2024 Jan Main

2
THE ROAD TO WISDOM

Seeing God in everything
W ork incessantly, holding life as

something deified, as God Himself, and
knowing that this is all we have to do, this
is all we should ask for. God is in everything,
where else shall we go to find Him He is
already in every work, in every thought, in
every feeling. Thus knowing, we must work
— this is the only way, there is no other. Thus
the effects of work will not bind us. We have
seen how false desires are the cause of all life without any ideal at all. If a man with
the misery and evil we suffer, but when they an ideal makes a thousand mistakes, I am
are thus deified, purified, through God, they sure that the man without an ideal makes
bring no evil, they bring no misery. Those fifty thousand. Therefore, it is better to have
who have not learnt this secret will have to an ideal. And this ideal we must hear about
live in a demoniacal world until they discover as much as we can, till it enters into our
it. Many do not know what an infinite mine hearts, into our brains, into our very veins,
of bliss is in them, around them, everywhere; until it tingles in every drop of our blood and
they have not yet discovered it. What is a permeates every pore in our body.
demoniacal world? The Vedanta says, ... Never mind failures; they are quite
ignorance. ... natural, they are the beauty of life, these
From my childhood I have heard of seeing failures. What would life be without them
God everywhere and in everything, and then It would not be worth having if it were not
I can really enjoy the world, but as soon as for struggles. Where would be the poetry of
I mix with the world, and get a few blows life Never mind the struggles, the mistakes.
from it, the idea vanishes. ... instead of ...hold the ideal a thousand times, and if you
encountering God I see the devil. ... Then, if fail a thousand times, make the attempt
such is the case, what is the use of teaching once more. The ideal of man is to see God
all these things There is the greatest use. in everything. But if you cannot see Him in
The use is this, that perseverance ill finally everything, see Him in one thing, in that
conquer. Nothing can be done in a day. thing which you like best, and then see Him
This Self is first to be heard, then to be in another. So on you can go. There is infinite
thought upon, and then meditated upon. ... life before the soul. Take your time and you
It [the ideal] is far away, no doubt, but at will achieve your end.
the same time, we know that we must have
it. We must even have the highest ideal.
Unfortunately in this life, the vast majority
of persons are groping through this dark F rom The Complete Works of Swami Vivekananda,
(Kolkata: Advaita Ashrama, 2016), 2. 148-150.
Vol. 129, No. 1
January 2024
Periodicity: Monthly
Publication city: Kolkata
PB RABUDDHA
HARATA
3
`: 125/-
Managing Editor Advaita Mysticism

Swami Shuddhidananda
Editor Contents
Swami Vireshananda
Associate Editor 1 Traditional Wisdom

Swami Jnanishananda 5 Editorial: Advaita Ashrama, Mayavati:
Production Editor A Confluence of the East and the West
Swami Paramahamsananda 10 A Letter of Holy Mother and
Cover Design Advaitic Ideal of Mayavati Ashrama
Sudhir Mirage Notes by Swami Videhatmananda
Circulation 14 Dimensions of Mystical Experience
Indrajit Sinha, Tapas Jana Swami Bhajanananda
22 Mayavati Advaita Ashrama:
Editorial Office
A Dreamland of Swami Vivekananda
Prabuddha Bharata
Advaita Ashrama Swami Chetanananda
PO Mayavati, Via Lohaghat 26 Evidence of the Self in Everyday Experience
Dt Champawat · 262 524 Swami Atmarupananda
Uttarakhand, India
Tel: 91 · 98316 98812 33 Shravana-Manana-Nididhyasana: Vedantic Sadhana
(Whatsapp call only) Swami Nityasthananda
[email protected]
38 Mayavati Ashrama: Its First Newspaper-report
Printed and Published by Swami Videhatmananda
Swami Vedavratananda 41 Mysticism in Spiritual Life
Swami Satyapriyananda
Publication Office
Advaita Ashrama 47 ‘Advaita must become living, poetic, in everyday life’
5 Dehi Entally Road Swami Atmapriyananda
Kolkata · 700 014
West Bengal, India 54 Mysticism in Mythology
Tel: 91 · 7439664481 / 7603067067 Pravrajika Shuddhatmaprana
[email protected]
61 Raja Yoga—A Path leading to the Realm of Advaita
Internet Edition
www.advaitaashrama.org Pravrajika Brahmaprana
PRABUDDHA BHARATA (OR AWAKENED INDIA)

A monthly journal of the Ramakrishna Order started by Swami Vivekananda in 1896
4
67 The ‘A Horseman Hidden In The Dust’: The Sufi Tradition Of Jalal-Al-Din Rumi
Swami Atmajnanananda
72 Advaita Mysticism
Swami Satyamayananda
77 The Beginning of Advaitic Studies in the Ramakrishna Mission
Swami Dakshajananda
83 Sri Ramakrishna and the Ashtavakra Samhita
Swami Madhurananda
92 Demystifying Mysticism
Swami Vidyanathananda
98 An Expedition through Advaita: From Mysticism to Metaphysics
Swami Jnanasudhananda
103 Death Begrimed and Black
Swami Krishnasakhananda
108 Bondage and Freedom of the Soul: The Bhamati’s Perspective
Vachaspati Mishra and His Works
Swami Vedarthananda
118 Advaitic Mysticism in Upanishads
Swami Aghaharananda
124 The Egalitarian Model of Mysticism of the Ramakrishna Order
Swami Paravarananda
127 Sadashiva Brahmendra: A Poet-Mystic Saint of South India
Swami Pramathadhipananda
133 The Ultimate Fringe of Advaitic Thinking: The ‘Fringe Benefits’ of Shaktadvaitavada
Babaji Bob Kindler
138 The Well of Peace
Dr Alan Hunter
144 What Makes the Four Yogas Work?
Swami Vivekananda’s Philosophy of Advaitic Pluralism
Jeffery D. Long
152 Advaita Ashrama at Mayavati: Historical Significance in the
Ramakrishna-Vivekananda Movement
Dr Jayasree Mukhopadhyay
5
161 Reflections on Oneness from a Christian Practitioner

Rachel Mary Joanna
174 Mystical Experiences in the Four Stages of Spiritual Development: Some Examples
Gopal Stavig
179 The ‘Descendant Path’ to Realisation of That: Advaita Mysticism for a New Yuga
Patrick Beldio
186 Thoreau and Whitman: American Mystics
Anna Hourihan
192 Ramana, Dialogue, and the Value of Spiritual Testimony
Dr Thomas A. Forsthoefel
199 Swami Ashokananda and Advaita
Dr Arpita Mitra
206 Tyagaraja, the Mystic
Sudha Emany
211 The Mysticism of Alvars and Nayanmars
Prema Raghunathan
216 Reports
Artist's Concept of the Cover Page

Advaita—The Universal Oneness:
With the grace of Sri Ramakrishna, Swami
Vivekananda experienced Nirvikalpa Samadhi
during his formative years. In an endeavor to
promote the profound ideals of ancient Advaita
Philosophy, he aspired to establish a haven
where these principles would be authentically
practiced. Hence, Advaita Ashrama at Mayavati
came into existence.
Several years later, Swamiji experienced
profound joy upon visiting the place, a mani-
festation perfectly aligned with his spiritual The illustration on the cover page serves as a
vision. Here, he likely encountered the tran- modest tribute, expressing Swamiji's complete
scendent essence of Advaita, sensing a univer- identification with the Advaita Ashrama and its
sal interconnectedness that offered a uniquely boundless, expansive surroundings.
transformative experience. —Sudhir Mirage
6
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S RI M AA S ARADA D EVI
“God is one’s very own. It is the eternal relationship. He is
everyone’s own. One realizes him in proportion to the intensity of
one’s feelings for him.”
“As wind removes the cloud, so the name of God destroys the cloud
of worldliness.”
“One who makes a habit of prayer will easily overcome all difficulties
and remain calm and unruffled in the midst of trials of life.”
“Forbearance is a great virtue; there is no other like it.”
“ere is no treasure equal to contentment and no virtue equal
to fortitude.”
“e purpose of one’s life is fulfilled only when one is able to give
joy to another.”
ith lo in ranams from o r e oted Son

n non mo s e otee
10
Ramakrishna Mission Sevashrama

Kankhal, Haridwar-249408, Uttarakhand
A Charitable Hospital established in 1901 and
A branch of Ramakrishna Mission, Belur Math, Howrah, West Bengal – 711 202
Ph: +91-1334 244020, 9410975929, Email: [email protected], https://kankhal.rkmm.org
Appeal for Financial Assistance for the Charitable Hospital

Established in 1901 under the directions of Swami
Vivekananda, the 190 bedded Sevashrama Hospital has been
serving the poor & needy people and the sadhus either free
of charge or at discounted charges.
Since its inception, the Sevashrama has served more than
one crore (10 million) patients.
The Hospital charges are highly subsidised and within the
reach of the common man.
We hereby earnestly appeal for your valuable financial support to sustain our services.
No. Ongoing projects Estimate Expected beneficiaries
(Rs.) per year (Nos)
1. Free / Concessional diagnostic tests and treatment for 2 crores/year 40,000
both outdoor & admitted patients
2. Distribution of Free Medicines 2 crores/year 50,000
3. Supplementing Specialist Doctors remuneration 2 crores/year 50,000
4. Free Diabetic Medicines 25 lakhs/year 10,000
5. Goshala (Dairy) 25 lakhs/year
6. Mobile Medical Van to the Rural Areas 25 lakhs/year 30,000
7. Upgradation of Hospital Equipment & hospital 5 crores -
furniture (patient cots, bedside tables) etc
8. Endowment fund for supporting free or subsidising 5 lakhs/bed
beds (Plaque will be placed)
9 M. R. I. MAGNETOM Sempra fund 4 crores 1,500
10. Building maintenance and repairs 2 crores
11. 192 Slice Cardiac CT Scanner 5 crores
Bank details: A/c Holder: Ramakrishna Mission Sevashrama; Savings A/c No. 87322200038824;
Bank: Canara Bank, PO. Kankhal, Dist. Haridwar-249408; Bank IFSC: CNRB0018732.
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we will give the bank a/c details.
Swami Dayamurtyananda
Secretary
11
Traditional
Wisdom
उत्तिष्ठत जाग्रत प्ाप्य वरात्निबोधत ।
Arise! Awake! And stop not till the goal is reached!
Dakshinamurti Stotram January 2024

Vol. 129, No. 1
by Sri Shankaracharya
त्वश्वं दर् ्पणदृश््यमाननगरीतुल् वं त्नजान्तग्पत वं

र्श््यनिात्मत्न मा्य्या बत्ित्रवोद्भूत वं ्यथा त्नद्र्या ।
्यः साक्ात्ुरुते प्बोधसम्ये स्ात्मानमेवाद्व्यवं
ु त्य्प े नम इदवं श्रीीदत्क्णामभूत्य्प े ॥ १ ॥
तस्मै ै श्रीी गरुमभू
1. Obeisance to him, Sri Dakshinamurti, who is the Guru, who at the time of spiritual
awakening, has verily realized his own Self, the one without a second, having understood
that the world is within oneself even as a city reflected in a mirror is, but projected as if it
is outside, by maya, as in dream.
ु -्
बीजस्ान्तत्रवाङ्कुरो जगत्ददवं प्ात्नित्व्पकल्वं र्नर
मा्याकत्ल्तदेशकालकलनावैत्ित्र्यत्ित्ीकृ तम ।्
मा्यावीव त्वजृवंभ्यत्यत्र् मिा्योगीव ्यः स्ेच्छ्या
ु त्य्प े नम इदवं श्रीीदत्क्णामभूत्य्प े ॥ २ ॥
2. Obeisance to him, Sri Dakshinamurti, who is the Guru, who, out of his free will, like
the magician or a great yogi, manifests this world, which was, before creation, undiffer-
entiated even as the sprout was within the seed, and became variegated later, on account
of its association with space and time, brought forth by maya.
Prabuddha Bharata January 2024 1

12 Prabuddha Bharata
्यस् ैव स्फुुरणवं सदात्मकमसत्ल्ाथ ्पकवं भासते

साक्ातित्त्वमसीत्त वेदविसा ्यो बोध्यत्यात्श्रीतान ।्
्यत्ाक्ात्रणाद्वेनिर्ुनरावृत्तिभ्पवाम्ोत्नधौ
ु त्य्प े नम इदवं श्रीीदत्क्णामभूत्य्प े ॥ ३ ॥
3. Obeisance to him, Sri Dakshinamurti, by whose brilliance, which is of the nature of

existence, (this world which is) similar to unreality shines, who is enlightening those that
have taken refuge in him by the message of the Vedas viz., ‘Thou art verily That!’ and by
realizing whom there is no return to this ocean of transmigration.
नानात्च्छद्रघटोदरत्थितमिादीर्प्भाभासरवंु
ज्ञाानवं ्यस्त ु िक्रु ात्दकरणद्वारा बत्िः स्पन्दते ।
ु तत्मस्तंवं जगत ्
जानामीत्त तमेव भान्तमनभात्ये
ु त्य्प े नम इदवं श्रीीदत्क्णामभूत्य्प े ॥ ४ ॥
4. Obeisance to him, Sri Dakshinamurti, who is the Guru, whose consciousness is flow-
ing out through the senses like the eyes etc., even as a powerful light kept within a pot full
of holes (flowing out through the holes) following whom—the resplendent One—this
whole world is shining and thinks, ‘I know’.
ु ि शभून् वं त्वदुः
देिवं प्ाणमर्ीत््रि्याण््यत्र् िलावं बत््धिवं
स्तीबालान्धजडोर्मास्त्वित्मत्त भ्ान्ता भृशवं वात्दनः ।
मा्याशत्तित्वलासकत्ल्तमिाव्ामोिसवंिात्रणे
ु त्य्प े नम इदवं श्रीीदत्क्णामभूत्य्प े ॥ ५ ॥
5. (Some) disputants who can be compared to women, children, the blind, the dullwitted
(and so on), being extremely deluded, think that the body, the vital airs, the senses, the
fickle intellect and the void are the Atman. Obeisance to him, Sri Dakshinamurti, who
is the Guru, who dispels the great delusion (of such people), that has been created by the
play of the power of maya.
2 Prabuddha Bharata January 2024

Dakshinamurti Stotram by Sri Shankaracharya 13
Sri Dakshninamurti
राहुग्रस्तंत्दवाकरेन्दुसदृशो मा्यासमाच्छादनात ्
सन्माात्ः करणोर्सवंिरणतो ्योऽभभूत्षुु प्तःः
ु र्मान
ु ।्
प्ागस्ाप्सत्मत्त प्बोधसम्ये ्यः प्त्यत्भज्ञाा्यते
ु त्य्प े नम इदवं श्रीीदत्क्णामभूत्य्प े ॥ ६ ॥
6. Obeisance to Sri Dakshinamurti, who is the Guru, the Self, who in the deep sleep state
induced by the withdrawal of the senses, being covered by maya—like the sun and the
moon devoured by Rahu—was ‘existence’ only, and who at the time of waking, recognizes
Himself as, ‘(It is I) who previously slept’.
बाल्ात्दष्वत्र् जाग्रदात्दषु ु तथा सवा्पस्वथिास्त्र्

व्ावृतिास्नुवत्पमानमित्मत्यन्तः स्फुुरन्तवं सदा ।
स्ात्मानवं प्कटीकरोत्त भजतावं ्यो मुद्र्या भद्र्या
ु त्य्प े नम इदवं श्रीीदत्क्णामभूत्य्प े ॥ ७ ॥
7. Obeisance to Sri Dakshinamurti, who is the Guru, who by the auspicious mudra is
revealing to his votaries his own Self, which is persistently present as the ‘I’ always shining
inside, in all the various and mutually exclusive states like childhood etc., as also waking etc.

