smtA fAE_t_ s_K_ hA_yEmEt fAE_tct__y__
Samata shantih sukham hasyam iti shantichatusthayam.
The basis of internal peace is samata, the capacity of receiving with a calm and equal mind all the attacks and appearances of outward things, whether pleasant or unpleasant, ill-fortune and good-fortune, pleasure and pain, honor and ill-repute, praise and blame, friendship and enmity, sinner and saint, or, physically, heat and cold etc. There are two forms of samata, passive and active, samata in reception of the things of the outward world and samata in reaction to them.
Passive samata consists of three things (EtEt_odAsFntA nEtErEt smtA_)
Titiksha, Udasinata, and Natih iti samata
Titiksha is the bearing firmly of all contacts pleasant or unpleasant, not being overpowered by that which is painful, not being carried away by that which is pleasant. Calmly and firmly to receive both and hold and bear them as one who is stronger, greater, vaster than any attack of the world, is the attitude of titiksha.
Udasinata is indifference to the dwandwas or dualities; it means literally being seated above, superior to all physical and mental touches. The udasina, free from desire, either does not feel the touch of joy & grief, pleasure and pain, liking and disliking, or he feels them as touching his mind and body, but not himself, he being different from mind and body and seated above them.
Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God’s will, or with udasinat´ a, rising superior to it and regarding joy and sorrow equally as God’s working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidv´an na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God’s immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adh´ ara.
It is this universal or sama ananda in all experiences which constitutes active samata, and it has three parts or stages, (rs_ FEtrAn_d iEt svAn_d_) Rasah, pritir anandah [iti sarvanandah]
Rasa is the appreciative perception of that guna, that ´aswada, taste and quality which the Ishwara of the lila perceives in each different object of experience (vishaya) and for the enjoyment of which He creates it in the lila. Pritih is the pleasure of the mind in all rasa, pleasant or unpleasant, sweet or bitter. Ananda is the divine bhoga superior to all mental pleasure with which God enjoys the rasa; in ananda the opposition of the dualities entirely ceases.
Only when samata is accomplished, can shanti be perfect in the system. If there is the least disturbance or trouble in the mentality, we may be perfectly sure that there is a disturbance or defect in the samata. For the mind of man is complex and even when in the buddhi we have fixed ourselves entirely in udasinata or nati, there may be revolts, uneasinesses, repinings in other parts. The buddhi, the manas, the heart, the nerves (prana), the very bodily case must be subjected to the law of samata.
Shanti may be either a vast passive calm based on ud´ asinata or a vast joyous calm based on nati. The former is apt to associate itself with a tendency to inaction and it is therefore in the latter that our Yoga must culminate.
Sukham is the complete relief & release from duhkha, from vishada, which comes by the fulfilment of samata and shanti. The perfected Yogin has never in himself any touch of sorrow, any tendency of depression, cloud or internal repining and weariness, but is always full of a sattwic light and ease.
Hasyam is the active side sukham; it consists in an active internal state of gladness and cheerfulness which no adverse experience mental or physical can trouble. Its perfection is God’s stamp and seal on the siddhi of the samata. It is in our internal being, the image of the smile of Srikrishna playing, b´ alavat,
17 – 25 JUNE 1909
Started (Amavasya Tryasparsha) for Barisal. The Amavasya is Kali’s
day, so favourable to me. The Tryasparsha is the moment destined
for a great advance in my Yoga. The ahankara was finally removed.
Only faint remnants of it left. J. entered, but did not make herself
manifest till next day.
In train to Khulna. Small Sun in centre of brilliant Swarupa
On steamer to Barisal.
Tratak of Sun. Blue sukshma image of sun elliptical in shape. Pattern
of bloodred curves on yellowish background. Violet sword.
Bloodred sword. Voice rises from chitta into brain. Kamananda
developed by self, also , also for a moment by mere thought,
in head only. The others pervade body, last some seconds. Vaidyuta
manava bust seen also Chandra (small) filled with vidyut. Body
held & moved, the hold always there, not always noticed. Vidyunmandal.
