https://archive.org/stream/Tiruvachakam-TheHinduTestamentOfLove/Tiruvachakam-1963_djvu.txt
There are many approaches to Truth. Diverse are the avenues that lead man to the Feet of God but the most signi¬ ficant and surest path is through the way of Love according to all sages and seers.
Tirumular in ‘Tirumantiram’ wrote that the heart must melt in love to relish the supreme Love.
In the last ode on the Lyric of Release, Manivachakar says: "With those fiery ones who know not that Blessed Path I was groping till He showed me the way of Love.”
If we do not understand 1, it is not because we are ignorant of the underlying philo¬ sophy, but that we are blind to the vision of Love.first 10 stanzas decad dawn of divine illumination:The only preparation necessary to lead one to this ladder is to relinquish all possessions, mate¬ rial and mental, and seek nothing91 The second posy unfolds the petals of discernment. The degree of advance towards the Beloved depends upon true knowledge and an intensely positive state of mind of the devotee. The injunctions of the scriptures and rituals ,should be followed until his conviction has become firm and well rooted. The third stage in this holy ascent is the first rap of love within himself. Doubts and fears assail him. Is it possible for a man to merge himself entirely in universal love? The question also involves another problem. Is it all “Thou” .or the impersonal “That”? Can there be dual throbs between himself and the world of persons and. things? ' The answer is given in the third lyric entitled “Dying unto self*’, when he discerns “this body” instead of “my body.” In the fourth stage, his devotion to the Divine Master is accentuated by worship, by discourses on the’Beloved, by remembrance of His sustaining initiation, and above all by the realisation of the need for purging the mind of all gross-, ness and baseness. “Purify my outer and Inner self, Qh Light serene,” is his refrain in this.decad. : '/ The fifth stage depicts the surrender of all his actions to the Beloved Guru..; His suffering becomes most, acute when perchance he forgets Him. He consecrates his body, mind and spirit at His Feet. “I tender to Thee my all.” The sixth avenue reveals the loneliness at his separate existence from the Beloved. The attendant miseries of sepa¬ ration, and the lure of distractions caused by the ephemeral things of the world gnaw upon his peace. In , the seventh step of the mystic ascent, we find the. de¬ votee exhausted and he prays for the all-embracing .balm of divine love that shall steady him in his doubts. “That I may not falter, look upon me with tender love.” ' ’ Then the veil of darkness begins to recede and 1 the *bard walks in the light' of grace flowing from the Divine mount. In meekness most lowly, he presses forward. So sweet is his experience as he realises his nearness to the “Unfolding of Bliss,” and this is the eighth step in his journey upward. In the ninth decad, we see the pilgrim of eternity with a halo of purity, as he takes his stride with the holy companions 92 THE HINDU TESTAMENT OF LOVE of the most exalted Beloved. This association with the band of illumined devotees uplifts him and he sings the beauteous decad on “The rapture of Realisation.” Finally he reveals the last stage of all, “The ecstasy of Bliss.” Inexpressible is the rapture of this experience, as he soars on the topmost peak of beatific bliss.Long and arduous had been his ascent. By constant re¬ membrance of his Beloved and by spontaneous acts of charity, purifying his heart of all dross, and weeping at the suffering of bus fellow beings on earth, tossed by the allure¬ ments of this world and chastising himself through remorse and reproach for every shortcoming in his devotion, he at last reaches the mount of sublime peace.The last ode in this Canto seeks to portray a state of Peace that passeth understanding — a blissful experience indeed.A seeker of Truth having obtained the object of his search sees that alone, hears that alone, speaks of that alone and thinks of that alone.The Scribe of Eternal love regards him¬ self as the humble servant of humanity. He is ready to render service to all beings and thus serve God! He is at once a servant as well as a lover, who with choking voice expresses the infinite articulations of sacrifice and love.MY ROLE “What is the role you wish to play?” asks His Beloved. “The role of a humble ‘sevika’ (servant) unto Thee”, is the poet’s reply in the second stanza.“But first give me thy manna of grace”. A pure heart alone can worship Truth.Therefore the poet tells us that the discipline of observing the rules and rituals of devotion becomes a valuable sadhana (practice). Such preparation helps the inflow of His Love. ‘.