त्वश्वं र्श््यत्त का्य्पकारणत्या स्स्ात्मसवंबन्धतः

त्शष्ािा्य्पत्या तथैव त्र्तृर्ुत्ाद्ात्मना भेदतः ।
ु मा्यार्त्रभ्ात्मतः
स्प्े जाग्रत्त वा ्य एषु र्रुषुो
ु त्य्प े नम इदवं श्रीीदत्क्णामभूत्य्प े ॥ ८ ॥
8. Obeisance to Sri Dakshinamurti, who is the Guru, (who as) this person, being deluded
by maya sees the world both in sleep and in the waking state, as (full of ) differences
(brought about by such) relationships as cause and effect, property and owner, disciple
and teacher as also father, mother and so on.
भभूरवंभावंस्नलोऽत्नलोऽम्बरमिना्पथो त्िमावंशःु र्मा-ु

त्नत्याभात्त िरािरात्मकत्मदवं ्यस् ैव मभूत्य ्पष्टकम ।्
नान्त त्् कञ्चन त्वद्ते त्वमृशतावं ्यस्मैात र्् रस्मैात्द्वभोः
ु त्य्प े नम इदवं श्रीीदत्क्णामभूत्य्प े ॥ ९ ॥
9. Obeisance to Sri Dakshinamurti, who is the Guru, whose eightfold form is verily this
world of the sentient and the insentient, comprising of earth, water, fire, air, sky, sun, moon
and human being, and beyond whom-the greatest and the omnipresent-nothing else exists
according to the discerning people.
सवा्पत्मत्वत्मत्त स्फुुटीकृ तत्मदवं ्यस्मैादमत्ु �वंस्तंवे

तेनास् श्रीवणातिदथ ्पमननाद्ध्याानाच्च सवंकीत्पनात ।्
सवा्पत्मत्वमिात्वभभूत्तसत्ितवं स्ादीश्रत्ववं स्तः
ु
त्सद्ध्याेतित्पुनरष्टधा ् १० ॥
र्त्रणतवं ि ैश््य्पमव्ाितम ॥
10. Since the principle of universal Self-hood has been revealed in this hymn, therefore,
by listening to it and reflecting on its meaning as also by meditating on it and singing it,
the attainment of identity with Ishvara, together with the great power of being the uni-
versal Self, comes about automatically. Also, the unobstructed power that manifests itself
in eight (different) ways, is obtained.
–English Translation by Swami Harshananda

15
EDITORIAL
Advaita Ashrama, Mayavati:
A Confluence of the East and the West
A dvaita Asharama, Mayavati is celebrating

its 125 years of glorious existence. This
Ashrama, in its significance, transcends
the physical barrier and leaps into the transcen-
dental realm of the Oneness of existence and the
Divinity of the human being—the two cardinal
principles of Advaita philosophy. It is not just an
Ashrama with buildings of bricks and mortar;
it is the personification of Advaita way of living,
a dream of Swami Vivekananda that has come Advaita Ashrama at Mayavati (Early days)
true. Its beautiful natural environs sing the glory the people as is evident in the frequent eruption
of Brahman, the ultimate cause of this universe of conflicts— even in this age —based on reli-
and Its identification with the individual self. Its gion, race, and nationality. Hence we can safely
heritage and legacy have been interwoven with say that physical connectedness through techno-
the struggles and sacrifices of scores of dedicated logical means has failed to meet the expectation
monks, who gave up their lives at the altar of of leading to global harmony and peace.
their cherished goal. In all, Advaita Ashrama, The next higher level of confluence is intellec-
Mayavati, stands for the highest principle of life tual confluence, which has been going on for many
one can live on this earth. years among several nations. The study of culture
and civilisations, exchange of ideas, and cooper-
Sangama ation in the form of of combined academic pro-
Sangama is a beautiful word in Sanskrit, which grams have enriched world literature and culture
indicates the tone and spirit of the word ‘con- and have contributed to a better understanding
fluence’. The idea of confluence can be under- and sympathy among nations. However, such an
stood in three realms: 1. Physical Confluence attempt has not been able to achieve brotherhood
2. Intellectual Confluence and 3.Spiritual Con- and oneness among the citizens of the world.
fluence. Meeting and blending in the physical The highest level of confluence is the spiritual
sense is more possible in this age of globalisa- confluence that Advaita Vedanta stands for. It
tion than ever before. The world has literally be- declares that differences between men and women
come a global village, in which communication are but false representations of the one Divine
and exchange of knowledge and information are Reality. In Advaita, every human being is a mani-
done seamlessly through widespread internet festation of the Universal Truth, which is of the
networks. However, such physical confluence nature of spiritual consciousness. This is the real
has failed to bring about ‘belongingness’ among confluence where all the differences vanish and only

the Truth, the oneness, prevails. Advaita Ashrama cast it off like a disused garment. But I shall not
in Mayavati which is in the lap of the Himalayas cease to work! I shall inspire men everywhere,
signifies this ideal of spiritual confluence. until the world shall know that it is one with God.’3
Several attempts in history to achieve harmony
The Confluence of East and West between the East and the West have come to
Rudyard Kipling says in one of his poems: ‘East nought. It is impossible to reach that goal due to
is East, and West is West, and never the twain the utter disparity between every kind of physical
shall meet’. However, Swami Vivekananda had a expression in both civilisations. It is still harder
different point of view. He approached the prob- to harmonise Eastern thought with that of the
lem from a very innovative angle. According to West due to the different viewpoints each has to-
him, the apparent power and strength are the wards fundamental ideas like human life, God, the
ideals of the West while fortitude in suffering is world and the like. Hence, Swami Vivekananda
the ideal of the East, especially in India. Swamiji worked hard for spiritual harmony between the
wonders ‘Who knows which is the truer ideal?’ East and the West, which he believed was the only
He continues, ‘The West says, “We minimise evil means of attaining real unity between the people
by conquering it.” India says, “We destroy evil by belonging to the two halves of the globe. Sister
suffering, until evil is nothing to us, it becomes Nivedita in this context says that Swamiji had a
positive enjoyment.” Well, both are great ideals.’1 twofold mission: ‘one of World moving and an-
Swamiji calls upon humanity not to destroy other of nation-making.’4 Swamiji’s endeavour to
each other’s ideals, since both — the East and the bring about spiritual harmony between the East
West — are bent upon the same work, which is and the West was a part of his universal mission.
the annihilation of evil. Swamiji clarifies further: Swami Vivekananda’s tireless effort in the
You take up your method; let us take up our western hemisphere led to a friendly relationship
method. Let us not destroy the ideal. I do between the East and the West. In this context,
not say to the West, “Take up our method.” Swamiji calls upon the Indians, ‘To give and take
Certainly not. The goal is the same, but the is the law of the Nature... They (the Westerners)
methods can never be the same. And so, after have been for a long time giving you (Indians) of
hearing about the ideals of India, I hope that
what wealth they possess and now is the time for
you will say in the same breath to India , “We
know, the goal, the ideal, is all right for us you to share your priceless treasures with them.’5
both. You follow your own ideal. You follow It is Swami Vivekananda who, in modern
your method in your own way, and Godspeed times, started the real work of confluence be-
to you!” My message in life is to ask the East and tween the East and the West. Advaita Ashrama in
West not to quarrel over different ideals, but to Mayavati is the quintessence of such a confluence.
show them that the goal is the same in both cases,
however opposite it may appear. As we wend our Sri Ramakrishna – Prophet of Harmony
way through this mazy vale of life, let us bid Swami Vivekananda’s work of harmonising the
each other Godspeed.2
ennobling ideas of East and West was inspired
The life mission of Swamiji was to inspire all by his Master Sri Ramakrishna, who embodies
men and women irrespective of whether one is the best of East and West. Swamiji, in his vesper
from the East or the West. He said,‘ It may be that hymn dedicated to the Master, praises him as the
I shall find it good to get outside of my body — to Bhāsvara Bhāva Sāgara; an ocean of enlightening

Advaita Ashrama, Mayavati: A Confluence of the East and the West 17
divine moods. Every earnest spiritual seeker in Man; knowing Him — and therefore the Uni-
any part of the world can look upon Him to be verse — as our Self, alone extinguishes all fear,
his or her spiritual ideal and identify one’s chosen brings an end to misery and leads to Infinite
deity or idea of divinity with Him. Freedom. Wherever there has been expansion
in love or progress in well-being, of individ-
Also, Sri Ramakrishna personifies Advaita
uals or numbers, it has been through the per-
Vedanta. Advaita is not an exclusive philosophy ception, realisation, and the practicalisation of
leading to a particular state of spiritual enlight- the Eternal Truth—THE ONENESS OF ALL
enment. In contrast, it is the confluence of all BEINGS. “Dependence is misery. Independ-
ideas of Reality, the pursuance of which will lead ence is happiness.” The Advaita is the only sys-
to, according to the Brihadaranyaka Upanishad, tem which gives unto man complete possession
sarvātmabhāva, oneness with the whole exist- of himself, takes off all dependence and its as-
ence. Advaita is the merging point where all in- sociated superstitions, thus making us brave to
suffer, brave to do, and in the long run attain to
dividual limitations are transcended and unified
Absolute Freedom.7
into one single non-dual consciousness.
Sri Ramakrishna’s ascendence to Nirvikapla The above lines perfectly and immaculately
Samadhi and further, his remaining in the state reflect the great idea of Vedanta, which has been
of Bhavamukha reflect such a state, where one echoed by the Upanishads from time immemo-
would be able to identify oneself with every en- rial and has swept the length and breadth of this
tity in the universe — animate or inanimate — holy land, thanks to innumerable saints and
having a universal mind that will resonate with sadhakas, spiritual aspirants, who have broadcast
every individual mind in the universe. Sri Rama- this grand truth through their life and teachings
krishna was in that state of perfect harmony and through the ages.
union with the whole existence throughout his Then, what is the role of Advaita Ashrama,
life. Hence, it is befitting to designate him to Mayavati, in disseminating this age-old ideal?
be the embodiment of the ideal of Advaita ar- Swamiji answers:
ticulated by the Upanishadic sages of the yore. Hitherto it has not been possible to preach
Through this, Sri Ramakrishna also becomes the this Noble Truth entirely free from the settings
wonderful centre of harmony between the East of dualistic weakness; this alone, we are con-
and the West. vinced, explains why it has not been more op-
erative and useful to mankind at large.
The Dream of Swami Vivekananda To give this ONE TRUTH a freer and fuller
Swami Vivekananda wrote a letter to Swami scope in elevating the lives of individuals and
Swarupananda, the first President of the Advaita leavening the mass of mankind, we start this
Advaita Ashrama on the Himalayan heights,
Ashrama, Mayavati in March 1899. In that letter, the land of its first expiration.
he stated: ‘I send you a few lines for your consid-
Here it is hoped to keep Advaita free from
eration in the prospectus.’6 These lines manifest
all superstitions and weakening contamina-
the most liberal idea of Advaita, both as a phil- tions. Here will be taught and practised noth-
osophy and also as a spiritual experience : ing but the Doctrine of Unity, pure and simple;
In Whom is the Universe, Who is in the Uni- and though in entire sympathy with all other
verse, Who is the Universe; in Whom is the systems, this Ashrama is dedicated to Advaita
Soul, Who is in the Soul, Who is the Soul of and Advaita alone.8

Advaita and Advaita Ashrama What were the general rules to be followed by
As we can see, Swami Vivekananda’s ideal of the monastic membersof the Advaita Ashrama?
Advaita is that of the non-sectarian universal ‘The Ashrama, .. lays down, as the first condi-
truth, which every religion and philosophy in tion for membership, the rule that every mem-
the world can identify with. It is interesting to ber should take the vows of poverty, chastity and
note that the Prabuddha Bharata, the mouth- obedience’ says the said article. The next two rules
piece of the Ramakrishna Math and Mission, are prescribed in the following manner: ‘The two
published by the Advaita Ashrama, Mayavati, following rules, therefore, enjoin upon every one
had to say in those early days of the inception of the members to give that respect and toleration
of the Ashrama in this regard. It will help us to to the habits and religious opinions of others,
understand the concept of Advaita as conceived which he would, they should accord to his, and
by the early members of the Ashrama, guided by practise in daily life his belief in the Brotherhood
the enlightening words of Swami Vivekananda of man and the Selfhood of all’(ibid).
as enunciated in the Prospectus. The article next emphasises the importance
As early as in the June 1900 issue of Pra- of a strong physique, and moderate exercise to
buddha Bharata, we find an interesting article ensure good habits regulated by strict discipline.
The Advaita Ashrama: A few Explanatory Words. Also, ‘.. the Ashrama deems it wise to have some of
It clearly explains Advaita Philosophy, which its manual work done by the members. This will
is the bedrock of Advaita Ashrama, Mayavati not only make them strong and healthy and, to
as follows: ‘ While believing naturally in the some extent, independent of outside help’ (ibid).
elevating power of all systems of religion and It is felt in the article that ‘study would form
allowing its members full liberty to choose and another important and necessary occupation of
follow their own ways of upasana, the Phil- the members. The usefulness of discriminative
osophy of Advaita— which derives its support study in an institution of this character cannot
not only from the simple unequivocal text of be too much emphasised’(page 84).
the Shrutis but also from the results of modern The practice of Yoga, according to the art-
scientific research—forms the basic principle of icle, is ‘the last, though not the least object to be
its thought and action’ (page 83). particularly attended to by the members of the
The type of education being imparted to the Advaita Ashrama.’ ‘This is the channel through
novices of the Ashrama is also spelt out in this art- which the energy acquired by judiciously follow-
icle in clear terms: “Education which is nothing ing the disciplinary methods indicated above,
more or less than the unfoldment of the within, should be directed so that they may lead up
is accordingly, in keeping with the Advaita view- to the highest point of spiritual evolution and
point, imparted more by assisting each member to ground the character firmly on the adamantine
think out for himself form, and adjust himself in his rock of conviction, gained through the practical
own way to, the facts of Being and Existence than by experience of the spiritual truths’ (ibid).
pressing upon him the opinions formed by others, Prabuddha Bharata published an article
thus gently leading him to develop and harmonise, written by a member from South India in its
to the fullest extent and satisfaction of his heart and July 1905 issue titled Advaita and the Advaita
reason, his individual ways of thought with conclu- Ashrama (page 128) which gives a clear idea of
sions directly deducible from the Advaita’ (ibid). the philosophical foundation on which Advaita

Advaita Ashrama, Mayavati: A Confluence of the East and the West 19
Ashrama at Mayavati was established. Here it is The Movement Marches On

lamented that ‘neither the ancient Greek and What makes Mayavati Advaita Ashrama unique
Roman philosophers nor the modern metaphy- and distinct from other centres of the Rama-
sicians are able to supply us with such a synthe- krishna Order is its complete commitment to
sis of reconciling ourselves to all the contrasts the Advaita ideal. All its activities—the jour-
and divergences of our surroundings. With such nal, medical, maintaining the garden, serving
despair in the West, the East boldly proclaims the guests—centred on this life-giving fountain
through the Upanishads that the Peace, which of Advaita. In this abode of nondualism, unlike
the prophets found, can be obtained here in this in the case of other institutions, Advaita has not
life, and is the birthright of every human being. remained a philosophy to be studied or a tran-
Then the article states that Advaita Vedanta, scendental state to be achieved. It has become
which is built on the rock of experience of the the living force of every monk of this Ashrama.
ancient Rishis as revealed in the Upanishads, Moreover, this Ashrma which is surrounded by
is the highest pinnacle of human thought and high mountain peaks and evergreen forests re-
stands for the realisation of Brahmavidya here in minds one of the Tapovana of the Upanishadic
this life. To live up to the ideal of Advaita Ved- ages and continues to be the perennial inspir-
anta is the only means to permanently alleviate ation for all serious-minded students of Vedanta
human misery and ensure human progress. and spiritual aspirants, who long to rise to the
The article also articulates two main ob- state of oneness with the whole existence, the
jectives of Advaita Ashrama, Mayavati: 1. The cherished goal of Advaita.
study and culture of Advaita by its members at Even after 125 years, Mayavati has retained
home and abroad. 2. Admission and training of its spiritual fragrance and relevance like the
Brahmacharins and Sannyasins to carry the Gos- bountiful and beautiful natural ambience it is
pel of Advaita to all men in all lands. Here also surrounded with and continues to remind hu-
given three General Rules of the Ashrama, ap- manity of the fleeting nature of the world and
plicable to monastics and other members, which the eternality of the Atman, the only Reality
are being followed in letter and spirit even today: the Advaita vouches for. It will remain so in the
• No external worship of images, pictures etc coming centuries, until as Swami Vivekananda
shall be practised nor any ritual except the Vi- professed, ‘the whole world shall know it is one
raja Home shall be performed in the Ashrama. with God.’ P
• Sadhana should consist of Japam or Ashtanga
Yoga and study and work in some department or Reference
other of the Ashrama.
1. The Complete Works of Swami Vivekananda, 9
• Taking their stand on Advaita and making it vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
the goal of their teaching, members should think 1997), 4.76.
and speak respectfully of other systems of phil- 2. Ibid., 4.76-77.
osophy of religion (page 130). 3. Ibid., 5.414 .
In the end, the article says that Advaita 4. Complete Works Introduction.
5. Ibid., 5, 356.
Ashrama inculcates the spirit of self-sacrifice and 6. Ibid., 9.113.
intense activity and it believes in an all-ground 7. Ibid., 5.435-36.
growth of character. 8. Ibid.