Sparks of lightning (vijas). Background red, bloodred or
brownish red. Sun darkwith broad golden rim. Golden-red scimitar
(sattwa-rajas). Realisation of Vasudeva. Vijas of agni, jala, prithivi
outside continually seen. Chaya Purusha, bust. Swarupa in red.
U.R. exercise with kamananda. Long rope of prithivi, brilliant
& coiling, in clouds of vayu. Brilliant rose. Kali blue black bust
crowned with sun = Shakti with awakened buddhi (not ugra, simply
outline). Savikalpa, Savichara & Avichara Samadhi, brief but
very deep in spite of loud noise at ear. Exposure to sharp cold
wind, no feeling of cold; to strong sun, only feeling of pleasant
warmth. Mass of thick pale green. Sarup dhyan, antardarshi. Face
of Shah Alum. Face of Kumudini. Kamananda from feeling (being
startled) slight but pervasive. Basket of grapes on cotton, lid off
to one side. Swapnavastha (imagination playing in Samadhi as in
dream[)]. Glass jug with napkin on top. K. Nil Surya with blue
black rays. Namadrishta, 1. Tejonama. 2. bill with rose red letters.
3 ordinary black letter. Writing not coherent or noteworthy all
print. Open doors and wall behind. Kitten at Namasi’s. Newspaper,
probably weekly B.M. [Bande Mataram] Written account.
Handwriting some words & forms deciphered. Piece of needlework.
Handwriting, deciphered most, not remembered. Golden
background in Samadhi. Talked to UW in Samadhi. To someone
else, politics. Pang in foot immediately reproduced in face
proves nervous current. Namadrishti. Typewritten deciphered
coherent, but not remembered. Tennis-racket, dark and soiled.
Given food in Samadhi, ruti & chutney. Face of K. Bh. Dark
clouded sky with sun & strong light in clouds. Deep dark thick
rose-red. Woods with white low railing outside, wooden. Sampatrai’s
face in outline. Namasi (pale chayamay) with cup in hand.
Long wooden bench. Electric shock moving leg. Sukshma image of
network of chair in front of me. Two unknown or unremembered
faces.. Rough adhardrishti. Boy wearing a turban stooping over
something he stirs with his finger indistinct. Aswini Dutt down
to waist, features obscured. Bowl full of vegetables, moving. Most
of motions involuntary at bath. Partial utthapana; raised violently
up & floating on surface of water with palms for support. Saw
wind very clearly against light clouds under thick dark ones and a
pillar of cloudy moisture. One strong current blew very violently
from right with whirls, eddies & upward and downward pourings;
another very slight seemed to come from left&behind. At this time
there was a strong wind and rain threatening.
Afternoon. All liberty of bodily movement being steadily taken
away. Second voice in brain. Sri K.’s voice once in heart. “I come
to slay.” First voice sometimes rises from heart still to take its place
in brain. First has personality, second none as yet.
Night. Bhava of Avesh in steamer shaking body; also in Kalimandir
and on way to lodging. Swarupa bright star on dark background.
Thin Nil triangle with very sharp apex like old Hindu
pinnacle, a bright golden line in the middle. River scenes Thickly
wooded bank. Bright stream with islands. Padma wide flowing
covered with boats. A terraced green bank with steps in middle.
Namadrishti of many kinds. Short sentences deciphered & remembered.
Felt the Presence in the Kalimandir Image today. J’s prophecy
Feet of a woman, long&slender. Deep green antah. Tank with man
on haunches in front of big shrub. UR. in afternoon. Speech from
chitta. Voice insisting on images of kama depicting future action.
All relics of fear, disgust, dislike, hesitation rapidly disappearing.
Doubt checked, suspension of judgment. Movement of limbs felt
always to be alien except in ordinary motions of walking when
there is knowledge without upalabdhi.
Unknown face. Bright yellow outside. Road on bank of stream.
Adhar Drishti in trees imperfect but beyond rough stage. The
grotesque still predominates. UR. AdharDrishti much finer on wall.