‘Though I lack all these practices, yet am I not thy serf? Thou who vanquished me! ’Twas Not my will! Oh for thy nectar!”BEWARE OF PITFALLS “So dense have I become that my ignorance shadows my path; not following the hard and narrow path of service, I stumble into alluring pitfalls and distracting attachments. Help me to perform such righteous acts that would uplift me. Enlighten me to adore Thee as lord of the universe and yet to behold Thee as dwelling in every object in this uni¬ verse; Lift me to see Thee in the elements, serve thee in life with understanding, experience thy relationship in all around; so that I may annihilate egoism which brings about the misery of separateness and greed. How shall I find thee as the mover of all things so near and yet so far, seen and un¬ seen, and finding Thee, how shall I pay my obeisance?”Manivachakar reveals the secret thrill of his first sight of his Beloved ‘Guru’—^■ “The mighty Almighty laid hold on me The lowliest of the low, , , ■ And meekly drew me ’neath His lofty feet.” 5. 2. 18. The stupendous incongruity of this impact makes him weep for death. What pathos is contained in his cry! “I sink; I totter; Endure. I cannot”. The voice of his Guru is heard in stillness and he is comforted: “Why despair? The remedy lies in your hands”. The poet counsels wisdom to his wayward mind to steady itself by constant concentration on the object of his love. “You could not have lived Oh mind, if ye had not praised the glory of the Lord”. The slow and leisurely rhythm of this 98 THE HINDU TESTAMENT OF LOVE lyric is appropriate to a soliloquy, where Manivachakar dis¬ cerns the urgency for right understanding. In the third decad of Tiruchatakam, is worked out the steps by which man can attain right understanding. «•Mortification of the Self 'is it all “I” or all “Thou”? The poet is moved to follow the path of love, in order to assuage his sense of separation from the Supreme Self. Mani¬ vachakar relies on two main techniques to heighten his en¬ deavour, as he climbs up the Mount of Love. The incom¬ prehensible nature of his Beloved is constantly penetrated by the poet’s references to vedic and agamic allusions, and by his many illustrations of traditional beliefs and rituals. Secondly, we have in sharp contrast the picture of himself, an object of abject insignificance, having been chosen as His “vassal” of love! He was unworthy and was not meant for this high calling. How could his frail mortality withstand the torrential flow from the source of Love? The result of this encounter is witnessed in his maddening sensations of gasping, panting, throttling, choking, benumbing, melting, resisting, escaping until in. overwhelming awe, fear, disgust, pathos heroic, defiance and mirthsome frolic (the classic rasas of emotional experiences) he is strengthened to receive the offerings of Love divine. He was not ready for it but he was whipped into acceptance. When Manikkavachakar realised that there was absolutely no way ‘Out’, and that his enslavement was absolute, van¬ quished as he was by the insuperable power of the Divine will, he gave up his isolation and separateness and it was then that he experienced His living presence within him.It was at this juncture that he began his ascent on the mystic mount of love* step by step. Since his enslavement, he had . . • .. TIRUCHATAKAM ,99 not e\en the prerogative to cast aside his body, for it was not “his own”, and therefore he determined to make it a fitting temple of God. This was the refrain of the third decad on “a dying unto self”. This spiritual unity synchronises with his third ascent up the mystic mount of love. LOVE RESPIRES '104 THE HINDU TESTAMENT OF LOVE Sorrow and remorse so work upon Manivachakar that he longs to put an end to his misery.A fall from a rock or a dive deep down to the sea, even a plunge into the fire seem lesser of the evil to assuage his pang of separation from the Lord. “Like broken curds under the churning rod, I am whirled in the midst of alluring desires. Oh, the folly of abiding in the body!”ON THE FIFTH STEP. DECAD 5. In Return. “Not my mil but Thine.” Where has his despondency lead him? Into the valley of Doubt, the poet finds himself and gives us the reason for his lamentation in the opening lyric of the fifth decad: “Wallowing in bodily desire like the huge elephant, Forgetful I become, and I see Thee not, life of my life. Pain is all I see. Thou bade me ‘come’. Almighty Lord! Give me the boon to taste thy ambrosial bliss.”5. 5. 