20
A Letter of Holy Mother and

Advaitic Ideal of Mayavati Ashrama
With Explanatory Notes by Swami Videhatmananda
(We are deeply indebted to Swami Chetanananda, the minister-in-charge, Vedanta Society of St. Louis, USA,
for making the facsimiles of the two letters reproduced here available to Prabuddha Bharata. - Editor)
W
hile Swami Vivekananda was
in Advaita Ashrama, Mayavati in
January 1901, a historical incident
occurred with respect to the fundamental idea
and aim behind founding this monastery. It is
regarding the prohibition of the ritualistic form
of religion within the precincts of Ashrama. The
first official Biography of Swamiji, which was
written under the guidance of and edited by
Swami Virajananda, who also happened to be
present there, describes the incident as follows:
‘A Thakur-ghar, or worship-room, contain-
ing the Image of Sri Ramakrishna, had from
sometime previous been established at the
Ashrama at the earnest desire of some of the in-
mates. When the Swami arrived, he chanced one
morning to see this room and found that regular
Thakur-Puja was being conducted in the Advaita
Ashrama, with flowers, incense and other of-
ferings. He said nothing at the time, but that
evening when all were gathered about the fire-
place, he spoke vehemently in denunciation of criticise. Besides, it was under the training of his
Thakur-Puja in an Advaita Ashrama. It should own Master and by his blessing that he himself
never have been done. Here attention was to be had become an Advaitin [non-dualist], and he
paid only to the subjective elements of religion, was well aware that while Sri Ramakrishna had
such as, private meditation, individual and col- ordained him to preach and teach all religious
lective studying of the Scriptures, and the teach- ideas, he had emphasised those of the Advaita-
ing and culture of the highest spiritual monism, vada [non-dualism], in his case.’1
free from any dualistic weakness or dependence. Later that month, when Swamiji returned
‘This Ashrama had been dedicated to Advaita to Belur Math, he alluded to the above matter
and Advaita alone. He had thus the right to and remarked in a tone of despair: ‘I thought

A Letter of Holy Mother and Advaitic Ideal of Mayavati Ashrama 21
Holy Mother’s letter to Swami Vimalananda at

Mayavati 15 Bhadra 1309 (Aug.-Sept. 1902) about his
question whether Sri Ramakrishna was dualist or
nondualist. (Courtesy: Vedanta Society of Northern
California, San Francisco.)
of having one centre at least in which the

external worship of Sri Ramakrishna will
not find a place. But going there I found
that the Old Man had already established
himself even there!!’
But the story didn’t end there. The
members had failed to grasp the feelings
and intent of Swamiji, and the shrine con-
tinued to function for another 14 months.
According to ‘Mayavati Diary’ it was dis-
mantled on 18th March 1902. But the
doubt continued to persist. Finally, after
the passing away of Swamiji, one of his dis-
ciples, Swami Vimalananda wrote to the
Holy Mother Sri Sarada Devi in the early
or middle of August 1902 regarding his
confusion over this matter. With the reply
of the Holy Mother dated 31st August, this
issue was settled forever. We are producing
here a facsimile of the original Bengali let-
ter and the English rendering of this his-
torical document. Probably a rendering of
the whole letter has never been published
in English.
English rendering of the Letter is as
follows:
Jayrambati
Be thou protected –
My highest blessings
Babaji,
I received a letter and have noted [about
your doubt].
The grief, which is being felt for Sri Sri
Swamiji Maharaj, how can it be expressed
in writing?

Swami Vimalananda’s letter to Swami Prakashananda
The One, who is our Guru, is himself Advaita [non- followers of Sri Ramakrishna are Advaitins as
dual]—you are disciples of that Guru; therefore, He Himself was assuredly Advaita itself.’ On
you too are Advaitavadins, non-dualists. I can em- the same day, Swami Swarupananda also jotted
phatically say that you are certainly Advaitavadins. down a few lines from the letter in his personal
Convey my love and blessings to Mrs. Sevier. Diary in Bengali, a facsimile of which can be seen
You all accept my blessings. I received a letter from in the Bengali book–Sri Sri Mayer Padaprante,
Matilal [Sachchidananda], informing me that Ka- Part 3, p. 813. Also, the next day, on 8th Sep-
likrishna [Virajananda] will go there. Convey my tember 1902, Swami Vimalananda (Khagen
blessings to him. Maharaj) wrote a letter to his brother-disciple
It is a woman’s Math; stay carefully in the Math. Swami Prakashananda (Sushil Maharaj) inform-
Swamiji’s power is no longer there. We are all fine. ing him of this event. Here is the fascimilie of the
Write about you all. unpublished letter (above). English rendering of
With blessings this letter is given below:
Your Mother Brother Sushil,
Mayavati Diary Records and After writing to you yesterday, I received a let-
a Letter to Prakashananda ter of blessings from Sri Sri Mata Thakurani.
Mother’s letter is a reply to my letter.
This being a very historic occurrence, Mayavati I had a doubt in my mind—Am I a mon-
Diary records – ‘September 7: Received Holy ist or a dualist? I wrote a letter to Sri Sri Mata
Mother’s letter emphatically asserting that the Thakurani to clear this doubt. After receiving

A Letter of Holy Mother and Advaitic Ideal of Mayavati Ashrama 23
Swami Vimalananda Swami Prakashananda
Mother’s letter, the doubts huanting me for a Vivekananda, whenever in doubt, used to seek
long period disappeared completely; along with her advice and blessings.
it many more ideas became clear. One more thing to be noticed here is that
I am writing below the essential part of
‘Advaita’ is synonymous with Brahman, which
Mother’s letter. I think, you too may get a lot
of help from this. is Ekmeva-advitīyam, one without a second. It
Mother has written: ‘Dear, - I received a let- means Sri Ramakrishna himself is the embodi-
ter and have noted [about your doubt]. The ment of ‘Advaita’ i.e. ‘Brahman’. One of the im-
grief, which is being felt for Sri Sri Swamiji portant questions concerning Advaita Ashrama,
Maharaj, how can it be expressed in writing? Mayavati was whether the followers were Dual-
The One, who is our Guru, is himself Advaita ists, Qualified Dualists or non-dualists! By her
[non-dual]—you are disciples of that Guru; letter, the Holy Mother resolved once and for all
therefore, you too are Advaitavadins, non-dual-
that monastic brothers of the Ashrama are pure
ists. I can emphatically say that you are certainly
Advaitavadins. non-dualists in principle, whatever may be their
individual practices.
Das [Servant]
Khagen Another significance of this letter is that
Addressed: here alone we find Holy Mother’s feelings
Swami Prakashanandaji Maharaj about the passing away of Swami Vivekananda
C/o P. C. Mookerjee Esq. in her own words. It was that of a silent bereave-
Personal Asst. to the State Engineer
Sreenagar, Kashmir ment and an acknowledgement about the want
Stamped 8 Sept. Lohaghat of power and strength in Ramakrishna Order,
which Swamiji’s living presence radiated during
Significance of this Correspondence his physical existence. P
This answer of the Holy Mother explains why Reference
Sri Ramakrishna himself used to call Sri Sarada 1. His Eastern and Western Disciples, The Life of
Devi, Sarasvati, the goddess of knowledge. Swami Vivekananda, 3 vols (Kolkata: Advaita
Even a world-conqueror savant like Swami Ashrama, 1915), 3.430-31.

24
Dimensions of
Mystical Experience
Swami Bhajanananda
What Mysticism is a branch road in these religions, whereas mys-
T
here is nothing mysterious about mysticism forms the main road in Hinduism and
ticism. It means direct transcendental experi- other Indian religions.
ence, known in India as aparokṣānubhūti. It is often held that although religions of the
In Hinduism and all the other religions which world show great diversity in their outer expres-
originated in India, this aparokṣānubhūti is re- sions, they have a transcendental unity in mysti-
garded as the natural ultimate goal of all people. cism. That is to say, the transcendental experiences
A human being’s true nature is the Atman. It is of mystics in different religions are basically the
ignorance of this truth that is the cause of bond- same. On this point, Swami Vivekananda who
age to the wheel of Saṁsāra, and this ignorance was himself one of the greatest mystics has stated:
can be removed only through the direct mystical ‘Mystics in every religion speak the same tongue
realisation of God. So everyone is expected to and teach the same truth.’1 The well-known Ger-
strive for the direct realisation of God. Hence, man theologian Rudolf Otto wrote: ‘It is often
mysticism is regarded as a natural way of life, and claimed that mysticism is the same in all ages and
belongs to the mainstream of Hinduism. in all places, that it is timeless and independent of
In Christianity, Islam, and other religions history, it has always been identical. East and the
which originated in the Middle East, the at- West and other differences vanish here. Whether
tainment of Heaven is regarded as the ultimate the flower of mysticism blooms in India or China,
goal of life, and it is held that the attainment of in Persia or on the Rhine, its fruit is same.’2
Heaven is possible for all people who have true However, it is well known that the experi-
faith in God and who lead a moral life; direct ences of mystics of different religions, even of the
mystical experience is not an essential condition same religion, show irreducible differences. The
for the attainment of Heaven. Therefore mysti- mystical experiences of Saint Teresa and Mirabai,
cism remains only as a side road in these religions. the mystical experiences of Shankara and Eck-
Nevertheless, these Abrahamic religions pro- hart, of St. John of the Cross and Tukaram, are
duced a large number of great saints many of not the same. According to some scholars3, these
whom claimed to have direct mystical experi- differences can be explained on the basis of the
ence of God. But although the number of these differences in the cultures of those mystics. But
mystics is not small, mysticism is at best only this view is hardly convincing.
Types of Mysticism
A former Editor of Prabuddha Bharata, Revered Mysticism is generally classified into three types:
Swami Bhajananandaji Maharaj is a vice-president Soul-centred mysticism, God-centred mysticism,
of the Ramakrishna Math and Mission. and Nature-centred Mysticism.

Dimensions of Mystical Experience 25
In the first type, to which Indian religions told him not to return until they were one thou-
belong, the emphasis is on realising the Atman sand. Satyakama looked after the cows well and
(popularly known as the ‘Soul’[Self ]). God is through that service, attained Brahmajñāna. Ac-
looked upon as the Paramatman or Supreme Self. cording to Swami Vivekananda, the moral of the
In God-centred mysticism, to which Chris- story is that Satyakama attained higher realisa-
tianity, Islam, and other religions of the Middle tion through communion with nature.
East belong, importance is given wholly to God In the Chhandogya Upanishad there occurs
and hardly any attempt is made to describe the the sublime passage:
real nature of the soul.
Regarding these two types of mysticism, ध्याा्यतीव र्ृत्थवी, ध्याा्यतीव अन्तत्रक्वं ध्याा्यतीव द्ौः।
Swami Vivekananda stated: ध्याा्यन्तीव आर्ः, ध्याा्यन्तीव र्व्पताः, ध्याा्यन्तीव
ु
देवमनष्ाः॥
In studying the religions of the world we gen-
erally find two methods of procedure. The one The Earth appears to be meditating, the Atmos-
is from God to man. That is to say, we have the phere appears to be meditating, the Sky appears
Semitic group of religions in which the idea to be meditating, the waters appear to be medi-
of God comes almost from the very first, and, tating, the mountains appear to be meditating,
the human gods appear to be meditating.5
strangely enough, without any idea of the soul. It
is very remarkable amongst the ancient Hebrews Sri Ramakrishna used to speak of a Sadhu
that, until very recent periods in their history in Rishikesh who used to remain looking at a
they never evolved any idea of a human soul. waterfall from morning till evening and then
But, on the other hand, there was a most return to his hut. Evidently, the Sadhu’s life was
wonderful idea of God evolved by the same race. elevated by ‘Nature Mysticism.’ Sri Ramakrishna
This is one of the methods of procedure. The
himself had a wonderful nature-mystical experi-
other is through man to God. The second is pe-
culiarly Aryan and the first is peculiarly Semitic.4 ence in his boyhood. One day he was walking
along the fields with dark clouds above him.
In Indian religions, even when they are God- Just then a flock of white cranes flew in a row
centred, God and soul are of the same nature across the dark cloud. The sublime sight threw
and inseparably connected. By contrast, in the boy Ramakrishna’s mind into ecstasy and he fell
religions of the Middle East, God is the ‘wholly down losing his external consciousness.
other’. God is the creator and the soul is the crea- Nature mysticism as a spiritual path was
ture and so, there cannot be any inseparable rela- mainly developed by Taoism and Chan Bud-
tionship between them. dhism in China and by Zen Buddhism in Japan.
We have seen that mysticism is of three
kinds. The first two types have been described Mysticism in Relation to Other Forms of
above. The third type is Nature mysticism. In the Knowledge
Karma-kāṇda part of the Vedas, there are sev- How does mystical experience differ from
eral beautiful descriptions of nature. In the Upa- ordinary empirical experiences gained through
nishads also there are sublime passages which the senses? The main difference is; that ordinary
describe the Immanence of Brahman in nature. experiences are gained through the five senses
In the story of Jabala Satyakama, his Guru whereas mystical experiences are gained by
gave him charge of four hundred lean cows and transcending the senses. The fact that ordinary

experiences are routed through the sense organs memory but dhruvā smṛti (unchangeable, firm,
shows that these experiences are indirect whereas transcendental memory). Sri Ramanujacharya de-
supersensuous mystic experiences are direct. scribes it as darśanasamāna, ‘equal to direct vision.’
In Hinduism, there are six main schools of phil- According to the second view, no special fac-
osophy. They are: Vaisheshika, Nyaya, Sankhya, ulty is needed. What is needed is the purification
Yoga, Purva Mimamsa, and Uttara Mimamsa or of the mind (sattvaśuddhi).
Vedanta. Apart from these six main schools, there
is the philosophy of grammar and the philoso- Mysticism in Different Religions
phies of Shaivism, Shaktism, and Vaishnavism.
All these systems accept three main pramāṇas Mysticism in Hinduism
or ‘Means of knowledge’ as the chief means of Jacques de Marquette in his book An Introduc-
gaining knowledge. These three ‘means’ of know- tion to Comparative Mysticism states that all the
ledge are : pratyakṣa (perception) anumāna (indifferent types of mysticism are found in Hin-
ference) and śabda (verbal testimony). Most of duism and if Hindu mysticism is studied, there is
the six systems do not even mention transcen- no need to study mysticism in different religions.
dental, direct mystical experience as a pramāṇa. Vedic mysticism: Hindu mysticism begins with
The only exception is Patanjali’s Yoga. The the Vedas. Vedas are traditionally divided into
Yoga-Sutra boldly declares that supersensuous four parts, called Mantra, Brāhmaṇa, Āraṇyaka,
experience, which it calls ṛtaṁbharā prajñā,6 and Upaniṣad. The Mantra portion consists of
is different from (and superior to) the know- hymns addressed to various Vedic gods. The
ledge gained through empirical pramāṇas. Sri Brāhmaṇa portion discusses various kinds of
Ramanujacharya accepts the truth of yogic intu- fire rituals. Āraṇyakas deal with various kinds of
ition, but Sri Sankaracharya rejects it. According mental meditations and the Upanishads record
to Sri Shankaracharya, without the knowledge the mystical experiences of various Rishis.
provided by the Vedas, following yogic intuition Of these four parts, the first two parts are taken
will not lead to Mukti. together to constitute a single division known as
How does the mystical experience take Karma-kāṇda, and the last two parts are taken to-
place? Does it need a special transcendental fac- gether to form a second division known as Jńāna-
ulty? Early Hindu scriptures hold two different kāṇda. Western scholars like Max Muller, Griffith,
views. According to one view, a special faculty Julius Eggeling and others who were the first to
is needed for spiritual experience. In the Gita, translate the Vedas into English, showed that most
Arjuna tells Krishna that he wants to see the of the hymns of Karma- kāṇda are worthless. It
Universal Form (Viśvarūpa). Krishna replied: is of course true that there are a few unprintable
‘You can’t see my Divine Form through these verses in the Vedas, but there also are verses which
earthly eyes. I will give you Divine eyes. Now see contain deep mystical meaning. Many years ago,
my Divine splendour.’7 Dayananda Saraswati, Sri Aurobindo, and other
The Chhandogya Upanishad mentions five Indian scholars tried to bring out the mystic mean-
or more supersensuous faculties. These include ing of these hymns. In recent years, the British
dhī (intuitive faculty), dhṛti (pure will), medhā scholar Jeannie Miller and the Dutch Scholar Jan
(higher intellectual faculty), śraddhā (higher dy- Gonda have tried to bring out the mystic signifi-
namic faith) and smṛti (memory); not ordinary cance of the hymns of the so-called Karma-kāṇda.

