"Yes, dear Master, I am here to follow you." Kneeling, I touched his feet.
"How can that be? You ignore my wishes."
"No longer, Guruji! Your wish shall be my law!"
"That is better! Now I can assume responsibility for your life."
"I willingly transfer the burden, Master."
"My first request, then, is that you return home to your family. I want you to enter college in Calcutta. Your education should be continued."
"Very well, sir." I hid my consternation1. Would importunate2 books pursue me down the years? First Father, now Sri Yukteswar!
"Someday you will go to the West. Its people will lend ears more receptive to India's ancient wisdom if the strange Hindu teacher has a university degree."
"You know best, Guruji." My gloom departed. The reference to the West I found puzzling, remote; but my opportunity to please Master by obedience4 was vitally immediate5.
"You will be near in Calcutta; come here whenever you find time."
"Every day if possible, Master! Gratefully I accept your authority in every detail of my life-on one condition."
"Yes?"
"That you promise to reveal God to me!"
An hour-long verbal tussle7 ensued. A master's word cannot be falsified; it is not lightly given. The implications in the pledge open out vast metaphysical vistas8. A guru must be on intimate terms indeed with the Creator before he can obligate Him to appear! I sensed Sri Yukteswar's divine unity3, and was determined9, as his disciple10, to press my advantage.
"You are of exacting11 disposition12!" Then Master's consent rang out with compassionate14 finality:
"Let your wish be my wish."
Lifelong shadow lifted from my heart; the vague search, hither and yon, was over. I had found eternal shelter in a true guru.
"Come; I will show you the hermitage." Master rose from his tiger mat. I glanced about me; my gaze fell with astonishment15 on a wall picture, garlanded with a spray of jasmine.
"Lahiri Mahasaya!"
"Yes, my divine guru." Sri Yukteswar's tone was reverently17 vibrant18. "Greater he was, as man and yogi, than any other teacher whose life came within the range of my investigations19."
Silently I bowed before the familiar picture. Soul-homage sped to the peerless master who, blessing20 my infancy21, had guided my steps to this hour.
Led by my guru, I strolled over the house and its grounds. Large, ancient and well-built, the hermitage was surrounded by a massive- pillared courtyard. Outer walls were moss-covered; pigeons fluttered over the flat gray roof, unceremoniously sharing the ashram quarters. A rear garden was pleasant with jackfruit, mango, and plantain trees. Balustraded balconies of upper rooms in the two-storied building faced the courtyard from three sides. A spacious22 ground-floor hall, with high ceiling supported by colonnades23, was used, Master said, chiefly during the annual festivities of Durgapuja. 12-1 A narrow stairway led to Sri Yukteswar's sitting room, whose small balcony overlooked the street. The ashram was plainly furnished; everything was simple, clean, and utilitarian24. Several Western styled chairs, benches, and tables were in evidence.
Master invited me to stay overnight. A supper of vegetable curry25 was served by two young disciples26 who were receiving hermitage training.
"Guruji, please tell me something of your life." I was squatting27 on a straw mat near his tiger skin. The friendly stars were very close, it seemed, beyond the balcony.
"My family name was Priya Nath Karar. I was born 12-2 here in Serampore, where Father was a wealthy businessman. He left me this ancestral mansion28, now my hermitage. My formal schooling29 was little; I found it slow and shallow. In early manhood, I undertook the responsibilities of a householder, and have one daughter, now married. My middle life was blessed with the guidance of Lahiri Mahasaya. After my wife died, I joined the Swami Order and received the new name of Sri Yukteswar Giri. 12-3 Such are my simple annals."
Master smiled at my eager face. Like all biographical sketches31, his words had given the outward facts without revealing the inner man.
"Guruji, I would like to hear some stories of your childhood."
"I will tell you a few-each one with a moral!" Sri Yukteswar's eyes twinkled with his warning. "My mother once tried to frighten me with an appalling32 story of a ghost in a dark chamber33. I went there immediately, and expressed my disappointment at having missed the ghost. Mother never told me another horror-tale. Moral: Look fear in the face and it will cease to trouble you.
"Another early memory is my wish for an ugly dog belonging to a neighbor. I kept my household in turmoil34 for weeks to get that dog. My ears were deaf to offers of pets with more prepossessing appearance. Moral: Attachment35 is blinding; it lends an imaginary halo of attractiveness to the object of desire.
"A third story concerns the plasticity of the youthful mind. I heard my mother remark occasionally: 'A man who accepts a job under anyone is a slave.' That impression became so indelibly fixed36 that even after my marriage I refused all positions. I met expenses by investing my family endowment in land. Moral: Good and positive suggestions should instruct the sensitive ears of children. Their early ideas long remain sharply etched."
Master fell into tranquil37 silence. Around midnight he led me to a narrow cot. Sleep was sound and sweet the first night under my guru's roof.
Sri Yukteswar chose the following morning to grant me his Kriya Yoga initiation38. The technique I had already received from two disciples of Lahiri Mahasaya-Father and my tutor, Swami Kebalananda-but in Master's presence I felt transforming power. At his touch, a great light broke upon my being, like glory of countless39 suns blazing together. A flood of ineffable40 bliss41, overwhelming my heart to an innermost core, continued during the following day. It was late that afternoon before I could bring myself to leave the hermitage.
"You will return in thirty days." As I reached my Calcutta home, the fulfillment of Master's prediction entered with me. None of my relatives made the pointed42 remarks I had feared about the reappearance of the "soaring bird."
I climbed to my little attic43 and bestowed44 affectionate glances, as though on a living presence. "You have witnessed my meditations45, and the tears and storms of my sadhana. Now I have reached the harbor of my divine teacher."
"Son, I am happy for us both." Father and I sat together in the evening calm. "You have found your guru, as in miraculous47 fashion I once found my own. The holy hand of Lahiri Mahasaya is guarding our lives. Your master has proved no inaccessible48 Himalayan saint, but one near-by. My prayers have been answered: you have not in your search for God been permanently49 removed from my sight."
Father was also pleased that my formal studies would be resumed; he made suitable arrangements. I was enrolled50 the following day at the Scottish Church College in Calcutta.
Happy months sped by. My readers have doubtless made the perspicacious51 surmise52 that I was little seen in the college classrooms. The Serampore hermitage held a lure53 too irresistible54. Master accepted my ubiquitous presence without comment. To my relief, he seldom referred to the halls of learning. Though it was plain to all that I was never cut out for a scholar, I managed to attain55 minimum passing grades from time to time.
Daily life at the ashram flowed smoothly56, infrequently varied57. My guru awoke before dawn. Lying down, or sometimes sitting on the bed, he entered a state of samadhi. 12-4 It was simplicity58 itself to discover when Master had awakened59: abrupt60 halt of stupendous snores. 12-5 A sigh or two; perhaps a bodily movement. Then a soundless state of breathlessness: he was in deep yogic joy.
Breakfast did not follow; first came a long walk by the Ganges. Those morning strolls with my guru-how real and vivid still! In the easy resurrection of memory, I often find myself by his side: the early sun is warming the river. His voice rings out, rich with the authenticity61 of wisdom.
A bath; then the midday meal. Its preparation, according to Master's daily directions, had been the careful task of young disciples. My guru was a vegetarian62. Before embracing monkhood, however, he had eaten eggs and fish. His advice to students was to follow any simple diet which proved suited to one's constitution.
Master ate little; often rice, colored with turmeric or juice of beets64 or spinach65 and lightly sprinkled with buffalo66 ghee or melted butter. Another day he might have lentil-dhal or channa 12-6 curry with vegetables. For dessert, mangoes or oranges with rice pudding, or jackfruit juice.
Visitors appeared in the afternoons. A steady stream poured from the world into the hermitage tranquillity67. Everyone found in Master an equal courtesy and kindness. To a man who has realized himself as a soul, not the body or the ego68, the rest of humanity assumes a striking similarity of aspect.
The impartiality69 of saints is rooted in wisdom. Masters have escaped maya; its alternating faces of intellect and idiocy71 no longer cast an influential72 glance. Sri Yukteswar showed no special consideration to those who happened to be powerful or accomplished73; neither did he slight others for their poverty or illiteracy74. He would listen respectfully to words of truth from a child, and openly ignore a conceited75 pundit76.
yukteswar
MY MASTER, SRI YUKTESWAR
Disciple of Lahiri Mahasaya
Eight o'clock was the supper hour, and sometimes found lingering guests. My guru would not excuse himself to eat alone; none left his ashram hungry or dissatisfied. Sri Yukteswar was never at a loss, never dismayed by unexpected visitors; scanty77 food would emerge a banquet under his resourceful direction. Yet he was economical; his modest funds went far. "Be comfortable within your purse," he often said. "Extravagance will buy you discomfort78." Whether in the details of hermitage entertainment, or his building and repair work, or other practical concerns, Master manifested the originality79 of a creative spirit.
Quiet evening hours often brought one of my guru's discourses80, treasures against time. His every utterance81 was measured and chiseled82 by wisdom. A sublime83 self-assurance marked his mode of expression: it was unique. He spoke84 as none other in my experience ever spoke. His thoughts were weighed in a delicate balance of discrimination before he permitted them an outward garb85. The essence of truth, all-pervasive86 with even a physiological87 aspect, came from him like a fragrant88 exudation89 of the soul. I was conscious always that I was in the presence of a living manifestation90 of God. The weight of his divinity automatically bowed my head before him.
If late guests detected that Sri Yukteswar was becoming engrossed91 with the Infinite, he quickly engaged them in conversation. He was incapable92 of striking a pose, or of flaunting93 his inner withdrawal94. Always one with the Lord, he needed no separate time for communion. A self-realized master has already left behind the stepping stone of meditation46. "The flower falls when the fruit appears." But saints often cling to spiritual forms for the encouragement of disciples.
As midnight approached, my guru might fall into a doze95 with the naturalness of a child. There was no fuss about bedding. He often lay down, without even a pillow, on a narrow davenport which was the background for his customary tiger-skin seat.
A night-long philosophical96 discussion was not rare; any disciple could summon it by intensity97 of interest. I felt no tiredness then, no desire for sleep; Master's living words were sufficient. "Oh, it is dawn! Let us walk by the Ganges." So ended many of my periods of nocturnal edification.
My early months with Sri Yukteswar culminated98 in a useful lesson-"How to Outwit a Mosquito." At home my family always used protective curtains at night. I was dismayed to discover that in the Serampore hermitage this prudent99 custom was honored in the breach100. Yet the insects were in full residency; I was bitten from head to foot. My guru took pity on me.
"Buy yourself a curtain, and also one for me." He laughed and added, "If you buy only one, for yourself, all mosquitoes will concentrate on me!"
