CHAPTER IV: Jnana Yoga, Unitive Wisdom, verses 12 – 21.

 CHAPTER IV: Jnana Yoga, Unitive Wisdom, verses 12 – 21.

I don’t want you to miss one of Narayana Guru’s greatest

comments, way down in my response to Bailey, so am reposting it

here:

When the great poet of India, Rabindranath Tagore, came to

pay homage to Narayana Guru, the poet was overjoyed by the

great changes brought about by Narayana Guru in the

socioeconomic setup of the country. Commenting on that, the

poet complimented the Guru on the “great work” he was doing

for the people.

The Guru’s reply was not delayed, “Neither have we done

anything in the past, nor is it possible to do anything in the

future. Powerlessness fills us with sorrow.” 1

Bindu

When I think about expectations, one example that comes to mind

is from when I first came to the UK after getting married. Back

home, we didn’t always say “thank you” for small gestures—we

would often just smile and move on. At that time, I was still trying

to understand the culture here.

One day, someone held a door open for me. I smiled and

walked through without saying anything. Then I heard her firmly

say, “Thank you.” Later I asked my husband about it, and he

explained that I was expected to say “thank you.”

This became one of my first lessons in understanding how

expectations work. Neither of us meant anything negative, but the

reaction came from a difference in conditioning. It made me

realize how frustration can arise—not because of intention, but

because people operate from different internal belief systems. I

also feel that the world has changed now—“thank you” and

“sorry” have become very common words, sometimes used even

when people may not truly mean them.

The passage about **īśvara—the ruling from

within—**gave me another way to think about action. It suggests

that life is not random, and that a deeper intelligence exists beyond

the surface ego. Most of the time, the conscious mind believes it is

in control, but many of our actions come from deeper patterns and

conditioning. As I become more self-aware, I notice the difference

between actions driven by fear and those that feel inwardly calm

and aligned.

Last week during my performance review, I had a serious

disagreement with my manager. I believe I have the right to

question things respectfully. After coming home, I felt stressed and

ended up taking sick leave, which is unusual for me. Sitting at

home worrying made me feel worse, so I decided to return to work

and face the situation.

This made me think about Krishna’s teaching of “action in

inaction and inaction in action.” In the past, I might have

remained silent outwardly but carried tension internally. This time

I acted, but my mind also became unsettled. It showed me that

acting outwardly does not automatically mean clarity inwardly.

There have also been moments when I sit and watch my

garden from indoors—looking at the birds and squirrels, or

watching the rain. Outwardly, I am doing nothing, but inwardly

something shifts. I begin to question myself: why am I so stressed

when the trees stand through all weather, the birds sing without

needing appreciation, and the animals share space without

conflict? In those moments, understanding deepens and emotions

settle.

So I feel that action and inaction are not simple opposites;

they can exist at the same time on different levels.

I also reflected on possessiveness through something simple in

daily life. I have a small fox that comes to my garden, and I feed it

regularly. I also feed birds and squirrels. One day, the fox did not

come at the usual time, and I felt concerned. At the same time, the

birds were trying to eat the fox’s food, and I found myself trying to

stop them.

In that moment, I noticed something interesting—no one

wants their own food, but everyone wants the other’s. It felt like

human behavior.

I also noticed my own attachment. Feeding the fox started as

a simple act, but gradually I became concerned, waiting, and

slightly anxious. When I become attached, the fear of losing also

increases. This helped me understand what Krishna says about

possessiveness. It is not just about physical things, but about the

mental attachment we create.

At the same time, the teaching does not seem to say we must

reject everything. It feels more like we should change our

relationship with things—caring without becoming dependent on

them.

One insight I gained is that freedom may not come from

avoiding action, but from changing the intention behind action.

When I attach expectations or ego to my actions, I create tension.

When I loosen that, I feel lighter, even if the situation itself does

not change.

I also noticed this during my sick leave. Staying at home

made my mind more stressed, but returning to work made me feel

stronger. So maybe the answer is not to withdraw, but to act in a

better way internally.

My question is how to live like this consistently in modern

life. It is easy to understand these ideas, but harder to practice them

daily. Still, I feel I am starting to see that it is possible to be fully

involved in life, while slowly becoming less attached inside.