When we come to the Upanishads the mys- Every region of India has produced many
tical significance of almost all the passages is saints and mystics. Their teachings also consti-
quite obvious. Some of the chief spiritual or mys- tute a major part of the unimaginably vast spir-
tical ideas found in the Upanishads and other itual knowledge that Hinduism holds for the
Hinduism scriptures are summarised below. spiritual and material welfare of the humanity.
• Human being’s true Self is pure consciousness
known as the Atman which is different from the Mysticism in Tamil Nadu
mind. It is said that Bhakti or devotion originated in
• The Atman is a part of/identical with an In- Tamil Nadu. At any rate, the greatest number of
finitude of Consciousness known as Brahman saints in India or in any other part of the world,
from which the whole universe has come. came from the Tamil Country.
• It is possible to directly realise this Atman- Tamil saints belong to two traditions: Shaiva
Brahman, and by the realisation of this truth, and Vaishnava. Shaiva saints include the 63 Ca-
one can attain everlasting freedom and peace. nonical saints called Nayanmars or Nayanars.
• There are several paths by which the ultimate The first of these Shaiva saints was Kannappar.
Truth can be discovered. Apart from these 63 Nayanars, there were the
• The guidance and blessings of a Guru are es- four great Acharyas: Appar, Sundaramurti,
sential for the attainment of this knowledge. Tirujnana Sambandhar and Manikkavachagar
• Knowledge is of two kinds: aparā (empirical) (the author of Tiruvachakam) and four minor
and parā (transcendental). Aparā-jńāna includes Acharyas. The first 3 belonged to the 7th cen-
intellectual knowledge of the scriptures, whereas tury, whereas Manikkavachagar belonged to
parā-jńāna is that by which we attain the su- 9th century. The 10th century saw the lives of 4
preme Goal of human life. minor Acharyas: Arulnandi, Meykandar, Uma-
• Karma (human labour) produces certain un- pati Shivam and Marai Jnana Sambandhar.
seen, transcendental effects which determine our The second line of saints in Tamil Nadu be-
future births. longed to Vaishnavism. This line included the
Spiritual matters not revealed through the 12 Canonical saints called Alvars (they included
Upanishads are revealed through another great illustrious writers such as Nammalvar and the
work known as the Bhagavadgita. Apart from woman saint Andal) and three Acharyas Natha-
the above, the different sects such as Vaish- muni, Yamunacharya, and Ramanujacharya.
navism, Shaivism, and Shaktism have their own
scriptures. In fact, mystical literature in Hin- Mysticism in Karnataka
duism consists of thousands of texts, only a small Karnataka also produced a large number of both
part of which has been published. Shaiva and Vaishnava saints. The leader of a re-
Hinduism includes two kinds of Dharmas surgent Shaiva Movement in the 12th century
(Pravṛtti-dharma and Nivṛtti-dharma), two was Basaveshvara. He was followed by other il-
Mārgas or highways to Mukti, and four yogas. lustrious saints such as Akka Mahadevi (woman
Different kinds of mysticism are associated with saint), Chenna Basava, Nijaguna Shivayogi, Har-
all these pathways. In fact, the mystical traditions ihara, and others.
of Hinduism are so vast that no person can ever The Vaishnava tradition in Karnataka was
hope to know the whole of them. given a tremendous boost by Sri Madhvacharya.

In the 13th century, a great Madhva saint by the modern scholars that the earliest Christian mystic
name Sripadacharya started the movement of the was St. Paul. Although many of his ‘Epistles’ are
Dasas—minstrels going about singing the glories now proved to be not his, St. Paul laid the foun-
of Vishnu and Sri Krishna. The movement was dation of Christian mysticism and Christianity
strengthened by other saints like Purandara itself. He said about his inner life: ‘It is no longer
Dasa, Vyasaraya, Kanaka Dasa, Vadiraja Swami, I who live but Christ lives in me’ and ‘in whom we
Vijaya Dasa, and others. live and move and have our being.’ Then came the
Desert Fathers.8 During the last century of the
Mysticism in Maharashtra Roman Empire there lived the great Greek pagan
That region of Western India, now known as mystic Plotinus (204-270 CE) who spoke of mys-
Maharashtra, produced a large number of great tical life as the ‘flight of the alone to the Alone.’
mystics such as Nivrittinath, Jnanadev, Sopana, His ‘Neo-Platonism’ was introduced into Chris-
Muktabai, Changdev, Namadev, Bhanudasa, tianity by St. Augustine, whose horribly immoral
Janardana Swami, Ekanath, Tukaram, Ramadas, life in his adolescence, makes it difficult for us to
and others. believe in his sainthood. However, Augustine’s
statements such as ‘Our hearts are restless till they
Mysticism in Bengal rest in Thee’ make him a true mystic.
In Bengal, mysticism flourished in Vaishnava and During the early centuries of the Christian Era,
Shakta traditions. Among the Vaishnava saints the Christians believed in the Biblical myth that ‘God
greatest was Sri Chaitanya Mahaprabhu. His dis- created man in His Image’. So it was believed that
ciples included the six Goswamis who spread Vaish- the ‘Image of God’ was present deep down in the
navism in Vrindavan, and Advaitacharya and others soul, and the goal of Prayer to God was to dis-
in Navadwip or Nadia. Bengal Vaishnavism spread cover this Divine Image which was identified by
to Orissa, Tripura, Manipur, and other places. St. Gregory (who started the ‘Gregorian Calen-
Shakta mysticism in Bengal produced great dar’ and ‘Gregorian Chant’) with the ‘unencom-
saints like Krishnananda Agamavagisha, Ram- passed Light’ (incircumscriptum lumen) of God.
prasad, Kamalakanta, and others but the Shakta In the 10th century, St. Bernard changed
movement spread mainly through the institu- this ‘Image mysticism’ to Bridal mysticism. Like
tion of Kula-gurus. Gaudiya Vaishnavism of Hinduism, Christian
Bridal mysticism looks upon Christ as the bride-
Mysticism in North India groom and the soul as the bride. Bridal mysti-
Contact with Islamic mysticism gave rise to a cism continued in Christianity till the 18th
large number of saints and mystics in North century when the Jesuits launched a concerted
India such as Ramananda, Nanak, Kabir, Mira- attack on mysticism.
bai, Ravidas, and others. Almost running parallel to the distinction be-
tween Image mysticism and Christocentric Bridal
Views of Christian Mystics mysticism was another important distinction
Although Christian theology in general regards between the ‘path of affirmation’ (via positiva) and
mystical experience as unnecessary for salvation, ‘the path of negation’ (via negativa). The best ex-
Christianity produced many great mystics who ample of the former is St. Francis of Assisi who saw
were also regarded as saints. It is accepted by all the glory of God in all beings—even in animals

and plants. In the ‘via negativa’ or apophatic path Yazid (Bayazid) of Bistami, Junayd of Bagh-
way, all created things are rejected as impermanent dad, and Mansur al-Hallaj of Iraq. It is said that
in order to realise the transcendent glory of God. Dhun-Nun was the first to introduce the idea of
Like the idea of the ‘Image’, apophatic mys- Marifa (gnosis or direct realisation of God) as
ticism also had its origin in Neo-Platonism. It different from ilm or mere faith in God.
entered the Western Church through the writings Abu Yazid was one of the earliest Sufis to
of a 5th century Syrian monk known to scholars as teach the experience of annihilation of the self
Dionysius the Areopagite (or Pseudo-Dionysius). known as fanā. Junaid of Baghdad introduced
St. Thomas Aquinas, Blessed John Ruysbroeck, the idea of Divine Unity (t-auhid). The greatest
Meister Eckhart, and St. John of the Cross were of those early Sufis was al-Hallaj, famous for his
some of the great mystics of the Middle Ages who doctrine of ana’l Haq (‘I am the Truth’).
were influenced by Dionysian apophatism. In the 10th century, Sufi mysticism became
The apophatic principle is frequently con- an organised system with definite rules and dis-
veyed through the Biblical story of Moses going cipline. The person who reconciled Sufism with
up Mount Sinai to receive the Ten Command- orthodox Islam was Hamid Al- Ghazali (born
ments. At the heights of the Mount, Moses was in 1111). His Western counterpart was Ibn Al-
lost in a cloud, and it was through the cloud that Arabi of Spain. Ibn Arabi introduced the idea
Moses saw (or heard) God. In the same way, the of Muhammed as the ‘Perfect Man’. A remark-
mystics say, God can be realised only through a able passage from Ibn Arabi’s writings deserves
‘Cloud of Unknowing’—a state of mind in which to be widely known. Ibn Arabi stated: ‘My heart
it is free from all forms of cognition, thinking, is capable of every form, a cloister of the monk,
imagination and the like. As far as worldly ob- a temple for idols, a pasture for gazelles, the vo-
jects are concerned, it is a state of total ignorance. tary’s Kaba, the tables of Tora, the Koran. Love is
It is described as ‘darkness’9 only in comparison the creed I hold: wherever turn His camels, Love
with the ‘superluminous Light of God’. is still my creed and faith.’
Islamic Mysticism known as Sufism Sufi Doctrine

Sufism aims at communion with God through Sufis regard God as the One Absolute and as
purification of the mind, love and contemplation Absolute Beauty. Some of them speak of God
rather than through outward practices and rituals. as all-pervading and immanent in all (panthe-
Early mystics (of the 8th to the 10th century): ism). The world of appearance is the external
Sufism began as a severe form of asceticism. One manifestation of God. The world is not illusory.
of the earliest of those ascetics was Al Hasan of The ultimate goal of life is to attain union with
Basra (death in 728 CE). The early mystics em- God. This can be attained only through the pu-
phasised dhikr (‘Remembrance’) consisting of rification of mind and love. Contemplation or
practices like the recitation of the Quran, chant- meditation, done especially at night, plays an
ing of Divine Names, and tawakkul (Trust or important part in Sufi sadhana.
self-surrender to God). Rabia of Basra (801 CE)
stressed loving God for love’s sake. Stages in Mystical Experience
Some of the well-known mystics of the late Mystical experience passes through different
9th century were Dhun-Nun of Egypt, Abu stages which vary from religion to religion.

In Hinduism, the Bengal school of Vaish- are mentioned ahead] stages: Vocal Prayer, Dis-
navism regards the attainment of Supreme Bhakti cursive Prayer, and ‘Prayer of Simplicity or Prayer
itself as the goal. This state of Supreme Bhakti is of the Heart’. The last stage corresponds to what is
attained in three stages. Sādhana-bhakti, Bhāva- known as dhyāna in Hinduism. Passive Prayer may
bhakti and Prema-bhakti. Sādhana-bhakti itself be said to correspond to Samādhi in Hinduism.
has two stages. Vaidhī bhakti and Rāgānuga St. Teresa of Avila (16th century) recognised four
bhakti. In Advaita Vedanta, two stages, Savikalpa stages in Passive Prayer: Prayer of Quiet, Prayer of
and Nirvikalpa, are recognised. According to Simple Union (betrothal), Prayer of Transforming
another view (expressed in Sri Shankaracharya’s Union (Spiritual Marriage) and Prayer of Divin-
Vakya vritti), mystical experience proceeds from ising Union (Divinisation). St. John of the Cross
the experience of tvam(you) to tat (Brahman). does not mention these ‘Passive stages’, but regard-
Although three disciplines of sādhana (śravaṇa, ing the ultimate experience he states: ‘If the soul
manana, and nididhyāsana) are recognised, ac- reaches the supreme degree of Love, the love Di-
cording to the Vivarana school, ‘the hearing of vine shall have struck in her deepest centre, and
the Mahāvākya itself can produce the experi- it will be for the soul the transformation and il-
ence of Brahman’, whereas, according to the Bha- lumination of all her being so much so that she
mati school, all the three disciplines (śravaṇa, may seem to be God. She is then like an extremely
manana, and nididhyāsana) are necessary for the transparent crystal which transmits Divine Light
ultimate Advaitic Experience. Truly speaking, so fully that she may appear to be the Light Itself.'10
the state of Advaitic experience of the oneness In Islamic Sufism, Love is the light which illu-
of Jivātman and Brahman is beyond the scope mines the mystic path. The culmination of Sufis’
of mysticism itself. Sri Ramakrishna’s statement, mystical experience was at first regarded as fanā
‘I want to taste Sugar and not to become Sugar’ (loss of the self ) but later mystics added Baqa (abi-
expresses the Advaitic concept well. dance in the Supreme Self ) as the ultimate goal. A
According to Sri Ramanujacharya, mystic ex- Sufi in his mystic path is supposed to pass through
perience passes through three stages: Parābhakti, several ascending stages or ‘stations’ (maqam) such
Parājñāna, and Paramabhakti. as tauba (conversion), wara (abstinence), zuhud
Patanjali in his Yoga-sutras divides mystical ex- (renunciation), faqr (poverty), sabr (patience),
perience into two dimensions: Samprajńāta and tavakkul (‘Trust in God’), Shukr (gratitude), rida
Asamprajñāta. Samprajñāta itself consists of four (contentment), marifa (gnosis, knowledge). There
stages: vitarka, vichāra, ānanda, and asmitā. The are other versions of these ‘stations’. Along with
higher type of experiences gained through these the stations, there is a parallel scale of ‘States’.
stages is called ṛtaṁbharā prajñā (Truth-bearing
intuition). The Asamprajñāta dimension is abso- Sri Ramakrishna’s Message of Harmony
lutely free from vrittis. In this state pratiprasava We have seen that every world religion has pro-
(reversal of Evolution) takes place and the mind of duced great mystics and every religion has its
the yogi merges in its ultimate cause. This experi- own mystical tradition. What the world needed
ence of nothingness is similar to Buddhist nirvaṇa. was a spiritually illumined world Teacher who
Christian mystics divide the mystic path (de- could harmonise the varied mystical experiences
scribed as ‘Prayer’) into two stages, the Active and and establish the spiritual ideal in modern times.
the Passive. Active Prayer consists of four [three This need was fulfilled by Sri Ramakrishna.

Sri Ramakrishna explaining the Harmony of Religions to Keshab (Painting)
He did not attempt to establish a new re- Ramakrishna, ‘His life enables us to see God face
ligion. As Swami Vivekananda stated in his to face. No one can read the story of his life with-
famous two talks on ‘My Master’: ‘He (Sri Rama- out being convinced that God alone is real.’ P
krishna) left every religion undisturbed because
he had realised that in reality they are all part Notes and References
and parcel of one Eternal religion.’11
1. The Complete Works of Swami Vivekananda, (Cal-
The great work that Sri Ramakrishna did was cutta: Advaita Ashrama, 1973), 6. 81.
to establish the unity of the ultimate Reality and 2. Rudolph Otto, Mysticism East and West (New
to show that every religion is a pathway to It. The York: Collier Books, 1962), 13.
ultimate Truth is one. The ultimate Truth must 3. See W.T. Stace, Mysticism and Philosophy.
4. Complete Works of Swami Vivekananda (Kolkata:
be one but, as Swamiji has pointed out, that ul- Advaita Ashrama, 2000), 6.1.
timate Truth may be expressed in different ways. 5. Chhandogya Upanishad, 7.6.1.
Truth cannot be relative but its expressions can 6. ु
श्रीतु ानमानप्ज्ञााभ्यााम ्
अन्त्वषु्या ्
त्वशेषुाथ ्पत्वात।Yoga
be relative. The paths to the Ultimate Truth are Sutra 1.48.
many and these paths are all valid in so far as they 7. Bhagavadgita 11. 8.
8. The teachings of Desert Fathers exist in two col-
lead to the same Ultimate Truth.
lections. One collection known as Apophthegmata
Sri Ramakrishna established the unity of the Ul- belongs to the Western Christian (Catholic) trad-
timate Truth, not through speculation or through ition. The second collection known as Philokalia
reasoning, but through direct mystical experience. belongs to the Eastern Christian tradition.
When he said ‘yato mat, tato path’ by path (र्थ) he 9. In this connection readers may remember
meant the mystical path, actual sadhana. Trailokya Sanyal’s Bengali song nibido āndhāre
Sri Ramakrishna revalidated the mystical paths maa tor chamoke o rūpo rāshi mentioned in the Sri
Sri Ramakrishna Kathamrita (in English, The
of different religions and showed that the reali- Gospel of Sri Ramakrishna).
sation of any of these mystical paths is the goal 10. The comment of St. John of the Cross on the first
of human life. As the great Mahatma Gandhiji stanza of his own poem, the Living Flame of Love.
stated in his Foreword to the book Life of Sri 11. Complete Works, 4.187.