Warder Masson in boatwith another. Little boy’s face with beautiful
spiritual expression. Girl’s face, eyes winking violently. Adhardrishti
on wall (figure good but not in detail). Training of heart
in progress, of mind resumed. Part of small steamer. UR at night.
B. trained, silent. J begins. Meghagarjan active since Amavasya.
Prophecies of future, but with appeal to reason. Suggestions for
practical work begin.
Adhardrishti. (Tank with rocks & trees on one side reflected in
water, also clouds. Small lake. Figures less rough but details still
unexpressed.[)] Antardrishti of stool with circular patch in middle.
Kamananda Barisal boy Water in bowl. Kettle boiling against
large fire. Very big & brilliant fire in motion.
Touch on body causes more & more ananda.
Tejorekha of woman’s figure n. Girl’s arm with bracelet. Speech of
J continues consecutively in swapnavastha. Prophecies definite for
six months. Prison grating. Crowd with one face close & vivid.
Sukshma touches on feet frequent first in swapnavastha, then in jagrad.
UR Faces&figures frequent. Bedstead on matted floor. Chairs
like those in S [Shampukur] office. Dark, thick cross. Namadrishtis.
Luminous space developing with chayas. Chayamay of mountainpeaks.
Bow of colour, deep red, blue & an exquisite violet-pink.
Tejorekha of bare arm, of leg lifted up . Face of Upen Sen of
Barisal. Figure of boy rushing on another, catching round shoulders
& ankles & lifting up in his arms. Food. Figure of boy putting
down vegetable with some wooden instrument. A crowd of Indians
sitting; face of Sudhir. A crowd, one figure conspicuous with khaki
cap Indian sannyasi with strong face in geruya. Another crowd,
my own face, Aswini Babu’s. Mah[o]medan boy pulling a Hindu
back; then they stand released. European with a face like Roubey’s.
UR. en.. [evening] Heavy sleep full of dreams. Tratak of Sun. After
first gaze saw in chittakash most exquisite deep green colour, sun
with zigzag of this colour coming out of it. Tratak for minute. Sun
sometimes pale yellow, sometimes bluish green. A commotion &
waves of some subtle substances in it, coming out of it & whirling
round it, apparently prana. Closed eyes in chitta. Yellowish green
with roundish patch of blue in it. Gazing into physical sky large
patch of deep yellow floated before the eyes.
At night; woman in coloured dress; colours very vivid.
Night. Strong utthapana, esp of lower limbs and upper part of
trunk. Ny.. Some prananyasas & tratak on floating colours. Rapid
visualisations. 1. Ramchandra in Yogic asan. 2. Two English girls
in bright red over tea table, one stooping as if busy with something.
3. Aluminium glass lying on its side. 4. Undetermined scene dashed
with green colour, a figure stooping down to ground. 5 A copper
bowl with brown & yellow substance half-filling it. 6. A brown
brightly polished teapot, two white cups and other tea things. 7. A
glass of water which I was in the act of drinking. 8. Water being
poured from a brass drinking glass into a small earthen handi almost
full of water. 9. Figures of small girls& others. 10. Usha dark
& young-looking, a piece of toast in left hand. Others not so vivid,
but rapid in succession. Suggestion that these are sukshma images
Diary Entries 1909 – 1912
Part One - Records of Yoga
28 JANUARY– 17 FEBRUARY 1911
1. Felt the sweet taste of the amrita in the throat and noticed the
struggle ibidem of the impure rasa causing nausea with the amrita.
2. Physical, tivra, ananda brief but definite.
3. All the physical anandas together, ahaituka, negative vaidyuta
strongest, going to the head to base chidghana.
4 Example of pure raudrananda without discomfort from the
strong bite of an ant. Cf experience in jail & the scorpion bite.
5. Sweetness of amrita much stronger, denser and more frequent
and continuous, the mixture of phlegm less frequent.
1. Sukshma Shabda. Gautama about K.E. formerly a beau of
the eighteenth century.