I was more than thankful to comply. Every night that I spent in Serampore, my guru would ask me to arrange the bedtime curtains.
The mosquitoes one evening were especially virulent101. But Master failed to issue his usual instructions. I listened nervously102 to the anticipatory103 hum of the insects. Getting into bed, I threw a propitiatory104 prayer in their general direction. A half hour later, I coughed pretentiously105 to attract my guru's attention. I thought I would go mad with the bites and especially the singing drone as the mosquitoes celebrated106 bloodthirsty rites107.
No responsive stir from Master; I approached him cautiously. He was not breathing. This was my first observation of him in the yogic trance; it filled me with fright.
"His heart must have failed!" I placed a mirror under his nose; no breath-vapor appeared. To make doubly certain, for minutes I closed his mouth and nostrils108 with my fingers. His body was cold and motionless. In a daze109, I turned toward the door to summon help.
"So! A budding experimentalist! My poor nose!" Master's voice was shaky with laughter. "Why don't you go to bed? Is the whole world going to change for you? Change yourself: be rid of the mosquito consciousness."
Meekly110 I returned to my bed. Not one insect ventured near. I realized that my guru had previously112 agreed to the curtains only to please me; he had no fear of mosquitoes. His yogic power was such that he either could will them not to bite, or could escape to an inner invulnerability.
"He was giving me a demonstration," I thought. "That is the yogic state I must strive to attain." A yogi must be able to pass into, and continue in, the superconsciousness, regardless of multitudinous distractions113 never absent from this earth. Whether in the buzz of insects or the pervasive glare of daylight, the testimony114 of the senses must be barred. Sound and sight come then indeed, but to worlds fairer than the banished115 Eden. 12-7
The instructive mosquitoes served for another early lesson at the ashram. It was the gentle hour of dusk. My guru was matchlessly interpreting the ancient texts. At his feet, I was in perfect peace. A rude mosquito entered the idyl and competed for my attention. As it dug a poisonous hypodermic needle into my thigh116, I automatically raised an avenging117 hand. Reprieve118 from impending119 execution! An opportune120 memory came to me of one of Patanjali's yoga aphorisms-that on ahimsa (harmlessness).
"Why didn't you finish the job?"
"Master! Do you advocate taking life?"
"No; but the deathblow already had been struck in your mind."
"I don't understand."
"Patanjali's meaning was the removal of desire to kill." Sri Yukteswar had found my mental processes an open book. "This world is inconveniently121 arranged for a literal practice of ahimsa. Man may be compelled to exterminate122 harmful creatures. He is not under similar compulsion to feel anger or animosity. All forms of life have equal right to the air of maya. The saint who uncovers the secret of creation will be in harmony with its countless bewildering expressions. All men may approach that understanding who curb123 the inner passion for destruction."
"Guruji, should one offer himself a sacrifice rather than kill a wild beast?"
"No; man's body is precious. It has the highest evolutionary124 value because of unique brain and spinal125 centers. These enable the advanced devotee to fully6 grasp and express the loftiest aspects of divinity. No lower form is so equipped. It is true that one incurs126 the debt of a minor127 sin if he is forced to kill an animal or any living thing. But the Vedas teach that wanton loss of a human body is a serious transgression128 against the karmic law."
I sighed in relief; scriptural reinforcement of one's natural instincts is not always forthcoming.
It so happened that I never saw Master at close quarters with a leopard130 or a tiger. But a deadly cobra once confronted him, only to be conquered by my guru's love. This variety of snake is much feared in India, where it causes more than five thousand deaths annually131. The dangerous encounter took place at Puri, where Sri Yukteswar had a second hermitage, charmingly situated132 near the Bay of Bengal. Prafulla, a young disciple of later years, was with Master on this occasion.
"We were seated outdoors near the ashram," Prafulla told me. "A cobra appeared near-by, a four-foot length of sheer terror. Its hood30 was angrily expanded as it raced toward us. My guru gave a welcoming chuckle133, as though to a child. I was beside myself with consternation to see Master engage in a rhythmical134 clapping of hands. 12-8 He was entertaining the dread135 visitor! I remained absolutely quiet, inwardly ejaculating what fervent136 prayers I could muster137. The serpent, very close to my guru, was now motionless, seemingly magnetized by his caressing138 attitude. The frightful139 hood gradually contracted; the snake slithered between Master's feet and disappeared into the bushes.
"Why my guru would move his hands, and why the cobra would not strike them, were inexplicable140 to me then," Prafulla concluded. "I have since come to realize that my divine master is beyond fear of hurt from any living creature."
One afternoon during my early months at the ashram, found Sri Yukteswar's eyes fixed on me piercingly.
"You are too thin, Mukunda."
His remark struck a sensitive point. That my sunken eyes and emaciated141 appearance were far from my liking142 was testified to by rows of tonics143 in my room at Calcutta. Nothing availed; chronic144 dyspepsia had pursued me since childhood. My despair reached an occasional zenith when I asked myself if it were worth-while to carry on this life with a body so unsound.
"Medicines have limitations; the creative life-force has none. Believe that: you shall be well and strong."
Sri Yukteswar's words aroused a conviction of personally-applicable truth which no other healer-and I had tried many!-had been able to summon within me.
Day by day, behold145! I waxed. Two weeks after Master's hidden blessing, I had accumulated the invigorating weight which eluded147 me in the past. My persistent148 stomach ailments149 vanished with a lifelong permanency. On later occasions I witnessed my guru's instantaneous divine healings of persons suffering from ominous150 disease-tuberculosis, diabetes151, epilepsy, or paralysis152. Not one could have been more grateful for his cure than I was at sudden freedom from my cadaverous aspect.
"Years ago, I too was anxious to put on weight," Sri Yukteswar told me. "During convalescence153 after a severe illness, I visited Lahiri Mahasaya in Benares.
"'Sir, I have been very sick and lost many pounds.'
"'I see, Yukteswar, 12-9 you made yourself unwell, and now you think you are thin.'
"This reply was far from the one I had expected; my guru, however, added encouragingly:
"'Let me see; I am sure you ought to feel better tomorrow.'
"Taking his words as a gesture of secret healing toward my receptive mind, I was not surprised the next morning at a welcome accession of strength. I sought out my master and exclaimed exultingly154, 'Sir, I feel much better today.'
"'Indeed! Today you invigorate yourself.'
"'No, master!' I protested. 'It was you who helped me; this is the first time in weeks that I have had any energy.'
"'O yes! Your malady155 has been quite serious. Your body is frail156 yet; who can say how it will be tomorrow?'
"The thought of possible return of my weakness brought me a shudder157 of cold fear. The following morning I could hardly drag myself to Lahiri Mahasaya's home.
"My guru's glance was quizzical. 'So! Once more you indispose yourself.'
"'Gurudeva, I realize now that day by day you have been ridiculing159 me.' My patience was exhausted160. 'I don't understand why you disbelieve my truthful161 reports.'
"'Really, it has been your thoughts that have made you feel alternately weak and strong.' My master looked at me affectionately. 'You have seen how your health has exactly followed your expectations. Thought is a force, even as electricity or gravitation. The human mind is a spark of the almighty162 consciousness of God. I could show you that whatever your powerful mind believes very intensely would instantly come to pass.'
"Knowing that Lahiri Mahasaya never spoke idly, I addressed him with great awe164 and gratitude165: 'Master, if I think I am well and have regained166 my former weight, shall that happen?'
"'It is so, even at this moment.' My guru spoke gravely, his gaze concentrated on my eyes.
"Lo! I felt an increase not alone of strength but of weight. Lahiri Mahasaya retreated into silence. After a few hours at his feet, I returned to my mother's home, where I stayed during my visits to Benares.
"'My son! What is the matter? Are you swelling167 with dropsy?' Mother could hardly believe her eyes. My body was now of the same robust168 dimensions it had possessed169 before my illness.
"I weighed myself and found that in one day I had gained fifty pounds; they remained with me permanently. Friends and acquaintances who had seen my thin figure were aghast with wonderment. A number of them changed their mode of life and became disciples of Lahiri Mahasaya as a result of this miracle.
"My guru, awake in God, knew this world to be nothing but an objectivized dream of the Creator. Because he was completely aware of his unity with the Divine Dreamer, Lahiri Mahasaya could materialize or dematerialize or make any change he wished in the cosmic vision. 12-10
"All creation is governed by law," Sri Yukteswar concluded. "The ones which manifest in the outer universe, discoverable by scientists, are called natural laws. But there are subtler laws ruling the realms of consciousness which can be known only through the inner science of yoga. The hidden spiritual planes also have their natural and lawful170 principles of operation. It is not the physical scientist but the fully self-realized master who comprehends the true nature of matter. Thus Christ was able to restore the servant's ear after it had been severed171 by one of the disciples." 12-11
Sri Yukteswar was a peerless interpreter of the scriptures172. Many of my happiest memories are centered in his discourses. But his jeweled thoughts were not cast into ashes of heedlessness or stupidity. One restless movement of my body, or my slight lapse173 into absent- mindedness, sufficed to put an abrupt period to Master's exposition.
"You are not here." Master interrupted himself one afternoon with this disclosure. As usual, he was keeping track of my attention with a devastating174 immediacy.
"Guruji!" My tone was a protest. "I have not stirred; my eyelids175 have not moved; I can repeat each word you have uttered!"
"Nevertheless you were not fully with me. Your objection forces me to remark that in your mental background you were creating three institutions. One was a sylvan176 retreat on a plain, another on a hilltop, a third by the ocean."
Those vaguely177 formulated178 thoughts had indeed been present almost subconsciously179. I glanced at him apologetically.
mtwash
Main building at the Mount Washington Estates in Los Angeles, established in 1925 as American headquarters for the Self- Realization183 Fellowship.
hollywood
Self-Realization Church of All Religions, Hollywood, California.
"You have given me that right. The subtle truths I am expounding184 cannot be grasped without your complete concentration. Unless necessary I do not invade the seclusion185 of others' minds. Man has the natural privilege of roaming secretly among his thoughts. The unbidden Lord does not enter there; neither do I venture intrusion."
"You are ever welcome, Master!"
"Your architectural dreams will materialize later. Now is the time for study!"
Thus incidentally my guru revealed in his simple way the coming of three great events in my life. Since early youth I had had enigmatic glimpses of three buildings, each in a different setting. In the exact sequence Sri Yukteswar had indicated, these visions took ultimate form. First came my founding of a boys' yoga school on a Ranchi plain, then my American headquarters on a Los Angeles hilltop, finally a hermitage in southern California by the vast Pacific.
