ஞானக் குகை - புதுமைப்பித்தன்

அவன் ஓர் அதிசயப் பிறவி. பிறந்து பத்து வருஷங்கள் வரை ஊமையாகவே இருந்தான். மனமத ரூபமாக இருந்து என்ன பயன்? வாயிலிருந்து எச்சில் அருவிபோல வழிந்த வண்ணமாக இருக்கும். ஆளை விழுங்கும் கருவிழிகள்தான்; ஆனால், உயிரின் சலனம் இருக்காது. பிரகாசம் இருக்காது. வெருகு விழித்த மாதிரி, அறிவு மங்கி விழித்துக் கொண்டிருக்கும் கண்கள். 
மதுரைச் சீமையில், குறுமலைக்கு அடுத்த சிற்றூரின் தலைமைக்காரத் தேவர் மகன். சொத்தையும் செல்வாக்கையும் ஆளவந்த ஏகபுத்திரன். காசி, ராமேசுவர யாத்திரைப் பயன் என்பது அவன் தகப்பனார் எண்ணம். 

குழந்தை பிறந்ததும் தகப்பனாருக்கு மனம் இடிந்துவிட்டது. பத்திரகாளியையும் கூசாது எதிர்த்துப் பார்க்கும் அவர் கண்கள் தரையை நோக்கின. ஆகக்கூடி, உள்ளூர் ஜோசியனும், வைத்தியனும் இந்த அற்புதமான சிசுவைப் பற்றிச் சொன்னவை கூடப் பொய்த்துவிட்டன. 

பிறந்தவுடனேயே தாயார் இந்த உலகத்தில் குழந்தைக்குத் தன் இடத்தைக் காலிசெய்து கொடுத்ததினால், அவளைப் பொறுத்தவரை அந்தக் கவலை நீங்கிற்று என்றே சொல்லலாம். தலைமைக்காரத் தேவர் பொறுப்பின் பளு தாங்க முடியாதது. மறவக் குறிச்சிப் பெண்ணைப் பார்த்துக் கலியாணம் செய்து கொண்டிருந்தார். அந்த அம்மையாருக்கு ஜாதகப்படி குழந்தை கிடையாது என்பதைத் தேவருடன் கூடிய ஐந்தாறு வருஷ வாழ்க்கை நிரூபித்தது. அதில் ஏற்பட்ட பொறாமை இந்த அசட்டுக் குழந்தையின் மீது பாய்ந்ததில் அதிசயம் ஒன்றும் இல்லை.

தேவரவர்களுக்கு இந்தக் குழந்தை என்றால் உயிர், கண்ணுக்கு கண். பலசாலிகள் தங்கள் ஆசைகளை எல்லாம் பலவீனர்களின் மீது சுமத்துவது - தங்கள் வெறுப்பைச் சுமத்துவதுபோலவே - இயற்கை. அந்த இயற்கை, விதியையும் கடக்க வேண்டியதாயிற்று. 

பத்து வருஷங்களாகத் தலைமைக்காரத் தேவரின் பூஜைகளும், நோன்புகளும் குழந்தைக்கு 'அப்பா' 'அம்மா' என்ற இரண்டு வார்த்தைகளைச் சொல்லும் படிதான் செய்ய முடிந்தன. ஓட்டை வாளியை வைத்துத் தண்ணீர் எடுத்துக் கொண்டிருக்கிறவனுக்கு, பானையில் ஒரு சிரங்கை தண்ணீர் ஊற்ற முடிந்துவிட்டால் ஏற்படும் நம்பிக்கைக்கும் குதூகலத்திற்கும் எல்லையே இராது. தேவரவர்களுக்கு, தமது ஊமைப் பிள்ளையும் சகலகலா பண்டிதனாகி, நாட்டாண்மையைக் கம்பீரமாக வகிப்பான் என்ற அசட்டு நம்பிக்கையும் பிறந்தது. 

குழந்தை 'அப்பா' 'அம்மா' என்று சொல்லும் சமயத்தில்தான் அதன் கண்களில் அறிவின் சுடர் சிறிது பிரகாசிக்கும். ஊர்க்காரர்களுக்குக் கூட அசட்டுத்தனம் என்று படும்படி தகப்பனார் நடந்து கொண்டார். அவருடைய அசட்டுத்தனத்தின் சிகரம் என்னவென்றால், பிள்ளையை உள்ளூர்த் திண்ணைப் பள்ளிக்கூடத்திற்கு அழைத்துச் சென்றதுதான். "ஒத்தைக்கொரு பிள்ளை என்றால் புத்திக்கூடக் கட்டையாப் போகுமா?" என்று ஊர்க்காரர்கள் கூடச் சிரித்தார்கள். 

பள்ளிக்கூட வாத்தியாருக்கு அதிகமாக ஒன்றும் தெரியாவிட்டாலும், அவர் படிப்பு, ஊர்க்காரர்களைப் பிரமிக்க வைப்பதற்குப் போதுமானது. மேலும், அநுபவம் நிறைந்தவர். பையனுக்குப் படிப்பு வராது என்று சொல்லவில்லை. நளினமாக சமஸ்கிருதக் கதை ஒன்றைச் சொல்லி, மாடு மேய்தல் அறிவு விருத்தியாவதற்கு முதற்படி என்று சொல்லி வைத்தார். 

தலைமைக்காரத்தேவர் மகனுக்கா மாட்டுக்காரப் பிள்ளையின் துணை கிடைக்காமற் போகும்? ஜாம் ஜாம் என்று எருமைச் சவாரி செய்து கொண்டு அவன் குறுமலைப் பிரதேசத்தைச் சுற்றி வர ஆரம்பித்தான். உபாத்தியாயர் சொன்னபடி உள்ளுணர்வு வளர்ந்ததோ என்னவோ, ஈசனுக்குத்தான் வெளிச்சம். ஆனால், ஆந்தையையும், கோட்டானையும், சில் வண்டுகளையும் தேடியலையும் முயற்சியில் எப்படியோ அவன் ஈடுபட ஆரம்பித்தான். அதில் மனத்தைப் பறிகொடுத்தான் என்றே சொல்ல வேண்டும். அவனுக்கு வீட்டுக்கு வருவதென்றாலே வேப்பங்காயாகி விட்டது. 

தேவருக்குப் பிரச்னை மேல் பிரச்னையைக் கொடுத்துப் பரிசோதிக்க வேண்டும் என்று, அவர் பிள்ளைக்காக வழிபட்ட கடவுளுக்கு ஆசையிருந்தது போலும்! பையனை வீட்டுக்குத் திருப்புவது எப்படி என்றாகிவிட்டது. 

நீண்ட யோசனையின் பேரில் அவர் ஒரு முடிவுக்கு வந்தார். என்ன அசடனானாலும் பையன் ஒரு மனிதப் பிராணிதானே! அவனுக்குக் கலியாணத்தைச் செய்து வைத்தால் வீட்டுப் பற்று ஏற்படக்கூடும் என்று நினைத்தார். 

தேவருடைய வட்டாரத்திற்குள் பெண்ணா கிடைக்காமற் போய்விடும்? மருதையாத் தேவன் ஏழைதான். அதனால், அவன் மகள் அழகாக இருக்கக் கூடாதா? கருப்பாயி பேருக்கு ஏற்ற கருப்பாக இருந்தாலும் நல்ல அழகி. அவள் தேவரின் கட்டளையின் பேரில் அவன் முன்பு தென்பட ஆரம்பித்ததிலிருந்து, தேவருடைய மகன் முகத்தில் ஒரு மாறுதல் ஏற்பட்டது. கருப்பாயியைக் கண்டவுடன் அவன் முகம் அறிவுக் களையுடன் பிரகாசிக்கும். கருப்பாயிக்கும், தனக்கும் ஏதோ சம்பந்தம் இருக்கிறது என்று அந்த இருண்ட சித்தத்தில் மின்வெட்டுக்கள் போல் தோன்றலாயிற்று. 

அச்சமயத்தில் அவனுக்கு வயது பதினைந்து. 'அப்பா' 'அம்மா' என்ற இரண்டு சொற்களுடன் இப்பொழுது 'கருப்பாயி' என்ற வார்த்தையும் தெரியும். குறுமலைக்குன்றின் காடுகளும் அவனுக்குத் தெரியும். 



குறுமலைச் சாரலில் பிரம்மாண்டமான விருட்சங்களும் கண்ணுக்கு ரம்மியமாகச் செழித்து நெருங்கிய புல் பூண்டுகளும் கிடையா. பெரிய நாய்க்குடைகள் ரூபத்தில் வளர்ந்த உடை மரம், கள்ளி, முட்புதர்களான குத்துச் செடிகள், இடையிடையே விழுது விட்ட ஆல், அதைச் சுற்றி வளரும் பனை, கண்ணாடிக் கொம்மட்டிக் கொடிகள் - இவைதான் குறுமலைக் காடு. முயலும், நரியும், கோட்டானும், ஆந்தையுந்தான் அங்குள்ள பயங்கரப் பிராணிகள். கல்லும் கள்ளி முள்ளும் நிறைந்து இடையிடையே குத்திப் பாறைகளைச் சுற்றிச் சுற்றிப் போகும் ஒற்றையடித் தடங்களில் மேய்ச்சலுக்குப் போகும் வழிகள் குறுமலைப் பிரதேசத்து மாடுகளுக்கும் மாட்டுக்காரப் பிள்ளைகளுக்குந்தான் தெரியும். 

இந்தக் காட்டில் சித்தர்களும், ஔஷத மூலிகைகளும் உண்டு என்பது ஐதீகம். மாட்டுக்காரப் பையன்கள் கொண்டுவரும் கதைகள் பிரத்யட்சப் பிரமாணமாகக் கொள்ளப்பட்டு வந்தன. இடையிடையே ஜடாமுனிக் கதைகளும் ஊரார் பேச்சின் சுவாரஸ்யத்தை அதிகப்படுத்தி வந்தன. 