Love Bindu xx

Scott: One of the first things I learned on my first trip to India, in

1979, was not to expect thank-yous. Not hearing it revealed a

deep-seated habit I had never thought of before. Of course, it’s

worse if people expect it of you and you don’t know about it, so I

sympathize with you. I was more stumped by the Indian head

shake, meaning yes, no, or maybe, depending on mysterious

factors. Now I love it. From a distance, these things are funny.

Your summation of isvara is just right, Bindu. 

Our intuitions range from conditioned through enlightened,

and one of the conscious mind’s main tasks is to tell the difference

so we can choose the better option. This study will provide many

nuances to take into account. Being confident about our inner

visions is a major takeaway.

You going back to work after feeling ill about it is an

excellent example of what I just wrote. It has taken me most of my

75 years to gain a measure of confidence, but now I know if I go

back into a conflict, I will handle it intelligently and chances are

very good of a superior outcome. It’s gratifying, is it not? Mostly

but not always, people take it well.

I hope your fox came back! How exciting to have one

nearby.

Keeping posing your question of how to live well

consistently, not getting upset while acting, because answers don’t

help with such questions. Acting helps. Participation helps. The

Gita is tuned to this problem—Arjuna, frozen in the midst of the

great battle, is being educated in it, and it’s a long, slow process.

Yes indeed, “it is possible to be fully involved in life, while slowly

becoming less attached inside.” What hobby could be more fun

that this?

Venkat

Dear Scott,

An able tongue, a good mind, a look from Fortune, 

Atop her flower, a body that doesn't falter - All these 

To those who bring flowers to the Lord, falling daily 

At his trunk and red feet

- Avvaiyar 

A year and a half ago, I read this poem by a 12th century Tamil

poet that had a profound effect on me. This is the poet's prayer

before her collection of poems about moral ethics and wisdom.

This piece struck a chord in me and for a while I was wrestling

with the varied themes of the prayer poem. The original Tamil

version has a word that I use to remind myself to act when I am

inconsistent. I was reminded of these verses again when I read

Chapter III, 1-21. Although this was written in the Bhakti era and

talks about worship to the Lord Ganesha, I was reminded of this

poem when I read about Prajapati, the multiplying force and the

reciprocity of sacrifice.

Contemplating the Gita has helped me expand more on such

themes, differentiate them from the teaching, be confused when it

doesn't make sense, and be reminded to rest for it to take its own

course of understanding. One such contemplative experience was

my change in awe that everything around has been driven by

thought. Now I believe it's the unified output of thought and action

but struggling to understand the plane beyond both.

Such experiences of contemplation appear not only in such abstract

concepts but in everyday activities too. A colleague of mine was

regretting her decision after a comment from me that her solution

might introduce more problems. My response to her was, "As

engineers we make the best decision available to us at that time.

Don't regret or blame yourself for the decision you made earlier.

Let's think about the options available to us now and move

forward". My usual response would have been a lot different. I

wonder where it comes from.

PS: 

I am listening to Chopin's Nocturne in B-Flat Minor. It took me a

while but now I feel a sensation of being in a spiral on hearing it.

Thank you for the recommendations. I'll listen to them, reach out

for more, and keep you posted on my progress. 

Love, 

Venkat

Scott: Well, Venkat, it sounds like you’re already picking up some

new ideas from the Gita. There are plenty more ahead. You already

have a good instinct about karma yoga—unitive action—where

we’re in tune with our true nature to the extent that we don’t

always have to make a plan and follow it. Our living being is

already the plan unfolding, so let her rip! Yet we’ve become

separated from it to a greater of lesser extent. Goals and plans may

be better than nothing, but best of all is expertise as a wise and

compassionate human being.

Listening to things deeply, not only in masterful music but in

many venues, according to your inclinations, helps bring about

greater attunement with your inner awareness. At first the input

may not be delightful, but while we are engaged with other

matters, our brain is adjusting and incorporating the new

knowledge, and before long it does. Then, like learning to ride a

bicycle, it never leaves you. The siddhi flows out to have a

beneficial impact on every aspect of your life.

We do have to carve out a calm space in the ongoing turmoil,

to make assimilation possible.