Master never arrogantly186 asserted: "I prophesy187 that such and such an event shall occur!" He would rather hint: "Don't you think it may happen?" But his simple speech hid vatic power. There was no recanting; never did his slightly veiled words prove false.
Sri Yukteswar was reserved and matter-of-fact in demeanor188. There was naught189 of the vague or daft visionary about him. His feet were firm on the earth, his head in the haven190 of heaven. Practical people aroused his admiration191. "Saintliness is not dumbness! Divine perceptions are not incapacitating!" he would say. "The active expression of virtue192 gives rise to the keenest intelligence."
In Master's life I fully discovered the cleavage between spiritual realism and the obscure mysticism that spuriously passes as a counterpart. My guru was reluctant to discuss the superphysical realms. His only "marvelous" aura was one of perfect simplicity. In conversation he avoided startling references; in action he was freely expressive193. Others talked of miracles but could manifest nothing; Sri Yukteswar seldom mentioned the subtle laws but secretly operated them at will.
"A man of realization does not perform any miracle until he receives an inward sanction," Master explained. "God does not wish the secrets of His creation revealed promiscuously194. 12-12 Also, every individual in the world has inalienable right to his free will. A saint will not encroach upon that independence."
The silence habitual195 to Sri Yukteswar was caused by his deep perceptions of the Infinite. No time remained for the interminable "revelations" that occupy the days of teachers without self- realization. "In shallow men the fish of little thoughts cause much commotion197. In oceanic minds the whales of inspiration make hardly a ruffle198." This observation from the Hindu scriptures is not without discerning humor.
Because of my guru's unspectacular guise199, only a few of his contemporaries recognized him as a superman. The popular adage200: "He is a fool that cannot conceal201 his wisdom," could never be applied202 to Sri Yukteswar. Though born a mortal like all others, Master had achieved identity with the Ruler of time and space. In his life I perceived a godlike unity. He had not found any insuperable obstacle to mergence of human with Divine. No such barrier exists, I came to understand, save in man's spiritual unadventurousness.
I always thrilled at the touch of Sri Yukteswar's holy feet. Yogis teach that a disciple is spiritually magnetized by reverent16 contact with a master; a subtle current is generated. The devotee's undesirable203 habit-mechanisms in the brain are often cauterized205; the groove206 of his worldly tendencies beneficially disturbed. Momentarily at least he may find the secret veils of maya lifting, and glimpse the reality of bliss. My whole body responded with a liberating207 glow whenever I knelt in the Indian fashion before my guru.
"Even when Lahiri Mahasaya was silent," Master told me, "or when he conversed208 on other than strictly209 religious topics, I discovered that nonetheless he had transmitted to me ineffable knowledge."
Sri Yukteswar affected210 me similarly. If I entered the hermitage in a worried or indifferent frame of mind, my attitude imperceptibly changed. A healing calm descended211 at mere212 sight of my guru. Every day with him was a new experience in joy, peace, and wisdom. Never did I find him deluded213 or intoxicated214 with greed or emotion or anger or any human attachment.
"The darkness of maya is silently approaching. Let us hie homeward within." With these words at dusk Master constantly reminded his disciples of their need for Kriya Yoga. A new student occasionally expressed doubts regarding his own worthiness215 to engage in yoga practice.
"Forget the past," Sri Yukteswar would console him. "The vanished lives of all men are dark with many shames. Human conduct is ever unreliable until anchored in the Divine. Everything in future will improve if you are making a spiritual effort now."
Master always had young chelas 12-13 in his hermitage. Their spiritual and intellectual education was his lifelong interest: even shortly before he passed on, he accepted for training two six-year-old boys and one youth of sixteen. He directed their minds and lives with that careful discipline in which the word "disciple" is etymologically216 rooted. The ashram residents loved and revered217 their guru; a slight clap of his hands sufficed to bring them eagerly to his side. When his mood was silent and withdrawn218, no one ventured to speak; when his laugh rang jovially219, children looked upon him as their own.
Master seldom asked others to render him a personal service, nor would he accept help from a student unless the willingness were sincere. My guru quietly washed his clothes if the disciples overlooked that privileged task. Sri Yukteswar wore the traditional ocher-colored swami robe; his laceless shoes, in accordance with yogi custom, were of tiger or deer skin.
Master spoke fluent English, French, Hindi, and Bengali; his Sanskrit was fair. He patiently instructed his young disciples by certain short cuts which he had ingeniously devised for the study of English and Sanskrit.
Master was cautious of his body, while withholding221 solicitous222 attachment. The Infinite, he pointed out, properly manifests through physical and mental soundness. He discountenanced any extremes. A disciple once started a long fast. My guru only laughed: "Why not throw the dog a bone?"
Sri Yukteswar's health was excellent; I never saw him unwell. 12-14 He permitted students to consult doctors if it seemed advisable. His purpose was to give respect to the worldly custom: "Physicians must carry on their work of healing through God's laws as applied to matter." But he extolled223 the superiority of mental therapy, and often repeated: "Wisdom is the greatest cleanser."
"The body is a treacherous224 friend. Give it its due; no more," he said. "Pain and pleasure are transitory; endure all dualities with calmness, while trying at the same time to remove their hold. Imagination is the door through which disease as well as healing enters. Disbelieve in the reality of sickness even when you are ill; an unrecognized visitor will flee!"
Master numbered many doctors among his disciples. "Those who have ferreted out the physical laws can easily investigate the science of the soul," he told them. "A subtle spiritual mechanism204 is hidden just behind the bodily structure." 12-15
Sri Yukteswar counseled his students to be living liaisons225 of Western and Eastern virtues226. Himself an executive Occidental in outer habits, inwardly he was the spiritual Oriental. He praised the progressive, resourceful and hygienic habits of the West, and the religious ideals which give a centuried halo to the East.
Discipline had not been unknown to me: at home Father was strict, Ananta often severe. But Sri Yukteswar's training cannot be described as other than drastic. A perfectionist, my guru was hypercritical of his disciples, whether in matters of moment or in the subtle nuances of behavior.
"Good manners without sincerity227 are like a beautiful dead lady," he remarked on suitable occasion. "Straightforwardness228 without civility is like a surgeon's knife, effective but unpleasant. Candor229 with courtesy is helpful and admirable."
Master was apparently230 satisfied with my spiritual progress, for he seldom referred to it; in other matters my ears were no strangers to reproof231. My chief offenses232 were absentmindedness, intermittent233 indulgence in sad moods, non-observance of certain rules of etiquette234, and occasional unmethodical ways.
"Observe how the activities of your father Bhagabati are well- organized and balanced in every way," my guru pointed out. The two disciples of Lahiri Mahasaya had met, soon after I began my pilgrimages to Serampore. Father and Sri Yukteswar admiringly evaluated the other's worth. Both had built an inner life of spiritual granite235, insoluble against the ages.
From transient teachers of my earlier life I had imbibed236 a few erroneous lessons. A chela, I was told, need not concern himself strenuously237 over worldly duties; when I had neglected or carelessly performed my tasks, I was not chastised238. Human nature finds such instruction very easy of assimilation. Under Master's unsparing rod, however, I soon recovered from the agreeable delusions239 of irresponsibility.
"Those who are too good for this world are adorning241 some other," Sri Yukteswar remarked. "So long as you breathe the free air of earth, you are under obligation to render grateful service. He alone who has fully mastered the breathless state 12-16 is freed from cosmic imperatives242. I will not fail to let you know when you have attained243 the final perfection."
My guru could never be bribed244, even by love. He showed no leniency245 to anyone who, like myself, willingly offered to be his disciple. Whether Master and I were surrounded by his students or by strangers, or were alone together, he always spoke plainly and upbraided246 sharply. No trifling247 lapse into shallowness or inconsistency escaped his rebuke248. This flattening249 treatment was hard to endure, but my resolve was to allow Sri Yukteswar to iron out each of my psychological kinks. As he labored250 at this titanic251 transformation252, I shook many times under the weight of his disciplinary hammer.
"If you don't like my words, you are at liberty to leave at any time," Master assured me. "I want nothing from you but your own improvement. Stay only if you feel benefited."
For every humbling253 blow he dealt my vanity, for every tooth in my metaphorical254 jaw255 he knocked loose with stunning256 aim, I am grateful beyond any facility of expression. The hard core of human egotism is hardly to be dislodged except rudely. With its departure, the Divine finds at last an unobstructed channel. In vain It seeks to percolate257 through flinty hearts of selfishness.
Sri Yukteswar's wisdom was so penetrating258 that, heedless of remarks, he often replied to one's unspoken observation. "What a person imagines he hears, and what the speaker has really implied, may be poles apart," he said. "Try to feel the thoughts behind the confusion of men's verbiage259."
But divine insight is painful to worldly ears; Master was not popular with superficial students. The wise, always few in number, deeply revered him. I daresay Sri Yukteswar would have been the most sought- after guru in India had his words not been so candid260 and so censorious.
"I am hard on those who come for my training," he admitted to me. "That is my way; take it or leave it. I will never compromise. But you will be much kinder to your disciples; that is your way. I try to purify only in the fires of severity, searing beyond the average toleration. The gentle approach of love is also transfiguring. The inflexible261 and the yielding methods are equally effective if applied with wisdom. You will go to foreign lands, where blunt assaults on the ego are not appreciated. A teacher could not spread India's message in the West without an ample fund of accommodative patience and forbearance." I refuse to state the amount of truth I later came to find in Master's words!
Though Sri Yukteswar's undissembling speech prevented a large following during his years on earth, nevertheless his living spirit manifests today over the world, through sincere students of his Kriya Yoga and other teachings. He has further dominion263 in men's souls than ever Alexander dreamed of in the soil.
Father arrived one day to pay his respects to Sri Yukteswar. My parent expected, very likely, to hear some words in my praise. He was shocked to be given a long account of my imperfections. It was Master's practice to recount simple, negligible shortcomings with an air of portentous264 gravity. Father rushed to see me. "From your guru's remarks I thought to find you a complete wreck265!" My parent was between tears and laughter.
The only cause of Sri Yukteswar's displeasure at the time was that I had been trying, against his gentle hint, to convert a certain man to the spiritual path.
With indignant speed I sought out my guru. He received me with downcast eyes, as though conscious of guilt266. It was the only time I ever saw the divine lion meek111 before me. The unique moment was savored267 to the full.
"I will not do it again." Master's tone was apologetic.
Instantly I was disarmed269. How readily the great man admitted his fault! Though he never again upset Father's peace of mind, Master relentlessly270 continued to dissect271 me whenever and wherever he chose.
New disciples often joined Sri Yukteswar in exhaustive criticism of others. Wise like the guru! Models of flawless discrimination! But he who takes the offensive must not be defenseless. The same carping students fled precipitantly as soon as Master publicly unloosed in their direction a few shafts272 from his analytical273 quiver.
