thousands of years of upheaval. Meanwhile, other races have disappeared into oblivion.”

41-10: His full title was Sri Sadasivendra Saraswati Swami. The illustrious successor in the formal Shankara line, Jagadguru Sri Shankaracharya of Sringeri Math, wrote an inspiring Ode dedicated to Sadasiva. East-West for July, 1942, carried an article on Sadasiva’s life.

41-10: His full title was Sri Sadasivendra Saraswati Swami. Jagadguru Sri Shankaracharya of Sringeri Math was the distinguished successor in the formal Shankara line. He wrote an inspiring Ode dedicated to Sadasiva. The July 1942 issue of East-West included an article on Sadasiva’s life.