32
Mayavati
Advaita Ashrama:
A Dreamland of Swami Vivekananda
Swami Chetanananda
I came to Advaita Ashrama, Calcutta, on

1 December 1958 as a proofreader. Swami
Gambhirananda was the president at that
time. I worked in Calcutta and Mayavati for
twelve years, then was sent to Hollywood in
manager in Calcutta. Swami Tadrupananda was
the editor of Prabuddha Bharata. We then had
just got electricity in Mayavati, and had running
water. There were two toilets in the main build-
ing—one at the upstairs for the president and
1971. I made Advaita Ashrama my home and I another downstairs for all monks. One could
sincerely loved that centre. Even now when I reach the lower toilet by going around the exter-
visit India, I stay for a longer period in Advaita nal veranda. At night, the monks could not use
Ashrama than in other centres. Once at Belur the toilet on the lower floor due to fear of tigers
Math, a young monk teased me, saying, ‘Maharaj, and bears. So the president swami would keep
why do you stay at your “purva ashrama” instead the upper toilet door open. Near the kitchen,
of Belur Math?’ (It is considered disgraceful for there was a huge cauldron for boiling water in
a monk to return to his purva ashrama [pre-mo- the bathroom where we would bathe.
nastic home].) I replied, ‘Brother, there are a lot A man would come once a week from Loha-
of problems in the “Dvaita bhumi”, or the dual- ghat, who was our washerman, barber, carpenter,
istic plane, so I stay at “Advaita bhumi”, or the and repairperson. The mail carrier would come
nondualistic plane!’ I am blessed to have joined every day from Lohaghat with the mail, because
Advaita Ashrama, which helped me to grow. Mayavati has its own post office. The hospital’s
Mayavati Advaita Ashrama has produced deeply pharmacist was also the postmaster. The mail
spiritual and remarkably intellectual monks of carrier sometimes brought some of our groceries.
the Ramakrishna Order, many of whom became Lohaghat was then a very small place with few
presidents of the Order or came to the West. shops and a bus station. We always walked from
Lohaghat to Mayavati, which is around 9 kilo-
A Glimpse of Old Mayavati meters. We had no car. Dhan Singh was our
I went to Mayavati for the first time in 1970 agent in Lohaghat. He would help our visitors
and stayed for a few months, when I worked on and supply food.
Ramakrishna: A Biography in Pictures. In Advaita
Ashrama, at that time, Swami Budhananda was The Road to Mayavati
the president and Swami Smaranananda was the Let me tell you about the road from Lohaghat
to Mayavati. It was in 1950s, C. B. Gupta was
Swami Chetanananda is the minister-in-charge of the chief minister of Uttar Pradesh. He was
the Vedanta Society of St. Louis, USA. a bachelor and an ardent devotee of Swamiji.

Mayavati Advaita Ashrama: A Dreamland of Swami Vivekananda 33
Mayavati Advaita Ashrama (Early Days)
He approached Gambhir Maharaj (Swami entrance. The president’s room, which had a
Gambhirananda) with the idea to build a road ‘sunroom’ of its own, was in the back. He would
from Lohaghat to Mayavati, and he would spend stay for 6 months out of the year to write and
six lakh rupees (one lac per mile at that time). edit books. The editor of Prabuddha Bharata
Gambhir Maharaj declined the offer because and his assistant lived on the upper floor of the
that would disturb the spiritual atmosphere of editor’s building; the cook and workers lived
Mayavati by inviting crowds. Mr Gupta was ad- on the bottom floor. We were 6 or 7 monks and
amant; he said: ‘Swami, I won’t listen to you. I brahmacharins. Dibyangshu Maharaj (Swami
will build that road not for you but for the poor Siddharthananda) would tease Manmatha
people who go to your hospital from far away. It Maharaj (Swami Satyavratananda), who was
is hard to carry a patient over the walking trail.’ the manager: ‘We are tired of seeing your face
It is as if Swami Vivekananda himself worked four times a day [at the dining table]. Please
through Mr. Gupta and now we enjoy the road. change your flat nose. Have a facelift.’ They
were close friends. At that time, there were sel-
The Living Quarters dom any visitors and if you wanted to see a new
In the main building, there were several small face, you would have to go to Lohaghat! In the
rooms made with wooden partitions under one afternoon, we played badminton or walked;
roof upstairs and monks would sleep there. then we had puffed rice (muri) with cucumber,
The cashier’s office was a ‘sunroom’ above the onion, and green chili, which was a favourite of

View of the snow peaks from Mayavati Advaita Ashrama
Manmatha Maharaj. Manmatha Maharaj was delicious. One day Manmatha Maharaj an-
an ardent follower of Gaudapada’s ajātavāda, nounced: ‘Please drink milk and not water. We
which teaches that Atman is birthless. When have an overproduction of milk.’ Brahmachari
his mother would come to see him in Calcutta, Shashikant made shrikhand (a famous Maha-
Dibyangshu Maharaj told him, ‘Go, tell her, rashtrian sweet-dish). The cook would boil milk
“Who are you, woman?” You are not born.’ We and make ghee from the skim, which was pure
all laughed. and full of fragrance. Mayavati ghee and pan-
Apart from human beings, we had four other cakes were famous. Sometimes visiting swamis
types of companions: tigers, bears, deers, and would make various kinds of sweets. The lunch
monkeys. Tigers would attack the cows and and supper menus included rice, chapati, dal,
people; bears and deers would enjoy our vege- and vegetables. Most of the vegetables were
table garden; and monkeys would steal our ap- grown in the garden—pumpkin, cabbage, cauli-
ples and pears. Long ago, Swami Swarupananda, flower, spinach, bean, chilli, tomato, cucumber,
the first president of Advaita Ashrama, Maya- and the like. Swami Pareshananda (now in Ar-
vati, had seen a tiger near his kuthia (medita- gentina) was tired of eating pumpkins, especially
tion hut). Sometimes the bears would attack during winter. He wrote in a letter: ‘By the Mas-
the hill women who collected firewood around ter’s grace, the bears cleared the pumpkin in the
our ashrama. Pankaj Maharaj was the doctor garden.’ During winter, the menu was mainly
swami. He treated all patients and even set the pumpkin, potatoes, and onion. I cooked cabbage
broken hand of a girl who fell down from a tree kophta a few times, which was highly appreciated
while cutting firewood. Some years ago, the by all the monastic brothers. We were always
government tried to impose taxes on Mayavati welcome to demonstrate our cooking talents.
Ashrama, but Swami Sridharananda fought with A few years ago, I collected some of Mayavati’s
the government and made the Mayavati property pumpkin seeds and grew pumpkins in St. Louis
tax-exempt. and California. They were excellent. A few times
we had picnics in Dharamgarh.
The Food
The breakfast menu would change every day, The Routine
but it included chapati, paratha, luchi, upma, The most precious spot in Mayavati is in front of
and pancakes with Mayavati honey, which was the fireplace, where Swami Vivekananda slept for

Mayavati Advaita Ashrama: A Dreamland of Swami Vivekananda 35
a couple of weeks in 1901. After morning medi- to implement the routine and the activities of
tation and breakfast, we all assembled in front the Ashrama. We observed this when Swami
of Swamiji’s fireplace. Every day Swami Tadru- Gambhirananda was the president; he was a role
pananda would read one chapter of the Bhaga- model for all of us. I remember that he wrote
vad Gita from Swami Nikhilananda’s translation. to me from Mayavati on 15 May 1961, quoting a
Thus, we would rotate from Chapters 1 to 18. Bengali poem: Pāriba Nā: ‘Never say this word,
After dinner, we assembled near the fireplace and “I cannot do.” Think again and again why you
a monk would read a newly published book on cannot do. If ten people can do, you also can do.
Ramakrishna-Vivekananda literature for 15 min- If you fail, try again. Never make your face som-
utes. For another 15 minutes, we would listen to bre with a negative feeling.’
some stories from the guest swamis. It is a tradition in Mayavati that the manager
swami should maintain a diary that records im-
Present Mayavati portant events and visits of dignitaries. I remem-
We are grateful to Swami Bodhasarananda for ber that I wrote an article about Deshbandhu
developing Mayavati with modern amenities; Chittaranjan Das based on the Mayavati diary.
it had been neglected for many years. In 1990, I also wrote my interview with Mohanlal Shahji
I visited Mayavati with Swami Swananda, who on 16 October 1970 at Lohaghat. He recounted
was then the president, and stayed a few days. In his memoirs of Swamiji’s stay in Mayavati, which
2010, I visited Mayavati with Bodhasarananda was published in Vivekananda as the Turning
and marvelled at seeing the improvements that Point, the commemorative volume on Swamiji’s
had taken place at Swamiji’s Mayavati. Many 150th birth anniversary.
monks would be able to practise tapasya and I have an attraction for Mayavati. If the Mas-
the devotees would utilize this holy place for inter lets me retire, I would like to stay in Mayavati
tense spiritual practices. Visitors should know for some time. Let me tell you my feelings about
that Mayavati is not a place for tourists but for Mayavati: The environment has a tremendous
pilgrims. Swamiji lived there for 15 days and sev- impact on the human mind. When I would start
eral direct disciples of the Master also sanctified walking from Lohaghat to Mayavati, I would
the place. say, ‘Good-bye civilization. Now I am going to
I am reminded of the story of Swami Vimala- a maya-free zone.’ One can have calmness of the
nanda, who was a disciple of Swamiji, that mind in Mayavati without much effort. If one’s
happened in Mayavati. In 1908, he died from tu- mind is disturbed, watch the perpetual snow
berculosis in Mayavati. During his prolonged ill- range of the Nandadevi, Trishul, and Kedar-
ness, when Swami Virajananda and other monks nath—the eternal abode of Shiva. Think of
asked him to take rest, he replied: ‘When it is those big trees of Mayavati, who were perhaps
known that I am not going to be cured, why do ancient rishis of the Vedic period—now teach-
you not let me render whatever small help I can? ing us how to meditate on the Infinite. Standing
I will definitely get mental satisfaction and joy by below the high hill, one should think how small
doing so. Why do you then stand in the way?’ one is compared to the high peaks of the Him-
What a wonderful attitude! alayas, and consider how one is still proud of lit-
It is the duty of monks to create a spir- tle things. The ego is the number one enemy in
itual atmosphere and the president’s duty is spiritual life. P

36
Evidence of the Self

in Everyday Experience
Swami Atmarupananda
A dvaita Vedanta makes extraordinary

claims: reality is one without a second,
beyond time, space, and causation,
without any qualities and therefore both incon-
ceivable and indescribable. The closest we can
negative sense used above. Moreover, each indi-
vidual is that reality—not a part of it, because it
is indivisible, but the whole of it.
One cannot get farther from common sense.
In our common sense world of experience,
come to a description is that it is existence itself, everything is unique, individual, separate and
consciousness itself, bliss itself. However, as Sri distinguishable from everything else. Everything
Shankaracharya says, that is not a definition, be- can be conceived of in the mind—otherwise,
cause ‘existence’, ‘consciousness’, and ‘bliss’ are we couldn’t even see it—and can therefore be
meant not as definitions but are used only to described. Everything not only possesses qual-
negate the idea that reality is non-existent, or ities, but qualities are all that we know.1 ‘Exist-
non-conscious, or non-blissful. Nor do these ence’ is a mere abstraction; we only know things
three terms imply that there are three aspects to that ‘exist’; and even to say that something exists
reality: Brahman is not ‘a being’ that is conscious is a mere abstraction of thought, as its existing
and blissful, but it is existence itself which is con- cannot be separated from the thing itself. Most
sciousness itself which is bliss itself, again in the of nature is insentient, without consciousness.
Consciousness itself is also a mere abstraction;
we only know conscious processes, whether
A former Assistant Editor of Prabuddha Bharata, thoughts or actions. ‘Infinity’, ‘unity’, ‘reality’—
Swami Atmarupananda is the president and spiritual all abstractions, useful for thinking but other-
director of the Centre Vedantique Ramakrishna, wise empty, much as imaginary numbers are
Gretz, France. useful in mathematics.

Evidence of the Self in Everyday Experience 37
And yet Advaita Vedanta says that the non-

dual reality is the only reality even now, that this
solid, tangible universe is just an appearance.
Brahman is truth itself, reality itself, resplendent,
ever-shining. If so, it should be self-evident, non-
negatable. In fact, truth is defined in Advaita
Vedanta as that which can never be negated
(abādhitattvam). And yet, where is it?
Let’s go a little further into this apparent
contradiction.
The Ultimate Truth is the Truth Even Now

As we know from their testimony, those who
attain to the nondual state discover that it was
always the truth, even in their periods of darkest
ignorance. It didn’t become true; they realised
what was always true, though they hadn’t seen it
somehow before their illumination—and that
‘somehow’ is of course Maya. Let us go far afield
and listen to the words of a Christian saint who
had the nondual experience, Meister Eckhart— Meister Eckhart
a German saint of the early 14th century: ‘I am

unborn, and according to my unborn mode I what was always the truth, even in the depths
can never die. According to my unborn mode of ignorance. As Swami Vivekananda said: ‘The
I have eternally been, am now and shall eter- murderer who is going to be hanged tomorrow
nally remain … [In] my breaking through [into is all God, perfect God. It is very hard to under-
realisation], where I stand free of my own will, stand, surely; but it can be understood.’3
of God’s will, of all His works, and of God him- Everyone is familiar with the traditional ana-
self, then I am above all creatures and am neither logy, in which one mistakes a rope lying on the
God nor creature, but I am that which I was and ground for a snake. As the astronomer John
shall remain for evermore.’2 Dobson used to say, if the rope is one meter long,
IMAGE: HTTPS://COMMONS.WIKIMEDIA.ORG
We use his statement not because Vedanta we see a one-meter snake. If the rope is 2 cm in
needs confirmation from a Christian saint, but diameter, we see a snake of the same diameter. If
for two reasons: (1) he was uninfluenced by Ve- the rope is straight, we see a snake that is lying
dantic thought, and (2) the idea he expresses is straight. So in seeing the imagined snake, the
quite foreign to Christian thought, these two rope shows through.
points showing that this came from his direct The same is true with the nondual reality—be-
experience and not from some philosophical cause it is reality itself, it can’t be hidden. We are
tradition that he was merely repeating. This is seeing it without recognising it, as the person sees
important for our further discussion: those who the rope but doesn’t recognise it: if they didn’t
have attained the nondual state recognise it as actually see the rope, there would be no snake.