அன்று தலைமைக்காரத் தேவரின் மகனுக்குத் தாகம் அதிகரித்ததற்குக் காரணம், என்றுமில்லாதபடி சுட்டுப் பொசுக்கும் வெய்யிலின் கொடுமைதான். உச்சி வெய்யிலில் மாடுகள் கூட நிழலில் படுத்துவிட்டன. மலைச்சாரலில் நின்று சமவெளியையும் தூரத்தில் தெரியும் சிற்றூர்களையும் பார்த்தாலே, பூமி ஓர் அக்கினி லோகம்போல் தகதகவென்று கானலில் பிரகாசித்தது. 

உயர வானத்தின் இரண்டொரு மூலைகளிலிருந்த பஞ்சு மேகங்களும் பார்க்கமுடியாதபடி கண் கூசும். 

குறுமலையில் ஒரே சுனைதான் உண்டு. இருண்ட ஊற்று என்றே அதற்குப் பெயர். உச்சி நேரங்களின் நாவரட்சியினால் செத்தாலும், மாட்டுக்காரப் பையன்கள் அந்தத் திக்கிற்குச் செல்லவே மாட்டார்கள். 

இந்த அசட்டுப் பிள்ளைக்குத் தாகம் அதிகரித்தது. அறிவு, சுடர் விளக்காகவும், பயத்தை விரட்டும் கருவியாகவும் இருக்கலாம். ஆனால், அறிவு, சலனம் இல்லாது இருண்டு விட்டால், பயம் என்பதே ஏன் தோன்றப் போகிறது? 

பையன் இருண்ட குகைக்குள் சென்று இரண்டு சிரங்கை ஜலம் வாரிக் குடித்தான். என்ன தோன்றிற்றோ அந்த இருண்ட அறிவிற்கு? தண்ணீரில் குதித்து நீந்த ஆரம்பித்தான். அரைமணி நேரம் கழிந்தது. ஜில்லென்ற நீர் உடலை நடுக்க ஆரம்பித்தது. கரையில் வந்து, ஒரு பாறை மீது வெய்யில் படும் படியான இடத்தில், மரத்துக் கிளைகளைப் பார்த்துக் கொண்டே உட்கார்ந்திருந்தான். 

எவ்வளவு நேரம் சென்றதோ! 

இருண்ட குகைக்குள்ளிருந்து திடீரென்று ஒரு வெளிச்சம் தோன்றியது. அது மெல்லப் மெல்லப் பரந்து, இருண்ட குகையிலும், அதனடியில் சிறிது அலையிட்டுக்கொண்டிருக்கும் ஜலத்திலும் மின்னியது. அதன் பின் திவ்வியமான வாசனை குகை முழுவதும் பரவியது. 

இந்த அசட்டுப் பிள்ளைக்கு அது அற்புதமாகத் தோன்றியதோ என்னமோ - அது வேடிக்கையாக இருந்தது என்பதில் தடையில்லை. வெளிச்சத்தை நோக்கிச் சிரித்துக்கொண்டே இருந்தான். 

வெளிச்சம் அதிகமாகப் பரவியது. ஆளை மயக்கும்படி அதிகரித்தது. அச்சமயத்தில் குகையின் உள் மூலையிலிருந்து ஓர் உருவம் நடந்து வர ஆரம்பித்தது. உருவம் மிகவும் குள்ளமாக இருந்தாலும், வயதை மதிக்க முடியாதபடி இருந்தது. குழந்தையின் முகம் அதில் பொன்னிறமான தாடி, இடையில் ஒரு லங்கோடு. கண்கள் கருத்து குகையின் நீர் போல் புரண்டு பிரகாசித்தன. அந்த உருவம் இயற்கை விதிகளுக்குப் புறம்பானது போல் ஜலத்தின் மேல் நடந்து வர ஆரம்பித்தது. அப்பொழுதும், இந்த ஊமைப் பிள்ளைக்குப் பயம் தோன்றவில்லை. 

அந்தத் தவ உருவம் குகையின் வாசலை நெருங்கியதும், இந்த அசட்டுக் குழந்தை பேசாமல் அவர் பாதத்திலே விழுந்து நமஸ்கரித்தது. 

அந்தத் தவ உருவத்தின் முகத்தில் ஒரு புன்னகை தவழ்ந்தது. கண்களில் ஒரு கணம் சிந்தனை தேங்கியது. அசட்டுக் குழந்தையின் கண்களையே அது கூர்ந்து கவனித்தது. 

ஸ்பரிசத்திலே புளகாங்கிதமடைந்த குழந்தையின் சிரிப்பு, படிப்படியாக மறைந்தது. கண்களில் அறிவுச் சுடர் ததும்பியது. 

"என்னுடன் வா!" என்று குழந்தையின் கையைப் பிடித்துக் கொண்டு வந்த வழியே திரும்பியது உருவம். குகையில் படிப்படியாக இருள் கவிய ஆரம்பித்தது. அமைதி குடிகொண்டது. 

பழைய இருள், பழைய அமைதி. 



தவ உருவமும் பையனும் நெடுந்தூரம் நடந்து சென்றார்கள். 

சுனையைத் தாண்டியதும் மணல். எவ்வளவு தூரம் சென்றார்களோ! குகை விரிந்து இரண்டு பிரமாண்டமான பாறைச் சுவர்களாயிற்று. எங்கோ உயரப் பறவைகள் எட்டிப்பிடிக்கும் தூரத்தில், வானத்தின் துண்டு அங்கொன்றும் இங்கொன்றுமாக நட்சத்திரங்களைக் காண்பித்து வழி காட்டியது. 

முனி உருவம் கத்திபோல் கதிக்கச் சென்றது. அசட்டுக்குழந்தை பாறையையும் வானத்தையும் பார்த்துச் சிரித்துக் கொண்டு அவரைப் பின் தொடர்ந்தது. 

இருவரும் மணல் வழியின் கடைசியை அடைந்தார்கள். அங்கும் பாறைச் சுவர் வழியை மூடியிருந்தது. 

அந்த மூலையில் ஒரு சுனை. அதன் பக்கத்தில் ஒரு பாறை. 

பாறையின் மீது இருவரும் உட்கார்ந்தனர். முனிவர் குழந்தையைக் தன் முகமாக உட்கார வைத்து, அதன் கண்களில் நோக்கி மந்திரத்தை உச்சரித்தார். குழந்தையைச் சுற்றிலும் ஒரு தேஜஸ் ஒளிவிட ஆரம்பித்தது. அதற்குப் புதிய விஷயங்கள் தென்படலாயின. எங்கு பார்த்தாலும், செங்குத்தாகவும் குறுக்கும் நெடுக்குமாகவும் கிடக்கும் மணிகள், பாறைகள்! அதில் தங்கங்களும் வெள்ளியும் கொடிபோலப் படர்ந்து மூடிக்கிடக்கின்றன. 

பவழத்தாலும், தங்கத்தாலும் கிளைகள் கொண்டு, வைரங்களாக மலரும் ஓர் அற்புதப் பூங்காவனம். ஒவ்வொரு மரமும் ஒவ்வொரு லோகம். அதன் மலர் அல்லது கனி பல வர்ணங்களில் பிரகாசிக்கும் வைர வைடூரியங்கள். கிளைகளிலிருந்து சுருண்டு தொங்கும் நாகசர்ப்பங்கள், கண்ணாடிகள் போல் பிரகாசிக்கும் மேல் தோலையுடைய பிரமாண்டமான விரியன்கள், விஷப்புகையைக் கக்கிக்கொண்டு திமிர்பிடித்தவை போல் சாவதானமாக நெளிகின்றன. பல பல வகையில் ஒளிவிட்டுக் கண்களைப் பறிக்கும் மணலில் அங்கங்கே உலகத்து ஜீவராசிகளின் எலும்புக் கூடுகள் பாதி புதையுண்டு கிடக்கின்றன. 

குழந்தையை அழைத்து வந்த சித்தரின் பிரதிபிம்பங்கள் போல் அச்சு அசல் மாறாத உருவங்கள் ஒவ்வொரு மரத்தடியிலும் நிஷ்டையில் ஆழ்ந்து சலனமற்றிருக்கின்றன. அந்த இயற்கைக்கு விரோதமான உலகத்திலே, சுவையையும் பரிமளத்தையும் பெற்ற காற்று, உணவாகத் தவழ்ந்து கொண்டிருக்கிறது. 

"தேவியைப் பார்" என்று இடி முழக்கமான குரல் ஒன்று கேட்டது. 

உடனே, அந்தப் புதிய உலகம் மறைந்தது. பழைய இருட்டில், அந்தப் பாறைச் சுவரின் முகட்டில், ஒரு கன்னக் கனிந்த இருள் உருவம். 

அந்த இருளுக்கே ஒரு பிரகாசம் உண்டு போலும்! அவள் தான் தேவி! 