"Tender inner weaknesses, revolting at mild touches of censure274, are like diseased parts of the body, recoiling275 before even delicate handling." This was Sri Yukteswar's amused comment on the flighty ones.
There are disciples who seek a guru made in their own image. Such students often complained that they did not understand Sri Yukteswar.
"Neither do you comprehend God!" I retorted on one occasion. "When a saint is clear to you, you will be one." Among the trillion mysteries, breathing every second the inexplicable air, who may venture to ask that the fathomless276 nature of a master be instantly grasped?
Students came, and generally went. Those who craved277 a path of oily sympathy and comfortable recognitions did not find it at the hermitage. Master offered shelter and shepherding for the aeons, but many disciples miserly demanded ego-balm as well. They departed, preferring life's countless humiliations before any humility278. Master's blazing rays, the open penetrating sunshine of his wisdom, were too powerful for their spiritual sickness. They sought some lesser279 teacher who, shading them with flattery, permitted the fitful sleep of ignorance.
During my early months with Master, I had experienced a sensitive fear of his reprimands. These were reserved, I soon saw, for disciples who had asked for his verbal vivisection. If any writhing280 student made a protest, Sri Yukteswar would become unoffendedly silent. His words were never wrathful, but impersonal282 with wisdom.
Master's insight was not for the unprepared ears of casual visitors; he seldom remarked on their defects, even if conspicuous283. But toward students who sought his counsel, Sri Yukteswar felt a serious responsibility. Brave indeed is the guru who undertakes to transform the crude ore of ego-permeated humanity! A saint's courage roots in his compassion13 for the stumbling eyeless of this world.
When I had abandoned underlying284 resentment285, I found a marked decrease in my chastisement286. In a very subtle way, Master melted into comparative clemency287. In time I demolished288 every wall of rationalization and subconscious180 reservation behind which the human personality generally shields itself. 12-17 The reward was an effortless harmony with my guru. I discovered him then to be trusting, considerate, and silently loving. Undemonstrative, however, he bestowed no word of affection.
My own temperament289 is principally devotional. It was disconcerting at first to find that my guru, saturated290 with jnana but seemingly dry of bhakti, 12-18 expressed himself only in terms of cold spiritual mathematics. But as I tuned291 myself to his nature, I discovered no diminution292 but rather increase in my devotional approach to God. A self-realized master is fully able to guide his various disciples along natural lines of their essential bias293.
My relationship with Sri Yukteswar, somewhat inarticulate, nonetheless possessed all eloquence294. Often I found his silent signature on my thoughts, rendering295 speech inutile. Quietly sitting beside him, I felt his bounty296 pouring peacefully over my being.
Sri Yukteswar's impartial70 justice was notably297 demonstrated during the summer vacation of my first college year. I welcomed the opportunity to spend uninterrupted months at Serampore with my guru.
"You may be in charge of the hermitage." Master was pleased over my enthusiastic arrival. "Your duties will be the reception of guests, and supervision298 of the work of the other disciples."
Kumar, a young villager from east Bengal, was accepted a fortnight later for hermitage training. Remarkably299 intelligent, he quickly won Sri Yukteswar's affection. For some unfathomable reason, Master was very lenient300 to the new resident.
"Mukunda, let Kumar assume your duties. Employ your own time in sweeping301 and cooking." Master issued these instructions after the new boy had been with us for a month.
Exalted302 to leadership, Kumar exercised a petty household tyranny. In silent mutiny, the other disciples continued to seek me out for daily counsel.
"Mukunda is impossible! You made me supervisor303, yet the others go to him and obey him." Three weeks later Kumar was complaining to our guru. I overheard him from an adjoining room.
"That's why I assigned him to the kitchen and you to the parlor304." Sri Yukteswar's withering305 tones were new to Kumar. "In this way you have come to realize that a worthy306 leader has the desire to serve, and not to dominate. You wanted Mukunda's position, but could not maintain it by merit. Return now to your earlier work as cook's assistant."
After this humbling incident, Master resumed toward Kumar a former attitude of unwonted indulgence. Who can solve the mystery of attraction? In Kumar our guru discovered a charming fount which did not spurt307 for the fellow disciples. Though the new boy was obviously Sri Yukteswar's favorite, I felt no dismay. Personal idiosyncrasies, possessed even by masters, lend a rich complexity308 to the pattern of life. My nature is seldom commandeered by a detail; I was seeking from Sri Yukteswar a more inaccessible benefit than an outward praise.
Kumar spoke venomously to me one day without reason; I was deeply hurt.
"Your head is swelling to the bursting point!" I added a warning whose truth I felt intuitively: "Unless you mend your ways, someday you will be asked to leave this ashram."
Laughing sarcastically309, Kumar repeated my remark to our guru, who had just entered the room. Fully expecting to be scolded, I retired310 meekly to a corner.
"Maybe Mukunda is right." Master's reply to the boy came with unusual coldness. I escaped without castigation311.
A year later, Kumar set out for a visit to his childhood home. He ignored the quiet disapproval312 of Sri Yukteswar, who never authoritatively313 controlled his disciples' movements. On the boy's return to Serampore in a few months, a change was unpleasantly apparent. Gone was the stately Kumar with serenely314 glowing face. Only an undistinguished peasant stood before us, one who had lately acquired a number of evil habits.
Master summoned me and brokenheartedly discussed the fact that the boy was now unsuited to the monastic hermitage life.
"Mukunda, I will leave it to you to instruct Kumar to leave the ashram tomorrow; I can't do it!" Tears stood in Sri Yukteswar's eyes, but he controlled himself quickly. "The boy would never have fallen to these depths had he listened to me and not gone away to mix with undesirable companions. He has rejected my protection; the callous315 world must be his guru still."
Kumar's departure brought me no elation196; sadly I wondered how one with power to win a master's love could ever respond to cheaper allures316. Enjoyment317 of wine and sex are rooted in the natural man, and require no delicacies318 of perception for their appreciation319. Sense wiles320 are comparable to the evergreen321 oleander, fragrant with its multicolored flowers: every part of the plant is poisonous. The land of healing lies within, radiant with that happiness blindly sought in a thousand misdirections. 12-19
"Keen intelligence is two-edged," Master once remarked in reference to Kumar's brilliant mind. "It may be used constructively322 or destructively like a knife, either to cut the boil of ignorance, or to decapitate one's self. Intelligence is rightly guided only after the mind has acknowledged the inescapability of spiritual law."
My guru mixed freely with men and women disciples, treating all as his children. Perceiving their soul equality, he showed no distinction or partiality.
"In sleep, you do not know whether you are a man or a woman," he said. "Just as a man, impersonating a woman, does not become one, so the soul, impersonating both man and woman, has no sex. The soul is the pure, changeless image of God."
Sri Yukteswar never avoided or blamed women as objects of seduction. Men, he said, were also a temptation to women. I once inquired of my guru why a great ancient saint had called women "the door to hell."
"A girl must have proved very troublesome to his peace of mind in his early life," my guru answered causticly. "Otherwise he would have denounced, not woman, but some imperfection in his own self-control."
If a visitor dared to relate a suggestive story in the hermitage, Master would maintain an unresponsive silence. "Do not allow yourself to be thrashed by the provoking whip of a beautiful face," he told the disciples. "How can sense slaves enjoy the world? Its subtle flavors escape them while they grovel323 in primal324 mud. All nice discriminations are lost to the man of elemental lusts325."
Students seeking to escape from the dualistic maya delusion240 received from Sri Yukteswar patient and understanding counsel.
"Just as the purpose of eating is to satisfy hunger, not greed, so the sex instinct is designed for the propagation of the species according to natural law, never for the kindling326 of insatiable longings," he said. "Destroy wrong desires now; otherwise they will follow you after the astral body is torn from its physical casing. Even when the flesh is weak, the mind should be constantly resistant327. If temptation assails328 you with cruel force, overcome it by impersonal analysis and indomitable will. Every natural passion can be mastered.
"Conserve329 your powers. Be like the capacious ocean, absorbing within all the tributary330 rivers of the senses. Small yearnings are openings in the reservoir of your inner peace, permitting healing waters to be wasted in the desert soil of materialism331. The forceful activating332 impulse of wrong desire is the greatest enemy to the happiness of man. Roam in the world as a lion of self-control; see that the frogs of weakness don't kick you around."
The devotee is finally freed from all instinctive333 compulsions. He transforms his need for human affection into aspiration334 for God alone, a love solitary335 because omnipresent.
Sri Yukteswar's mother lived in the Rana Mahal district of Benares where I had first visited my guru. Gracious and kindly336, she was yet a woman of very decided337 opinions. I stood on her balcony one day and watched mother and son talking together. In his quiet, sensible way, Master was trying to convince her about something. He was apparently unsuccessful, for she shook her head with great vigor146.
Sri Yukteswar backed away without further argument, like a scolded child. I was touched at his great respect for his mother even in her unreasonable339 moods. She saw him only as her little boy, not as a sage262. There was a charm about the trifling incident; it supplied a sidelight on my guru's unusual nature, inwardly humble340 and outwardly unbendable.
The monastic regulations do not allow a swami to retain connection with worldly ties after their formal severance341. He cannot perform the ceremonial family rites which are obligatory342 on the householder. Yet Shankara, the ancient founder343 of the Swami Order, disregarded the injunctions. At the death of his beloved mother, he cremated344 her body with heavenly fire which he caused to spurt from his upraised hand.
Sri Yukteswar also ignored the restrictions345, in a fashion less spectacular. When his mother passed on, he arranged the crematory services by the holy Ganges in Benares, and fed many Brahmins in conformance with age-old custom.
The shastric prohibitions346 were intended to help swamis overcome narrow identifications. Shankara and Sri Yukteswar had wholly merged347 their beings in the Impersonal Spirit; they needed no rescue by rule. Sometimes, too, a master purposely ignores a canon in order to uphold its principle as superior to and independent of form. Thus Jesus plucked ears of corn on the day of rest. To the inevitable348 critics he said: "The sabbath was made for man, and not man for the sabbath." 12-20
Outside of the scriptures, seldom was a book honored by Sri Yukteswar's perusal349. Yet he was invariably acquainted with the latest scientific discoveries and other advancements350 of knowledge. A brilliant conversationalist, he enjoyed an exchange of views on countless topics with his guests. My guru's ready wit and rollicking laugh enlivened every discussion. Often grave, Master was never gloomy. "To seek the Lord, one need not disfigure his face," he would remark. "Remember that finding God will mean the funeral of all sorrows."