2. Writing (not on paper). Prophesy that the trouble in the digestion
would almost immediately pass away, by replacement of tejasic
by akashic action. A few minutes subsequently it was fulfilled
3. As I was walking outside the house, a large flower (fallen
from the tree in the garden and ragged) was thrown to me from
the direction of the opposite corner of the front. It traversed, as
far as I could see, a distance of some five yards, flew at the level
of my head and fell almost beside me. There was no person near;
the servant was out, having gone to the bazaar; of the four boys,
three were lying down in their rooms, another shut up in his at
the other end of the house. The gate was bolted & no one could
enter, or, if he did, escape in a second. There was no bird in the
air, and the flower was not dropped, or thrown to a slight distance
as a bird might throw it but flew horizontally for some yards. The only defect in this proof was that I did not see the starting of the
flower in its course, but only noticed it in the air at the distance
of some yards from me. This is the first clear instance, the others
being merely pushes to the table & doors which were far from
conclusive.. It appears that the flower is not of our tree, as it is
deep red and a simul flower. The nearest tree of the kind is in a
house in the street behind this house. It cannot have been thrown
from there as it would have to cross 2 roofs and describe a high
curve in the air descending not horizontally but by a high parabola.
4 Statement in sukshmashabda that the worst of Saurin’s illness
was past justified by fact.
5. All statements about the Yoga daily justified. Too frequent for
a record to be kept.
Vision of other worlds.
1. While doing tratak on the physical sun, I saw clearly with
sthuladrishti the sun of the pranamay jagat and felt its warmth on
my body. Feb 9t.
Record of the Drishti.
from January 28t.
1. Sthapatya on windowframe, of (a) a head, half Rakshasa, half
animal with the Pisacha & Pramatha bhavas, one tusk (ekadanti),
over the eyes sealed in meditation, is written “God”.
(b) another, half Rakshasa, half-Asura, with a headdress half
Egyptian half Semitic, of an intellectual and formidable type; over
the eyes half-open on the world, is written “God”. I take it that in
the former type God fulfils Himself, with the eyes of the soul blind;
in the latter with the eyes half open; the first is without jnanam, the
second with ardhajnanam.
2. A group of young Bengalis walking on a road, only the last
clearly seen, two children sitting on a hillock at the side. All remarkable
for beauty of figure and grace. Chitra tejas, in a fragment
of the lining of a bird’s nest on the floor. Vision of future India
3. An elephant, initial crude condition on wall, ill-kept and spiritless;
the same, feebly lifting its trunk to order. Symbol of the Indian
people at the present moment. Seen at Chandannagar often, of the past, charging furiously with lashing trunk. Also of the future,
ibidem, controlled by a tender, disciplined and waiting for the order
4. A beautiful butterfly (dark colours) emerged for a moment
from the jagrat chittakash into the sthula chhayayukta.
5. In the akash, head and bust ofAssyrian PallasAthene helmeted
over the sun chhayamay Athene and tejoghana sun.
6. 2 small birds on a branch, on the wall, chhaya. Seen sometime
afterwards in life on the tree in the next garden.
7. A Ghose a future signature on a cheque in a very different
writing from my present handwriting.
8. A short nib tejas in the akash. Revelation that I should have
to write followed by the necessity of writing (a cheque) though I
had no intention of writing today. It was written with a fountainpen,
while usually I write with an ordinary pen and a long thin
9. A scene of the future. An Occidental port with ships, men
walking in Indian dress. Sarvatragati.
10 Mountains in the sea. Scene of one of the swargabhumis.
11 A Madrasi house, tiled floor bare with an armchair.
12 Chitra of my grandmother on the wall.
13 A pattern of many colours, (particoloured squares), varnamaya.
14. Sthapatya, tejas, in the leaves of a tree in the next garden, of
R, in cap and gown.
15 A. J. Balfour, head and bust only, chitra on wall, ill. The
chitra seen in December in the sand showed a more advanced state
16 Agod in heaven, vyaghracharma, not worn, seated. Samadhi
17 A dog, descending 18. A bundle of carbon papers for typewriting, put down, not
folded, but partly turned down. Samadhi.