பிறந்த கோலத்திலே வாலைக் கனிவு குன்றாத கன்னி உருவம்! உயர இருந்தாலும், குழந்தைக்கு ஒவ்வொரு அங்கமும் நன்றாகத் தெரிந்தது. அசைவற்று நிற்கும் உருவத்தின் முகத்தில் ஒரு புன்னகை! கொடூரமான, உயிரைக் கொல்லக்கூடிய - ஆனால், உடலில் உணர்ச்சி வேட்கையைப் பெருக்கக் கூடிய புன்னகை! குழந்தை அவளையே நோக்கிக் கொண்டிருந்தது. வைத்த கண் எடுக்காமல் நோக்கிக் கொண்டிருந்தது. மெதுவாகக் 'கருப்பாயி' என்ற வார்த்தை அதன் வாயிலிருந்து வெளிப்பட்டது. சப்த உலகங்களும் மோதுவனபோல் ஒரு பேரிடி. உருவம் இரு கூறாகப் பிளந்து மறைந்தது. பாறைச் சுவர்கள் கவிழ்ந்து விழுந்தன. ஆயிரம் மின்னல்கள் குழந்தையின் நெஞ்சில் பாய்ந்தன. ஒரே இருட்டு. தலைமைக்காரத் தேவரின் குழந்தை கருகிக் கரிக்கட்டையாகச் சுனையில் மிதப்பதை மாட்டுக்காரப் பையன்கள் கண்டு, ஊராருக்குத் தெரிவித்தார்கள். 
மணிக்கொடி, 14-04-1935

நாவறட்சி, உடல் வெப்பம் தணிக்கும் அத்திக்காய்

அத்தியின் பட்டை, பிஞ்சு, காய் ஆகியவை சதை, நரம்பு ஆகியவற்றைச் சுருங்கச் செய்யும் மருந்தாகவும், பழம் மலமிளக்கியாகவும், பிஞ்சு, பழம், பால் ஆகியவை காமம் பெருக்கியாகவும் செயற்படும். சீதக்கழிச்சல், வயிற்றுக்கடுப்பு, நீரிழிவு இதனால் உண்டாகும் தாகம், நாவறட்சி, உடல் வெப்பம், முதலியவை நீலங்கும். இரத்தம் சுத்தமாகும், மூட்டு வீக்கம், கீல்வாத நோய்கள், நீரிழிவினால் ஏற்பட்ட புண்கள் போன்றவை நீங்கும்.

அத்திப்பால் 15 மில்லியுடன் வெண்ணெய், சர்கரை கலந்து காலை, மாலை, கொடுத்து வர நீரிழிவு, குருதி கலந்த வயிற்றுப் போக்கு, பெரும்பாடு, சிறுநீரில் குருதி கலந்து போதல், நரம்புப் பிடிப்பு, பித்தம் ஆகியவை தீரும். அத்திப்பாலை மூட்டு வலிகளுக்குப் பற்று போட விரைவில் வலி தீரும்.

முருங்கை விதை, பூனைக்காலி விதை, நிலப்பனைக் கிழங்கு, பூமிசர்கரைக் கிழங்கு சமனளவாக இடித்துச் சலித்த பொடியில் 5 கிராம் 5 மி.லி அத்திப் பாலைக் கலந்து காலை மாலையாக 20 நாள்கள் கொடுக்க அளவு கடந்த தாது வளர்ச்சியைக் கொடுக்கும்.

அத்திப்பட்டை, நாவல்பட்டை, கருவேலம்பட்டை, நறுவிளம்பட்டை சமனளவு இடித்த பொடியில் 5 கிராம் 50 மி.லி. கொதி நீரில் ஊறவைத்து வடிகட்டி நாள்தோறும் மூன்று வேளை கொடுத்து வர பெரும்பாடு, சீதபேதி, இரத்தபேதி ஆகியவை தீரும்.

அத்திப் பிஞ்சு, கோவைப்பிஞ்சு, மாம்பட்டை, சிறுசெருப்படை சமனளவு எடுத்து வாழைப்பூச் சாற்றில் அரைத்து சுண்டைக்காயளவு மாத்திரைகளாக உருட்டிவைத்துக் காலை மாலை வெந்நீரில் கொள்ள ஆசனக்கடுப்பு, மூலவாயு, இரத்தமூலம், வயிற்றுப்போக்கு தீரும்.

அத்தி, அசோகு, மா ஆகியவற்றின் பட்டைகளைச் சேர்த்துக் காய்ச்சிய குடிநீர்- காலை, மாலை குடித்து வர தீராத பெரும்பாடு தீரும்.

அத்திப்பழத்தை அப்படியே காலை மாலை சாப்பிட்டு பால் அருந்தலாம். பதப்படுத்தி -5 நாட்கள் நிழலில் காயவைத்து- தேனில் போட்டு சாப்பிடலாம். உலர்த்திப் பொடி செய்து சூரணமாக 10-15 கிராம் பாலில் போட்டு சாப்பிடலாம். தாது விருத்திக்குச் சிறந்ததாகும். ஆண்மை ஆற்றல் பெறும். ஆண் மலடும் அகலும்.

அத்தி மரத்தை வெட்டினால் பால் வடியும். இது துவர்ப்பு மிக்கதாக இருக்கும். அடிமரத்தின் கீழ் வேறைப் பறித்து வேரின் நுனியைச் சீவி விட்டால் பால் வடியும். இதுவே அத்தி மரத் தெளிவாகும். தென்னை, பனை, பாளையில் பால் சுரக்கும். இதன் வேரில் பால் சுரக்கும். தெளிந்த இந்த நீரை நாளும் 300-400 மி.லி. வெறும் வயிற்றில் குடித்து வந்தால் மேகநோய் போகும். நீரிழிவு குணமாகும், பெண்களுக்கு வெள்ளை ஒழுக்கு நிற்கும். உடலுக்குச் சிறந்த ஊட்ட உணவாகும். எதிர்பாற்றல் பெற்று உடல் வனப்பு பெறும்.

இதன் அடிமரப்பட்டையை இடித்துச் சாறெடுத்து 30-50 மி.லி.குடித்து வர பெரும்பாடு, குருதிப் போக்கு குணமாகும். மேக நோய், புண் குணமாகும், கருப்பை குற்றம் தீரும். பட்டையைக் கசாயமிட்டு அருந்தலாம்.

அத்தி மரத்தின் துளிர் வேரை அரைத்து 10 கிராம் பாலில் சாப்பிட நீர்தாரை எரிச்சல், சூடுபிடித்தல் குணமாகும். உடல் வெப்பம் குறையும். மயக்கம், வாந்தி குணமாகும். உலர்த்தி சூரணமாகவும் சாப்பிடலாம்.

அத்திப்பிஞ்சை பருப்புடன் கூட்டாகச்செய்து சாப்பிட உள் மூலம், வெளிமூலம், குடல் தள்ளல் ஆகிய நோய்கள் குணமாகும். பூண்டு, மிளகு, மஞ்சள் கூட்டில் சேர்க்க வேண்டும். பொரியலாகவும் சாப்பிடலாம்.

Navagrahas

Just as many ancient civilizations had their own versions of astronomy, Hindus had their own version of astronomy from very ancient times. Hindu astronomy is based upon the configuration of the nine planets and their collective influence on the world in general and each individual in particular. Depending upon where these planets are located at the time of a person's birth, Hindus believe that the possibilities and potentialities of his life and energies are determined well in advance.
Who are Navagrahas?

The nine planets are collectively known as Navagrahas. They are worshipped in Hinduism for good luck or to overcome adversity, bad luck or misfortune arising from past karmas or birth related defects (dhoshas. They are found in most Hindu temples either grouped together on a panel or on a pedestal in commonly visible areas of the temple. Devotees usually propitiate these gods before offering prayers to the main deity in the sanctum sanctorum of the temple. Of the nine deities, seven are named after the planets in the solar system, and correspond with the names of the seven days in the week of the Hindu calendar.
Rahu and Ketu

The remaining two deities are actually demons who managed to gain a place in the pantheon through an act of trickery. Their names are derived from either comets or from the dark and somewhat hostile planets of the solar system (Neptune and Pluto). Depending upon their location in the planetary system and their association with the remaining deities, they are deemed either auspicious or inauspicious.
Significance in astrology

The nine planetary gods have a great significance in Vedic astrology. Hindu astrologers draw the birth charts of individuals based upon the their position at the time of their birth. Depending upon where they are located in the astrological chart at a given time, they exert positive or negative influence upon people and their destinies. The position of Sani, Rahu and Ketu are especially considered important. If their positions are not favorable, astrologers suggest remedial measures to pacify the planets and ward off their negative influence.
Navagraha temples

While Navagrahas are usually found in many temples as subordinate deities, there are some temple which are exclusively built for them where they are worshipped as the main deities. One such temple is the Navagraha temple located on the banks of the river Kshipra in the outskirts of Ujjain, a famous pilgrim center of Saivism in central India. Some times we also come across temples built exclusively for only one of the Navagrahas such as the temples built for Surya and Sani in many parts of India. For example, there is a famous temple of Sani near Hindupur, which is frequented by many devotees.
Description of Navagrahas

A brief description of each of the Navagrahas is given below:

Navagrahas - the nine planetary gods of Hinduism

1. Surya (Sun): He is the Sun god, also called Ravi. In the company of the other planets, he generally stands in the center facing east, while the other planets stand around him in eight different directions, but none facing each other. He rides a chariot that has one wheel and pulled by seven while horses. The seven horses symbolically represent the seven colors of the white light and the seven days of the week.

2. Chandra (Moon): Also knows as Soma, and probably because of his waxing and waning qualities, in the images he is never depicted in full. We see him with only his upper body from chest upwards, with two hands holding one lotus each, riding upon a chariot drawn by 10 horses.

3. Mangala (Mars): Also called Angaraka, Mangala is a ferocious god with four hands. In two hands he holds weapons, generally a mace and a javelin, while the other two are held in abhaya and varada mudras. He uses ram as his vehicle.

4. Budha (Mercury): We generally see him depicted with four hands, riding upon a chariot or a lion. Three of his hands hold a sword, a shied and a mace respectively, while the fourth one is held in the usual varada mudra (giving gesture).

5. Brihaspathi (Jupiter): Brihaspati also known as Brahmanaspati is the teacher of gods and is praised in many hymns of the Rigveda. He is generally shown with two hands, seated in a chariot driven by eight horses. The eight horses probably represent eight branches of knowledge.

Sukra (Venus): Sukra is the teacher of the demons and the author of Sukraniti. He is generally shown with four hands, riding upon a golden or a silver chariot drawn by eight horses. Three of his hands hold a staff, a rosary, a vessel of gold respectively while the fourth one is held in varada mudra .