And this, really, is the theme of this essay: diversity that we don’t notice the foundation
evidence of the nondual Self here and now. We of unity. We are like the person wearing glasses
will mention several ways in which this happens, who becomes so used to looking at other things
signs which we can learn to recognise as intim- through the glasses that the glasses themselves
ations of the non-dual truth even now. Recog- are no longer noticed, even though one must
nising the reality shining through our present first look through the glasses to see the world
experience is not the ultimate realisation, yet it about us.
is valuable, as it gives us faith, and it gives us a Without an underlying unity we couldn’t
path, as we will see. see diversity, nor would we see a cosmos—all
would be chaos. A movie screen allows us to see
Unity a movie. Without the screen, there’s no movie.
In a lecture in San Francisco, Swami Asho- And yet when watching a movie we are oblivious
kananda once spoke of the value of meditating to the screen.
on unity.4 He didn’t develop the idea; he simply The screen in this analogy is dull, insentient,
suggested that one sit still and try to feel a unity two-dimensional, and uninteresting; the movie
pervading all things. This was the first medita- is far more interesting, and so naturally we ignore
tion the present author ever tried, years before he the screen and focus on the movie. But the unity
was to hear a recording of Swami Ashokananda’s underlying our experience is not dull, dead, or un-
lecture, when meditation to him was simply a interesting. There is a strange fact we notice when
word he had heard, before he had learned any- we begin to feel a sense of unity pervading all—we
thing about the methods of meditation. Years can’t have an intuition of a pervasive unity without
later when he heard the Swami’s lecture, he im- feeling that it is holy. It is palpable. That itself is
mediately recognised what the Swami meant be- proof of a weakness in the materialist’s philosophy.
cause of his early practice, primitive though it The materialists say that there is only one reality,
had been. and it is matter, but that is purely a concept. If they
How does one do it? have actually absorbed themselves in the aware-
Sit still and try to feel a sense of unity per- ness of the unity of all matter—the ocean of cos-
vading everything, oneself included—no in- mic matter—they would feel it to be spiritual, not
side or outside, just unity. Trying it, one finds dead, dull, and insentient. It’s a perceptual fact.
it easy after initially being at a loss for what to So what is that unity?
do. Quickly one begins to feel a unity pervading There are levels of unity, discovered by the
everything. boy Bhrigu in the third chapter of the Taitti-
Is that Brahman? riya Upanishad. Like him, we can start with the
No, this isn’t a realisation. ocean of matter, just aware of the sense of unity
Is it imagination? pervading all the things of this universe of the
At the very beginning, one has to use the im- senses. But almost immediately as we try to feel
agination to get started, but soon it becomes an this unity we realise that matter is not just mat-
intimation of a very real unity, an intuitive sense ter: it seems alive, energetic, vibratory, and we in-
pointing towards Brahman. tuit the ocean of prana. This is not the realisation
We perceive unity before anything else, even of the ocean of prana, which can actually be per-
now, but we are so focused on the world of ceived, but this is the intuition, the intimation

of prana. But that soon gives way to the feeling This unity quickly becomes an intuition of
that the universe is a mental universe. As Swami one reality that the mind abstracts into two: ex-
Vivekananda says in his Raja Yoga: istence, and consciousness.
In this universe there is one continuous sub- Existence and Consciousness
stance on every plane of existence. Physically
this universe is one: there is no difference be- We can begin the meditation on unity by think-
tween the sun and you. … Each form represents, ing of the unity of existence. Everything ‘is’, but
as it were, one whirlpool in the infinite ocean of what is ‘isness’ itself—astitva? What does it
[akasha] … Matter is represented by the [aka- mean to be? Astitva or isness is Existence itself,
sha]; when the action of Prana is most subtle, Brahman. We become aware of the ‘isness’ of
this very [akasha], in the finer state of vibra- everything, and that isness is an ocean of unity.
tion, will represent the mind and there it will It doesn’t matter that we are starting with the
be still one unbroken mass [of mind]. If you can
simply get to that subtle vibration, you will see unity underlying the material world around
and feel that the whole universe is composed of us, because it isn’t in fact the ocean of matter
subtle vibrations.5 that we feel; rather we use the perception of
the ocean of matter to feel the ocean of ‘isness’,
We intuit the ocean of mind, in which all which leads us towards isness itself. We feel the
things are like thoughts. There is further the ocean of isness—we can’t really feel the ocean of
ocean of intelligence, where all seems to be matter as matter.
made of knowledge itself—not ‘things that are Moreover, we begin to see that it isn’t matter
known’ as in a library or database, but living but our perception of matter that we feel. With
intelligence. And beyond that is the unity of a little practice, we begin to be aware that every-
consciousness.These levels are not unrelated. It thing floats in our awareness. And soon we feel
is the unity of Brahman that manifests as these it is awareness that is the ocean of unity. Again,
different levels of unity, and so when we are feel- it isn’t the realisation of pure consciousness, but
ing this sense of unity pervading all, the sense it is pointing in that direction. This, too, is an
of unity is pointing us towards Brahman. It be- upasana, and an elevated upasana pointing at
comes a meditation upon Brahman, an Upasana the nondual consciousness through a felt unity.
where the object of our attention is pointing We start with a simple sense of unity pervad-
towards Brahman. ing everything, a unity that we can feel, that be-
If we continue, we begin to feel that this comes real to us, not because our imagination
unity is more real than the diversity which floats takes over, but because we have learned to pay at-
within it. We begin to feel an omnipresent being, tention to the unity which is already underlying
conscious, still, blessedly silent, and graceful—in all perception. And that leads us to the sense
both senses of the word graceful: ‘full of grace’ of an ocean of ‘isness’ or existence, and further
and ‘beautiful’. Then when we are devotional we to the ocean of awareness in which everything
become aware of the presence of God, as prac- exists: I experience nothing outside of awareness,
ticed by Brother Lawrence, or of the infinite At- and that sense of awareness becomes less and
man-Brahman, if we are in pursuit of knowledge. less personal, and more and more the ‘space’ of
Again, this isn’t realisation, but it is a deep medi- awareness. No, not chidakasha itself, but an in-
tation leading us in that direction. timation which can be used for upasana.

And, the ocean of ‘isness’ and the ocean of con- sense ‘I’ and ‘not I’, the sense of unity arises as the
sciousness are eventually seen to be the same ocean. foundation underlying both.
Indeed, the whole world says ‘I am.’ A dog
I Am barking is saying, ‘I am, I am, I am,’ whatever else
There is another evidence of the Self, present it might be trying to communicate. The cat me-
in all of our experiences, even now: the sense ‘I owing, the baby babbling, the crow cawing, all
am’. As René Descartes discovered, I can doubt are saying ‘I am, I am, I am.’ Plants are saying ‘I
everything, but I can’t doubt myself, because am, I am, I am’ as they react to their environment.
I am present in the doubt. The sense ‘I am’ is Bacteria say ‘I am’ as they try to mutate to avoid
present in all experiences—waking, dream, and antibiotics. Even rocks and mountains seem to
deep sleep—in life and in death. In deep sleep, express ‘I am’ as they present to consciousness.
the sense ‘I am’ cannot be expressed in words As one learns to rest in the sense ‘I am,’ even
or thought, but the intuition itself is present, as in the midst of other thoughts and perceptions,
it allows me to say when I wake up, ‘I slept so one begins to see that the ‘I am’ is not a subtle
deeply, I didn’t know anything.’ In other words, little perception in the midst of all other per-
I know that I didn’t know anything. More philo- ceptions. It is vast. The body floats in the ‘I am.’
sophically stated, I know that I knew nothing: Thoughts arise in the ‘I am.’ In time one feels that
there was no world, no dream, no thought, no the sun rises in the ‘I am,’ and the moon shines in
ego, and that is what I knew. the ‘I am.’ And as we saw with consciousness, the
The term ahamgrahopasana or ‘the medita- ‘I am’ becomes less and less personal. Yes, I am
tion in which the I is grasped’ has been used to the ‘I am.’ It’s not that I disappear and something
label different types of meditation, some of them called the ‘I am’ remains instead. No, I am the ‘I
symbolic. But the most direct and accurate use am,’ but it—and therefore my own existence—
of the term would be to label the meditation is less and less personal because it is not tied to
where one holds onto the sense ‘I am’. Not ‘I am the body or the mind or personal history. It has
a man or a woman,’ not ‘I am young or old,’ not become vast, primordial, impersonal, and I am
‘I am Ram or Rachel with such and such per- that, because I am the ‘I am.’
sonal history,’ simply ‘I am’—the bare awareness The ocean of unity, the ocean of existence,
of my own existence. My own presence. ‘I am.’ the ocean of consciousness, the ocean of ‘I am,’
Nothing more. Yes, the sense of the body is there, are all the ground of experience, where my per-
thoughts arise, sense perceptions are received sonal existence and the existence of God, of the
in the mind, but in the midst of all that is the Self, of Brahman, meet. There I can practice de-
simple sense ‘I am’. At first, that sense is so subtle votion, or I can practice Self-inquiry. Again, it
that we can’t really find anything to hold on to. is not realisation, but it is an intimation of the
That’s because we’ve never tried. It should be the highest truth, giving evidence of ultimate reality
easiest of all perceptions, because it is the first of right here in my own experience. And I can use
all perceptions. that for upasana. Of course, the ocean of unity,
I said earlier that the perception of unity is the ocean of existence, of consciousness, of the
prior to all other perceptions, but actually ‘I am’ ‘I am’ are all the same ocean, but in my present
is prior even to unity. When there is only the ‘I state, the approaches are slightly different, and
am’, unity has no meaning. As soon as there is the that’s because this isn’t yet realisation. They are

still mediated by the mind, which by nature ab- Swami Vivekananda says: ‘I have seen nothing
stracts out distinctions from unitary experience. but God all my life, nor have you. To see this
chair you first see God, and then the chair in and
Vedanta and Buddhism through Him. He is everywhere saying, ‘I am’.
These meditations illustrate an important dis- The moment you feel ‘I am’, you are conscious of
tinction between the Vedanta and most schools Existence.’9 These are evidence of the Self, traces
of Buddhism, even mainstream Mahayana. The of the Self shining through our present experi-
Vedanta says that this universe is a misread- ence. Let us hold to them as such, with full faith.
ing of the Real. That means that this universe Let us only be careful not to confuse intuition
is the Real, but misunderstood. That’s why Sis- with the goal. The goal is a direct, unimpeded,
ter Nivedita quotes the Swami Vivekananda as immediate knowledge of the ultimate as the ul-
saying, ‘The great point of contrast between timate, a knowledge that the sages assure us is
Buddhism and Hinduism lies in the fact that utterly transformative: we become that. It is no
Buddhism said “Realise all this as illusion,” while longer a practice. It isn’t a feeling or an intuition.
Hinduism said “Realise that within the illusion If we understand that distinction clearly, then we
is the Real.”’6 Yes, the Real is that which is be- can hold onto the intuition with full faith that
yond mind and speech, but it is also that which we are grasping the Real. As Swami Vivekananda
is the source of mind and speech, the Reality said, ‘Faith is not belief, it is the grasp on the Ul-
of which mind and speech are appearances. As timate, an illumination.’10 And we will have that,
Sri Shankaracharya says in the Pratah Smarana whether we approach it devotionally or through
Stotra: ‘At dawn I adore that which is unattain- the path of knowledge, or both.
able by mind and speech, but by whose grace all
speech is made manifest.’7 This, This!
After the time of Sri Shankaracharya and There is a common oversimplification which
until the advent of Sri Ramakrishna and Swami states that the path of Jnana Yoga is the path of
Vivekananda, the emphasis on Maya in Advaita neti neti, ‘not this, not this,’ while Bhakti Yoga is
Vedanta was so strong that this other side of Ved- the path of iti iti, ‘this, this.’11 Actually, the pro-
anta was all but forgotten. Sarvam khalvidam cess of negation expressed in ‘not this, not this’
brahma—‘All this is verily Brahman.’8 Yes, it is has been used by Christian and Islamic mystics
here in our present experience. Recognising it, following the path of devotion, while the pro-
we attach ourselves to these rays of the ultimate cess of affirmation expressed in ‘this, this’ has
which shine through this appearance of diver- been used in the path of knowledge, and there
sity, and let them carry us to their source, which is a strong philosophical basis for this. Since
is the ultimate. everything is an appearance of Brahman, every-
I have repeatedly warned in this article that thing, potentially, can take us to the Reality if we
‘this is not yet realisation,’ so that we don’t fall look into it deeply. Thus the sense of unity, the
into the error of thinking an initial feeling of sense of ‘isness’ pervading all things, the sense
vastness through one of these meditations is the that everything floats in my awareness, and the
goal. No, it isn’t. But let not the warning be taken sense of ‘I am’ are all founded in the reality of
so seriously that we ignore the fact that these in- Brahman. One need not say ‘not this, not this’ to
timations are directly tied to the ultimate. As these intuitions; one can dive into them, because

they are intimations of reality, they are echoes of in Brahman nor affect it in any way; they just
reality, they are rooted in reality. appear.).
2. Trans. Maurice O’C. Walsh, Sermon 87—On
And there are other intimations of reality here
‘the Poor in Spirit’, The Complete Mystical Works
and now, in our present experience. Time has of Meister Eckhart, (New York: The Crossroads
been seen as divine in the Hindu tradition since Publishing Company, 2009), p.424. < https://
ancient times. Shiva is also known as ‘Kala’, which german.yale.edu/sites/default/files/meister-eck-
means Time. ‘Kali’ means black, but also ‘Time’. hart-maurice-o-c-walshe-bernard-mcginn-the-
complete-mystical-works-of-meister-eckhart-
If we sit quietly and try to feel the flow of time, we the-crossroad-publishing-company-2009.pdf>
actually experience four-dimensional time-space: 3. ‘Is Vedanta the Future Religion’, Complete
we and the world around us (the three dimen- Works of Swami Vivekananda (Kolkata: Advaita
sions of space) flow together in the direction of Ashrama, Mayavati Memorial Edition), 8.129.
time. We need to do nothing but participate, as 4. A tape-recording of this unpublished lecture was
heard by the author in the 1980s. The name of the
Time does all. We can learn to rest in the flow of lecture and the date of its delivery is long forgotten.
time, where we find stillness in the heart of the 5. Complete Works, 1:150-51. Here, the word akasha
movement. And the movement is the will of God. has been substituted for the word ‘ether’, which
Let us take one more example, though there is what the Swami Vivekananda had used. At
the time he spoke, ether was an accepted theory
are more. The analysis of the three states of
in physics. With Einstein’s relativity theory,
consciousness—waking, dream, and dreamless ether all but disappeared from modern phys-
sleep—also takes us to the understanding that ics. However, the word akasha is a deeper and
this waking world is just a state of conscious- broader concept than the ether of the 19th Cen-
ness, dependent on a certain state of the mind, tury. All matter is a manifestation of akasha,
the original material of both the physical and
that is, tied to a certain state of the mind. When mental levels of being.
that understanding goes deeply enough—when, 6. Sister Nivedita, The Master As I Saw Him, The
that is, we let the implications reveal themselves Complete Works of Sister Nivedita (Kolkata:
to us—we begin to see that this world and all Advaita Ashrama, 2006), 1:183. Also <https://
possible worlds are states of mind, relative, not www.holybooks.com/wp-content/uploads/
The-Complete-Works-of-Sister-Nivedita-Vol-1.
absolutes. Yet we begin to intuit that we are that pdf>.It’s true, the schools of Mahayana say that
in which all these worlds of experience appear, ‘Samsara is nirvana,’ but that is interpreted quite
and that—what we really are—is not relative. differently from the statement of the Chhand-
Thus everywhere we look we see evidence of ogya Upanishad that ‘All this is verily Brahman.’
Advaita, evidence of reality, because that is the 7. Shri Shankaracharya, Pratah Smarana Stotram, 2.
truth, even now, and it shows through if we just 8. Chhandogya Upanishad 3.14.1.
learn to look and see what it really is that we see. P
vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
1997), 2.320.
Notes and References 10. Complete Works, 7.60.
1. That is, contrary to the common sense view, 11. For those not familiar with the concepts, ‘not
there are not ‘things’ in which qualities adhere; this, not this’ refers to an apophatic process in
a substance having qualities is an abstraction which one negates everything that can be con-
of thought, not a perceptual reality (This is ceived or perceived; what is left is the reality,
not contrary to the Advaita Vedantic view that Brahman. ‘This, this’ refers to a cataphatic pro-
Brahman is the transcendent reality in which cess in which one identifies everything as God:
qualities appear; the qualities don’t ‘adhere’ it is God that appears as everything.