Among the philosophers, professors, lawyers and scientists who came to the hermitage, a number arrived for their first visit with the expectation of meeting an orthodox religionist. A supercilious351 smile or a glance of amused tolerance352 occasionally betrayed that the newcomers anticipated nothing more than a few pious353 platitudes354. Yet their reluctant departure would bring an expressed conviction that Sri Yukteswar had shown precise insight into their specialized355 fields.
My guru ordinarily was gentle and affable to guests; his welcome was given with charming cordiality. Yet inveterate356 egotists sometimes suffered an invigorating shock. They confronted in Master either a frigid357 indifference358 or a formidable opposition359: ice or iron!
A noted360 chemist once crossed swords with Sri Yukteswar. The visitor would not admit the existence of God, inasmuch as science has devised no means of detecting Him.
"So you have inexplicably361 failed to isolate362 the Supreme363 Power in your test tubes!" Master's gaze was stern. "I recommend an unheard-of experiment. Examine your thoughts unremittingly for twenty-four hours. Then wonder no longer at God's absence."
A celebrated pundit received a similar jolt364. With ostentatious zeal365, the scholar shook the ashram rafters with scriptural lore63. Resounding366 passages poured from the Mahabharata, the Upanishads, 12-21 the Bhasyas 12-22 of Shankara.
"I am waiting to hear you." Sri Yukteswar's tone was inquiring, as though utter silence had reigned367. The pundit was puzzled.
"Quotations368 there have been, in superabundance." Master's words convulsed me with mirth, as I squatted369 in my corner, at a respectful distance from the visitor. "But what original commentary can you supply, from the uniqueness of your particular life? What holy text have you absorbed and made your own? In what ways have these timeless truths renovated370 your nature? Are you content to be a hollow victrola, mechanically repeating the words of other men?"
For the first time, perhaps, he understood that discerning placement of the comma does not atone372 for a spiritual coma373.
"These bloodless pedants374 smell unduly375 of the lamp," my guru remarked after the departure of the chastened one. "They prefer philosophy to be a gentle intellectual setting-up exercise. Their elevated thoughts are carefully unrelated either to the crudity376 of outward action or to any scourging377 inner discipline!"
"Do not confuse understanding with a larger vocabulary," he remarked. "Sacred writings are beneficial in stimulating379 desire for inward realization, if one stanza380 at a time is slowly assimilated. Continual intellectual study results in vanity and the false satisfaction of an undigested knowledge."
Sri Yukteswar related one of his own experiences in scriptural edification. The scene was a forest hermitage in eastern Bengal, where he observed the procedure of a renowned381 teacher, Dabru Ballav. His method, at once simple and difficult, was common in ancient India.
Dabru Ballav had gathered his disciples around him in the sylvan solitudes382. The holy Bhagavad Gita was open before them. Steadfastly383 they looked at one passage for half an hour, then closed their eyes. Another half hour slipped away. The master gave a brief comment. Motionless, they meditated384 again for an hour. Finally the guru spoke.
"Have you understood?"
"Yes, sir." One in the group ventured this assertion.
"No; not fully. Seek the spiritual vitality385 that has given these words the power to rejuvenate386 India century after century." Another hour disappeared in silence. The master dismissed the students, and turned to Sri Yukteswar.
"Do you know the Bhagavad Gita?"
"No, sir, not really; though my eyes and mind have run through its pages many times."
"Thousands have replied to me differently!" The great sage smiled at Master in blessing. "If one busies himself with an outer display of scriptural wealth, what time is left for silent inward diving after the priceless pearls?"
Sri Yukteswar directed the study of his own disciples by the same intensive method of one-pointedness. "Wisdom is not assimilated with the eyes, but with the atoms," he said. "When your conviction of a truth is not merely in your brain but in your being, you may diffidently vouch387 for its meaning." He discouraged any tendency a student might have to construe388 book-knowledge as a necessary step to spiritual realization.
"The rishis wrote in one sentence profundities389 that commentating scholars busy themselves over for generations," he remarked. "Endless literary controversy390 is for sluggard391 minds. What more liberating thought than 'God is'-nay, 'God'?"
But man does not easily return to simplicity. It is seldom "God" for him, but rather learned pomposities. His ego is pleased, that he can grasp such erudition.
Men who were pridefully conscious of high worldly position were likely, in Master's presence, to add humility to their other possessions. A local magistrate392 once arrived for an interview at the seaside hermitage in Puri. The man, who held a reputation for ruthlessness, had it well within his power to oust393 us from the ashram. I cautioned my guru about the despotic possibilities. But he seated himself with an uncompromising air, and did not rise to greet the visitor. Slightly nervous, I squatted near the door. The man had to content himself with a wooden box; my guru did not request me to fetch a chair. There was no fulfillment of the magistrate's obvious expectation that his importance would be ceremoniously acknowledged.
A metaphysical discussion ensued. The guest blundered through misinterpretations of the scriptures. As his accuracy sank, his ire rose.
"Do you know that I stood first in the M. A. examination?" Reason had forsaken394 him, but he could still shout.
"Mr. Magistrate, you forget that this is not your courtroom," Master replied evenly. "From your childish remarks I would have surmised395 that your college career was unremarkable. A university degree, in any case, is not remotely related to Vedic realization. Saints are not produced in batches396 every semester like accountants."
"This is my first encounter with a heavenly magistrate," he said. Later he made a formal request, couched in the legal terms which were evidently part and parcel of his being, to be accepted as a "probationary399" disciple.
My guru personally attended to the details connected with the management of his property. Unscrupulous persons on various occasions attempted to secure possession of Master's ancestral land. With determination and even by instigating400 lawsuits401, Sri Yukteswar outwitted every opponent. He underwent these painful experiences from a desire never to be a begging guru, or a burden on his disciples.
His financial independence was one reason why my alarmingly outspoken402 Master was innocent of the cunnings of diplomacy403. Unlike those teachers who have to flatter their supporters, my guru was impervious404 to the influences, open or subtle, of others' wealth. Never did I hear him ask or even hint for money for any purpose. His hermitage training was given free and freely to all disciples.
An insolent405 court deputy arrived one day at the Serampore ashram to serve Sri Yukteswar with a legal summons. A disciple named Kanai and myself were also present. The officer's attitude toward Master was offensive.
"It will do you good to leave the shadows of your hermitage and breathe the honest air of a courtroom." The deputy grinned contemptuously. I could not contain myself.
"You wretch407!" Kanai's shout was simultaneous with my own. "Dare you bring your blasphemies408 into this sacred ashram?"
But Master stood protectingly in front of his abuser. "Don't get excited over nothing. This man is only doing his rightful duty."
The officer, dazed at his varying reception, respectfully offered a word of apology and sped away.
Amazing it was to find that a master with such a fiery409 will could be so calm within. He fitted the Vedic definition of a man of God: "Softer than the flower, where kindness is concerned; stronger than the thunder, where principles are at stake."
There are always those in this world who, in Browning's words, "endure no light, being themselves obscure." An outsider occasionally berated410 Sri Yukteswar for an imaginary grievance411. My imperturbable412 guru listened politely, analyzing413 himself to see if any shred414 of truth lay within the denunciation. These scenes would bring to my mind one of Master's inimitable observations: "Some people try to be tall by cutting off the heads of others!"
The unfailing composure of a saint is impressive beyond any sermon. "He that is slow to anger is better than the mighty163; and he that ruleth his spirit than he that taketh a city." 12-23
I often reflected that my majestic415 Master could easily have been an emperor or world-shaking warrior416 had his mind been centered on fame or worldly achievement. He had chosen instead to storm those inner citadels417 of wrath281 and egotism whose fall is the height of a man.
12-1: "Worship of Durga." This is the chief festival of the Bengali year and lasts for nine days around the end of September. Immediately following is the ten-day festival of Dashahara ("the One who removes ten sins"-three of body, three of mind, four of speech). Both pujas are sacred to Durga, literally418 "the Inaccessible," an aspect of Divine Mother, Shakti, the female creative force personified.
12-2: Sri Yukteswar was born on May 10, 1855.
12-3: Yukteswar means "united to God." Giri is a classificatory distinction of one of the ten ancient Swami branches. Sri means "holy"; it is not a name but a title of respect.
12-4: Literally, "to direct together." Samadhi is a superconscious state of ecstasy419 in which the yogi perceives the identity of soul and Spirit.
12-5: Snoring, according to physiologists420, is an indication of utter relaxation421 (to the oblivious422 practitioner423, solely).
12-6: Dhal is a thick soup made from split peas or other pulses. Channa is a cheese of fresh curdled424 milk, cut into squares and curried425 with potatoes.
12-7: The omnipresent powers of a yogi, whereby he sees, hears, tastes, smells, and feels his oneness in creation without the use of sensory426 organs, have been described as follows in the Taittiriya Aranyaka: "The blind man pierced the pearl; the fingerless put a thread into it; the neckless wore it; and the tongueless praised it."
12-8: The cobra swiftly strikes at any moving object within its range. Complete immobility is usually one's sole hope of safety.
12-9: Lahiri Mahasaya actually said "Priya" (first or given name), not "Yukteswar" (monastic name, not received by my guru during Lahiri Mahasaya's lifetime). (See page 109.) "Yukteswar" is substituted here, and in a few other places in this book, in order to avoid the confusion, to reader, of two names.
12-10: "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them."-Mark 11:24. Masters who possess the Divine Vision are fully able to transfer their realizations427 to advanced disciples, as Lahiri Mahasaya did for Sri Yukteswar on this occasion.
12-11: "And one of them smote428 the servant of the high priest, and cut off his right ear. And Jesus answered and said, Suffer ye thus far. And he touched his ear and healed him."-Luke 22:50-51.
12-12: "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample429 them under their feet, and turn again and rend220 you."-Matthew 7:6.
12-13: Disciples; from Sanskrit verb root, "to serve."
12-14: He was once ill in Kashmir, when I was absent from him. (See chapter 23.)
12-15: A courageous430 medical man, Charles Robert Richet, awarded the Nobel Prize in physiology431, wrote as follows: "Metaphysics is not yet officially a science, recognized as such. But it is going to be. . . . At Edinburgh, I was able to affirm before 100 physiologists that our five senses are not our only means of knowledge and that a fragment of reality sometimes reaches the intelligence in other ways. . . . Because a fact is rare is no reason that it does not exist. Because a study is difficult, is that a reason for not understanding it? . . . Those who have railed at metaphysics as an occult science will be as ashamed of themselves as those who railed at chemistry on the ground that pursuit of the philosopher's stone was illusory. . . . In the matter of principles there are only those of Lavoisier, Claude Bernard, and Pasteur-the experimental everywhere and always. Greetings, then, to the new science which is going to change the orientation432 of human thought."