Sani (Saturn): Sani is a turbulent and troublesome god who makes and breaks fortunes by his influence and position in the planetary system for which he is invariably feared and especially worshipped by those who believe in Hindu astrology. He is generally shown with four hands riding upon a chariot, or a buffalo or a vulture. In three hands he shown holding an arrow, a bow and a javelin respectively while the fourth one is held in varadamudra.

Rahu: His image resembles that of Budha (Mercury) in some respects but both gods differ fundamentally in their nature and temperament. He is generally shown riding a dark lion, in contrast to the white lion of Budha. But just like the other god, he carries the same weapons, namely a sword, a javelin and a shield in his three hands, while his fourth hand is held in varadamudra.

Ketu: In Sanskrit Ketu (Dhuma ketu) means comet. The scriptures describe him as having the tail of a serpent as his body, a description which very much matches with his connection to the image of a comet. However in the images, he is usually shown with a poke marked body, riding upon a vulture and holding a mace.
Symbolism

Of the nine planets, only seven are actually gods and the other two, Rahu and Ketu are demons. The seven are usually spoken as planets, while the two are compared to comets and the like, having a shadowy influence upon the destinies of people. The names for the seven days in the week are derived from the planetary gods. As can be seen from their names, some of the deities included in the Navagrahas are actually Vedic gods. Most likely, the concept of Navagrahas is later Vedic concept. There is no mention of the Navagrahas in the early Upanishads. The Brihadaranyaka Upanishad (3.2) speaks of eight grahas and eight atigrahas in the body in the sense of grasping deities (sense-organas) and overseeing grasping deities (sense-objects). The eight grahas mentioned in the Upanishad are incoming breath (prana), speech, tongue, eye, ear, mind, hands, skin. Their overseeing grasping deities are apana (downward breath), name, taste, color, ear, desire, touch. We do not know whether this concept of grahas in the body underwent a transformation subsequently. The Navagrahas are not the actual planets in the modern sense, although they are called planets. They are deities in the Cosmic Person with corresponding presence in the microcosm. Their positions in the body as well in the world influence the course of events both at the universal and individual planes.

Last speech of Shri Raghavendra Swami

The day that Raghavendra Swami had chosen to enter Brindavan (Virodhikruth Samvatsara, Shravana Masa, Krishna paksha, Dvitiya : 1671 A.D.) had come. Thousands had congregated there, hearing that Raghavendra Swami would enter Brindavan.

The crowd contained devotees as well as doubters. Some people had come just to make fun of what was going on. The devotees were filled with anxiety; they didn’t want their revered Guru to leave them. There were also people who were merely curious, just to see what would happen-although Sri Vadiraja Tirtha had entered the Brindavan in the same manner, alive, in the year 1600 A.D, there were few who had witnessed that. Those who had only heard about it were greatly curious to see such a miracle with their own eyes.

Sri Raghavendra, as was his daily practice, got up before dawn meditated on Sri Hari and finished his bath during the early hours. After his japa and dhyana he conducted the morning discourse. His disciples were in deep sorrow at the thought that this would be their master’s last discourse. Their master was filled with an overwhelming desire to teach as much as possible and the disciples were anxious and eager to absorb everything. The subject matter was as usual Srimadacharya’s Bhashya and Sri Jayatirtha’s commentary for it.

That day’s discourse was the culmination of his life’s mission. For the thousands that had gathered there the realization that such a treasure-house of knowledge would leave them forever filled them with pain and agony. The discourse came to an end. After bathing once again, he started the puja of Sri Rama and other icons of the samsthan. After going through all the details of the puja he blessed the entire gathering with tirtha, prasad and phalamantrakshata. As the appointed time was nearing, he went to the already chosen spot and sat in padmasan. He had his japa mala in his right hand and in front of him were all the moola granthas, sarva moola, tikas and tippanis on the vyasa peetha. For a while he was lost in contemplation; then Sri Raghavendra started his soul-stirring speech.

“Hereafter I will disappear from your sight. The Lord who sent me to you has Himself ordered me to return to Him today. I have completed His task. Everyone has to obey His orders – coming here and returning when He calls us back. You need not feel sad that I am leaving you. The moola granthas, sarva moola and their commentaries will be your guiding light. Never give up their study under a worthy master. The Lord has blessed us with this priceless life just to study them. The shastras have an answer for all our mundane problems. Follow the shastras and listen to the words of the enlightened. Put into practice as much as you can whatever you learn. The shastraic way of life is the royal road to peace, prosperity and happiness.

The search for knowledge is never easy. As the Upanishads say it is like walking on the razor’s edge. But for those who have strong faith and put in sustained effort and have the blessings of Sri Hari and Sri Madhvacharya, this is not difficult. Always avoid people who merely perform miracles without following the shastras and call themselves God or guru. I have performed miracles, and so have great persons like Srimadacharya. These are based on yoga siddhi and the shastras. There is no fraud or trickery at all. These miracles were performed only to show the greatness of God and the wonderful powers that one can attain with His grace. Right knowledge (jnana) is greater than any miracle. Without this no real miracle can take place. Any miracle performed without this right knowledge is only witchcraft. No good will come to those who perform such miracles and also those who believe in them.

The Lord is full of auspicious qualities and absolutely faultless. There is no virtue that does not exist in Him. He is the Lord of Ramaa, Brahma and all other devathas at all times and in all ways. His form is beyond prakrithi (nature). His body is made up of jnana and ananda. He is omnipresent and omniscient. All the jivas are subservient to Him. Mahalaksmi who is ever liberated is His consort. All jivas (souls) are not equal. There is gradation amongst them and they are of three types. Whatever state they attain finally is in keeping with their intrinsic nature. The sattvik souls attain moksha which is a state of eternal bliss. The tamasic souls attain eternal hell where there is all pervading darkness. This is a state of eternal sorrow. The rajasic souls keep rotating in samsara always, experiencing both happiness and sorrow. The shastras declare such a three fold classification and gradation of souls. It can be seen everywhere in this world. There are several schools of philosophy which go against these tenets and declare that there is no God, no dharma, this world is false; there is nothing but void; the jivas and Brahma are the same; there is no three fold classification or gradation, all the jivas are equal to Brahma, the Vedas are not true, Brahman is nirguna (attribute less), nirakara (formless). None of these philosophies are correct. The world that we see is real; this world has a master; he is neither nirguna nornirakara. The shastras declare Him to be nirguna and nirakara because He is devoid of the three qualities of sattva, rajas, and tamas (unlike us). For the suffering soul. His grace is the only means to attain salvation which is eternal bliss. Those who forsake Him will never be truly happy.

Without right living, right thinking will never come. Right living is performing one’s ordained duties according to one’s station in life without hankering after the fruits of the actions and on the other hand offeringall one’s activities to the Lord. This is real sadachara (right living). This is real karma yoga. Another facet of right living is performing right rituals and observing fasts. Fasting on ekadashi and krishnashtami is compulsory for everyone. Both men and women belonging to all walks of life have to observe this. Those who give up this will always have the doors of the Lord’s home closed. This is what the shastras declare. Observance of chaturmasya vrata is another compulsory mode of worship. Additionally, vishnupanchaka and other vaishnava vratas can be performed according to one’s capacity. The main goal of all such vratas is to earn His grace and love.

One should always be careful never to harm or hurt another. Philosophical thought is very necessary for the soul’s growth. Without philosophical thought we can not arrive at the right conclusions. But let there be no personal enmity. Social work done for the good of worthy people should also be considered as the Lord’s worship. In short our life itself is a worship.Every action is a puja. This life is precious. Every second of our life is precious. Not even a second that has gone will come back. Listening to the right shastras and always remembering Him is the highest duty. Without this life becomes meaningless. Have devotion to the Lord. This devotion should never be blind faith. Accepting the Lord’s supremacy wholeheartedly is true devotion. Blind faith is not devotion. It is only stupidity. We should have devotion, not only for the Lord but also for all other deities and preceptors in keeping with their status. In short, having devotion to those above us, goodwill amongst those who are our equals and affection for those who are below us are the excellent values of life. Anybody who approaches you should not go heavy at heart or empty-handed. Spirituality can never exist without social grace. And social life without spirituality is no life at all. Spirituality never denies any virtue. But always remember that the Lord is the home of all values. The world does not exist for our sole pleasure and enjoyment. The thought that we are here for the good of the world is real spirituality. While incorporating right thinking and right values in our life we should also make it a habit to give up wrong values and wrong thinking. If we do not fight against them it amounts to approving them. But such disapproval should never turn to cruelty. It should be within the limits of justice. The outstanding feature of this should be love for truth and not personal hatred.

This is our philosophy. This is Srimadacharya’a philosophy. This is the philosophy all the shastras proclaim. This is the philosophy that kings and sages like Janaka and Sanaka believed and followed. The Lord’s devotees like Dhruva and Prahlada incorporated this philosophy in their lives. Those who believe and live by this philosophy will never come to any harm is the assurance of the Lord.Being God’s devotees you should honour and respect His devotees. Help as much as you can those who seek your aid. But always remember your duties. Offer all your actions to the Lord and never hanker after temporal gains. All actions performed with a selfish motive is like milk turned sour. There can be no higher motive than the motive to please God and the motive of earning jnana (right knowledge). But giving up all actions and following unworthy methods is like taking poison which will destroy us completely. It was Srimadacharya who preached this wonderful philosophy. The same Vayu who manifested as Hanumantha to serve Lord Sri Rama and Bhimasena to serve Lord Sri Krishna also manifested as Srimadacharya and preached this philosophy. This was his service to Lord Sri Vedavyasa. His life, like his works was philosophy itself.

Now I take leave of you. Though I will not be with you in person my presence will be in my works and in my brindavan. You can serve me best by propagating, studying, preserving and listening to my works. My blessings to you.”

The message of the master gave new light to all the people gathered there. He had revealed to them the secret of his philosophy which he believed in, the philosophy which he preached and the philosophy by which he lived all his life. But the pain of separation made them forget the happiness that his message gave them. As they were hearing his sermon, they realized that he was a true jnani, a yogi, a scholar and a radiant monk possessing a soft and compassionate heart. Fear of displeasing him was the only reason why they held back their tears.