I just bumped into a rarity from Guru Nitya that you may

appreciate. I’ve used it in this week’s in-person Class Notes:

For each one of us there is only one world. That is what we

each call “my self.” That world is an actualization of the total

creative energy of one’s manifestation, i.e. the prajapati. In

that, one cluster of attitudes makes one divine, another set of

attitudes makes one a human, and a third set of primitive urges

makes one a demon. However ugly those urges are, out of them

the most sublime aesthetic sensibility and spiritual wisdom are

to be evolved. Looked upon this way, there is no hell outside,

no heaven outside, no world outside. All pluralities organically

belong to the unity of one’s being.

Now we can see how the false fabrication of heaven and its

denizens, the earth with its sociopolitical histories, and hell

with its wildest screams of fear causes millions of people

everywhere to undergo excruciating pain, shame and misery.

All these are manmade hypotheses which have become the

most deplorable concepts of theology, religion, science,

sociology, political economy, and every kind of belligerency.

To clear the board of all such misconceptions we should make

a valiant attempt to go through the entire maze of

conceptualized beliefs.

A deep psychological analysis is to be made to understand

the images we generate inside, the emotional energy source that

generates imaginations that can foster sustaining faith in us, the

energizing value which is fed into images, and the shifting

values that intrinsically belong to the inner dynamism of

personality formation. (BU Vol. III, 40-41)

Gopica

Dear Scott,

Greetings and thank you!

Verses 12–21 of Chapter 4 of the Bhagavad Gita came alive for me

through a recent leadership experience. When my leader asked me

to step down from my role, I listened with openness and without

disappointment. I realized that the situation was not merely about

my role, but about the deeper alignment between nature, system,

and leadership style. I could see my own strength in autonomy,

while also understanding the collective expectations of the space.

What stood out for me was the possibility of responding without

resentment, speaking with clarity, and accepting the closure with

dignity. This experience helped me see action, detachment, and

acceptance not as abstract ideas, but as lived wisdom.

Reflection on Bhagavad Gita Chapter 4, Verses 12–21

Verses 12–21 of Chapter 4 came to me in a very personal and

unexpected way. What I first experienced as a leadership moment

became a deeper reflection on action, detachment, acceptance, and

self-inquiry. The situation helped me see that the teachings of the

Gita are not only meant for study, but for living through the

realities of relationships, roles, and inner growth.

Verse 12

This verse reminded me of the importance of intention and

sincerity in action. In my role, I had tried to work with honesty,

integrity, and commitment. Even when the outcome did not go as I

had hoped, I could still see that my effort had come from a genuine

place.

Verse 13

This verse helped me reflect on the nature of one’s qualities and

role. I realized that my strength lies in autonomy and independent

functioning, while the system I was part of expected more

collective decision-making. I understood that this was not a

question of value, but of alignment between style and expectation.

Verse 14

This verse spoke to me about remaining untouched by reaction.

When my leader shared her decision, I did not feel disappointed. I

listened carefully, stayed present, and responded with respect. I

could see that a calm response itself was a form of inner discipline.

Verse 15

This verse brought to mind the larger order of action and

responsibility. I saw that both of us had tried to meet each other’s

expectations, yet the relationship had reached a point where

closure was necessary. I could accept that this was part of the

process, and not necessarily a personal rejection.

Verse 16

This verse made me reflect on the complexity of action and

judgment. I had already been noticing certain conflicts between

words and actions in the system, and this experience seemed to

confirm what I had been sensing. It became a moment of clearer

seeing rather than emotional disturbance.

Verse 17

This verse reminded me that action is subtle and not always easy to

understand. What appeared to be a role issue on the surface was

also a deeper lesson in leadership, systems, and relational

dynamics. I realized that this experience itself was part of my

learning.

Verse 18

This verse connected with my ability to listen without immediate

reaction. In the Zoom call, I stayed open and asked for clarity

about the gap between expectation and performance. My question

was not from defensiveness, but from a genuine desire to

understand.

Verse 19

This verse brought me back to the importance of acting from truth

rather than ego. I was able to speak gently, acknowledge her

position, and also share my perspective with clarity. I felt that this

was a more grounded way of being than reacting out of hurt.

Verse 20

This verse spoke to me about non-attachment to role. I understood

that I am not only the role I hold, and that my identity is larger than

the position I was in. When she asked me to continue as a

volunteer and as a citizen of the town, I smiled because I could feel

that the relationship itself was not lost.

Verse 21

This verse helped me appreciate the freedom that comes when

there is no resentment. I made it clear that I held no hard feelings,

and I respected the fact that she had taken responsibility for her

decision. I felt that the closure, if needed, could be completed with

honesty and mutual regard.