41. A purified heart, a life of purity alone can be a noble offering to the lord. That alone can be a fitting Return to the lord’s boundless love. Only a pure soul can commingle with the peerless purity of the lord. This is the burthen of his song in this decad. The poet paints a lurid picture of the fife of man on earth. Gripped in the pleasures of the fair damsels, a youthful prey to the vultures of desire, squandering the ‘living present’ in eating and sleeping, man forfeits his inner peace. The “essence of life” recedes from his ken. Pain spreads its tentacles. Thus tossed by grief, ingratitude and idleness, man pines for the solace of a spi¬ ritual Guru.The Poet’s memory of his Guru rivives his urge to see Him and render a ‘fit return’ of “a pure and contrite heart.” "To Thy humble serf. Thou did'st reveal Thy true self. I saw Thee once, I see Thee not now. Oh, the deceit Of my eyes! When shall I see Thee again.”5. 5. 50. The light of Wisdom is embodied in the God-head. Man symbolises the darkness of Ignorance in his pristine state of bondage. The Grace of God impels the soul of man to turn God-ward, and he is initiated as a votary of Truth. But the poet fears that without the proper discipline in this world of temptations, he might return to the state of igno¬ rance again! Jn order to abide by the way of Truth, the poet admonishes his soul step by step to get rid of all im¬ purities within and without.Only a purified soul will be an acceptable votary of the-lord.111. “Thy. true-lovers have attained Thee, Thou Truth of Truth”. 5. 10 91. Leaning absolutely on The adamantine chains of love, the poet, is on the last stage of the ascent up the Mount of Love. The truest of true lovers of God have attained the bliss of truth.These men of God, pilgrim-lovers are no longer in-, subordinate subjects bound unwillingly by an overpowering master. They are neither hapless lovers nor helpless Inends but are inheritors of love — the seekers in immediate sight of their incomparable Beloved. “Thou changeless deluge of Love! As Guru Thou came Those that felt the impact offered their mite of Love And enjoyed the sanctity of unison in Love —“Thou changeless deluge of Love! As Guru Thou came Those that felt the impact offered their mite of Love And enjoyed the sanctity of unison in Love — Saintly lovers all who attained thy Bliss of Truth. From eternity, in lowly light of grace. In mortal form thou came, and I too saw Thee. But depraved stiff, hardened in my heart. TIRUCHATAKAM 115 I groped in the dark and nether realms." 5. 10. 91 Manivachakar knew the cause of his long separation from, his Guru. He realised that the sooner he got rid of the body- barrier, the better for his spiritual experience* In the meta¬ phor of light, he seeks to convey to us the bliss of the reward of love, and in this last decad, there are frequent references to ‘Light’ and ‘Darkness’ as well as to Truth and Unreality. “Tell me”, he beseeches, “is it meet that Thou should’st leave me here, in falsehood thus to fall?” ~ 5. 10. 92. ' “Though not deemed fit for the bliss of 'Realisation, Though cloaked in unreal vesture and egoistic vanities, When Thou bad st me come with loving glance My afflictions ceased; yet deceit,now seemed truth. ^ And yet I perished not. Oh blooming Lotus Foot!Fear and despondency are due to the lack of detachment (Vairagya),and not the result of any separation from the Gracious Feet.Actually the ‘seeming’ separation is no separation to one who can view the world in a spirit of non-attachment.The poet’s magical power of expressing with the utmost poignancy man’s spiritual weariness, his menacing perplexi¬ ties and his immense difficulty to abandon the grip of the world, are conveyed with a precise and clear apprehensioU of the human soul and its ultimate destiny, “To be free from frailty, ignorance and fear, To be free from conflict which makes him suffer so much, To be free from cares, loneliness, despondency, sensual attachment. To be free from wrong judgment, indiscrimination. To be free from infidelity and insincerity. To be free from the temptations of the flesh to err; To be free to sing and adore. To serve the Master and his followers steadfastly. To thirst after Him and hunger for His Love, To be liberated from all taints of humanity And so attain the Feet of Siva.” This is his prayer.THE ESSENCE OF THE POEM ‘In Grace, Thou initiated me. My Guru, leave me not in this sinful world’. ‘Why Fear’? comes the hidden voice of the Guru. ‘I am always with you and you are safe in this world’. Manivachakar’s reply is, “I feel faint, wilt thou not support me?” 6. 1. “My frailty for the charms Of worldly enjoyments still persists. Leave me not in loying Grace.