After this Sri Raghavendra began reciting the pranava mantra. In a very short time he was lost in meditation. He reached the highest point in mediation. His face was serene. He was shining with a rare brilliance. All the learned people who had gathered there were reminded of the sloka from the Bhagavad Gita :

omityekaksharaM brahma vyaaharan.h maamanusmaran.h

yaha prayaathi tyajan.h dehaM sa yaathi paramaaM gathim.h

At one stage the japamala in the master’s hand became still. Venkanna and other disciples who understood this sign started arranging the slabs around him. They arranged the slabs up to his head and then, as per his earlier instructions, they placed a copper box containing 1200 Lakshminarayana saligramas that had been specially brought from Gandaki river. Then they placed the covering slab over it and filled it with earth. They poured twelve thousand varahas (abhisheka) over the brindavan that they had built.

Appanacharya was very close to Raghavendra Swami. At the time that Raghavendra Swami entered Brindavan, he was on the other side of the river Tungabhadra. Appanacharya wanted to be with his revered guru, but the river was flooding. He jumped into the Tungabhadra, singing Sri Poornabhodha stotra, realizing that if Raghavendra Swami could lead him across the ocean of samsara, a mere river could not hold him back. And he did cross the river safely, only to see that Raghavendra Swami had already entered Brindavan. Appanacharya was in such a profound state of grief, that he could not finish the stotra he had started to compose-it was missing 7 aksharas. These final 7 aksharas came from inside the Brindavan. Not only did this show that Appanacharya’s Sri Poornabhodha had Raghavendra Swami’s approval, but it also showed that Raghavendra Swami was still with them. This was the first miracle he showed after entering Brindavan, and even today miracles happen to people who go to Mantralaya Brindavan to seek his blessings.

Andre Malraux (1901-1976)

"The problem of this century is the religious problem, and the discovery of Hindu thought will have a great deal to do with solving that particular problem". 

“Europe is destructive, suicidal,” said André Malraux to Nehru in 1936, whom he would meet several times until the 1960s, trying in vain to persuade him of the relevance of India’s spirituality in today’s world.

Malraux also reflected :

"...The West regards as truth what the Hindu regards as appearance (for if human life, in the age of Christendom, was doubtless an ordeal, it was certainly truth and not illusion). The Westerner can regard knowledge of the universe as the supreme value, while for the Hindu the supreme value is accession to the divine Absolute.

But the most profound difference is based on the fact that the fundamental reality for the West, Christian or athiest, is death, in whatever sense it may be interpreted --- while the fundamental reality for India is the endlessness of life in the endlessness of time: Who can kill immortality? - Andre Malraux (1901-1976)

1963. A close confidant of André Malraux (1901 – 1976. French novelist and astonishing politician), then Minister of Cultural Affairs, would have requested information concerning certain historical documents and files on the sector of Rouen and neighbouring areas. Known under the reference of “Lazare” (Lazarus), this file seemed to enthrall Mr Malraux, who apparently wanted to use the greatest discretion in this affair. Thus significant document on certain aspects of the past of Rouen would have gathered information from its remote origins to the 17th century.

The enigma of the Lazare file

The file “Lazare” would apparently have relied partially on files and private collections (Maurin, Bautre, Perchaud-Vattoux, Joceran Urachet and Cobourg) – an innovation for such enquiries. On March 24, 1965, the documentary study was declared closed and the file “Lazare”' classified “without further action”… a brutal decision made without any explanation. The only thing that would have happened would be to report the document to the archivist. But no… The file would never be officially indexed. Furthermore, the identity of the requestor, this “close confidant” of Mr. Malraux would never be released. But there is even more weirdness when it is learned that the people in charge of collecting this dossier, Mr. Henry Cabanaret and Christian Eylauth, were apparently totally unknown in the personnel files of the Ministry of Cultural Affairs, or for that matter with any other agency. No trace of these people would ever be found… as if these identities were fake. More intrigue: the dossier itself would never be found, or be made accessible. “They” will claim it existed until 1976, but somehow missing, but from the start of 1977, it is boldly argued that the dossier never existed, that any original reference to it was either a clerical error or false information.
The timing is interesting, for André Malraux died in the hospital of Cretil on November 23, 1976. As a result, there is no-one who can be interviewed regarding the existence of a “Lazare” file… However, at the time, an investigative journalist, Daniel Réju, seemed to have excellent reasons to monitor closely the affaire of this file and its research. He collected a series of notes, which we were able to use for our reconstruction. Réju was actually able to find parts of the lost documents and some passages which had been copied for the file, specifically the famous “Leg Martel”, of which there were many references in the dossier.
However, all these intriguing events about the file itself have bypassed the central important question: what was it that Malraux was looking for and what could the history of Rouen enlighten him? What was it that required such precautions?

Rouen

Mankind has been living along the banks of the river Seine in this region for thousands of years. The town of Rotomagos would become in Roman times the capital of an administrative unit that was known as the “Second Lyons”. It was the second town in France until the 13th Century and its history is one of torment, violence and a string of intriguing characters. Definitely worth a study, but what is it this or another aspect that Malraux was interested in?

It was in Rouen that Chilperic I celebrated his wedding to Galwinte in 560. It was, according to the chronicles of Dom Quarin (720), on this occasion that goods of great value were placed in a local abbey. The same document affirms that the bishop Prétextat knew the location of this royal deposit. Another treasure would be added to this one. Once again, the central query was what hiding place had been used by Chilperic for his treasure. It is clearly noted that this was some type of royal tomb – which is extremely remarkable, as officially, no king had been buried in Rouen at that time. It was said that the tomb contained the “cap”, or crown of the mythical king Artus. Was he Arthur? If so, it should be noted that there is no evidence that connects Arthur with Rouen…
Later, Rouen would be the theatre of almost endless combat. Initially against the Normans (841-876), then under the Dukes of Normandy until Philippe Augustus removes the English in 1204. But the list of those on the walls of the city continues: Alain Blanchard (1419), Joan of Arc (1431), Charles VII (1449), Antoine de Bourbon, Montgomery, François de Guise (1562), Henry III (1588)… and finally the bombardments of 1940.
But it seems unlikely that Malraux was interested in the town for any of these reasons. Perhaps his focus was linked with the accidental discovery in Fécamp in 1970, when workmen stumbled upon 3000 gold coins, originally belonging to the dukes of Normandy. The experts catalogud the discovery as one of the most significant treasures on record.

The Gaalor spring and the Nazis…

One of the parts of Rouen is known as the “Tower of Joan of Arc”, after the location where she was held captive. It is known that this keep had a very deep well, which was replenished by the Gaalor spring. During the Second World War, the Gestapo occupied this location and dug a gallery at the bottom of the well, this in an effort to connect it to the medieval sewers. It is odd, to say the least, that an occupying power in wartime would care so much about a medieval sewer system. But a more rational approach might be that the Nazis were on the lookout for ancient treasure, specifically the Huguenot spoils which were known to be located in that area. We can wonder whether it was the work by these occupying forces that inspired or intrigued Malraux to open his own investigation into the matter, on the assumption that whatever the Nazis were after, should be known to him also.
It was in 1967 that two workmen discovered an underground gallery during road works, in a street near the keep. The two men descended into the cavity, and found two stones which had figures engraved on them. An amateur archaeologist would also descend in the gallery and would take a series of photographs for his own records.

The Holy Object N° 431

References in the dossier also refer to a “Reliquary Capsule”, which contained the relics from the Calvary Mount, the Sepulchre, the table of the Last Supper, the stone of Calvary Mount, as well as relics from a certain Irish saint, etc. The date of this object was given as 1312 (Répertoire manuscrit- A. Deville – 1842), the object itself now in the Departmental Museum of Antiquities (this since 1842), known as item number 431.
The date, 1312, might suggest a relationship with the Knights Templar, who were officially disbanded in that year. But the inventory of this holy object also seems to have a connection with the history of Perillos, specifically as it is known that in recent years, one person, Bill Cooper, claimed that all of these artefacts were located in the South of France – and were at the core of the mystery of Rennes-le-Château.

The day before October 13, 1307

The possible Templar connection brings us to Gisors, where Malraux was also interested in. The dignitaries of the Knights Templar were said to have “known” of their arrest, planned for October 13, 1307. It is said that they would put to safety all the documents and valuables that were held in the Temple in Paris. It is said that on October 12, 1307, three escorted carriages, made up out of 50 horses, left Paris in the direction of the coast. It is said that they contained the treasure over the Grand Master of France, who is said to flee in 18 ships. This account is known to be authentic, come from Jean de Chalon of the Temple of Nemours, who made it in front of the Pope at the end of June 1308. The deposition is in the Vatican archives, known as “Register AVEN, N°48 Benedicti XII, Volume I, folio 448-451”. If such a rescue was envisaged, only the faster roads towards the coast would do for this posse. And in order to reach Tréport, you need to pass through Rouen. Though it is known the party left, what became of them is not known, though there is widespread speculation, ranging from them never leaving (indeed), to them depositing their treasure in Scotland, or even America. But that is assuming that the fleeing Templars were brutally dangerous with their precious cargo, this at a time when the French authorities were after them. Surely, before reaching the coastline, there must have been a dangerous situation? Perhaps it impeded their further progress. Perhaps it meant that the original plan had to be abandoned, and the deposit left behind in Rouen? Or perhaps, as Gerard de Sède would argue, the treasure had to be abandoned in Gisors, a short distance from Rouen.