Through this experience, I could see how the verses of Chapter 4

were speaking to me through life itself. What seemed like a

difficult professional moment became an opportunity to witness

detachment, acceptance, and inner steadiness. I am grateful for this

teaching, because it helped me see that wisdom is not only in

understanding scripture, but in meeting life with awareness,

dignity, and grace.

 

Looking forward for the next experiential lesson 13

Thanks & Regards,

Gopica

Scott: Wow, Gopica, instant progress! Being able to keep your

cool and stay calm in a tense moment at work is inspiring. Did it

go over well with the leader? It would be interesting to hear a few

more details, if it isn’t top secret. How did others take your unusual

poise? Your account makes me quite curious about what was going

on in the interchanges.

Yes, the Gita is about action—unitive action, where there’s

no scheming or prejudice or fear, among other impediments. You

must have a deep grounding already in your own stability. The

Gita will support that and possibly broaden its scope. It’s fun to

read how it’s going for you. Success in communication tends to

breed more success.

Not taking things personally if you aren’t the cause, is

another exceptional skill, Gopica. I was raised to take everything

personally, so have had a tough time getting over it, even though

I’m a big advocate. Even in spiritual settings, there is often a

presumption that we cause everything we are involved with. I’ve

found that to be a huge waste of time, when I already have plenty

to work on without adding someone else’s karma.

Frankly, it sounds like you were let go from a job? Nataraja

Guru would say if you get fired, you should consider it a

promotion. I’ve found that to be true; maybe not always, but we

have much to learn from everything that happens.

Impressive account, thank you, Gopica.

Bailey

Think of examples of either action in inaction or inaction in action.

example of a time your best intentions were met with unfortunate

results, and see if you can tell in retrospect why that happened.

Were there implicit expectations involved?

The one whose works are all devoid of desire and willful motive,

whose (impulse of) action has been reduced to nothing in the fire

of wisdom, is recognized as a knowing person by the wise. (19)

Paris May 22

On what is action and what is inaction even intelligent men here

are confused. (v 16)

     How very apt today! To a teacher, a student of History, how

richly, ironically apt!  One of the little stories I liked to tell my

students concerns a conversation between President Nixon and

Chinese Premier Chou-en-lai during the former’s famous 1971

visit which opened the door to the Rise of Red China on the global

stage which continues ever stronger today.  Nixon is reputed to ask

Chou (known as the most scholarly and thoughtful of the Chinese

leaders) if he thought the French Revolution (Chou had studied in

Paris) was a good thing (or globally positive or whatever).  Chou

pauses. “It’s perhaps too soon to say.”

     Action in inaction.  When in 1939 WW II began in Europe (it

had opened years before in China, but wasn’t yet called that) the

United States was officially inactive, by the terms of the Neutrality

Act.  When in 1940 France had fallen and the Vichy regime made

a deal (an armistice, not a peace treaty) with Hitler, Britain fought

on, the Blitz began, and Churchill turned for help to the USA.  My

hands are tied by the Neutrality Act, replies FDR.  Inaction is the

law. True, over the next 18 months  creative expedients are found

to provide some help anyway: trade English bases in the West

Indies for old destroyers, food & medical shipments to break the

submarine-enforced German blockade... precise, limited actions

within the context of official inaction.  Still, it took Japanese

action, bold and treacherous, to get us into WW II in December

1941.  A closer look at those two “neutral” years by the historian

Lynn Olson reveals, however, a series of actions undertaken by a

variety of non-state in cahoots with some lesser-state actors to

prepare the US to enter the war, so that when Pearl Harbor

abruptly changed the game we were much readier than we could

have been in the summer of 1940.  

     Is this perhaps too carefully academic an example for the

intention of Scott’s prompt? (Happy Birthday, by the way). To take

it further into the realm of counter-or-alternative history, suppose

Roosevelt, driven by passionate conviction (by “desire and willful

motive” as v. 19 puts it), had tried to openly crash through the

Neutrality act in 1940, might not the result have been a backlash at

home as Germany grew stronger abroad?  Looked at thus, verse

16’s contention that intelligent folks can become confused is

illustrated.