19. Chhaya in Akash of Kali armed, followed by Chhaya of Kalki
For Feb 4th & 5th see other book.1
20 Chhayamay of Sister Nivedita.
21 Tejomays of a collar of pearls and two others of Jogini standing
22 Varnamay of a dog brownish yellow All in the 1st stage of
the perfect condition and in samadhi.
23 Nalini, with bigwhiskers, an ochre-coloured coat and military
belt, in a very martial attitude. Prophecy of distant future.
Sv. [Svapna] Samadhi
24. Small flags & hint of horses in great number in a State procession.
Prophecy of the distant future: Sv Samadhi.
25. Men riding with news, great excitement and alarm. (Bengal).
26. Stag at rest. Symb. Trikaldrishti of the present. After tratak.
27. Bull at rest. Jyoti. Symbolical trikaldrishti of the present.
28. Very clear chhaya (initial stage) of a butterfly flying across the
corner of the room
29. Jalabindus round about the sun, also a network of the peculiar
lines (ringlike curves) indicating the presence of jalam. The sun
seen green again instead of blue or blue with a green tendency as
30. The face of a watch chhaya & chhayaghan pointing to
10.30, 8.25 and 7.20 31 After tratak on sun A nib, with a bell behind it (jyoti &
varna), indicative of the removal of the remaining obstacles to perfect
writing. (This process to begin today). The three times indicated
in the subsequent2 drishti of the watch seem to indicate times in
this process on three successive days
32. Behind the last a naked woman bending over it. Symbolic.
33. My eldest brother in a past state of health & vigour, chhayamay
in Samadhi. Indication that he will not recover that health or
34. An anchor (in samadhi) indicating that the dhairyam is now
35. R. [Ramchandra] broom in hand, 1–
2 v. Prophecy.
36. The Rakshasi returning after sarvatragati.
37. The plant Yogini eats in flower.
38. Myself as a baby of 1 or 2 seen in Samadhi.
39. A baby of the future. do.
40 The dog Yogini or one just like it licking the mouth of a[n]
upright soda water bottle.
1. Aishwaryam on ant to give up its object and go back, done
after a short persistence in the forward movement.
2. Ishita and aishwaryam for lessening of Saurin’s diarrhoea,
fulfilled as soon as made.
3. Aishwaryam for rapid restoration of health and strength,
repeated and fulfilled on the 10t.
4. Aishwaryam for M [Moni] to awake. Immediate success. 5. Aishwaryam for him to get up and give the tea. Succeeded
after a slight resistance, lasting five to ten minutes.
6. Aishwaryam for the thought to begin (not begun in spite of
struggle for many days). Begun.
7. Aishwaryam for the dog to shake off its heavy tamas and
manifest the new soul. Rapidly successful, but the tamas still
struggles to remain & the old bhava in the face and body persists.
A renewed Aishwaryam on the 11t.
produces an immediate effect,
the dog doing what it had never done before.
8. Aishwaryam of restored health & strength to S.[Saurin] succeeds,
even the time coming correct.
9. Aishwaryam of particular drishti. Succeeded
10. Aishwaryam of particular forms of siddhi. Partly succeeded.
11 Aishwaryam to stay nausea while eating. Immediately successful.
12. Aishwaryam to clear the stomach of disturbance and heaviness
by working of akash. Successful.
Feb 13th or 14th
13. Ishitasiddhi for the dog to eat bread which it had always
refused. Suddenly it began eating with relish after first refusing.
14. Ishita to refrain from large piece of bread given, but eat others.
Persistently refrained even when it was broken into small pieces,
except when induced to think it was not the same.
N.B. Previously many ishitas had succeeded, but were not
noted down especially with regard to vyapti of yogic states or
realisations into others or to people coming or not coming.
15. Aishwaryam of S’s regularity in the afternoon, immediately
Same aishwaryam fulfilled in half an hour. Feb 18
The same aishwaryam fulfilled under adverse circumstances
(they sat down to cards at 4) within quarter of an hour.