Further questions on Gisors

Apart from the Lazarus file, Malraux was also intrigued in Gisors. In 1929, a certain Roger Lhomoy had arrived in the town. He knew that the Nazis, during the Second World War, were looking for something, and in 1946, Lhomoy arrived at the town hall, to claim that he had discovered a crypt that contained 30 trunks. He was told not to make such “delirious statements”, but to argue that his claims are purely the result of an unbalanced individual, seems to be a bizarre statement, specifically in light of the previous history, which is that the Nazis did research in the very area Lhomoy claimed he had made his discovery in. However, the important aspect of this affair is that it was the Ministry of Cultural Affairs, on orders of its minister, Malraux, who ordered to seal the keep of Gisors in 1962.
It was in the wake of this event that de Sède became interested in the story of Lhomoy, and that he would later begin to write on Rennes-le-Château. Did he think all of these events were related? That is very difficult to argue, but the “coincidences” are definitely there.

The strange intervention of the army

After Malraux had sealed of Gisors, at the end of September, the Ministry ordered that a regiment of the Genie had to undertake excavations to find “vestiges of an old unknown civilisation”. The definition itself is very bizarre. First of all, the text itself suggests that the “unknown civilisation” was known – but it seems that the author did not want to mention it. But then it begs the question why not. Also, if genuinely “unknown”, how was it that Malraux was aware of it?
The army began their investigations and Malraux followed the works with a keen interest. Journalists would be kept away from the site and television would never be authorised to film the excavations. This in itself creates some interest from the media, and it is left to the leaders of Freemasonry to add intrigue to the mystery: they state that the excavations are no-one’s business, specifically that it is not there for the “general public” to see. On which criteria these dignitaries decided to base that statement is a major enigma. And whether it is a good thing that public money was spent on something the public should know nothing about, is an even greater political issue… which would never be addressed.

The 12th Genie Regiment began their work on February 10, 1964 and on March 12, Malraux announced the work had been fruitless. But it should be clear that att that time, is there no longer any mention of an “unknown civilisation”. Worse still is the blank statement that there was “nothing” under the mound of Gisors. It is bizarre to see how in 1964, at the end of the investigations, the hymn sheets have been radically altered and the original statements before work commenced had been “forgotten”. Or should that be “whitewashed?”
It should be noted that archaeological research done by the military is different from that done by civilian archaeologists… the latter should have a larger responsibility to inform the general public, to write up their findings, a work which in itself often takes years to do. But no such detail or duty to the public was present in the army. Though we do not argue the fact that no doubt they were careful diggers, the central question remains: where is the report? Even if there was “nothing to report”, archaeologists still take great care to write the reports, and make those available. However, if one is looking for something and one wants to keep the answer secret… what better way is there to use the army as archaeologists?
The report of the Genie might have been very detailed, we do not know, as it was only submitted to the Ministry involved, i.e. Malraux. And it was never given to the media. It thus suggests a clear motive of Malraux to keep the investigations private, and we can only wonder why…

From Gisors to Salses via Rouen?

But if the above is on the brink of political abuse of power, the following is on the edge of the ridiculous. After haven taken an interest in Rouen and Gisors, Malraux directs his attention towards the Languedoc. Whether the first two provided hints for the third location is unknown. He is specifically interested in the Roussillon, specifically Salses. This time, he did not wait, but instead used a direct route, asking for the oldest available plan of the castle of Salses, which was and is notorious for its remarkable defensive qualities.
Malraux receives some initial feedback, but it is clear that he is not satisfied with what he gets. He restates his demands and is more specific: the wants to know the underground layout of the water supply of the fort. But he is then informed that these plans do not exist any longer, or are at the very least untraceable. At the same time, they do note that they were undoubtedly preserved by the Catalan or Spanish authorities, when the Roussillon changed hands from Spanish to French hands, in the 17th century. As a consequence, Malraux himself writes to his Spanish counterpart. Nothing out of the ordinary, were it not for the fact that his Spanish colleague says he will not provide those documents. Though the Spanish minister is obviously diplomatic and courteous, a stern “no” is nevertheless a major puzzle… specifically as the reason for the “no” is that the files have been classified as “confidential for defence purposes”. This means that, at least officially, Malraux would never receive his information. But though that was the official end of the matter for Malraux, it is equally true that this “no” is ludicrous. The fort itself would never be used in any war between Spain and France anno 1960. It was of value to the military centuries ago, but not in times of modern warfare. Furthermore, why the water supply of a disused French fort would be important for the Spanish not to release it, is equally strange.

Though the official enquiries made no inroads into resolving the enigma, it is known that the water supply of the fort of Salses originates from the sector of Opoul and Perillos. There is another supply that would come from under Bugarach…

Secrets held by some people

Let us assume that the ministry would have had a serious reason to invest time and effort into these researches… though the reasons why will undoubtedly always remain not decisively answered. But there are intriguing questions and coincidences. Opoul-Perillos is the backdrop for a scientific experiment, known as Operation Chronodrome, which involves the usage of the satellite KEO to send a message to the future, in the hope that time travel, should it exist in the next 50,000 years, to return to our era. We also add that it was on January 11, 1963, a time when Malraux was in charge, that another military plane crashed in Perillos. It was known to be a reconnaissance mission, but the question is whether it had anything to do with the research Malraux was performing.
We can only wonder whether the subjects that Malraux was interested in, were either known to himself, and whether he thus used his officially gained power to pursue this private interest. Alternatively, it might be that the problems he investigated, were part of the government’s tasks and that he worked on these files as part of official business. Perhaps Malraux was at the centre of a massive gathering process of information, available in various locations (Gisors, Rouen, Opoul, Salses, etc.), and then collated. Perhaps…

Lazare and André Malraux

But because of the lack of precise answers, let us reconsider some other strange details of the life of André Malraux and more particularly, his literary works.
In 1933, he published “La Condition Humaine”, in which the name of his hero is KYO, which is very similar to Keo. This could be a coincidence, but other book details suggest that is not the case. The partner of Kyo is called May, and his father is named Gisors. Let us note that the Keo event occurs on May 1, and Gisors needs no further explanation… except to argue that Gisors is not a familiar name to give to people...
Though seventy years separate the Chronodrome from this book – and thirty years separate the novel from his time as Minister, could it be a coincidence? The novel was set in Changhai, in 1927. And though Kyo is a very Asian name, May and specifically Gisors are not. And in 1974, Malraux would write a work that was titled “Lazare”, about which on critic argued that it was successful, “due to a subtle play between realistic illusionism and symbolic references”.

Forgotten enigmas

Official history is just that. But underneath that layers are rumours and speculation. Thus, one persistent rumour reports that the excavations under the castle of Gisors did uncover something; four trunks were discovered by the soldiers, the contents of which were used by General de Gaulle to pay a debt towards the United States. According to Daniel Réju and Serge Hutin, Malraux was for a long time on a list of people that was “reserved” for specific tasks, and when he was made minister, he was to launch himself into resolving his quest.
This would suggest that Malraux was part of a small group of people who were either aware of these secrets… or who knew even more. What then to make of other coincidences, such as Rouen being the cradle of Maurice Leblanc (1864-1941), the author of the Arsene Lupin novels. Leblanc corresponded with two people from Rivesaltes, near Opoul, namely S. Baso and Mr. Pounet. He asked them for many historical and archaeological details about the Roussillon and Sales. Did Leblanc need specific information, information of a similar nature that Malraux was interested in?
But it is known that Malraux was close to a widow, Madam Kickoff, who apparently was aware of the secrets held by Marie Denarnaud, the help and closest confident of Berenger Saunière,

An ancient Mon silver coin with a conch shell

An ancient Mon silver coin with a conch shell in a circle of dots (only partially visible now - see photo) on the obverse and a Srivatsa (Temple of Sri, fertility goddess) on the reverse. The conch or shell was a good luck symbol often associated with the Hindu god Vishnu. The conch is also found on some Pyu and Chandra coins. The Mons were from southern Burma and founded the kingdom of Dvaravati. Mon coins are typically thicker than the Pyu, this particular pecimen is between 2 and 3mm thick. It dates from approximately AD400 - AD500.

Silayukti Temple, Bali

The temple consist of four major Temple and some of small temple around it. People in Bali believe Silayukti is one of the Oldest Temple in Bali.Legend say that Silayukti Temple was built by Empu Kuturan, a sacred priest from Java, that introduce the caste system to Bali in 11'th centuries.

Henrich Heine (1797-1856) a late German Romantic lyric poet

Henrich Heine (1797-1856), a late German Romantic lyric poet, whose influence was enormous not only in Germany but in most countries of the Western world, describes the India of his imagination:

" ...in the glass I saw the dear motherland, the blue and sacred Ganga, the eternally shining Himalayas, the gigantic forests of Banyan trees on whose wide shadowy paths quietly walk wise elephants and while pilgrims ...

Heine's poem, "Auf Flugeln des Gesanges,"

"Am Ganga duftet's und leuchtet's
Und Riesenbaume bluhn,
Und schone, stille Menschen
Vor Lotosblumen knien. "

An English rendering of this verse would be:

At the Ganga the air is filled
with scent and light
And giant trees are flowering
And beautiful, quiet people
Kneel before lotus flowers.

This created a picture of India widely familiar in Germany.

Heine's acquaintance with Indian thought, acquired in Bonn under Schlegel and Bopp, remained important to him throughout his life. He had a particular feeling for Indian scenery, as is revealed by his verses in his famous Buch der Lieder (Book of Songs).

He remarked:

“The Portuguese, Dutch and English have been for a long time year after year, shipping home the treasures of India in their big vessels. We Germans have been all along been left to watch it. Germany would do likewise, but hers would be treasures of spiritual knowledge.”
German poet of Jewish origin, whose lyrics have inspired such composers as Mendelssohn, Schubert, and Schumann. Heinrich Heine lived at a time of major social and political changes: the French Revolution (1789-99) and the Napoleonic wars deeply influenced thinking. Heine died in Paris, where he had lived from 1831 as one of the central figures of the literary scene. One of Heine's most famous poems is 'Die Lorelei', set to music by Silcher in 1837. It has become one of the most popular of German songs.

