Published by Blavatsky Study Center. Online Edition copyright 2004.


How a Hindu of Madras
Interviewed a Mahatma at Sikkim

by R. Casava Pillai


Reprinted from The Indian Mirror (Calcutta), Vol. XXV, March 3, 1885, p. [2] and March 7, 1885, p. [2].

This two-part newspaper article has never been reprinted in its entirety.  Obvious typographical errors have been corrected but variations in the spelling of Sanskrit terms have not been changed or corrected.

Nellore, 27th January 1885

Mr. Casava Pillai, F. T. S., Head-Quarter Inspector of Police, Nellore, writes: ---

Having heard that the now famous Madame Coulomb has published a pamphlet against Madame Blavatsky, in which she has spoken about me as an "accomplice," I sent for the pamphlet, and on perusal of the same, I found myself referred to, at pages 45, 49, 50 and 74.

I now feel it my duty, and have obtained the permission of my most Revered Guru Deva, to state the particulars regarding my travels up to and over the Himalayas and their object, with a humble hope that this may, to some extent, convince the readers of Madame Coulomb's slanderous writings of the perfect innocence of the venerable and much-abused Madame Blavatsky; who has, for the sake of India and humanity, almost fulfilled the sad prediction of the Venerated Mahatma Kut Humi, who says: "The devoted woman who so foolishly rushes into the wide, open door leading to notoriety. This door * * * would prove very soon a trap ---  and a fatal one * * *." Vide page 95, "Occult World," 2nd Edition.

To begin with my account of travels, I shall have to go so far back as the year 1869, when I was only about 17 years old, and was reading in the Sydapett Anglo-Vernacular School, the Head Master of which Mr. J. D. Voz, a very pious Catholic, who finding my early religious tendencies, used to give me some spiritual instructions at his leisure hours. I was, at the same time, in the habit of attending the Sunday discourses of the Protestant preachers at Sydapett and St. Thomas Mount Mission Schools. These discourses, aided by the entire absence of my parents --- not to mention the easy road to Heaven, promised by the modern Christians, "by the simple faith in Christ that he is the Son of God, and that he died for us," turned my youthful head, and I was determined to become a convert to Christianity. About that time my father happened to come to Madras. This was in July 1869, and I informed my father about my determination, and he, in vain, tried his best to persuade me to change my mind. We parted that night in tears. I went to bed with a fervent prayer to God "to open my eyes and show me the Truth."

That memorable night, which I shall never forget --- the 21st of July 1869 --- I had a dream, I cannot say it was exactly a dream, because I was not fully asleep --- I saw a figure, a majestic figure in the very likeness of the Great Mahatma M., whom I have subsequently seen on the other side of the Himalayas --- and whose portrait is now to be seen in the Adyar head-quarters --- with a book in hand, which he gave me. On my opening it, I found an English translation of the paragraph in the Upanishads, "Prana or Pranava (Om) is the Bow; the Atma, the Arrow; and the Brahman, the Mark" --- and He then recited to me the corresponding Sanskrit --- "Parnodhanuswarohyate Bramhatallakshyamuchyate" --- and, in the most impressive manner, told me that "the Aryan Sages by practicing this have become Muktas, and not by simple faith in any person or God." He added further --- "My child, do not be hasty, the labors of many births alone entitle one to Moksha." On this I awoke, and could not sleep the whole night. The result was I had to change my resolution of becoming a convert to Christianity. The next morning when I went to school, a friend of mine, Chetty, happened to bring a tract of translations of the Upanishads (thinking it was a copy of Niti Chandrika, of the same size, by mistake) from his uncle's library. When I asked him for the Text-book (1), he placed the copy of the translation in my hands, and on opening the book I found the very exact translation of the Upanishads above quoted, meeting my eye! I begged my friend to lend me the book, which he did, and subsequently I got one from Calcutta. The perusal of this book and other translations of the Upanishads, &c., made me thoroughly give up the idea of embracing Christianity, and showed me the superiority of Hindu religion over all other religions. My trials and labors in this direction, while I was a student, are well known to my early friend, Mr. C. Survothum Row, B. A.,  F.T.S.