12-16: Samadhi : perfect union of the individualized soul with the Infinite Spirit.
12-17: The subconsciously guided rationalizations of the mind are utterly433 different from the infallible guidance of truth which issues from the superconsciousness. Led by French scientists of the Sorbonne, Western thinkers are beginning to investigate the possibility of divine perception in man.
"For the past twenty years, students of psychology434, influenced by Freud, gave all their time to searching the subconscious realms," Rabbi Israel H. Levinthal pointed out in 1929. "It is true that the subconscious reveals much of the mystery that can explain human actions, but not all of our actions. It can explain the abnormal, but not deeds that are above the normal. The latest psychology, sponsored by the French schools, has discovered a new region in man, which it terms the superconscious. In contrast to the subconscious which represents the submerged currents of our nature, it reveals the heights to which our nature can reach. Man represents a triple, not a double, personality; our conscious and subconscious being is crowned by a superconsciousness. Many years ago the English psychologist, F. W. H. Myers, suggested that 'hidden in the deep of our being is a rubbish heap as well as a treasure house.' In contrast to the psychology that centers all its researches on the subconscious in man's nature, this new psychology of the superconscious focuses its attention upon the treasure-house, the region that alone can explain the great, unselfish, heroic deeds of men."
12-18: Jnana , wisdom, and bhakti , devotion: two of the main paths to God.
12-19: "Man in his waking state puts forth129 innumerable efforts for experiencing sensual pleasures; when the entire group of sensory organs is fatigued435, he forgets even the pleasure on hand and goes to sleep in order to enjoy rest in the soul, his own nature," Shankara, the great Vedantist, has written. "Ultra-sensual bliss is thus extremely easy of attainment436 and is far superior to sense delights which always end in disgust."
12-20: Mark 2:27.
12-21: The Upanishads or Vedanta (literally, "end of the Vedas"), occur in certain parts of the Vedas as essential summaries. The Upanishads furnish the doctrinal basis of the Hindu religion. They received the following tribute from Schopenhauer: "How entirely437 does the Upanishad breathe throughout the holy spirit of the Vedas ! How is everyone who has become familiar with that incomparable book stirred by that spirit to the very depths of his soul! From every sentence deep, original, and sublime thoughts arise, and the whole is pervaded438 by a high and holy and earnest spirit. . . . The access to the Vedas by means of the Upanishads is in my eyes the greatest privilege this century may claim before all previous centuries."
12-23: Proverbs 16:32.
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importunate
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unity
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obedience
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immediate
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fully
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tussle
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vistas
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determined
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disciple
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compassion
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compassionate
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astonishment
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| n.惊奇，惊异 | |
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16
reverent
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| adj.恭敬的，虔诚的 | |
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reverently
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| adv.虔诚地 | |
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18
vibrant
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| adj.震颤的，响亮的，充满活力的，精力充沛的，(色彩)鲜明的 | |
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19
investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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20
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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21
infancy
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| n.婴儿期；幼年期；初期 | |
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22
spacious
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| adj.广阔的，宽敞的 | |
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23
colonnades
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| n.石柱廊( colonnade的名词复数 ) | |
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24
utilitarian
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| adj.实用的，功利的 | |
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25
curry
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| n.咖哩粉，咖哩饭菜；v.用咖哩粉调味，用马栉梳，制革 | |
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26
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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27
squatting
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| v.像动物一样蹲下( squat的现在分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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28
mansion
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| n.大厦，大楼；宅第 | |
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29
schooling
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| n.教育；正规学校教育 | |
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30
hood
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| n.头巾，兜帽，覆盖；v.罩上，以头巾覆盖 | |
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31
sketches
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| n.草图( sketch的名词复数 )；素描；速写；梗概 | |
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32
appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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33
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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34
turmoil
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| n.骚乱，混乱，动乱 | |
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35
attachment
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| n.附属物，附件；依恋；依附 | |
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36
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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37
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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38
initiation
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| n.开始 | |
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39
countless
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| adj.无数的，多得不计其数的 | |
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40
ineffable
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|
| adj.无法表达的，不可言喻的 | |
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41
bliss
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|
| n.狂喜，福佑，天赐的福 | |
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42
pointed
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| adj.尖的，直截了当的 | |
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43
attic
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| n.顶楼，屋顶室 | |
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44
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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45
meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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46
meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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47
miraculous
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|
| adj.像奇迹一样的，不可思议的 | |
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48
inaccessible
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| adj.达不到的，难接近的 | |
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49
permanently
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| adv.永恒地，永久地，固定不变地 | |
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50
enrolled
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|
| adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 )；登记，招收，使入伍（或入会、入学等），参加，成为成员；记入名册；卷起，包起 | |
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51
perspicacious
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|
| adj.聪颖的，敏锐的 | |
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52
surmise
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| v./n.猜想，推测 | |
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53
lure
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| n.吸引人的东西，诱惑物；vt.引诱，吸引 | |
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54
irresistible
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|
| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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55
attain
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| vt.达到，获得，完成 | |
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56
smoothly
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|
| adv.平滑地，顺利地，流利地，流畅地 | |
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57
varied
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|
| adj.多样的，多变化的 | |
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58
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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59
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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60
abrupt
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| adj.突然的，意外的；唐突的，鲁莽的 | |
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61
authenticity
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| n.真实性 | |
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62
vegetarian
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|
| n.素食者；adj.素食的 | |
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63
lore
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| n.传说；学问，经验，知识 | |
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64
beets
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| 甜菜( beet的名词复数 )； 甜菜根； （因愤怒、难堪或觉得热而）脸红 | |
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65
spinach
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| n.菠菜 | |
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66
buffalo
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| n.(北美)野牛；(亚洲)水牛 | |
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67
tranquillity
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| n. 平静, 安静 | |
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68
ego
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| n.自我，自己，自尊 | |
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69
impartiality
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|
| n. 公平, 无私, 不偏 | |
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70
impartial
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| adj.(in,to)公正的，无偏见的 | |
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71
idiocy
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| n.愚蠢 | |
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72
influential
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| adj.有影响的，有权势的 | |
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73
accomplished
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|
| adj.有才艺的；有造诣的；达到了的 | |
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74
illiteracy
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| n.文盲 | |
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75
conceited
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|
| adj.自负的，骄傲自满的 | |
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76
pundit
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| n.博学之人；权威 | |
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77
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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78
discomfort
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| n.不舒服，不安，难过，困难，不方便 | |
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79
originality
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|
| n.创造力，独创性；新颖 | |
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80
discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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81
utterance
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| n.用言语表达，话语，言语 | |
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82
chiseled
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|
| adj.凿刻的，轮廓分明的v.凿，雕，镌( chisel的过去式 ) | |
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83
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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84
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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85
garb
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| n.服装，装束 | |
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86
pervasive
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|
| adj.普遍的；遍布的，(到处)弥漫的；渗透性的 | |
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87
physiological
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|
| adj.生理学的，生理学上的 | |
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88
fragrant
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|
| adj.芬香的，馥郁的，愉快的 | |
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89
exudation
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| n.渗出，渗出物，分泌；溢泌 | |
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90
manifestation
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| n.表现形式；表明；现象 | |
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91
engrossed
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| adj.全神贯注的 | |
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92
incapable
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| adj.无能力的，不能做某事的 | |
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93
flaunting
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|
| adj.招摇的，扬扬得意的，夸耀的v.炫耀，夸耀( flaunt的现在分词 )；有什么能耐就施展出来 | |
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94
withdrawal
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| n.取回，提款；撤退，撤军；收回，撤销 | |
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95
doze
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| v.打瞌睡；n.打盹，假寐 | |
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96
philosophical
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|
| adj.哲学家的，哲学上的，达观的 | |
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97
intensity
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| n.强烈，剧烈；强度；烈度 | |
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98
culminated
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| v.达到极点( culminate的过去式和过去分词 ) | |
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99
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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100
breach
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| n.违反，不履行；破裂；vt.冲破，攻破 | |
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101
virulent
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|
| adj.有毒的，有恶意的，充满敌意的 | |
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102
nervously
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| adv.神情激动地，不安地 | |
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103
anticipatory
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| adj.预想的，预期的 | |
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104
propitiatory
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| adj.劝解的；抚慰的；谋求好感的；哄人息怒的 | |
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105
pretentiously
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106
celebrated
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| adj.有名的，声誉卓著的 | |
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107
rites
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| 仪式，典礼( rite的名词复数 ) | |
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108
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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109
daze
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| v.(使)茫然，(使)发昏 | |
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110
meekly
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| adv.温顺地，逆来顺受地 | |
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111
meek
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| adj.温顺的，逆来顺受的 | |
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112
previously
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| adv.以前，先前（地） | |
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113
distractions
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| n.使人分心的事[人]( distraction的名词复数 )；娱乐，消遣；心烦意乱；精神错乱 | |
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114
testimony
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| n.证词；见证，证明 | |
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115
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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116
thigh
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| n.大腿；股骨 | |
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117
avenging
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| adj.报仇的，复仇的v.为…复仇，报…之仇( avenge的现在分词 )；为…报复 | |
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118
reprieve
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| n.暂缓执行（死刑）；v.缓期执行；给…带来缓解 | |
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119
impending
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| a.imminent, about to come or happen | |
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120
opportune
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| adj.合适的，适当的 | |
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121
inconveniently
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| ad.不方便地 | |
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122
exterminate
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| v.扑灭，消灭，根绝 | |
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123
curb
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| n.场外证券市场，场外交易；vt.制止，抑制 | |
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124
evolutionary
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| adj.进化的；演化的，演变的；[生]进化论的 | |
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125
spinal
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| adj.针的，尖刺的，尖刺状突起的；adj.脊骨的，脊髓的 | |
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126
incurs
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| 遭受，招致，引起( incur的第三人称单数 ) | |
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127
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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128
transgression
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| n.违背；犯规；罪过 | |
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129
forth
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| adv.向前；向外，往外 | |
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130