"I do not know what haunts me, 
What saddened my mind all day; 
An age-old tale confounds me, 
A spell I cannot allay." 
(in 'Lorelay')

Heinrich Heine was born in Düsseldorf. His father was a tradesman, who during the French occupation found new prospects opening up for Jews. When his father's business failed, Heine was sent to Hamburg, where his rich banker uncle Salomon tried to encourage him into a commercial career, without success. Heine studied at the universities of Bonn, Berlin and Göttingen, but was more interested in literature than law, although he eventually took a degree in 1825. Heine's teacher in Berlin, the leading university in Germany, was G.W.F. Hegel, who delivered there his celebrated lectures on the philosophy of history, the philosophy of religion, aesthetics, and the history of philosophy. Though Heine hailed Hegel as "the greatest philosopher Germany has produced since Leibniz", he later satirized his own early enthusiasm by writing that, "Many a time, especially when the pains shift about agonisingly in my spinal column, I am twinged by the doubt whether man  is really a two-legged god, as the late Professor Hegel assured me five and twenty years ago in Berlin." (in Heinrich Heine's Memoirs, from His Works, Letters, and Conversations, 1910)
In order to make possible a civil service career, closed to Jews at that time, Heine converted to Protestantism. He also changed his first name from Harry to the more Germanic Heinrich. However, he never practised or held a position in government service.

"You're so lovely as a flower, 
So pure and fair to see; 
I look at you, and sadness 
Comes stealing over me. 
(in 'Du Bist Wie eine Blume', written for Therese Heine)

Du bist wie eine Blume 
so hold und schön und rein; 
ich schau' dich an, und Wehmut 
schleicht mir ins Herz hinein. 
Mir ist, als ob ich die Hände 
aufs Haupt dir legen sollt', 
betend, dass Grott dich erhalte 
so rein und schön und hold.

Gedichte (1821), with which Heine made his debut as a poet, includes one of his most popular poems, 'Zwei Grenadiere', which reflected Heine's passion for Napoleon. Heine's one-sided infatuation with his cousins Amalie and Therese inspired him to write some of his loveliest lyrics. Buch der Lieder (1827) was Heine's first comprehensive collection of verse; some two-thirds of its poems had appeared in periodicals and his 1822, 1823 and 1826 anthologies. These early works show the influence of folk poetry, but the ironic touch separates Heine from the Romantic mainstream. His writing is always easy-going, his obvervations are meticulously formulated and ordered.
In 1827 Heine visited England, from where he returned disappointed and horrified by formality of behaviour and bourgeois materialism. Heine's summer trips produced the basis for his four volumes of Reisebilder (1826-31), a combination of autobiography, social criticism, and literary debate. In the third volume Heine satirized the poet August von Platen, who had attacked him on his Jewish origins. This act damaged Heine's reputation, and in 1831 he went to Paris as a journalist, to write newspaper articles about the development of democracy and capitalism in France. In 1834 he fell in love with Crecence Eugénie Mirat ("Mathilde" in his poems), an illiterate salesgirl, whom he married seven years later. Mathilde was a spendthrift but during Heine's eight-year-long illness she nursed him faithfully and tenderly. Heine wrote some poems for Mathilde, but they are not among his best.
In Paris Heine reported on French cultural and political affairs, wrote travel books and works on German literature and philosophy, besides publishing poetry. At that time, Paris was the cradle of new ideas: Victor Hugo had published Notre Dame de Paris, Balzac's and George Sand's first novels had appeared, Delacroix and Delaroche were the centers of art salons. Heine's critical views annoyed the German censors, and he had no chance of becoming a prophet in his own country. At the end of 1835 the Federal German Diet tried to enforce a nationwide ban on all his works. Soon Heine found himself surrounded by police spies, and his voluntary exile became a forced one. The poet once stated: "When the heroes go off the stage, the clowns come on."
After a visit to his home country Heine, in defiance of censors in Germany, published a long verse satire, Deutschland: Ein Wintermärchen(1844). This attack on reactionary circles, the political order of the Metternichtian system, was written during his months of friendship with the young Karl Marx. Near the end of the poem, the patron goddess of Hamburg, reveals a vision of Germany's future to the poet-narrator in a chamber pot. In the same year the Silesian weavers protested violently against intolerable working conditions and Heine sided with them in his poem: '"Doomed be the fatherland, false name, / Where nothing thrives but disgrace and shame, / Where flowers are crushed before they unfold, / Where the worm is quickened by rot and mold – We weave, we weave."' Friedrich Engels translated the poem into English, which later guaranteed that the poet became one of the most studied in Communist countries. Marx also read Heine's poems and corresponded with him, in spite of Heine’s saying, that "I agree we are all brothers, but I am the big brother and you are the little brothers." Heine's political views were inconsistent; he called himself a democrat, but admired Napoleon, and sometimes claimed to be a monarchist. He also attacked the deceased German dissident Ludwig Börne.
Heine's efforts as a novelist mostly failed. Der Rabbi von Bacherach, which he began in 1824, was published in part in 1840.Florentinische Nächte was rejected by his publisher. One of the passages in the satirical novel Aus den Memoiren des Herren von Schnabelewopski (1833,  The Memoirs of Herrn von Schnabelewopski ), an imitation of Tristram Shandy, inspired Wagner's opera The Flying Dutchman (1843, Der Fliegende Hollander). In this multi-layered fictional memoir a young Polish recalls his life in Germany and the Netherlands. Heine's ironic twist in the folk legend of the Dutchman was "Mrs. Flying Dutchman", who breaks the curse of eternal wandering.
Heine's uncle died in 1844 and left him a small pension; he also accepted a pension from the French government. After 1844 he suffered financial reversals and a physical deterioration. According to some suppositions he suffered either from congenital neuropathy or amyotrophic lateral sclerosis (Lou Gehrig's disease) – "...it is a very horrible illness which racks me night and day, and has considerably shaken not only my nervous system but my philosophy," said Heine himself.
From 1848 until his death Heine lay paralyzed, partly blind and heavily sedated on his "mattress grave", but wrote one of his finest collection of verse, Romanzero(1851). Heine's closest friend was his publisher, Julius Campe (1792-1867), whom he both praised and berated. The proposal for the title of Romanzero came from Campe, who promoted the collection with great success. Engels saw Heine in January 1848 and said, “Heine ist am Kaputtgehen. Vor vierzehn Tagen war ich bei ihm, da lag er im Bett und hatte einen Nervenanfall gehabt. Gestern war er auf, aber höchst elend. Er kann keine drei Schritte mehr gehen, er schleicht an den Mauern sich stützend von Fauteuil bis ans Bett und vice versa. Dazu Lärm in seinem Hause, der ihn verrückt macht."
During his last years Heine was interested in combining elements of Christianity and aesthetic paganism. When he earlier had contradicted "sensualism" and "spiritualism", he now dichotomized what he called "Nazarenism" and "Hellenism". Like Marx, he saw that religion is "the opium of the people", especially Christianity is part of the conspiracy, which keeps people in misery and superstitious ignorance.
Heine's last romantic affair was with Camilla Selden, an Austrian woman, whom he called "Mouche". His poems for Camilla are among his best love lyrics. Without lapsing into self- pity,  he faced his physical  affliction with such poems as  'Morphine', 'Ich seh im Stundenglase schon', 'Es kommt der Tod', and 'Der Scheidende'. Heine died in Paris on February 17, 1856. His verse influenced the young Rilke, Wilhelm Busch, and Frank Wedekind, and a number of other aspiring poets.
Heine's brother Maximilian burned five or six hundred pages of autobiography, which possibly contained offensive comments about his family, most likely about his wealthy Uncle Salomon. Long after his death, Heine’s work continued to stirr controversy in Germany, and proposals to erect his statue led to riots. The statue stands now in Bronx, New York. Because of Heine's Jewish background, the Nazis insisted that the poet's songs should be marked "author unknown" in poetry collections. Heine himself was prone to virulent outbursts of anti-Semitism.
Heine's poetry ranged from romantic lyrics about frustrated or bittersweet love to sharp political satire, but he didn't have high hopes that his words would change anything: "You cant' catch rats with syllogisms, / They nimbly jump your finest sophism." (in 'The Migratory Rats') The “last king of Romanticism” had a love-hate relationship with German Romanticism but he produced some of its purest examples in poetry.

For further reading: Heinrich Heine and Giacomo Leopardi by Delia Fabbroni-Giannotti Nisbet (2000); Heinrich Heine's Contested Identities, ed. by Jost Hermand and Robert C. Holub (1999); The Poet As Provocateur by George F. Peters (1999); By the Rivers of Babylon by Roger F. Cook (1998); The Feminine in Heine's Life and Oeuvre by Diana Lynn Justis (1997); The Poet Dying by Ernst Pawel (1995); Heinrich Heine: Poetry & Politics by Nigel Reeves (1994); Mehr Als Ein Liberaler Uber Heinrich Heine by Jost Hermand (1991); Exiles and Ironists: Essays on the Kinship of Heine and Laforgue by Ursula Franklin (1989); Heinrich Heine: Poetry in Context by Michael Perraudin (1989); Der Grosse Heide Nr. 2: Heinrich Heine and the Levels of His Goethe Reception by George F. Peters (1989); Heinrich Heine by Laura Hofrichter (1987);Coal-Smoke and Englishmen by Siegbert Saloman Prawer (1984); Valiant Heart: A Biography of Heinrich Heine by Philip Kossoff (1983);Heinrich Heine by Barker Fairley (1977); Heine the Elusive Poet by Jeffrey L. Sammons (1969); Heine the Tragic Satirist by S.S. Prawer (1961);The Artist in Revolt by Max Brod (1957); Heine: Ein Lesebuch für unsere Zeit by Walther Victor (1955); The Poetry and Prose of Heinrich Heine, ed. by Frederic Ewen (1948); Heine by Louis Untermeyer (1937); Heine: A Life Between Love and Hate by Ludwig Marcuse (1933)