In 1873, on a certain night, I saw the same Mahatma in my dream presenting me a Tamil book, and after saying it was by "Ramalinga Paradesi," he disappeared. This Ramalinga Paradesi was the celebrated Sage in Southern India, who was then at Vadalore --- of whom mention is made in the Theosophist for July 1882. I sent for the book, and used to get the philosophy contained in it explained to me by a friend of mine who has been his disciple. It was from this author that I learnt the philosophy of the Seven Principles in Man and the cosmogony of the world, which have of late been more clearly, and from the more Western scientific point of view, set forth in "Esoteric Buddhism." It is after reading this author and the later work of Mr. Sinnett, I could understand the same sublime, but more mystical philosophy, contained in the "Maha Narayana" and other Upanishads about the "Dhyan Chohanic" solar Pralayas and the number of planetary chains in each solar system.

In 1874, I believe it was in the month of February, I had to go to Madras, and then, while in my uncles' house, met a very famous Astrologer, well-versed in "Nadi Shastram;" he was relating the past, present, and future of the lives of my uncles and others. I asked him "what was in my mind, and if that would be realized, and when"? The object of my thought at the time was the personage who had twice before appeared before me in my dreams, and presented me with books, and given me certain instructions as to whether I would ever attain true knowledge; and this was known to no one else present there. The Astrologer for a while considered, and said "the object of your thought is now beyond the Himalayas and within two years exactly you will see one, but your ignorance will then prevent you from reaping the benefit of his visit at the time. But you need not be sorry for it, as in your 32nd year, you will see him in the flesh, and he will take you under his protection from that date."

My uncles were present at the time and also _____________ , an Hospital Assistant of St. Thomas' Mount.

In 1876, when I had again occasion to go to Madras owing to certain heavy family calamities, one day as I was driving to Madras from Sydapett in a jutka, I was brooding over the fact that the whole responsibilities of a very large family had devolved on my shoulders, the Jutkawallah stopped the carriage near Tenampett on the road-side, and went to buy something in the bazaar close by. In this state of mind, I was seated in the carriage, when I felt a hand over my shoulders from behind --- the sensation that was produced in my mind and body was something heavenly --- so pleasant, and at the same time so solemn, that I could not utter a word --- and while in this state, I saw him from the window of the carriage, and He placing his blessed hand on my head told me in plain northern Hindustani with an admixture of Sanskrit --- "My son, be not grieved --- you will have better days --- and, in the meanwhile, you have my blessings."

With these words he walked away; and I recovered from my abstract mood, perceived Him going into the "Parveta Mandapam" compound adjoining the road, and then he was out of sight. The Jutkawallah having returned, drove the carriage towards the Black Town. As the carriage was approaching Neil's Statute, the idea that the person who appeared before me, dressed in white, as a Punjabi, might be the Sage or Mahatma, predicted by the Astrologer in 1874 --- flashed in my mind, and I at once got down the carriage, and almost ran back to Tenampett, and entered the compound, and searched for Him, but in vain; nor could any one then give me any traces of Him. As I had to leave Madras that very night, I could not make any further search. He was no other than my most revered Guru Deva, who is now known as Mahatma Kut Humi to the Theosophical world. To some of my friends at Nellore, I have related this fact.

Between 1876 and 1880, I had occasion to learn the secrets of the Adwitah Philosophy under two teachers. When I had any doubts, and was not satisfied with their interpretations of the Philosophy, and was very anxious about it, on 4 or 5 such occasions I had the good fortune to see the last-mentioned Mahatma's blessed face in my dreams. When His countenance was smiling and gracious, I would take it as favorable, and if not, otherwise. On one or two occasions he cleared my doubts by word of mouth.

In 1881, I had the good fortune to come in contact with a chela, who was then in the lower stages of his spiritual development at Nellore. He is a Vaishnava by caste, and had lived for some time before 1881 with a Mahatma in the North, having left his parents and family from whom he has now separated himself for good. He is a chela of a high order. His friendship with me brought me in contact with Brother Damodar K. Mavalankar, F. T. S., early in 1881. Just at this time, the familiar and sacred face of my Guru Deva used to appear before me oftener in my dreams, and with a more gracious and approving countenance.