“Rooted in sensual delights, I stand Like a tree thriving on the banks of a river. Leave me not in this world of allurements. In Grace, should Thou not succour me?” 6. 3. “I dislike being caressed by the streams of worldly love, Like the luxuriant trees fed by the river.”- Thus he craves for the life-giving milk of ‘SaktT —the Grace of the lord. His skilful use of similes and allusions from the rich heritage of the Tamilian literature enrich the poetry of his prayer. “Thou did’st hold me in thy hands and I slipped. Apart from thy benignant grace, I thrive here. Free me from ignorance, Thou who art the radiant light! 6. 4. “Like a moth in burning light What an easy prey I fall to the beguiling charm of women. Free me from all such impediments. That I declined to be cherished by Thy Grace!” 6. 5. “For denying Thy Grace, hate me not — Free me from my ignorance, my Gem, And from the taint of evil deeds; Should not the Magnanimous One Bear with the default of the poor ones?”6 . 6 . “Thou who initiated a victim of false values! Why hidest now thy bliss. Healer of my evil ways. Leave me not in falsehood without thy loving Grace. O. /. “That my wrongs be righted by thy balmy Grace, I perspire. Desire and fear wage a constant war within me* Leave me not without Grace, in such conflict!”NEETHAL VINNAPPAM 121 “Thy Feet in fullness filled my heart But I swerved from thy sway and grew lean* Leave me not without Grace/* 6 . 10 . “Behold the ant caught in between a burning brand. Such bewilderment faces me. Leave me not alone, that I waste my days in despair. I pine, I gasp at this my perplexity. Free me victorious warrior with the trident.** 6. 9.s the ants that swarm round the ghee pot,' Leave me not lest I lose my power of discrimination.” 6. 24. “Mighty One, who never forsakes His loved ones! Leave me not to be gnawed by attractions Of the world, like the worm amidst ants.” * 1 6. 25. “He who upheld the Ganges in his locks And who saved the moon from waning Out of his great mercy, will He not protect me? When the waters ebb, the little fishes faint on the shore. So bereft of Thee, I quake and faint.” 6. 26. 6. 27.“I erred from thq right path and was upset. Shrine of my heart, leave me not alone, Thou, who saved the Gods from trouble!” 6. 28. “Churned like curdled milk, I swing under the sway of the senses. Leave me not to whirl in evil ways, Oh, victorious Father mine.” 6. 29. “TosSed about in sensations’ delights, Perplexed sore, I. thrive here. Leave me not Essence pure.” 6. 30. ‘Thou, who pervadest every object, leave me not.” 6. 31. “I'm caught in the mesh of pleasures. Except to thy truest saints Thou, who art beyond discernment. Leave me not.” 6. 32."When Thou art my supreme Helper, Why do I seek the guide of false senses? Leave me not to gloat in "Egoism.” Source of my Life! Strength of my Soul! No more can I bear the pain of mortality.” "Leave me not to be ensnared in the net of lust. Free me fro“The moment. He became my inner LightThat moment, I crossed the sea of desire. The moment that 1 starved my preying senses. That moment, they fled helpless from me! Ego annihilated, “I am” —thus play we Thonokkam’Vt' I5.tl4. m the pangs of sensuality.” "Leave me not — my goal of bliss to be tortured In the sea where crocodiles roam.‘Like the rising sun that drives away the gloom, the Sun of Grace riseth to¬ day within my heart. I’ve seen with my inner eye thy true nature and ceaselessly ponder, there is naught else but Thee. My dim sense of unreality wanes little by little, as nearer and nearer I draw unto thy light. In no objects, are Thou manifest. Who can know Thee’? Svetasvatara Upamshad Mantras 16 and 20 also resound the same sentiments. “Sure¬ ly is He the Guardian of all in every creature hid; in whom the seers of Brahm, powers divine are (all) conjoined.Thus knowing Him, one cuts the bonds of Death.Him knowing (in his form, benign Siva) in every creature hid, thought One, yet all embracing, knowing Him God, from every bond, one is free”. “Smaller than small, yet greater than great, in the heart of these creatures God doth repose. That free from desire he sees clearly with his grief gone, by His Grace”.The soul was embedded in darkness; then the ray of light from the sun of Mercy (God-Guru) entered. As ignor¬ ance wanes before the light of God, the soul perceives the Pure Intelligence and there is no conscious differentiation of subject and object. The Lord and the Atma exist in this state of everlasting union and bliss where the Pure Intel¬ ligence, Sat, has drawn the ‘satasat’ impure Intelligence, into its own, making it shed off its impurity that has been the cause of its separation, of