43
Śravaṇa-Manana-
Nididhyāsana: Vedantic Sadhana
Swami Nityasthananda
A dvaita Vedanta recognises three

stag es of spiritual evolution :
Karmakāṇda (Angavabaddha),
Upāsanākaṇda (Pratikopāsana) and Jñānakaṇda
(Ahaṁgrahopāsana). Karmakaṇda consists of
his attention, and then his attention is focused
only on the tune (Rāga). Even in the case of the
spiritual aspirant, if one follows the path sin-
cerely and systematically, all physical and mental
activities gradually drop away, making way for
different ritualistic activities and obligatory the contemplation of the Atman alone.
duties. This is also known as Angavabaddha since Now we come to our subject. This concept of
it is bound by several parts requiring several ob- Śravaṇa, Manana, Nididhyāsana is taken from
jects and persons. If these duties are performed Brihadaranyaka Upanishad. During the conver-
with detachment and adherence to moral injec- sation between Yajnavalkya and Maitreyi, while
tions, they lead to the next stage through pu- explaining Atman to her, Yajnavalkya says
rification of the mind and a greater capacity आत्मा वा अरे द्रष्टव्ः श्रीोतव्ो मन्तव्ो त्नत्दध्याात्सत-
for concentration. In the second stage, the as- व्ो—‘This Self is to be experienced (for the sake
pirant focuses on worshipping a symbolic rep- of that), one has to hear about It, think about
resentation of God (Pratīka) through prayer, It and contemplate upon It’ (Brihadaranyaka
japa and meditation. These will arm the aspir- Upanishad, 2.4.5).
ant with more purification and concentration Who is competent to follow this path of
and make one competent to follow Jñānamārga, Śravaṇa, Manana, Nididhyāsana? Firstly, the
in which enquiry into the Self and contempla- aspirant who wants to follow this path must have
tion on pure and contentless I-consciousness sufficient purity of mind by performing disin-
(Ahaṁgrahopāsana) are emphasised. This graded terested actions. The very purpose of this kind
spiritual path is, in fact, a gradual cessation of of work is to make the mind introvert through
all activities – as in the case of learning music. purification. In Naiṣkarmyasiddhi of Sri Suresh-
While learning music, the beginner must pay waracharya this idea is beautifully expressed as,
attention to many things like playing the harmo- ु ाद् शत्ु ्धितः ।
प्त्यक्प्रवणतावं बद्देःेु ः कमा्पण््यत्पु
nium, the text of the lyrics, rhythm and the like. कृ ताथा्पन्स्तंमा्यात्न्त प्ावृडन्ते घना इव ॥
However, as he advances in learning, all these be- By giving an inward direction to the intellect
come so natural to him that they go on without through purification-works, the actions withdraw
themselves with a sense of fulfilment like clouds
at the end of monsoon (1.49)
A former editor of Viveka Prabha, the Kannada
monthly journal of the Ramakrishna Order, Swami Secondly, mind of the spiritual aspirant must
Nityasthananda is the Adhyaksha of Ramakrishna be sharpened, by the long practice of Upāsana
Math, Bengaluru. —meditating on the personal aspects of God.

such that it cannot be derived from other means

of knowledge like Pratyakṣa, direct perception.
4. Phala: The ultimate result of knowing the
truth of Advaita.
5. Arthavāda: Eulogy – praising or glorifying the
knowledge of Advaita.
6. Upapatti: Adopting reason to substantiate the
truth of Advaita.
Though traditionally, these are adopted in
the interpretation of scriptures, they are also ap-
plicable to the teaching methodology of other
subjects. This is explained as follows:
1. Upakrama-Upasaṁhāra: While teaching a
particular subject, the teacher must start with
an introduction closely related to the subject.
After the systematic development of the sub-
Lastly, he must be endowed with the fourfold ject, his conclusion must be analogous to the
preparations (Sādhana Chatuṣtaya), which will introduction.
not be detailed here. 2. Abhyāsa: Some key points must be repeated
Now let us take up Vedantic sadhanas one to enable the students to remember the subject
by one. taught. When passing from one topic to an-
other, if the earlier topic is repeated briefly, it
Śravaṇa will be helpful for the students to relate to the
Vedantasara, a treatise on Advaita Vedanta, de- next subject.
fines this as follows: 3. Apūrvatā: The teacher must adopt unique
teaching methods to make the subject more en-
श्रीवणवं नाम षुत्�धत्लङ्गैःैः अशेषु वेदान्तानावं gaging to the students.
ु तात्पु्य्प अवधारणम ;्
अत्द्वती्य वस्तंत्न 4. Phala: This is the practical application of
knowledge to one’s life. This is very important,
Śravaṇa means clear understanding that the ul-
or else the knowledge remains unrelated to one’s
timate purport of all Vedantic texts is Non-dual
life without any impact.
Reality, by the help of ‘six kinds of indication’
5. Arthavāda: The teacher must extol the value
(182) which are explained below:
of the subject taught in glowing terms to impress
1. Upakrama-Upasaṁhāra: The introduction and the students without exaggeration.
conclusion of a text must be analogous to each 6. Upapatti: The subject must be presented
other, having no room for any contradiction. rationally, with logical consistency, without giv-
2. Abhyāsa: Repetition of the key concept to ing any scope for confusion.
make its impression deeper. It is clear from the above discussion that,
3. Apūrvatā: There must be some novelty. The con- Śravaṇa is not, as the literal meaning of the term
cept expressed in a particular text must be unique, indicates, merely ‘hearing’. But it is an intellectual

Śravaṇa-Manana-Nididhyāsana: Vedantic Sadhana 45
understanding of the Advaitic truth that Brah- anything and everything, ultimately leading to
man alone is real. This intellectual conviction scepticism or agnosticism. Panchadashi speaks
is developed through scriptural study with the about the kind of logic we must adopt:
help of a competent teacher. Sri Vidyaranya, in ु
बद्ध्याारोिा्य तक्प श्ेदर्ेक्त तथा सत्त ।
his great work Panchadashi, gives a similar def- स्ानभभू ु त्यनसारे ्
ु ण तर्क्पतावं मा कुतर्क्पताम ॥
inition of Śravaṇa:
If logic is meant for firm understanding, you have
वेदान्तानामशेषुाणामात्दमध्याावसानतः । it any amount. However, that logic must be based
्
ब्रह्माात्मन्ेव तात्पु्य्पत्मत्त धीः श्रीवणवं भवेत ॥ on your own experience. Do not indulge in mis-
chievous logic ( Panchadashi, 6.30).
The purport of entire Vedanta from beginning
to end is the identity of Brahman and Atman— There is an example to illustrate mischievous
this intellectual conviction is called Śravaṇa logic: ‘Nobody is perfect’ and ‘I am nobody’, so
(Panchadashi, 7-101).
‘I am perfect’.
Manana Through Śravaṇa, one develops an intellec-
tual conviction; through Manana, one develops
Now we shall move to the next step, called an inner conviction. The difference between in-
Manana. Again, to quote Vedantasara: tellectual and inner conviction is that while in
श्रीतु स् अत्द्वती्य वस्तंनःु वेदान्तानगु ण्य
ु त्ु तित्भः the former, there is a scope for doubt; in the lat-
अनवरतमनत्िन्तनम ु ।् ter, there is none. The inner conviction will never
Constant reflection on Non-dual Reality that is be shaken even if one is defeated in the argument
heard from the scriptures with the help of rea- about the existence of the Atman. The Prajñā
son (logic) in conformity with Vedanta. (191) saṁskāra, constant reflection on the Self, formed
out of this Manana, will nullify other samskaras
After having an intellectual understanding of related to the mundane world. Through earlier
Reality, one must constantly reflect on it to make practices, before Jñānakāṇda, gross purification
it a part of one’s own system. One must delve takes place, and through Śravaṇa, Manana,
deep into the matter to get a deeper insight into Nididhyāsana, subtle purification is achieved.
Reality and get a glimpse of the Atman, which To give a crude example, by sweeping the floor
will transform one’s personality. This idea is ex- with a broom, all dirt is removed, and even the
pressed by Sri Shankaracharya very impressively specks of dust are removed by mopping. Just as
in his work ‘Vivekachudamani’: purification occurs in stages at the physical level,
त्नद्रा्या लोकवाता्प्याः शब्ादेरत्र् त्वस्मैृतःे । so also in spiritual life.
क्वत्िनिावसरवं दत्त्वा त्िन्त्यात्मानमात्मत्न ॥ The practice of Śravaṇa and Manana will
ultimately lead one to a state of ‘learned ignor-
One has to think of the Self within oneself so
ance’, which ‘is the end of philosophy and begin-
constantly, not wasting time in sleep, gossip, in
pursuit of sense objects and forgetfulness (285). ning of religion’1. Sri Ramakrishna illustrates this
with an example of a bird perching on a ship’s
The logic to be applied in understanding mast. The ship slowly moves into the sea un-
Vedantic truth, says Vedantasara, is to be con- noticed by the bird. When the bird awakens to
formed with Upanishads. Otherwise, having no the situation, it flies, in vain, in all directions to
foundation, the reasoning can prove or disprove reach the shore. Then it quietly sits on the mast

I-consciousness, or pure awareness, called

Ahaṁgrahopāsana. This pure awareness is ever-
present. But we are seldom conscious of it be-
cause of the incessant flow of objective thoughts.
We always know it, yet, we do not know. Vidya-
ranya explains this paradoxical position with an
appropriate example:
ु
अध्याेतवृ ग्पमध्याथि र्त्ाध्या्यनशब्वत ।्
ु ते ॥
भानेऽप्यभानवं भानस् प्त्तबन्धेन ्यज्य
A father goes to Gurukula to see his son. His son
was sitting amid the Brahmacharins chanting the
Vedas. Father hears his son’s voice, yet, he is not
able to identify his voice because it is entirely
mingled with the voices of other Brahmacharins;
though audible, still not able to listen. Similarly,
the Atman is always known to us since we per-
ceive and know everything through the light of
the Atman. Every knowledge is nothing but a re-
flection of this light of the Atman (Pratibodha-
viditam), just like every object we see outside is
the external light reflected through that object
Sri Sankaracharya (Panchadashi–1.12).
In this subjective meditation done with deep
expecting the ship to take it to the shore. Simi- concentration, the witnessing Self, alone re-
larly, when the wings of reasoning are tired, the mains shining by itself as pure Self-awareness —
mind settles down, creating the stage for con- ‘I am’. It can be explained with an example of a
templation on the Atman with a silent mind. lamp. A lamp illumines the objects around it, as
well as itself. It shines forth by itself even in the
Nididhyasana absence of all objects around. If it were to pos-
Sri Shankaracharya, commenting on the follow- sess consciousness, it would experience objectless
ing statement of Brihadaranyaka Upanishad, self-awareness – ‘I am’.
आत्मा वा अरे द्रष्टव्ः श्रीोतव्ो मन्तव्ो त्नत्दध्याात्सतव्ो Panchdashi speaks of three obstacles to at-
defines the word nididhyāsitavyah as taining this state of mind:
त्नश््येन धातव्ः—‘The Self is to be contemplated
upon with firmness.’ Vedantasara explains the 1. Contradictory statements of scriptures
nature of this meditation: त्वजाती्य देिात्द प्त्य्य- (Shrutyanekatā)
One must harmonise all the seemingly contra-
रत्ित अत्द्वती्य वस्तं ु सजाती्य प्त्य्य प्वािः—‘It is the
dictory statements of the scriptures. One over-
continuous flow of similar thoughts exclusively
comes this obstacle through Śravaṇa.
related to Non-dual Reality without any interrup- 2. Opposite thoughts contrary to Advaitic truth
tion of any other thoughts related to body etc.’.2 (Viparītabhāvanā)
Nidhidhyāsana is an objectless subjective These thoughts are to be silenced by the process
meditation – a meditation on contentless of Manana.

Śravaṇa-Manana-Nididhyāsana: Vedantic Sadhana 47
3. The inability to conceive the non-dual Atman scattered and undigested leading to intellectual
(Arthasya Asambhāvyatvam) dyspepsia. As Swami Vivekananda says, this in-
This is because Atman is beyond all char- formation processing requires deep thinking,
acteristics. Through constant practice of cogitation, and introspection, and this is called
Nididhyāsana, one can surmount this obstacle. Manana. With this, information gets trans-
In a general sense, not referencing Vedanta, formed into knowledge. For instance, in the
Śravaṇa, Manana, Nididhyāsana can be inter- kitchen, different vegetables and various kinds
preted as follows: of spices would be there. But they are not good
Śravaṇa, refers to whatever we receive for eating. However, when they are mixed in a
through our ears. However, as Upalakṣaṇa, indic- definite proportion and boiled properly, they
ative of all other senses, Śravaṇa means what we become delicious. The next stage is eating the
receive through all senses. Ideally, it exhorts us to same and getting nourished. This points out
receive only good, noble, and auspicious things. to Nididhyāsana, which means the application
To put it succinctly, it refers to the proper disci- of knowledge to our life situations and assimi-
plining of all the senses. Now it becomes clear lating it into our personality system. This is ac-
that Manana can be interpreted as disciplining tualised through experience and learning from
of the mind. We must provide a definite subject the experience. So through experience, applica-
and positive thoughts for the mind to think— tion, and assimilation, knowledge matures itself
we must learn how to organise the ideas. Other- into wisdom.
wise, the mind becomes unruly and runs amok In the present age, when technology reigns
beyond our control. For this, we need to develop supreme, the supremely important quality to
a strong will, and this refers to Nididhyāsana. be cultivated is the capacity to listen (Śravaṇa),
Nididhyāsana is directing our mind with a firm the readiness to patiently hear the problems
will towards the higher spiritual ideal. When we and difficulties of others with a compassionate
develop a good taste for higher spiritual ideals, response. They must stir our hearts and make
the mind comes under our control, and then it us think deeply about them (Manana). And
becomes easy for us to rein in the senses. When out of this, emerges the active response to do
the will (Buddhi) is spiritually awakened, it will something to mitigate the sufferings of others
hold the mind (reins) firmly. And through that, in our limited capacity (Nididhyāsana). So,
the senses (horses) come under control. In this this Vedantic Sadhana of Śravaṇa–Manana–
way, our life chariot will reach a definite goal. Nididhyāsana has relevance and applications in
Still coming further down to the empir- all levels of human life, from empirical to spir-
ical level, we can say that these—Śravaṇa, itual. It will raise the human from a robotic level
Manana, and Nididhyāsana refer to three of existence to a spiritual level, invoking God in
stages of learning: the gathering of information human. So let us develop the capacity to listen,
(Śravaṇa), knowledge (Manana), and wisdom and the rest will take care of itself. P
(Nididhyāsana). This is the process of how infor- Notes and References
mation matures itself into wisdom. The gathered
1. Narendranath quotes this statement from Ham-
pieces of information must be related properly, ilton in ‘The Gospel of Sri Ramakrishna’ page
classified into different groups and synthesised. 248.
Otherwise, these pieces of information remain 2. Vedantasara, Section, 192.

48
Mayavati Ashrama:
Its First Newspaper-report
Swami Videhatmananda
I n the year 1896, Swami Vivekananda en-

visaged establishing a monastery in the deep
forests of the Himalayas. How did it come
to happen?
and the latter will devote their lives to the good
of India.’ Mr. Sevier speaking for himself and his
wife, said: ‘How nice it would be, Swami, if this
could be done. We must have such a monastery.’1
Immediately, on August 5, Swamiji wrote to his
Swamiji’s Dream of a Himalayan Retreat friend Lala Badri Sah of Almora: ‘I want to start a
After almost three years of incessant preaching Math at Almora or near Almora rather. I have heard
in the Western world, while in England, Swamiji that there was a certain Mr Ramsay who lived in a
was feeling a little tired. His friends and follow- bungalow near Almora and that he had a garden
ers proposed a holiday in the mountain ranges of around his bungalow. Can’t it be bought? What is
Europe – the Alps, which can be considered mini- the price? If not to be bought, can it be rented? Do
Himalayas. Accordingly, in July 31, 1896, Swamiji you know of any suitable place near Almora where I
and some of his English friends left for Switzerland. can build my monastery with a garden etc.? I would
There, walking ups and downs of hills Swamiji felt rather like to have a hill all to myself.’2
exhilarated. They visited several places in the Alps.
Swamiji even thought of climbing Mont Blanc, but The Dream materialised in Mayavati
due to the difficulty of the ascent, he gave up that Thereafter, the hunt for a suitable site in various
idea. Those natural surroundings often reminded parts of the Himalayas began by him and his dis-
him of his wandering days in the Himalayas. ciples and that went on for almost two and half
Between Mont Blanc and Little St. Bernard, years. In July 1898, while starting for Kashmir, at
in a small village located at the foothills, Swamiji Almora, Swamiji assigned this search to his Eng-
conceived a historic idea i.e. to found a monas- lish disciples Mr. and Mrs. Sevier. Along with
tery in the Himalayas. He told his companions: Swami Swarupananda, they travelled in the in-
‘Oh, I long for a monastery in the Himalayas, teriors of Kumaon hills, and finally ‘came upon
where I can retire from the labours of my life and the beautiful estate of Mayavati with its thickly-
spend the rest of my days in meditation. It will wooded hills commanding a magnificent view
be a centre for work and meditation, where my of the snowy ranges. It was also at an elevation of
Indian and Western disciples can live together, 6,800 feet and 50 miles from Almora. Their choice
and I shall train them as workers. The former at once fell upon it as the spot for their cherished
will go out as preachers of Vedanta to the West, scheme of starting the Advaita Ashrama and of
finding a permanent home for the ‘Prabuddha
A former editor of Vivek Jyoti, Hindi journal of the Bharata.’ The purchase was promptly made and
Ramakrishna Order, Swami Videhatmananda is actively they came to make it their retreat on the 19th of
engaged in research on Swami Vivekananda and Sister March 1899, which happened to be the auspicious
Nivedita and also in writing books in Hindi. birthday anniversary of Sri Ramakrishna.’3