Early in 1882, under the auspices of the chela I have above referred to --- who then happened to be at the head-quarters of the Theosophical Society at Bombay --- arrangements were made for the organization of the Nellore Branch. On an application from the members here, Madame Blavatsky and Colonel Olcott arrived at Nellore, and this branch has been opened. While the Founders were here, I received, for the first time, a letter from Mahatma M., addressed to me and some Theosophists, containing certain instructions as to the management of this Branch, &c. Myself, Mr. Narayana Swamy Naidu, F. T. S., G. Subbia Chetty Garu, F. T. S. (Madras Branch), and Singaravelu Mudalyar, B. A., F. T. S., of the Guntar Branch, were present in the Apstani Hall, Madame Blavatsky was writing at the table, we were seated, and on her telling us that she felt the presence of her Guru in the room, we all looked up, and then within a minute or two, a letter fell before us from the ceiling in broad daylight at about 3 P.M. There were no contrivances or trap-doors to perform the phenomena at the time.

That very day, an hour afterwards, in the presence of about a dozen or more persons (both Theosophists and non-Theosophists), the subject of conversation was to know a certain date, and then one of us (I believe it was G. Subbia Chetty) suggested that Madame might be requested to give us an almanac, and another suggested that it should be one, not available at Nellore. Then all of us joined in the request. Madame Blavatsky remarked, that she would try, as a high chela, Jwalkool, was present in his astral body somewhere near. We were all seated in the same hall, and a verandah adjoining opened to the roof with nothing but the sky overhead. She then called out for the chela to make us a gift of an almanac, and within 3 or 4 minutes one "Almanac for 1882 and Diary Phoenix" were flung at us with some force as if it fell from the sky overhead, and this was handed to me by Madame Blavatsky, and it is with me still. While Madame Blavatsky and Col. Olcott were on their way to Nellore from Guntur, after having opened a Society there, another letter addressed to herself was received from Mahatma M., in the presence of some Nellore, Guntar, and Madras (Branches) members, dropping, as it were, from the top of the boat; the letter is still in the possession of one of the members of the Nellore Branch.

Madame Blavatsky told me, while she was at Nellore, that the "Brothers had spoken to her about me, and that they were watching me long before this," and I replied "that I knew it to be the case." This conversation took place while T. Vijaraghava Charlu, F.T.S., and C. Kotiah Chetty Garu, F. T. S., Deputy Inspector of Schools, and some others were present. It was after this that I really thought more seriously of the appearance of the Mahatmas before me in dreams and otherwise. I then began to concentrate my attention upon the beautiful features of the latter Mahatma, my most revered Guru Deva, whom I then knew to be Mahatma Kut Humi. It was not in vain I did so. Within four or five days I had a response to my prayer. The blessed Mahatma from that time forward used to give me instructions in my dreams --- not exactly dreams --- but a state of half-wakefulness, for want of a better word I call them dreams, and that in one of I believe, it was about the end of May --- I fervently prayed to Him that I might be allowed the happiness of seeing Him in his physical body, to which, after a moment's consideration, the Guru Deva replied that I should have to cross the Himalayas alone. From that moment forward I took the "Diksha" (vow) which my brothers here know very well. After the expiry of about four months, and as soon as my private affairs would allow, I started for Madras, having clearly told two or three of my friends and brothers that I was going to see the blessed feet of my most revered Guru --- on the other side of the Himalayas.

I left Madras on the evening of the 11th September 1882 by the mail train, and reached the Society's head-quarters at Bombay on the 13th September. On that day I was introduced by Madame Coulomb and other Theosophists who then happened to come there as "R. Casava Pillai, Secretary of the Nellore Branch." On the 14th idem, Madame Coulomb and myself both drove in the Society's carriage to the Office of Mr. Tukaram Tatya, F. T. S., and she introduced me to him. Mr. Tukaram Tatya and myself both then went to the Oriental Life Insurance Company.