leopard
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| n.豹 | |
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131
annually
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| adv.一年一次，每年 | |
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132
situated
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|
| adj.坐落在...的，处于某种境地的 | |
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133
chuckle
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| vi.／n.轻声笑，咯咯笑 | |
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134
rhythmical
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| adj.有节奏的，有韵律的 | |
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135
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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136
fervent
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| adj.热的，热烈的，热情的 | |
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137
muster
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| v.集合，收集，鼓起，激起；n.集合，检阅，集合人员，点名册 | |
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138
caressing
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| 爱抚的，表现爱情的，亲切的 | |
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139
frightful
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| adj.可怕的；讨厌的 | |
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140
inexplicable
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| adj.无法解释的，难理解的 | |
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141
emaciated
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| adj.衰弱的，消瘦的 | |
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142
liking
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| n.爱好；嗜好；喜欢 | |
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143
tonics
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| n.滋补品( tonic的名词复数 )；主音；奎宁水；浊音 | |
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144
chronic
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| adj.(疾病)长期未愈的，慢性的；极坏的 | |
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145
behold
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| v.看，注视，看到 | |
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146
vigor
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| n.活力，精力，元气 | |
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147
eluded
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|
| v.（尤指机敏地）避开( elude的过去式和过去分词 )；逃避；躲避；使达不到 | |
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148
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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149
ailments
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| 疾病（尤指慢性病），不适( ailment的名词复数 ) | |
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150
ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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151
diabetes
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| n.糖尿病 | |
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152
paralysis
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| n.麻痹(症)；瘫痪(症) | |
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153
convalescence
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| n.病后康复期 | |
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154
exultingly
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| 兴高采烈地，得意地 | |
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155
malady
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| n.病，疾病(通常做比喻) | |
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156
frail
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| adj.身体虚弱的；易损坏的 | |
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157
shudder
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| v.战粟，震动，剧烈地摇晃；n.战粟，抖动 | |
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158
ailing
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| v.生病 | |
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159
ridiculing
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| v.嘲笑，嘲弄，奚落( ridicule的现在分词 ) | |
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160
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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161
truthful
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| adj.真实的，说实话的，诚实的 | |
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162
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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163
mighty
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| adj.强有力的；巨大的 | |
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164
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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165
gratitude
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| adj.感激，感谢 | |
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166
regained
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| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
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167
swelling
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| n.肿胀 | |
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168
robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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169
possessed
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| adj.疯狂的；拥有的，占有的 | |
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170
lawful
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| adj.法律许可的，守法的，合法的 | |
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171
severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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172
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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173
lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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174
devastating
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| adj.毁灭性的，令人震惊的，强有力的 | |
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175
eyelids
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| n.眼睑( eyelid的名词复数 )；眼睛也不眨一下；不露声色；面不改色 | |
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176
sylvan
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| adj.森林的 | |
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177
vaguely
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| adv.含糊地，暖昧地 | |
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178
formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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179
subconsciously
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| ad.下意识地，潜意识地 | |
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180
subconscious
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| n./adj.潜意识(的)，下意识(的) | |
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181
penetrates
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| v.穿过( penetrate的第三人称单数 )；刺入；了解；渗透 | |
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182
random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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183
realization
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| n.实现；认识到，深刻了解 | |
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184
expounding
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| 论述，详细讲解( expound的现在分词 ) | |
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185
seclusion
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| n.隐遁，隔离 | |
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186
arrogantly
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| adv.傲慢地 | |
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187
prophesy
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| v.预言；预示 | |
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188
demeanor
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| n.行为；风度 | |
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189
naught
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| n.无，零 [=nought] | |
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190
haven
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| n.安全的地方，避难所，庇护所 | |
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191
admiration
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| n.钦佩，赞美，羡慕 | |
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192
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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193
expressive
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| adj.表现的，表达…的，富于表情的 | |
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194
promiscuously
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| adv.杂乱地，混杂地 | |
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195
habitual
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| adj.习惯性的；通常的，惯常的 | |
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196
elation
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| n.兴高采烈，洋洋得意 | |
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197
commotion
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| n.骚动，动乱 | |
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198
ruffle
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| v.弄皱，弄乱；激怒，扰乱；n.褶裥饰边 | |
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199
guise
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| n.外表，伪装的姿态 | |
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200
adage
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| n.格言，古训 | |
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201
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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202
applied
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| adj.应用的；v.应用，适用 | |
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203
undesirable
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| adj.不受欢迎的，不良的，不合意的，讨厌的；n.不受欢迎的人，不良分子 | |
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204
mechanism
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| n.机械装置；机构，结构 | |
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205
cauterized
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| v.（用腐蚀性物质或烙铁）烧灼以消毒( cauterize的过去式和过去分词 ) | |
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206
groove
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| n.沟，槽；凹线，（刻出的）线条，习惯 | |
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207
liberating
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| 解放，释放( liberate的现在分词 ) | |
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208
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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209
strictly
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| adv.严厉地，严格地；严密地 | |
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210
affected
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| adj.不自然的，假装的 | |
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211
descended
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| a.为...后裔的，出身于...的 | |
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212
mere
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| adj.纯粹的；仅仅，只不过 | |
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213
deluded
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| v.欺骗，哄骗( delude的过去式和过去分词 ) | |
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214
intoxicated
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| 喝醉的，极其兴奋的 | |
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215
worthiness
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| 价值，值得 | |
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216
etymologically
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| adv.语源上 | |
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217
revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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218
withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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219
jovially
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| adv.愉快地，高兴地 | |
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220
rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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221
withholding
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| 扣缴税款 | |
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222
solicitous
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| adj.热切的，挂念的 | |
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223
extolled
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| v.赞颂，赞扬，赞美( extol的过去式和过去分词 ) | |
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224
treacherous
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|
| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
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225
liaisons
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| n.联络( liaison的名词复数 )；联络人；（尤指一方或双方已婚的）私通；组织单位间的交流与合作 | |
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226
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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227
sincerity
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| n.真诚，诚意；真实 | |
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228
straightforwardness
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| n.坦白，率直 | |
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229
candor
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| n.坦白，率真 | |
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230
apparently
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| adv.显然地；表面上，似乎 | |
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231
reproof
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| n.斥责，责备 | |
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232
offenses
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| n.进攻( offense的名词复数 )；（球队的）前锋；进攻方法；攻势 | |
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233
intermittent
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|
| adj.间歇的，断断续续的 | |
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234
etiquette
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| n.礼仪，礼节；规矩 | |
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235
granite
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| adj.花岗岩，花岗石 | |
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236
imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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237
strenuously
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| adv.奋发地，费力地 | |
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238
chastised
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| v.严惩（某人）（尤指责打）( chastise的过去式 ) | |
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239
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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240
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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241
adorning
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| 修饰，装饰物 | |
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242
imperatives
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| n.必要的事( imperative的名词复数 )；祈使语气；必须履行的责任 | |
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243
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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244
bribed
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| v.贿赂( bribe的过去式和过去分词 )；向（某人）行贿，贿赂 | |
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245
leniency
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| n.宽大（不严厉） | |
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246
upbraided
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| v.责备，申斥，谴责( upbraid的过去式和过去分词 ) | |
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247
trifling
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| adj.微不足道的；没什么价值的 | |
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248
rebuke
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| v.指责，非难，斥责 [反]praise | |
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249
flattening
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| n. 修平 动词flatten的现在分词 | |
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250
labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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251
titanic
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| adj.巨人的，庞大的，强大的 | |
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252
transformation
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| n.变化；改造；转变 | |
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253
humbling
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| adj.令人羞辱的v.使谦恭( humble的现在分词 )；轻松打败（尤指强大的对手）；低声下气 | |
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254
metaphorical
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| a.隐喻的，比喻的 | |
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255
jaw
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| n.颚，颌，说教，流言蜚语；v.喋喋不休，教训 | |
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256
stunning
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| adj.极好的；使人晕倒的 | |
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257
percolate
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| v.过滤，渗透 | |
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258
penetrating
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|
| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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259
verbiage
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| n.冗词；冗长 | |
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260
candid
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| adj.公正的，正直的；坦率的 | |
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261
inflexible
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| adj.不可改变的，不受影响的，不屈服的 | |
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262
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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263
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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264
portentous
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| adj.不祥的，可怕的，装腔作势的 | |
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265
wreck
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| n.失事，遇难；沉船；vt.(船等)失事，遇难 | |
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266
guilt
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| n.犯罪；内疚；过失，罪责 | |
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267
savored
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| v.意味，带有…的性质( savor的过去式和过去分词 )；给…加调味品；使有风味；品尝 | |
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268
astounded
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| v.使震惊(astound的过去式和过去分词)；愕然；愕；惊讶 | |
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269
disarmed
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| v.裁军( disarm的过去式和过去分词 )；使息怒 | |
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270
relentlessly
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| adv.不屈不挠地；残酷地；不间断 | |