Record of Ideal Cognitions
1. I saw the time by the watch in the sitting room to be 2-40,
ideally cognized the time by my watch to be 2-43. Verified, exact
to the minute
2. A little later after a chase of the opposite house-dog, having
lost the intellectual idea of the time, I ideally cognised it to be just
2.50. Verified, exact to the second
3. All rooms being closed, I ideally perceived that all were asleep.
Verified immediately afterwards by no one moving when the servant
repeatedly banged for admission at the door.
4. Sortilege with cards. First, I took out cards making a sum of
21 (Jack, nine and ace) and dividing by three got seven-o-clock;
then for the minutes, took out queen, ten and nine, making 31,
and dividing by three got 101–
3 . The cognition then gave the already
prophesied ejection of the internal opposition to higher thought
as the subject of the sortilege. I took it, by intellectual habit and
inference, as meaning 7.10 pm. The incident actually occurred at
ten minutes to seven.
5. Figure 3 in drishti. Interpreted as Rs 3 worth of books to be
purchased. Subsequently (Feb 2d) selected a number of 6 a[nna]s
books without calculating the price; found that it amounted to
6. Two people applied to see me at the door, not seen by me.
Cognition that theywere detectives. I heard immediately afterwards
that they had asked for “[The Indian] Sociologist” and “Liberator”.
7. I had a cognition formerly that the man calling himself Ram
Rao Yogi was a detective independent of all inference. Learned on
Feb 1 of a police report in which he is mentioned as watching the
trains and taken for some time by the others as a Bande Mataram
8 Confirmation by B. [Bijoy] of my cognition of the new change
of soul in the dog. 9. Cognition by prakamya of improvements in Saurin’s health,
without seeing him, justified by fact.
10. A man came calling outside. Immediate cognition by prakamya
on seeing him and revelation acting in confirmation of each
other that he was a detective. It turned out to be Ram Rao Yogi,
the detective from Maharashtra side.
11 Trikaldrishti that Sri [Srinivasachari] etc would not come this
12 Trikaldrishti that tomorrow S. [Saurin] will be restored to
health. Already recovering it. Fully confirmed.3
13 Sukshma shabda of the dog under the table attended with
strong prakamya of its presence and motion there. An image of the
14 Confirmation of former cognition that M. [Moni] although
apparently unconcerned, had really a touch in the prana about
his brother’s death. confirmed by his statement about dreams &
15. Cognition by prakamya trikaldrishti of evacuation in the
16. Vyapti from Saurin of the idea of making the tea. Immediately
after I heard him talk of it, & a minute after he came and made it.
17. Memory by inspiration. The passages of Kalidasa written out
& translated by me a year and a half ago, not since read or remembered,
were again read two or three times in the morning
without particular attention to the words except to one or two
lines. Later on memory began to restore the whole thing, not by
effort to remember, for that hampered it, but by inspiration. Lines came, framework or substance of thoughts were suggested, gaps
filled up. Finally, the whole of the first passage with the mistake of
dhEt for )vlEt, the whole of the second with no error, the last two
lines of the third and two words with an error of the first line, and
part of the second line in the fourth were remembered.
18. Cognition in reference to image of the watch that the final
epic inspiration would begin from the time indicated, 10.30, fully
confirmed by fact.
19. Cognition that the third time indicated in the watch4 7.20
would be fulfilled today by the final inspiration of the dramatic
faculty, confirmed by fact.
20. Cognition from a drishti of the face of a watch, hands at 1.28
or 1.29 that at this time just after meals there would be a fresh
advance in the siddhi. Finally, after some false speculation in other
directions than the siddhi, the general poetical inspiration was fixed
on. Fulfilled, since it began at 1.28 and was definite at 1.29.
21. Cognition in reference to the image of the watch that the
power of translation would begin today at the time indicated, 8.25;
22. Cognition in the early afternoon of [? ] accompanied by
the recurring image of a revolver.
23. The boy from the hotel brought a dish and was told by Bhedi
meaning to use the dish to come at 3. He remained, not understanding
Hindi. While I was expecting somebody to come & send
him off, vyapti came that Bhedi had changed his mind and would
return the dish. A minute or two afterwards the dish was brought
and given to the boy.
Diary Entries 1909 – 1912
Part One - Records of Yoga