That day in the afternoon, in the presence of Madame Blavatsky, Madame Coulomb, Mr. Tukaram Tatya, Damodar K. Mavalankar, and another Theosophist whose name I do not know, I received a letter which fell just on my head from the ceiling. It was from my Guru --- in reply to which I kept my letter in the presence of the above persons (except Tukaram Tatya who had left the place then) just near the Statue of Lord Buddha over the shelf in the hall. And in our presence, the letter disappeared. That very night while I was going to bed in Col. Olcott's room, with all doors closed, and in good lamp light, I was startled to see coming out, as it were, of the solid wall, the astral form of my most revered Guru Deva, and I prostrated before him, and he blessed me and desired me to go and see him beyond the Himalayas, in good Telugu language. The conversation that passed between us is too sacred to be mentioned here. He disappeared in the same way as he appeared.

On the following day, the 15th September, myself and Madame Blavatsky started for the North. Mr. and Mrs. Coulomb, Damodar K. Mavalankar, Mr. Tukaram Tatya and another Theosophist (all in three carriages) accompanied us to the platform.

Now I shall have to refer to page 49 of Madame Coulomb's book, giving a description of my dress, &c. She says in reference to me "before he left he had his costume made, consisting of yellow cotton satin blouse, a cap consisting of the same shape as that of Mr. Deb, a pair of top boots, and a pair of very thick cloth trousers * * * * --- they started very quietly, and Madame begged us not to say to any one that she had left. This was to give the thing a mysterious appearance as usual." I was "dressed in yellow cotton blouse." That is the custom of the chelas. Does that imply any trick? Ramaswamy Iyer, at page 67 of the Theosophist for December 1882, says that he travelled in his "ascetic robes" --- I believe it is no sin to do so. I have seen the "Geluckpas," the "Yellow caps," wear the same costume in Bhutan, and further north, and also the chelas of the Mahatmas!

"They started very quietly and Madame * * * * had left." I have shown above that I was introduced to three or four Theosophists of Bombay, and that Madame Coulomb herself introduced me to Mr. Tukaram Tatya, &c., and that we were accompanied to the Railway Station by M. and Madame Coulomb, &c., I believe this is not "leaving very quietly" --- if it is, perhaps, she expected that I should have sent an account of it to the papers, or put it in the Theosophist, that I was leaving for the North in my pilgrim's dress to find my Guru Deva. I do not believe pilgrims ever make any fuss about their pilgrimages. Except informing some of my close friends and my brothers at Nellore and Madras, and the very few I have been introduced to at Bombay (during my stay of two days there) that I was going to the North, in the fervent hope of seeing my Mahatma, I did not think it proper or necessary to proclaim the fact to the world abroad. Further, in case of failure, I should have been put to the necessity of telling (2) every one particulars of my failure to see the Mahatma.

On our way, on the 16th idem, beyond the Bhosawal Junction between the Stations of Chandani and Khandwa, I found the bridges over a small tributary of the Tapti had been washed away by the overflow of the latter river; and the road for about two miles or so suffered therefrom. Then we had to get down and cross the river by a boat. Some boxes of Madame Blavatsky containing her clothing and other necessary articles were left behind by mistake in the boat, and we all got into the train on the other side of the river, without noticing the boxes so left behind. After passing the Khandwa Station, I believe, Madame found out that some boxes were missing, and she got down with her servant, Babula, and things. The train left for the North, leaving Madame, &c., behind, I myself traveling in a 3rd-class carriage. So I had to meet her again at Allahabad on the 18th September (myself having stayed there on the night of the 17th idem). On my way from Khandwa to Allahabad, between the 16th and 17th idem, I had to travel alone. On the 17th idem, when I was some few stations south of Allahabad, with only two or three passengers in the compartment, I had the good fortune of seeing a letter falling over me from the top of the carriage. Madame Blavatsky at that time must have been somewhere between Sahagpore and Jabbalpore, about 250 miles distant from me. This letter was in the familiar hand of my Mahatma, having reference to a letter I had sent at Bombay, which disappeared from the statue of Lord Buddha.

On my meeting Madame Blavatsky on the 18th at Allahabad, we both, along with Babula, started for the North, and reached Chandernagore on the morning of the 19th idem by the mail train.

I there left Madame Blavatsky and her servant near the Railway Station,  and crossed the Hughly by a boat to the other side, and walked about 5 miles to the Nalhati Station, and then took the mail train for Siliguri, which I reached on the 20th idem early in the morning, and took the rail for Darjiling which place I reached about evening and met Babaji Dharbagirinath that very night just when I was in the greatest fix to find my way to the North.