differentiation. Vide Tiru- mular’s Tirumantiram — First Tantra No. 8.If one fixes God in the light engendered in himself by concentration of attention inwards; and adores Him in that condition and then desires for His Grace, the Lord will grant his desires, being in himself. Every blind man’s desire is to regain his eyesight. but, supposing he regained his eyesight, will the darkness be removed, which formerly pressed on his eye? Not, surely, unless the Glorious sun (God) deigns to reveal to him in His Supreme Mercyi And the sun is of course of no use to the blind so long .as-his blindness lasted. So h© has to realise himself by being balanced in, pleasure and pain»-.'and by. .the removal of - his egoism and realise hisLprd, -till now-hid id: his .heart. „People of all ages and climes have asked and will ask always whether there is pleasure from this passage from bondage to freedom. Mamkkavachakar bids us to consider the case of the blind man passing from darkness to sudden light. Will there be pleasure or not? Gleaming as the earth and all the spheres, Oh, Thou expanse of matchless Effulgence! Source of fire in water. Pure One beyond compare. Sweetness that wells forth in the heart Made beauteous by the gushing waters of Grace. Siva, dweller in the great holy Shrine Who are my kin? Who my neighbours here? O splendour mine! To Bliss, lead Thou me on. 22 . 8 . In radiant forms art Thou beheld indeed O Formless One! Incomparably wondrous, The Beginning, the Middle and the End. ’ Great Ocean of Bliss who destroys life's ills. Rock of Grace, distilled goodness, Siva, Dweller in the great holy shrine. Wherefore can’st Thou quit me now? The Refuge of Thy Feet I crave and dine 22. 9. Thou gavest Thyself to me . and Thou didst take me. Beneficent Lord! Tell me whose gains are more? Everlasting Bliss have I scored on my side. What hast Thou added from me and my largess? Oh Lord, who art enshrined in the essence of Man, Siva, dweller in the great holy shrine, Father mine! Thou did’st come to fortify my body. Naught have I to give Thee in return!“Thou art my all. My Comfort Thou! My trepidation Thou! My good and ill Thou art— ‘ . None other have I here”— ;. - . The nature of the purifying process is to annihilate self-hood and the adamantine ego-hocd of man. “Myself,” mine — I know no more! “Day and night’s recurrence know I not”— • In this thorough purging, the soul is in the throes of desolation and cries out that it is abandoned by the Lord.Even the titles of the lyrics in this section give us an idea of, the spiri¬ tual ennui, the agony of the last purge. “I’ll yearn, as a cow yearns for her call. Let my pining soul melt in love, ’Neath Thy resounding Feet”. • . 1 39. 3. ; Then follows a state of transcendent vitality —.the unitive life pictured in the lyrics on Tillai, the lyric of Flaming.Love and The Miracle Ode, which satisfies the three aspects o* the Self-knowledge, will and love. ... Then we pass on to the true goal of the Bhakta’s quest. It is union with the Lord, after the soul has undertaken the last journey to God. His soul is immersed in supreme under¬ standing, wisdom, and eternal peace as in the Ode on The Testament of Attainment. 176 THE HINDU TESTAMENT OF LOVE In this lyric, we get a vision as over-powering as Dante’s final intuition of Reality. The soul in its exalted state is seen stooping down to view the things “of the earth earthy” strip¬ ping herself of the insignia of wisdom and power, initiated into the atmosphere of Eternity, and united with the Abso¬ lute. The soul “self naughted”, becomes pure, plunged in ineffable bliss.“One is enthralled by the wiles of the Fair. Will Thou not free me? Purify me, Oh, My spotless pearl, who gave me A place midst pious saints.”The only panacea against the ills of man is the balm of His Refuge;ASAI PATHU: 25. V ODE TO LOVE PLACE: TIRUPPERUNTURA1 QUINTESSENCE: THE LAKSHANA OF ASPIRATION Wave after wave of spiritual yearning follows one another in rapid succession, from the vortex of the “Temple Lyric” at Tillai. These billows break on the shores of our hearts. The surging of Manivachakar’s aspiration, for fulfilment per¬ colates every fibre of our being and tingles with its ebb or flow. From now onwards. We behold- Manivachakar on the basement of Eternity and we follow him from afar, and glimpse into the ken beyond with mute awe and holy prayer.“Deceived by my foes, the senses five, I feel so far away from thy Gracious Feet, Leave me not to such affliction, Oh Thou who art Without and within me, my light of Grace.*’ 6 . 11 . “I forsook Thee for the pleasures of the World. Yet leave me not in sorrow for my disloyalty. Great ocean of Grace that can quench my thirst.” 