      Inaction in action? To stay with WW II: how about the inaction

of Britain and France in the face of Hitler’s threats and

intimidation at Munich?  Or, a bit upriver, their, and the League of

Nations’, inaction-as-policy in the face of fascist aggression in

Ethopia and Spain, enabling the German and Italian (and at a

distance the Japanese) actions which led into WW II?  Or, to fast

forward closer to our own times and our immediate dilemmas:  the

inaction of the Obama administration when the 2008 financial

crisis caused thousands of middle-class Americans to lose their

homes (despite the urging of Shiela Baer, the Federal Housing

officer, to freeze the mortgage payments), the failure to use the full

range of Presidential powers to get through Congress stronger

workers’ rights legislation despite promises made to the unions

who had supported his election , to use them again in 2016 when

the Senate Majority leader refused to hold confirmation hearings in

2016 for Obama’s nominee to the Supreme Court?  A lot of details

here for that Devil to hide in, that Devil who has now emerged as

Donald Trump gleefully contemptuous of the sort of constitutional,

legal and political scruples that held Obama back.  

     I’m not sure these musings on the basis of possible historical

parallels are very useful in the context of our current

dilemma.  Donald Trump is more than an apt symbol of the

problems our world now faces – he is a fierce and active driver of

the chariot of wrongs being done.  But he is only one driver. You

and I (I’m speaking generally)—what might we do? What ought

we to do?  As an American citizen I give money to Democratic

candidates opposed to his misdeeds and ambitions; I might also

attend demonstrations, write letters, sign petitions.  Krishna is

telling us that our actions, if devoid of desire and willful motive,

are OK (refined in the fire of wisdom).  Arjuna did pick up the

bow, and fight.  

     I am also confronted on a personal level with the dilemma

acting/refraining from action.  For the past year my son has

suffered attacks of pancreatitis, in some part the consequence of

alcohol abuse over some fifteen years.  He was pretty discreet,

even secret about it; his mother and stepfather knew, and I was

informed of  a few drunken episodes but for a long time resisted

accepting that he was –is—a full-scale alcoholic.  I would take him

out for a hamburger and drink a beer, convinced that by choosing

water or a soft drink he was demonstrating a degree of control that

showed he wasn’t in that deep.  The attacks –there have been five

of them over the past year, the latest happened yesterday—show

how serious the physical condition is.  His mother is the one who

takes him to the hospital, and stays closest to him.  I try/have tried

to be helpful, to be encouraging, to let him know that I love him

and at the same time respect his independence.  Keeping the latter

resolve has proved most tricky. When he had problems in his

college career –an English professor who seemed to be grading

unfairly, a math class he failed twice—I offered back up, and $$

money for extra tutoring.  I gave him driving lessons and offered to

pay for professional ones when getting a license daunted him for a

time.   But always he kept me at arms length. When he did solve

his college problems on his own, graduated and got his driver’s

license I congratulated him and made some suggestions about

further education.  On his own he found the boy he has now held

for four years: security staff at the Indiana University Art

Museum.  He is successful there, appreciated, and lives according

to a schedule of 8-hour shifts (staff is on the premises 24h/365yr)

that shifts about.  This virtually precludes any kind of social life;

he has no girlfriend (or boyfriend), he does have a cat.  I am glad

he has made his way thus far on his own but am concerned that he

has painted himself into a corner. A dead end. I refrain from

this.  He has a real interest in, and talent for history (one

suggestion of mine he did take in college, to enroll in a course in

Roman history).  I could help him, financially, if he decided to

pursue a degree or write a novel.  Should I again offer help? –

action.  Should I keep my mouth shut, holding myself ready to

help? Inaction.  Maybe there is an intermediate way.  Maybe the

recurring pancreatitis attacks will constrain possible pathways, or

maybe open up others.  Or both. Is the deeper problem that he

doesn’t know what he wants?  Wasn’t that the problem of all of us,

when we were young?  Our era, our culture says: he needs to

decide, he needs to act/not act.  Sure. But we who brought him into

the world, nurtured him through childhood, our caring, our

responsibility continues.  Elusively subtle indeed!

Scott: Curious connection, Bailey—Nixon in China, by John

Adams, is my favorite opera. Brilliant! Such an unlikely topic. It

showed me that even great evildoers can get things right, once or

twice in a lifetime; who knows how or why that happened? A tide

in the affairs….

For you, the way these personal traits Krishna is teaching that

also play out on the world stage must be especially fascinating,

especially the universal interplay of action and inaction. Nations

are always busy, busy, busy, while trying to keep a lid on most of

it.

