of the best translations with detailed commentary is Sri Aurobindo's Message Of The Gita (Jupiter Press, 16 Semudoss St., Madras, India, $3.50).
1–8: Babu (Mister) is placed in Bengali names at the end.
1–9: The phenomenal powers possessed by great masters are explained in chapter 30, "The Law of Miracles."
1–10: A yogic technique whereby the sensory tumult is stilled, permitting man to achieve an ever-increasing identity with cosmic consciousness. (See chapter 26.)
1–11: A Sanskrit name for God as Ruler of the universe; from the root Is , to rule. There are 108 names for God in the Hindu scriptures, each one carrying a different shade of philosophical meaning.
1–12: The infinite potencies of sound derive from the Creative Word, Aum , the cosmic vibratory power behind all atomic energies. Any word spoken with clear realization and deep concentration has a materializing value. Loud or silent repetition of inspiring words has been found effective in Coueism and similar systems of psychotherapy; the secret lies in the stepping-up of the mind's vibratory rate. The poet Tennyson has left us, in his Memoirs , an account of his repetitious device for passing beyond the conscious mind into superconsciousness:
"A kind of waking trance-this for lack of a better word-I have frequently had, quite up from boyhood, when I have been all alone," Tennyson wrote. "This has come upon me through repeating my own name to myself silently, till all at once, as it were out of the intensity of the consciousness of individuality, individuality itself seemed to dissolve and fade away into boundless being, and this not a confused state but the clearest, the surest of the surest, utterly beyond words-where death was an almost laughable impossibility-the loss of personality (if so it were) seeming no extinction, but the only true life." He wrote further: "It is no nebulous ecstasy, but a state of transcendent wonder, associated with absolute clearness of mind."
1–13: Kali is a symbol of God in the aspect of eternal Mother Nature.
CHAPTER: 2
My Mother's Death And The Mystic Amulet
My mother's greatest desire was the marriage of my elder brother. "Ah, when I behold the face of Ananta's wife, I shall find heaven on this earth!" I frequently heard Mother express in these words her strong Indian sentiment for family continuity.
I was about eleven years old at the time of Ananta's betrothal. Mother was in Calcutta, joyously supervising the wedding preparations. Father and I alone remained at our home in Bareilly in northern India, whence Father had been transferred after two years at Lahore.
I had previously witnessed the splendor of nuptial rites for my two elder sisters, Roma and Uma; but for Ananta, as the eldest son, plans were truly elaborate. Mother was welcoming numerous relatives, daily arriving in Calcutta from distant homes. She lodged them comfortably in a large, newly acquired house at 50 Amherst Street. Everything was in readiness-the banquet delicacies, the gay throne on which Brother was to be carried to the home of the bride-to-be, the rows of colorful lights, the mammoth cardboard elephants and camels, the English, Scottish and Indian orchestras, the professional entertainers, the priests for the ancient rituals.
Father and I, in gala spirits, were planning to join the family in time for the ceremony. Shortly before the great day, however, I had an ominous vision.
It was in Bareilly on a midnight. As I slept beside Father on the piazza of our bungalow, I was awakened by a peculiar flutter of the mosquito netting over the bed. The flimsy curtains parted and I saw the beloved form of my mother.
"Awaken your father!" Her voice was only a whisper. "Take the first available train, at four o'clock this morning. Rush to Calcutta if you would see me!" The wraithlike figure vanished.
"Father, Father! Mother is dying!" The terror in my tone aroused him instantly. I sobbed out the fatal tidings.
"Never mind that hallucination of yours." Father gave his characteristic negation to a new situation. "Your mother is in excellent health. If we get any bad news, we shall leave tomorrow."
"You shall never forgive yourself for not starting now!" Anguish caused me to add bitterly, "Nor shall I ever forgive you!"
The melancholy morning came with explicit words: "Mother dangerously ill; marriage postponed; come at once."
Father and I left distractedly. One of my uncles met us en route at a transfer point. A train thundered toward us, looming with telescopic increase. From my inner tumult, an abrupt determination arose to hurl myself on the railroad tracks. Already bereft, I felt, of my mother, I could not endure a world suddenly barren to the bone. I loved Mother as my dearest friend on earth. Her solacing black eyes had been my surest refuge in the trifling tragedies of childhood.
"Does she yet live?" I stopped for one last question to my uncle.
"Of course she is alive!" He was not slow to interpret the desperation in my face. But I scarcely believed him.
When we reached our Calcutta home, it was only to confront the stunning mystery of death. I collapsed into an almost lifeless state. Years passed before any reconciliation entered my heart. Storming the very gates of heaven, my cries at last summoned the Divine Mother. Her words brought final healing to my suppurating wounds:
"It is I who have watched over thee, life after life, in the tenderness of many mothers! See in My gaze the two black eyes, the lost beautiful eyes, thou seekest!"
Father and I returned to Bareilly soon after the crematory rites for the well-beloved. Early every morning I made a pathetic memorial- pilgrimage to a large sheoli tree which shaded the smooth, green-gold lawn before our bungalow. In poetical moments, I thought that the white sheoli flowers were strewing themselves with a willing devotion over the grassy altar. Mingling tears with the dew, I often observed a strange other-worldly light emerging from the dawn. Intense pangs of longing for God assailed me. I felt powerfully drawn to the Himalayas.
One of my cousins, fresh from a period of travel in the holy hills, visited us in Bareilly. I listened eagerly to his tales about the high mountain abode of yogis and swamis. 2–1
"Let us run away to the Himalayas." My suggestion one day to Dwarka Prasad, the young son of our landlord in Bareilly, fell on unsympathetic ears. He revealed my plan to my elder brother, who had just arrived to see Father. Instead of laughing lightly over this impractical scheme of a small boy, Ananta made it a definite point to ridicule me.
"Where is your orange robe? You can't be a swami without that!"
But I was inexplicably thrilled by his words. They brought a clear picture of myself roaming about India as a monk. Perhaps they awakened memories of a past life; in any case, I began to see with what natural ease I would wear the garb of that anciently-founded monastic order.
Chatting one morning with Dwarka, I felt a love for