We were both together until the 28th idem. We travelled together, both on horse-back and on foot in Bhutan, Sikkim, &c. We visited several "Gumpas" (temples). I had to cross and recross the Ranjit River more than twice, by the swinging bridge as well as the ferry boat.

In the course of these travels, just about Pari or Parchong on the northern frontier of Sikkim, I had the good fortune and happiness to see the blessed feet of the most venerated Masters Kut Humi and M. in their physical bodies. The very identical personages whose astral bodies I had seen in my dreams, &c., since 1869, and in 1876 in Madras, and on the 14th September 1882 in the head-quarters at Bombay. Besides, I have also seen a few advanced chelas, and among them, the blessed Jwalkool who is now a Mahatma.

On the 26th September evening, we both having heard that Madame Blavatsky and Ramaswamy Iyer had come to Darjilling, and was putting up in Babu Parvati Churn Roy's (Deputy Collector and Deputy Magistrate, and Superintendent of the Dehra-Dhun Survey) bungalow - "Willow-Cot," we met them there; and, I believe, Babu Nobin Krishna Bannerji and others of Bengal joined us subsequently.

In the course of our travels in Bhutan, Sikkim and Thibet, we had to sojourn for a night or two at a village in Bhutan where the Dugpas abound. Having staid all day long in a "Gumpah" belonging to that sect of "Dugpas" or the "Red Caps" who are so proficient in Black Magic, and having been rather indiscreet in talking ill of their sect, we had unwittingly placed ourselves in great danger. These "Dugpas" or their "Lamas" having suspected that we belonged to the other sect the Gelukpas or the White Magicians to whom they are inveterate enemies, began to exercise their evil influence, or "Jadu" over us that night, while we were taking shelter in the verandah of a poor man's house at Darjiling. All of a sudden I was disturbed in my sleep --- but was unable to get up, and saw in my half wakeful condition that some most poisonous and dire influence was coming upon me from two of the Lamas (Dugpa Sect) whom we were talking to in their "Gumpah" that day. This influence I was clearly conscious of, and saw it attempting to approach my companion who slept by, but was kept off by the brilliant glare going out of a talisman which he wore on his person. This was a most powerful talisman given to him by the Mahatmas, and by which he was protected. Myself having no such shield, the dark and poisonous influence having surrounded me I began to feel a choking sensation in my heart, and was most miserable. Just at this moment I saw (in my vision of course) Madame Blavatsky in a very disturbed mood, making some passes over me with her hand, and also taking hold of her large ring (with the "Sree-yentra" on it) and touching my forehead with it. Then the bad influence about me vanished, and I awoke and began to vomit, and felt ill for some time, and got better by the morning. The same night the above-mentioned "Dugpas" having failed in their attempt to injure us by "Jadu," they about 20 or more of them with torches and lights came to the place, and asked the owner of the house to show them where we were. Between them and us lay a slender woodwork. Then the very powerful talisman worn by my friend and the protection of our Masters saved us from falling into their hands, and diverted their attention. I mention the above rather long account as only one of the ways in which we were protected by the Masters in that dreadful country of Black Magic. Madame Blavatsky --- though at the time somewhere about Calcutta or Chandernagore or somewhere else, was not over the Himalayas, and was taking an active part in my personal safety. On my meeting Ramaswami Iyer at Darjiling, he asked me if any thing very particular had happened to us that night (the dangerous night in which we were exposed to Dugpa influence). On my asking him why he put the question, he told me that Madame Blavatsky was telling him the previous day "that we (myself and D. Nath) were exposing ourselves (3)   to the "Dugpa" influence, and were in the midst of the greatest danger, &c., &c.