I’m glad you note that these matters are to some degree

outside of the thrust of the class, yet it is amusing that you are such

an irrepressible history buff that you naturally are at home in it.

You’re right to say it’s perhaps too academic, a deflection of

powerful forces onto safer ground, but it all fits together. I have

enjoyed thinking about the two sides of this coin, after reading

your response last week, and am unable to draw a hard line

between personal and social motivations. They blend into each

other.

As far as our participation in righting the wrongs of human

endeavor, we have to accept we’re quite powerless. For my part, I

teach sanity through ancient wisdom, and hopefully demonstrate it

in my dealings with others. Good cheer seems radical enough,

these days!

During the first Trump administration, my daughter Emily

was shocked to see how inevitable it all is, from our perspective.

Like so many of us, we blamed the Germans citizenry for allowing

Nazism, yet now we find out how intractable it is.

We could talk about this for hours over a beer, if we’re ever

in the same time zone again.

Arjuna picked up the bow again, but his return to the fray

comes after the Gita. How to fight is left to each of us.

Your actions and inactions around your son really bring the

issue to the neutral-yet-vivid zone between ourself and the other,

Bailey. What do you do, when every option imaginable is not

enough? For me, the key to inaction is listening closely—to the

person and the situation—without pushing myself to respond.

Quiet the turbulent mind, so its clouds won’t obscure any “still

small voice” arising from the depths. Be as fearless as possible.

Prayers, agnostic or otherwise, should not be ruled out, yet don’t

pin your hopes on them, either.

I’m sure you recall Narayana Guru’s response to Tagore,

recounted in Nataraja Guru’s biography, here excerpted in Nitya’s

In the Stream of Consciousness:

When the great poet of India, Rabindranath Tagore, came to

pay homage to Narayana Guru, the poet was overjoyed by the

great changes brought about by Narayana Guru in the

socioeconomic setup of the country. Commenting on that, the

poet complimented the Guru on the “great work” he was doing

for the people.

The Guru’s reply was not delayed, “Neither have we done

anything in the past, nor is it possible to do anything in the

future. Powerlessness fills us with sorrow.” 2

Narayana Guru had at least a million times the influence on the

world that we will ever have, probably much more if it could be

measured. I often remind myself of the Guru’s unbearably

humbling, also doctrinally correct, pair of sentences.

Nancy Y’s biography has a longer excerpt, with her introduction:

During his time in Alwaye, Natarajan organized an opportunity

for a meeting between Narayana Guru and Rabindranath

Tagore, the famous poet (winner of the Nobel Prize in

Literature in 1923).

In honour of the great poet of Bengal the people in the vicinity

of the hermitage arranged a kingly reception. Elephants were

requisitioned. He was to be brought in procession as far as the

foot of the hill of the Ashram. Musical accompaniments were

arranged. The Guru stood in the verandah of his rest-house and

himself ordered the best carpets that the hermitage possessed,

to be brought out to adorn the foot of the seat of the honoured

guest. The people thronged with the guest, anxious to hear the

conversation between the Guru and the seer of Santiniketan.

Each of the crowd thought himself the chosen follower of the

Guru, and as space was limited, it took some time to establish

silence for the conversation. The two veteran leaders greeted

with joined palms, and sat down facing one another. The seer

of Bengal broke the deep silence that marked their meeting, and

complimented the Guru on the “great work” he was doing for

the people. The Guru's reply was not delayed, “Neither have we

done anything in the past nor is it possible to do anything in the

future. Powerlessness fills us with sorrow.” His words sounded

an enigma to some. Others thought he was just joking. Still

others examined the logic of the statement. A characteristic

silence followed the remark. The crowd looked at one another

for a meaning, but it was the Guru's face itself that gave the

silent commentary to the words. Deep silence and earnestness

sat on his features. Smiles of curiosity and the rival

expectations of the people were drawn into the neutral depths

of silence by the suggestion that was expressed on the features

of the Guru. All was silent for a minute or two. The climax of

the interview was reached in silence where all met in equality.

Usual conversation followed and the poet and the crowd

retired.

1 Nataraja Guru. The Word of the Guru, (Cochin, India: PAICO

Publishing House, 1968) p.34.

2 Nataraja Guru. The Word of the Guru, (Cochin, India: PAICO

Publishing House, 1968) p.34.