6 . 12 . “I know not how to quaff from Thy sea of Grace. Like the dog that laps the muddy waters of the lake And is still not quenched, so am I too. Leave me not to thirst. Thou who art the flood of bliss.” 6. 13.ASAI PATHU: 25. V ODE TO LOVE PLACE: TIRUPPERUNTURA1 QUINTESSENCE: THE LAKSHANA OF ASPIRATION Wave after wave of spiritual yearning follows one another in rapid succession, from the vortex of the “Temple Lyric” at Tillai. These billows break on the shores of our hearts. The surging of Manivachakar’s aspiration, for fulfilment per¬ colates every fibre of our being and tingles with its ebb or flow. From now onwards. We behold- Manivachakar on the basement of Eternity and we follow him from afar, and glimpse into the ken beyond with mute awe and holy prayer.183 He who is not intelligible to many but understood only by those who are poor in spirit, my father with the triple eye of wisdom and wearing on his shining locks the crescent moon, with the tender grace of a mother. He purified me from the taint of ‘Karmic’ deeds and accepted me into His select band of saints. 26. 3. I was considered an eccentric man by the world; I strayed from the path of those that had espoused the way of righte¬ ousness. But my weakness did not deter my Father. He guided me so that I did not fall a prey to evil habits and sloth and enrolled me as one of his “chosen band”. 26. 4. My Lord who with the entwined serpent and flame in hand and who performs the mystic dance, turned me from the ignoble service of the world to that of his chosen saints, even though I did not worship Him with conventional rituals.This frail body, which I falsely mistook to be an object of value, was embedded in ignorance, and subject to the effect t.l. 7 184 THB HINDU TESTAMENT OF LOVE of past ‘deeds’. The wonder of wonders is that He led me from the unreal to the real, from darkness to the light of Truth. 27. 10. In this lyric of wonder, the lover of God exposes the true nature of the body, its capricious attitudes, vanities and pur¬ suit of the evanescent joys of life. At the same time he dwells on the wonder of the overflowing love of God, who freed him from all imperfections and who gave him a new lease of life in the company of His devout saints.“I raise my complaint against Thee. And I do so out of my love for Thee. To guide and strengthen me is Thy duty. Lo! I fall upon the thorns of life — No more! Call me to Thee.” 28. 3.QUINTESSENCE: THE PURIFYING PROCESS ‘Grace’ , is the “Open Sesame” that opens the gates 'of divine happiness to the soul of man, and every seeker of God190 THE HINDU TESTAMENT OF LOVE (Jivan-Mukta) attains his realisation through the silent work¬ ing of the power of ‘Grace’. The force of ‘Grace’ is mani¬ fested in the universe and in the heart of man. Its ways are mysterious, for like the wind it bloweth where it listeth. Manivachakar had prepared the ground by his child-like trust and the pledge of unswerving fidelity in the previous lyric on ‘The Burthen of Life’, for the current of Grace to flow • freely into his life. Without the purifying force of Grace, the soul’s journey to God would not be possible. He cannot see God by his own efforts even if he searches the whole world. He addresses with beseeching love, his master, the Lord of Perunturai to continue to feed him with the nectar of Grace, that he may for ever continue to love Him deeply and intensely, and push upward to the goal of the celestial mount of God, Kailas, the abode of Lord Siva. The refrain in this ode has a peculiar charm: “If I, thy bondsman, call on Thee most lovingly, Wilt Thou not assure me of Thy tender grace?”It is indeed a significant appeal for greater purification in the path of self-realisation, a significant call of a significant Jivan- mukta for significant living.“In pretty Perunturai’s precious boat, I got in and steered the bark of Grace. Oh, Thou who art invincible did come And showed thyself upon the Eagle Hill.”192196 THE HINDU TESTAMENT OF LOVE I was tied up like the meek cow. Then the Lord fed me with the nectar of bliss. He purged me from the strains of life. He freed me from all afflictions. Thus liberated. I’ve come to the Liberator He who holds His mystic dance at Tillai.”When a man does not make himself a fitting receptacle of Love, but depends superficially on the Lord’s gracious munificence, he is sure to feel abandoned and suffer disappointment.“Ask and it shall be given” has been proved to be true by the worthy saints of God. He follows their technique and beseeches the Lord for greater illumination. 32. 7.cont
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