I took leave from Madame Blavatsky and my other friends at Darjiling on the 28th idem, and took the train for Siliguri at 10 A.M., and reached it at 7 P.M. A Bengali Babu --- a tea-planter who travelled with me from Darjiling asked me to stay for the night at Siliguri, as I was much tired. I slept for the night in the Railway Store-keeper's house --- a Bengali gentleman and a very hospitable one. On the 29th, I got into the train for Calcutta, and reached the place on the morning of the 30th idem. I stayed at Calcutta and had been to Kalighat that day. Started that night for Gya via Bankipore, and reached the place on the 1st October. I was at Gya on the 1st and 2nd idem, and saw a great Buddhist sage --- who is about the place. Here I received a letter from my Guru Deva in the usual occult manner. On the 2nd, about noon, I started for Allahabad which place I reached early on the 3rd idem. I stayed at Allahabad on 3rd and 4th, and left it on the evening of the 4th for Jubbulpore by mail train which I reached on the 5th. That morning I went to the River Nerbudda which is about five miles from Jubbulpore, and bathed in the river. On the 6th I took the mail train for Bombay, and reached the place at about 10 A.M.

I went to the head-quarters and started that very day by 2 P.M. by the mail. I intended to stay a day or two at Bombay, but the telegrams and letters that were waiting for me from Madras did not allow me the option. I reached Madras on the morning of the 9th October 1882.

From Siliguri and Gya, I had written to my brother-in-law at Madras about my having seen my most Revered Guru Deva on the Himalayas, and he tells me that he has got the letters intact.

On the 10th October 1882, I visited Mr. G. Muttu Swamy Chetty, Small Cause Court Judge, Madras, and informed him and his sons Mr. Lalpett, and Mr. Rajulu Naidu, F. T. S., that I had seen the Mahatmas.

On the 11th idem, I saw my esteemed friend, T. Velayudam Mudelliar, Tamil Pundit, Presidency College, Madras, to whom also I told the fact of my having seen the Mahatmas.

On my reaching Nellore and joining my office on the 16th idem, a meeting of the members of the Nellore Branch Society was convened, when I informed my brothers how I had seen the astral body of my Guru at the Bombay head-quarters, and also how I had been blessed in being allowed to see, and be in company of the Most Revered Mahatmas ---  the Himalayas beyond Bhutan. The above are facts and facts are stubborn things.

Now I shall offer Madame Coulomb a hard nut to crack.

(1) Madame Coulomb says in her pamphlet that herself and her husband were the accomplices of Madame Blavatsky in the phenomena of letters falling and disappearing. I tell her (she knows the fact) that she was present in the Bombay Hall, along with others when the letter fell on the 14th September 1882. I have not got the letter in my possession. Did she (Madame Coulomb) drop it on our heads? If so, why was it not mentioned in her book? Perhaps, the incident was not thought to be more significant than my top-boots and thick trousers (which I had not the foresight to buy, and carry from Nellore knowing that I had to go to the coldest of regions in the world --- and which Madame Blavatsky kindly advised me to take).

(2) She was present when my letter to the Mahatma was placed near the statue of Lord Buddha, and it did disappear (I had carefully examined the surroundings before I laid the letter there.) Who removed the letter? Was it Mr. Coulomb? or who?

(3) I have mentioned above how I saw the astral form of my Guru Deva at the head-quarters of the Society on the night of the 14th, and that he talked to me in Telugu. You cannot say that I have planned this for the occasion now. Because this fact was mentioned by me to my friends and brothers at Madras and Nellore long before Dr. Hartmann's pamphlet and the letters appeared in the Christian College Magazine and even before Mr. Ramaswamy Iyer or Brother Damodar K. Mavalankar's account of their having seen the very identical masters, whose astral shapes they had seen at the head-quarters of Bombay.   Vide their accounts in the Theosophist for December 1882, page 69, and December and January 1884, page 61, respectively.

Did Mr. Coulomb act the part of the Mahatma for me as he did for Ramaswamy Iyer over the balcony? If you have the honesty to say "Yes," do so. But the story would appear rather too stale now. Had you the happy knack of giving an account of this along with your description of boots, &c., it would have gone into the market for Christian charity pitying a poor dupe of Madame Blavatsky and for checking the tide of immorality which the Theosophical Society is now spreading far and wide. But now the world will draw its own conclusions.

But what about the Telugu in which the Mahatma spoke to me? Does Monsieur Coulomb know Telugu? or was there anybody kept in the head-quarters who knew Telugu, for the occasion? Kindly explain this!