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271
dissect
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| v.分割；解剖 | |
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272
shafts
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| n.轴( shaft的名词复数 )；（箭、高尔夫球棒等的）杆；通风井；一阵（疼痛、害怕等） | |
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273
analytical
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| adj.分析的；用分析法的 | |
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274
censure
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| v./n.责备；非难；责难 | |
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275
recoiling
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| v.畏缩( recoil的现在分词 )；退缩；报应；返回 | |
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276
fathomless
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| a.深不可测的 | |
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277
craved
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| 渴望，热望( crave的过去式 )； 恳求，请求 | |
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278
humility
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| n.谦逊，谦恭 | |
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279
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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280
writhing
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| （因极度痛苦而）扭动或翻滚( writhe的现在分词 ) | |
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281
wrath
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| n.愤怒，愤慨，暴怒 | |
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282
impersonal
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| adj.无个人感情的，与个人无关的，非人称的 | |
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283
conspicuous
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|
| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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284
underlying
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|
| adj.在下面的，含蓄的，潜在的 | |
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285
resentment
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| n.怨愤，忿恨 | |
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286
chastisement
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|
| n.惩罚 | |
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287
clemency
|
|
| n.温和，仁慈，宽厚 | |
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288
demolished
|
|
| v.摧毁( demolish的过去式和过去分词 )；推翻；拆毁（尤指大建筑物）；吃光 | |
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289
temperament
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| n.气质，性格，性情 | |
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290
saturated
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| a.饱和的，充满的 | |
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291
tuned
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|
| adj.调谐的，已调谐的v.调音( tune的过去式和过去分词 )；调整；（给收音机、电视等）调谐；使协调 | |
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292
diminution
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|
| n.减少；变小 | |
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293
bias
|
|
| n.偏见，偏心，偏袒；vt.使有偏见 | |
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294
eloquence
|
|
| n.雄辩；口才，修辞 | |
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295
rendering
|
|
| n.表现，描写 | |
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296
bounty
|
|
| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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297
notably
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|
| adv.值得注意地，显著地，尤其地，特别地 | |
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298
supervision
|
|
| n.监督，管理 | |
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299
remarkably
|
|
| ad.不同寻常地，相当地 | |
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300
lenient
|
|
| adj.宽大的，仁慈的 | |
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301
sweeping
|
|
| adj.范围广大的，一扫无遗的 | |
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302
exalted
|
|
| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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303
supervisor
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|
| n.监督人，管理人，检查员，督学，主管，导师 | |
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304
parlor
|
|
| n.店铺，营业室；会客室，客厅 | |
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305
withering
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|
| 使人畏缩的，使人害羞的，使人难堪的 | |
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306
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
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307
spurt
|
|
| v.喷出；突然进发；突然兴隆 | |
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308
complexity
|
|
| n.复杂(性)，复杂的事物 | |
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309
sarcastically
|
|
| adv.挖苦地，讽刺地 | |
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310
retired
|
|
| adj.隐退的，退休的，退役的 | |
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311
castigation
|
|
| n.申斥，强烈反对 | |
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312
disapproval
|
|
| n.反对，不赞成 | |
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313
authoritatively
|
|
| 命令式地，有权威地，可信地 | |
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314
serenely
|
|
| adv.安详地，宁静地，平静地 | |
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315
callous
|
|
| adj.无情的，冷淡的，硬结的，起老茧的 | |
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316
allures
|
|
| 诱引，吸引( allure的第三人称单数 ) | |
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317
enjoyment
|
|
| n.乐趣；享有；享用 | |
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318
delicacies
|
|
| n.棘手( delicacy的名词复数 )；精致；精美的食物；周到 | |
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319
appreciation
|
|
| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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320
wiles
|
|
| n.（旨在欺骗或吸引人的）诡计，花招；欺骗，欺诈( wile的名词复数 ) | |
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321
evergreen
|
|
| n.常青树；adj.四季常青的 | |
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322
constructively
|
|
| ad.有益的，积极的 | |
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323
grovel
|
|
| vi.卑躬屈膝，奴颜婢膝 | |
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324
primal
|
|
| adj.原始的；最重要的 | |
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325
lusts
|
|
| 贪求（lust的第三人称单数形式） | |
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326
kindling
|
|
| n. 点火, 可燃物 动词kindle的现在分词形式 | |
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327
resistant
|
|
| adj.(to)抵抗的，有抵抗力的 | |
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328
assails
|
|
| v.攻击( assail的第三人称单数 )；困扰；质问；毅然应对 | |
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329
conserve
|
|
| vt.保存，保护，节约，节省，守恒，不灭 | |
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330
tributary
|
|
| n.支流；纳贡国；adj.附庸的；辅助的；支流的 | |
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331
materialism
|
|
| n.［哲］唯物主义，唯物论；物质至上 | |
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332
activating
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|
| 活动的，活性的 | |
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333
instinctive
|
|
| adj.(出于)本能的；直觉的；(出于)天性的 | |
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334
aspiration
|
|
| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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335
solitary
|
|
| adj.孤独的，独立的，荒凉的；n.隐士 | |
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336
kindly
|
|
| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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337
decided
|
|
| adj.决定了的，坚决的；明显的，明确的 | |
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338
nay
|
|
| adv.不；n.反对票，投反对票者 | |
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339
unreasonable
|
|
| adj.不讲道理的，不合情理的，过度的 | |
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340
humble
|
|
| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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341
severance
|
|
| n.离职金；切断 | |
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342
obligatory
|
|
| adj.强制性的，义务的，必须的 | |
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343
Founder
|
|
| n.创始者，缔造者 | |
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344
cremated
|
|
| v.火葬，火化（尸体）( cremate的过去式和过去分词 ) | |
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345
restrictions
|
|
| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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346
prohibitions
|
|
| 禁令，禁律( prohibition的名词复数 )； 禁酒； 禁例 | |
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347
merged
|
|
| （使）混合( merge的过去式和过去分词 )； 相融； 融入； 渐渐消失在某物中 | |
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348
inevitable
|
|
| adj.不可避免的，必然发生的 | |
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349
perusal
|
|
| n.细读，熟读；目测 | |
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350
advancements
|
|
| n.（级别的）晋升( advancement的名词复数 )；前进；进展；促进 | |
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351
supercilious
|
|
| adj.目中无人的，高傲的；adv.高傲地；n.高傲 | |
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352
tolerance
|
|
| n.宽容；容忍，忍受；耐药力；公差 | |
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353
pious
|
|
| adj.虔诚的；道貌岸然的 | |
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354
platitudes
|
|
| n.平常的话，老生常谈，陈词滥调( platitude的名词复数 )；滥套子 | |
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355
specialized
|
|
| adj.专门的，专业化的 | |
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356
inveterate
|
|
| adj.积习已深的，根深蒂固的 | |
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357
frigid
|
|
| adj.寒冷的，凛冽的；冷淡的；拘禁的 | |
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358
indifference
|
|
| n.不感兴趣，不关心，冷淡，不在乎 | |
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359
opposition
|
|
| n.反对，敌对 | |
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360
noted
|
|
| adj.著名的，知名的 | |
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361
inexplicably
|
|
| adv.无法说明地，难以理解地，令人难以理解的是 | |
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362
isolate
|
|
| vt.使孤立，隔离 | |
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363
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
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364
jolt
|
|
| v.（使）摇动，（使）震动，（使）颠簸 | |
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365
zeal
|
|
| n.热心，热情，热忱 | |
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366
resounding
|
|
| adj. 响亮的 | |
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367
reigned
|
|
| vi.当政，统治（reign的过去式形式） | |
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368
quotations
|
|
| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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369
squatted
|
|
| v.像动物一样蹲下( squat的过去式和过去分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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370
renovated
|
|
| 翻新，修复，整修( renovate的过去式和过去分词 ) | |
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371
chagrin
|
|
| n.懊恼；气愤；委屈 | |
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372
atone
|
|
| v.赎罪，补偿 | |
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373
coma
|
|
| n.昏迷，昏迷状态 | |
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374
pedants
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|
| n.卖弄学问的人，学究，书呆子( pedant的名词复数 ) | |
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375
unduly
|
|
| adv.过度地，不适当地 | |
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376
crudity
|
|
| n.粗糙，生硬；adj.粗略的 | |
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377
scourging
|
|
| 鞭打( scourge的现在分词 )； 惩罚，压迫 | |
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378
futility
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|
| n.无用 | |
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379
stimulating
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|
| adj.有启发性的，能激发人思考的 | |
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380
stanza
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|
| n.（诗）节，段 | |
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381
renowned
|
|
| adj.著名的，有名望的，声誉鹊起的 | |
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382
solitudes
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|
| n.独居( solitude的名词复数 )；孤独；荒僻的地方；人迹罕至的地方 | |
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383
steadfastly
|
|
| adv.踏实地，不变地；岿然；坚定不渝 | |
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384
meditated
|
|
| 深思，沉思，冥想( meditate的过去式和过去分词 )； 内心策划，考虑 | |
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385
vitality
|
|
| n.活力，生命力，效力 | |
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386
rejuvenate
|
|
| v.(使)返老还童；(使)恢复活力 | |
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387
vouch
|
|
| v.担保；断定；n.被担保者 | |
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388
construe
|
|
| v.翻译，解释 | |
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389
profundities
|
|
| n.深奥，深刻，深厚( profundity的名词复数 )；堂奥 | |
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390
controversy
|
|
| n.争论，辩论，争吵 | |
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391
sluggard
|
|
| n.懒人；adj.懒惰的 | |
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392
magistrate
|
|
| n.地方行政官，地方法官，治安官 | |
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393
oust
|
|
| vt.剥夺，取代，驱逐 | |
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394
Forsaken
|
|
| adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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395
surmised
|
|
| v.臆测，推断( surmise的过去式和过去分词 )；揣测；猜想 | |
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396
batches
|
|
| 一批( batch的名词复数 )； 一炉； （食物、药物等的）一批生产的量； 成批作业 | |
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397
stunned
|
|
| adj. 震惊的，惊讶的 动词stun的过去式和过去分词 | |
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398
heartily
|
|
| adv.衷心地，诚恳地，十分，很 | |
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399
probationary
|
|
| 试用的，缓刑的 | |
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400
instigating
|
|
| v.使（某事物）开始或发生，鼓动( instigate的现在分词 ) | |
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401
lawsuits
|
|
| n.诉讼( lawsuit的名词复数 ) | |
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402
outspoken
|
|
| adj.直言无讳的，坦率的，坦白无隐的 | |
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403
diplomacy
|
|
| n.外交；外交手腕，交际手腕 | |
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404
impervious
|
|
| adj.不能渗透的，不能穿过的，不易伤害的 | |
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405
insolent
|
|
| adj.傲慢的，无理的 | |
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406
impudence
|
|
| n.厚颜无耻；冒失；无礼 | |
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407
wretch
|
|
| n.可怜的人，不幸的人；卑鄙的人 | |
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408
blasphemies
|
|
| n.对上帝的亵渎，亵渎的言词[行为]( blasphemy的名词复数 )；侮慢的言词（或行为） | |
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409
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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410
berated
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| v.严厉责备，痛斥( berate的过去式和过去分词 ) | |
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411
grievance
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| n.怨愤，气恼，委屈 | |
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412
imperturbable
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| adj.镇静的 | |
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413
analyzing
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| v.分析；分析( analyze的现在分词 )；分解；解释；对…进行心理分析n.分析 | |
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414
shred
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| v.撕成碎片，变成碎片；n.碎布条，细片，些少 | |
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415
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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416
warrior
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| n.勇士，武士，斗士 | |
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417
citadels
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| n.城堡，堡垒( citadel的名词复数 ) | |
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418
literally
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| adv.照字面意义，逐字地；确实 | |
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419
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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420
physiologists
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| n.生理学者( physiologist的名词复数 )；生理学( physiology的名词复数 )；生理机能 | |
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421
relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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422
oblivious
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| adj.易忘的，遗忘的，忘却的，健忘的 | |
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423
practitioner
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| n.实践者，从事者；(医生或律师等)开业者 | |
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424
curdled
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| v.（使）凝结( curdle的过去式和过去分词 ) | |
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425
curried
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| adj.加了咖喱（或咖喱粉的），用咖哩粉调理的 | |
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426
sensory
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| adj.知觉的，感觉的，知觉器官的 | |
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427
realizations
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| 认识，领会( realization的名词复数 )； 实现 | |
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428
smote
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| v.猛打，重击，打击( smite的过去式 ) | |
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429
trample
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| vt.踩，践踏；无视，伤害，侵犯 | |
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430
courageous
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| adj.勇敢的，有胆量的 | |
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431
physiology
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| n.生理学，生理机能 | |
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432
orientation
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| n.方向，目标；熟悉，适应，情况介绍 | |
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433
utterly
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| adv.完全地，绝对地 | |
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434
psychology
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| n.心理，心理学，心理状态 | |
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435
fatigued
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| adj. 疲乏的 | |
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436
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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437
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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438
pervaded
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| v.遍及，弥漫( pervade的过去式和过去分词 ) | |
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439
expounded
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| 论述，详细讲解( expound的过去式和过去分词 ) | |
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