Selected works:

• Gedichte, 1822
• Tragödien, nebst einem lyrischen Intermezzo , 1823 (William Ratcliff; Lyrisches Intermezzo, Almansor)
• Reisebilder, 1826-31 (4 vols.)
  - Pictures of Travel (translated by Charles Godfrey Leland, 1855) / Travel Pictures (translated by Peter Wortsman, 2008)
  
  • Teil 1, 1826: Die Heimkehr; Gedichte; Romanzen; Balladen; Harzreise; Die Nordsee. Abt. 1.
    - The Tour In The Harz (translated by Francis Storr, 1887) / The Sea and the Hills: The Harz Journey and The North Sea (translated by Frederic T. Wood, 1946) / The Harz Journey (translated by Ritchie Robertson, 1993) 
  • Teil 2, 1827: Die Nordsee. Abt. 2; Ideen. Das Buch Le Grand; Briefe aus Berlin.
    - Ideas: The Book of Le Grand (translated by Ritchie Robertson, in The Harz Journey and Selected Prose, 1993) / Heine’s Poem, the North Sea (translated by Howard Mumford Jones, 1916) / The North Sea, and Other Poems (translated by William Stirling, 1947) / The North Sea (translated by Vernon Watkins, 1955) 
  • Teil 3, 1830: Italien, Die Reise von München nach Genua; Die Bäder von Lucca. 
  • Reisebilder. Nachträge, 1831: Italien, Die Stadt Lucca; Englische Fragmente.
    - Italian Travel Sketches (translated by Elizabeth A. Sharp, undated; circa late 1800's) / The Town of Lucca (translated Richie Robertson, in The Harz Journey and Selected Prose, 1993)
• Buch der Lieder, 1827 (rev. ed., 1844)
  - Book of Songs (translated by J.E. Wallis, 1856) / Heine’s Book of Songs (translated by  Charles G. Leland, 1864)
  - Runoelmia (suom Oskar Uotila, 1887); Laulujen kirja: valikoima kokoelmista "Laulujen kirja" ja "Uusia runoja" (suom. Yrjö Jylhä, 1937)
• De la France, 1833
• Zur Geschichte der neueren schönen Literatur in Deutschland, 1833 (written; pub. 1836 under the title Die romantische Schule)
  - Letters Auxiliary to the History of Modern Polite Literature in Germany (translated by G. W. Haven, 1836)
• Französische Zustände, 1833
  - French Affairs (tr. 1889)
• Der Salon. Erster Teil.: Französische Maler; Gemäldeausstellung in Paris 1831; Aus den Memoiren des Herren von Schnabelewopski,  1834
  - The Memoirs of Herr von Schnabelewopski (translated by Charles Godfrey Leland, 1891)
  - Herra von Schnabelewopskin muistelmat (suom. Amira Al Bayaty, 2006)
• De l'Allemagne, 1835 (2 vols.)
• Der Salon.  Zweiter Teil: Zur Geschichte der Religion und Philosophie in Deutschland; Frühlingslieder, 1834
  - Religion and Philosophy in Germany (translated by John Snodgrass, 1959) / History of Religion and Philosophy in Germany (edited by Paul Lawrence Rose, 1982) / On the History of Religion and Philosophy in Germany (translated by Richie Robertson, in The Harz Journey and Selected Prose, 1993) / On the History of Religion and Philosophy in Germany and Other Writings (translated by Howard Pollack-Milgate, 2007)
• Die romantische Schule, 1836
  - The Romantic School (translated by S. L. Fleishman, 1882) / The Romantic School (translated by Francis Storr, 1887) / The Romantic School and Other Essays (edited by Jost Hermand and Robert C. Holub, 1986)
  - Romanttinen koulu (suom. Jarkko S. Tuusvuori, 2011)
• Der Salon. Dritter Teil: Florentinische Nächte; Elementargeister, 1837
  - Florentine Nights (translated by Charles Godfrey Leland, 1891)
  - Firenzen öitä (suom. Amira Al Bayaty, 2006)
•  Über den Denunzianten. Eine Vorrede zum dritten Teil des Salons, 1837
• Shakespeares Mädchen und Frauen, 1839
  - Heine on Shakespeare (translated by Ida Benecke, 1895) / Shakespeare's Maidens and Women (translated by Charles Godfrey Leland, 1891)
• Der Salon. Vierter Teil: Der Rabbi von Bacherach; Gedichte; Katharina 1-9; Romanzen 1-9; Über die französische Bühne, 1840
  - The Rabbi of Bacharach (translated by Charles Godfrey Leland, 1891)
• Über Ludwig Börne. Eine Denkschrift, 1840
  - Ludwig Börne: Portrait of a Revolutionist (translated by T.S. Egan, 1881) / Ludwig Börne: A Memorial (translated by Jeffrey L. Sammons, 2006)
• Neue Gedichte, 1844 (rev.ed., 1851)
  - New Poems (tr. 1910) / New Poems (translated by Hal Draper, in The Complete Poems of Heinrich Heine: A Modern English Version, 1982)
  - Laulujen kirja: valikoima kokoelmista "Laulujen kirja" ja "Uusia runoja" (suom. Yrjö Jylhä, 1937)
• Deutschland. Ein Wintermärchen, 1844
  -  Germany: A Winter Tale (translated by Edgar Alfred Bowring, in The Poems of Heine:  Complete, 1887; ed. Andrew Moore, 2007) / Germany, A Winter's Tale (translated by Thomas Selby Egan, 1876; Herman Salinger, 1944; Hal Draper, in The Complete Poems of Heinrich Heine: A Modern English Version, 1982) / Deutschland, A Winter's Tale (translated by T.J. Reed, 1986)
  - Saksanmaa: talvinen tarina (suom. Otto Manninen, 1904)
• Atta Troll: Ein Sommernachtstraum, 1847
  - Atta Troll and Other Poems (translated by Thomas Selby Egan, 1876) / Atta Troll (translated by Herman Scheffauer, 1913) / Atta Troll, A Summer Night's Dream (translated by Hal Draper, in The Complete Poems of Heinrich Heine: A Modern English Version, 1982)
• Romanzero, 1851
  - Romancero (translated by Hal Draper, in The Complete Poems of Heinrich Heine: A Modern English Version, 1982)
• Der Doktor Faust. Ein Tanzpoem, nebst kuriosen Berichten über Teufel, Hexen und Dichtkunst, 1851
  - Doctor Faust: A Dance Poem (tr. 1947)
• Vermischte Schriften, 1854 (Vol. 1.: Geständnisse; Gedichte 1853 und 1854; Die Götter im Exil;  Die Göttin Diana. Vol. 2.: Lutetia, pt. 1.  Vol. 3.: Lutetia, pt. 2) [ Various Writings]
• Sämtliche Werke, 1861-66 (21 vols. + 2 supplemental vols., ed. Adolf Strodtmann)
• Letzte Gedichte und Gedanken, 1869
• Heinrich Heine's Memoiren und neugesammelte Gedichte, Prosa und Briefe, 1884 (ed.  Eduard Engel)
  - Memoirs (tr. 1884) / Heinrich Heine's Memoirs, from His Works, Letters, and Conversations (2 vols., edited by Gustav Karpeles, translated by Gilbert Cannan, 1910)
• Heinrich Heine's gesammelte Werke, 1887 (9 vols., ed. Gustav Karpeles)
• Sämtliche Werke, 1887-90 (7 vols., ed.  Ernst Elster)
• Works, 1892-1905 (16 vols., translated by Charles G. Leland et al.)
• Werke, 1909 (10 vols., ed. Rudolf Unger)
• Heine-Briefe, 1909 (2 vols., 4th ed., edited by Hans Daffis) 
• Werke, 1910 (10 vols., edited by Oskar Walzel et al.)
• Sämtliche Werke, 1910-20
• Heinrich Heines Briefwechsel, 1914-1920 (3 vols., edited by Friedrich Hirth)
• Sämtliche Werke, 1925-30
• Paradox and Poet: The Poems, 1937 (translated by Louis Untermeyer)
• Poetry and Prose, 1948 (edited by Frederic Ewen)
• Briefe, 1950-51 (6 vols., edited by Friedrich Hirth)
• The Sword and the Flame, 1960 (edited by Alfred Werner)
• Werke und Briefe, 1961-64 (10 vols., edited by Hans Kaufmann) 
• Sämtliche Schriften, 1968-76 (7 vols., ed. Klaus Briegleb and others)
• Säkularausgabe: Werke, Briefwechsel, Lebenszeugnisse, 1970-
• Prose Writings of Heinrich Heine, 1973 (ed. Havelock Ellis)
• Historisch-kritische Gesamtausgabe der Werke, 1973- (ed. Manfred Windfuhr)
• Begegnungen mit Heine: Berichte der Zeitgenossen, 1973 (2 vols., ed. Michael Werner)
• Selected Works, 1973 (translated by Helen M. Mustard and Max Knigh)
• The Lazarus Poems, 1980 (translated by Alistair Elliot)
• Poetry and Prose, 1982 (ed. Jost Hermand and Robert C. Holub)
• Complete Poems, 1982 (translated by Hal Draper)
• The Romantic School and Other Essays, 1986 (ed. Jost Hermand and Robert C. Holub)
• The Harz Journey and Selected Prose, 1993 (translated by Ritchie Robertson)
• Songs of Love & Grief, 1995 (bilingual anthology, translated by Walter W. Arndt)
•  Mein Leben. Autobiographische Texte, 2005 (selected by J. A. Kruse) 
• On the History of Religion and Philosophy in Germany and Other Writings, 2007 (edited by Terry Pinkard; translated by Howard Pollack-Milgate) 
• Lästerliche Schriften. Der Rabbi von Bacharach. Bibliothek der verbotenen Bücher, 2010 (ed. Heinz-Joachim Fischer)