The letter (alleged to be by Madame Blavatsky) published at pages 44 and 45, does not contain any date as usual; and I do not believe it to be genuine for the following reasons: --- When I saw Babula, Madame's servant, at Chandernagore on 19th September 1882, he was all right and healthy; and when I saw him at Darjiling on the 27th September, I was told by Babu Nobin K. Bannerji and others that he had fallen ill two or three days previous to that day. Madame Blavatsky says (or is alleged to say) that he was ill for one month by the time when the letter was written, and that "she was leaving Darjiling within three days," and in the same breath Madame Blavatsky says (or is alleged to say) the "little one is a real Jewel and the big one is an imbecile, &c., &c., &c." From the mention of "the little one is" &c., and "the big one is" &c., one would naturally infer that the letter must have been written about the 26th, 27th and 28th of September when I was at Darjiling with the party. But from the mention of Babula's illness and Madame's saying that she would leave Darjiling within three days," it would be clear that the letter must have been written about 20th or 25th of October 1882. If the letter was written about the latter time, there could have been no necessity for Madame Blavatsky (who knew perfectly well that I was then in Nellore via Bombay head-quarters, and she even wrote to me from Darjiling bearing dates 9th and 13th) to write about me to Madame Coulomb (who saw me at Bombay on my return). I beg Madame Coulomb to explain this apparent inconsistency.

At page 74, Madame Coulomb having traced me to one of the delegates from Nellore goes on expressing her regret for not recognising me when I went to salute her. The facts of the case are these: When I saw in the hall Madame Coulomb (for the first time at Madras) during the Anniversary of the Society in the year 1883, I went up to salute her; Madame Coulomb did not or would not recognize me. I reminded her who I was --- and of my visit to Bombay and her introducing me to Mr. Tukaram Tatya --- to all this she said "she did not know me" Then I thought she did not want to recognise me not for the reasons she gives in the pamphlet, but for what I shall state hereunder. But I must declare that Madame Blavatsky was not at the time in the hall; nor did she come down for an hour after this conversation had taken place. My brother-in-law, Muruganandam Pillay, and Bodireddy Rengareddy of the Nellore Branch, are my witnesses, and their statements are attached. Again, on the 27th December 1883, when all the delegates were having their badges attached to their coats, it was Madame Coulomb's turn to do it for me, and then I requested her if she recollected me, and even reminded her that she had "adopted me" as she would say in fun "and Dadasahib Tukaram Tatya as her sons;" to this she disowned me entirely in the presence of so many members, and even spoke to me rather harshly, to which Madame Blavatsky objected, and reminded her that she was calling me at Bombay as such. This was heard by some delegates. I attached the statement of C. Aravamudu Iyengar, B. A., F. T. S., on the subject. * * * *

In conclusion, let me say --- that I am, owing to the grace of my Guru Deva, in direct correspondence with Him and have received several letters from Him since 1882, and that even so late as January 1885. I received a letter directly from Him, permitting me to publish an account of my travels. I beg leave to mention that there are at this moment several dozens of chelas who are not known to the world as such even to the Theosophical world --- nor even to Madame Blavatsky. Truth will triumph in the end. There is no religion higher than Truth.

(Sd.) R. Casava Pillai,

Secretary, N. T. Society.

Nellore, the 27th January 1885.


I was personally present at Nellore when the second phenomenon took place there. The account is to my knowledge correct.  I have seen and read the letters of the Master relating to the first phenomenon.

(Sd.) S. Vigia Raghava Charloo, F.T.S.

Adyar, the 31st January 1885.


So far as the Dugpa affair at Darjiling and other facts with which I am acquainted, including Mr. R. Casava Pillai's visit to the Himalayan regions and his seeing the Masters and some chelas, are concerned, I affirm that the information given herein is correct. Casava Pillai keeps a regular diary.

(Sd.) Babaji D. Nath, F.T.S.

Adyar, the 31st January 1885.


(True Copy
N. C. Mukerji)

The 1st February, 1885.

 

(1)  The Text-book referred to is "Niti Chendrika," which was fixed for the year's examination)

(2)  This itself shows there was no "conspiracy."

(3) Madame Blavatsky said she should like to be at the attest on the evening of the danger at Darjiling)