Mayavati Ashrama: Its First Newspaper-report 49
Thus was founded a monastery, which was In Lohu Ghat several retired military offic-
destined to become a place of pilgrimage for ers have made their homes, and it was whilst
ages to come. Swamiji has written a prospectus– enjoying the hospitality of one of them, that
guidelines for this fledgeling monastery. It was I first heard of the Swamis, a community who
have founded a monastery and convent about
published in the December issue of Brahma-
four miles from Lohu Ghat, on the remains of a
vadin (pp. 126-27), a journal started by him- tea-estate, once owned by a gallant general, and
self. The undersigned Mrs. C. E. Sevier, Mr. J. called by him – Glen Gyle, but by the Swami
H. Sevier And Swami Swarupananda, have also community—Mayavati.
added: ‘The main lines along which the work I was so interested by what my host told me of
is to be carried on are necessarily educational these people that I felt a great desire to know
and consist of sending out trained teachers and more about them, so I persuaded some of the
issuing publications. Arrangements, therefore, young people of the house to go with me to
are in the course of progress for training Indian Mayavati. After a long climb up hill through
and European men and women side by side, for some exquisite scenery we reached the Monas-
Advaita work in the East and the West. All men tery – an old tea house which the community
and women who believe in the uplifting power have made into a fine building with sitting, din-
ing and printing rooms down stairs, and up-
of the Advaita and are ready to make their lives
stairs the monks apartments, cells one should
one with the GREAT LIFE and to help others in call them, I suppose!
doing so, are invited to join the Ashrama and as-
The Head Swami, who is a Bengali, as are most
sist in the carrying out of its object in the manner
of the monks in this monastery, met us at the
best suited to their individual circumstances. For threshold, and most courteously bade us enter,
further particulars and the rules of the Ashrama and made us very welcome. After some ordinary
apply to the Secretary, Advaita Ashrama, Maya- conversation about the weather, etc., I turned to
vati, Kumaon, Himalayas.’ the Head Swami, whom I found an excellently
The aforementioned notice was reprinted in well educated man, and asked him about their
several journals. But the first detailed Newspaper religion, and how they came to found a monas-
report had to wait for more than two years. It was tery in such an out of the way place. Briefly this
published in the 20th February 1902 issue of ‘Civil is what what he told me.
and Military Gazette’ published from Lahore [now They are Hindus, and they believe in God and
in Pakistan] written by an anonymous reporter. worship Him as the Father of all, but they only
think of our Lord Jesus Christ as a prophet and
THE SWAMIS OF KUMAON. not as the Son of God. Their whole struggle
(From a Correspondent). is to become perfect, divine, to reach and see
God, and to be even as the Father in Heaven is.
During a trip to the Kumaun Hills, I stayed
a few days at Lohu [Sic.] Ghat, a particularly In their religion, there is no caste; a man from
charming spot a few stages towards the interior the lowest caste may become a monk in India,
from Almora, and, of all the picturesque spots and be equal with him who is of the highest.
one finds in these Hills, surely this is the loveli- They believe in Universal toleration where reli-
est! It reminds one so much of Bonnie Scotland gion is concerned, and I was much struck by a
that one gets a queer little heartache, from see- few lines of one of their hymns: ‘As the different
ing such a home-like scene in India, of all places streams having their sources in dillerent places
on earth! all mingle their water in the sea, O Lord, so the

different paths which men take through dif- every woman, they but see the manifestation
ferent tendencies, various though they appear, of the Divine Mother. They honour all women
crooked or straight, all lead to thee.’ and think of them only as Mother.
They are building monasteries in various parts They believe in communion with the dead, or,
of India, to many of which are attached con- as their faith is, with those in another state of
vents. In these, men and women are training existence.
and helping to train others, boys and girls, to The Swami who speaks English with only a very
carry on their work in India. They have many slight accent and who has travelled all through
European converts, both men and women in Europe, took us round their printing office and
India and abroad. we could not but admire the cleanliness and
Their Convent at Mayavati is nearly completed, neatness of everything.
and the Swami informed me that four or five la- They print a monthly paper called ‘Awakened
dies are coming out this month who will train at India’ in English and in the vernacular [?]. The
Mayavati. There was one American gentleman Swami gave me a few copies, and I found them
training when I went, but he was ill, so I did not most interesting. They also, I believe, print
see him. Those who can afford to pay for their many pamphlets about their philosophy in
board and lodging during their course of train- various Indian languages.
ing, do so, but those who cannot are kept by
the community. No difference is made between After showing us around their garden and or-
the paying and non-paying brothers and sisters. chards, where I noticed that the wild animals
had destroyed nearly all the fruit trees, the
They rise early, and each has their allotted work, brothers entertained us with tea and purees, jam
each hour of the day having its duties. They eat and fruit. I could not help asking the Swami
together; but so many hours of each day are set why they did not destroy the bears, panthers,
apart for solitary self-communion. A certain etc, which were destroying their orchards and
time each day is spent in study. There is one gen- killing their animals. He told me one of their
eral rule for these establishments, and that is that maxims is ‘Do not kill.’ They do not believe in
each one must be chaste, poor, and obedient. destroying life unnecessarily and do not care
They believe that our future state is decided by for others to shoot anything on their property.
our actions during this life, that is, that should We took our leave of the Brothers, and as [we]
our deeds be evil that in the next state of exist- walked home I mused on the good example
ence our status will be lower; but if good, then [of ] religious toleration set by this community.
it will be higher, and so on through countless
cycles until we are at last drawn into the Light, These observations offer picturesque glimpses
that is, I presume the presence of God. of the Mayavati Ashrama during its early days when
Death, they say, is only a change of condition, its founding father was very much alive. P
time and space are in us, we are not in time and
References
space! It is enough that as we make our lives
purer and nobler, either in the seen or unseen 1. His Eastern and Western Disciples, The Life of
world, the nearer we approach God who is the Swami Vivekananda, 2 vols (Kolkata: Advaita
centre of all eternal joy. Ashrama, 2004), 2.117-18.
They give women a high place, in fact they wor- vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
ship woman as the ‘Mother of all mankind.’ 1997), 6.368.
They worship God as Mother Divine, so in 3. See Life of Swami Vivekananda, 2.431-32.

51
Mysticism in Spiritual Life

Swami Satyapriyananda
S ri Ramakrishna is ever remembered for

his following pronouncements: ‘Through
His grace one realises Him in course of
time. God can be seen. One can talk to Him as
I am talking to you.’1 ‘Some have heard of milk,
some have seen it, and there are some, besides,
who have drunk it. God can indeed be seen; what
is more, one can talk to Him.’2 ‘That God exists
may be known by looking at the universe. But
it is one thing to hear of God, another thing to
see God, and still another thing to talk to God.
Some have heard of milk, some have seen it, and
some, again, have tasted it. You feel happy when
you see milk; you are nourished and strengthened
when you drink it. You will get peace of mind
only when you have seen God. You will enjoy
bliss and gain strength only when you have talked
to Him.’3
Those who see visions are called mystics.
There are some great souls who visualise the
Chosen Deity in their own hearts—living, com- Sri Ramakrishna
passionate, effulgent, and showering blessings
and grace. They also see their Chosen Deity in be seen with these physical eyes. In the course
others and as all-pervading. There are some like of spiritual discipline one gets a ‘love body’, en-
Sri Ramakrishna who see Consciousness even in dowed with ‘love eyes’, ‘love ears’, and so on. One
material objects. There are fortunate souls who sees God with those ‘love eyes’. One hears the
experience ecstasies. Some see mantras in shining voice of God with those ‘love ears’. With this
letters of gold; some hear divine voices chant- ‘love body’ the soul communes with God.’4 This
ing Vedic mantras. Why is this so? The capacity is the achievement of spiritual discipline. Sri
is either bestowed on a person as in the case of Ramakrishna himself saw God in samadhi as
Arjuna and Sanjaya, or it is earned by life-long well as with his physical eyes.
practice as in the case of Hanuman. ‘God cannot What if one has not developed or been gifted
with a ‘divine vision’ or ‘love body’? All the same,
God does His work in play; only we do not have
A former editor of Prabuddha Bharata, Swami
Satyapriyananda resides in Ramakrishna Math, the faintest understanding of how our lives are
Belur Math. always being guided and moulded by Divine

Will. We do not suspect in the least the unfath- he was worshipping the Divine Mother at the
omable Play of God. Sometimes anxiety grips us Dakshineshwar Kali temple, had this doubt:
when we do not see a solution to a formidable was Kali real or just a belief ? If She were real,
problem; next, we feel elated that this huge prob- then why is it that he is not able to see Her in the
lem has vanished before our very eyes like mist manner in which Ramprasad, Kamalakanta and
when the sun rises, but we do not know how. others had seen Her? For Sri Ramakrishna, life
Quite often God comes in disguise and helps de- was meaningless without Her vision and he tried
votees, leaving the devotee perplexed about who to end his life with the sword hanging in the tem-
it was that helped him in times of crisis. When ple. He then had a marvellous vision. What he
one is conversing with the Divine, those witness- saw was an infinite, shoreless sea of light of Con-
ing it may see just one part of the event; the other sciousness. He saw shining waves rushing towards
part—the Divine element, is hidden from view him. In that ocean of Consciousness, he saw the
and one merely infers that Presence of the Divine Blissful Mother of the Universe. During his sub-
and gets filled with awe. sequent sadhana, he had visions of several deities.
We present below from the Ramakrishna lit- These deities merged into his own holy body.
erature some of the several visions which fortify One night Baburam (later Swami Pre-
our faith in God. India’s immense devotional mananda) woke up and saw Sri Ramakrishna
spiritual literature contains many interesting and pacing to and fro saying, ‘Mother, I do not
inspiring stories of such visions and ecstasies. Sri want this. Do not give me honour from human
Ramakrishna’s vision of God and talking to Him beings.’ It appeared to Baburam as if the Di-
as well as his ecstasies ever and anon, place the vine Mother was going behind Sri Ramakrishna
stamp of authority on Indian mythology. with a casket of name and fame, and that he was
firmly rejecting that.5
Before the Birth of Gadadhar
Kshudiram (father of Gadadhar) once had a Experiences of the Holy Mother Sri
vision in his sleep in which a luminous divine Sarada Devi
being said that he would be born as his son. That The Holy Mother Sarada Devi, narrated a di-
divine being further assured him that he would vine incident that happened when she was at
remain content with whatever he was given to Kamarpukur at the age of thirteen. Just behind
eat. Chandradevi (mother of Gadadhar) too had Ramakrishna’s house lay a village road to which
an experience in front of the Yogi Shiva temple. a backdoor opened for women to go to Haldar-
Waves of the most beautiful light emanated from pukur (a huge pond) for bathing and for fetching
the image of Shiva, flooded the temple, poured water. It was a problem for Holy Mother to tra-
out in a gush and swallowed her up; that mar- verse this distance alone. Stepping out of the back-
vellous light entered her body. From then on, she door, she stood perplexed. She then saw eight girls
believed that she was with a child. approaching her. Seeing them she stepped onto
the road. Four of those girls walked in front of her,
Sri Ramakrishna’s Experiences during his and four behind. Thus they all went to the tank,
Sadhana had their dip and returned. The Holy Mother
In time Gadadhar, the future Ramakrishna, was could not make out anything regarding who they
born in this household. Sri Ramakrishna, while were, nor did she ever ask them who they were.

Mysticism in Spiritual Life 53
In another incident, on a full moon night, Experiences of Swami Vivekananda

Holy Mother came out to the head of the Narendranath, during his entire life, had several
steps leading to the river Ganges to enjoy the visions. In his younger days, one day, after medi-
serene and beautiful environment. Suddenly, tation, he saw a luminous figure which Narendra
Sri Ramakrishna, in his form of pure spirit, felt was the Buddha.
emerged from behind her, rushed down into Vishwanath Dutta, the father of Narendra,
the river and got dissolved. She kept her eyes suddenly died leaving the household in debt.
fixed, when all of a sudden, Swami Viveka- Narendra went to Sri Ramakrishna and
nanda burst upon the view shouting with ela- requested him to pray to the Divine Mother on
tion, ‘Glory unto Ramakrishna’ and sprinkled his behalf. Sri Ramakrishna told him to pray to
handfuls of that water over the millions of Her himself. As soon as Narendra came before
people standing around. They all became liber- the image of the Divine Mother, he saw Her liv-
ated immediately. The vision was so vivid, that ing and conscious. He prostrated before Her and
Sarada Devi did not step into the Ganges for prayed: ‘Mother, give me discrimination, renun-
bathing for some days, fearing her feet might ciation, knowledge, and devotion!’
touch Ramakrishna’s divine body. During his itinerant days, in a vision Swami
Vivekananda once saw an old man chanting
Experience of Rani Rasmani Vedic hymns. He distinctly heard the invoca-
The Kali Temple at Dakshineshwar was founded tion of the Gayatri mantram from the Rig Veda.
in the year 1855 by Rani Rasmani. In the year He also experienced the presence of the Cosmic
1847, Rasmani prepared to go on a pilgrimage to God in all beings.6
Varanasi to offer worship to the Divine Mother. Sri Ramakrishna had entrusted to this chief
The night before, she had in a dream the vision disciple a mission to fulfil. One day, while in
of Mother Kali who said, ‘There is no need to go Madras, Swamiji had a symbolic dream: He
to Varanasi. Install My idol in a beautiful temple saw Ramakrishna walking over the ocean and
on the banks of the Ganges river and arrange for beckoning him to follow. He also heard the com-
My worship there. Then I shall manifest Myself mand: ‘Go!’ This was Ramakrishna’s command to
in the image and accept worship at that place.’ him to attend the Parliament of World Religions.7
The Rani bought, on the eastern bank of the Sri Ramakrishna guided Swami Vivekananda
Ganges, a large plot of land in the village of Dak- in every aspect of the mission he was to accom-
shineshwar. A huge temple complex was built plish; he even protected him from enemies who
here between 1847 and 1855. After the temple tried to kill him. At a dinner in Detroit, when
was built and the image made, there was a delay Swamiji was about to sip from his cup of coffee,
in fixing an auspicious day for the installation. he saw Ramakrishna standing by his side, saying,
In the meantime, the image was kept preserved ‘Don’t drink! That is poison!’8
in a box. One day, Rani got the command in a Sri Ramakrishna gave Swami Vivekananda
dream, ‘How long will you keep me confined the ideas he was to speak on. Often Swamiji
this way? I feel suffocated; install Me as soon as had to deliver extempore twelve to fourteen
possible.’ The earliest auspicious day available for lectures a week, sometimes even more. At such
the installation was the day of the Snanayatra. times he would hear a voice shouting at him the
The image was installed on this auspicious day. thoughts that he was to speak. Or, it would be

like someone delivering a lecture beside him. At guiding me on the snow tops of the Himalayas
other times two voices would be discussing sub- and the burning plains of India is here to help me
jects that he would find himself repeating the and guide me. … So it is in Asia. So in Europe. So
following day. Sometimes these discussions intro- in America. So in the deserts of India.’12
duced new ideas. Some people living in the same In that very letter Swamiji writes to Austin, a
house with him testified to hearing these talks.9 child of Prof John Henry Wright, an eye-opener:
Swami Vivekananda and Swami Akhandan- ‘He is nearer to you, my dears, than even your father
anda were once walking along the mountain and mother. You are innocent and pure as flowers.
path when Swamiji told Akhandananda to fol- Remain so, and He will reveal Himself unto you.
low the foot-path, and himself went through Dear Austin, when you are playing, there is an-
the woods. They were to meet on the other side. other playmate playing with you who loves you
After waiting on the other side for some time, more than anybody else; and Oh, He is so full of
Akhandananda entered the forest. There he fun. He is always playing—sometimes with great
saw Ramakrishna and Swamiji embracing each big balls which we call the sun and earth, some-
other. On another occasion, Swamiji disclosed times with little children like you and laughing
to Akhandananda mantras he had seen in gold, and playing with you. How funny it would be to
explaining their import and telling him to which see Him and play with Him! My dear, think of it.’13
deity each related. One day at Almora, they Another day towards the end of his mortal
rested under a peepul tree, bathed in a moun- existence, Swamiji said to Saradananda: ‘I don’t
tain stream, and sat for meditation. After a long see that girl [Mother Kali] any more. She has
time, Swamiji said to Akhandananda that sitting withdrawn Her hand from me.’14
under that tree he had realised that the macro-
cosm and the microcosm were strung together Experience of Swami Brahmananda
on the same plan.10 One early afternoon Sri Ramakrishna asked
Towards the end of his life, Swamiji had gone Swami Brahmananda (Rakhal) to massage his
to Kshir-Bhavani and felt very sad seeing Moth- feet, saying: ‘Look, there is a tangible result from
er’s temple ruined by Muslim invaders; he said serving a holy man.’ Soon after he began mas-
that he would have never allowed it. He then saging Ramakrishna’s feet, he saw the Divine
clearly heard the Divine Mother say, ‘What if Mother, in the form of a girl of seven or eight,
unbelievers should enter my temple and defile circle Ramakrishna’s bed a few times and then
my image? What is that to you? Do you protect enter into his body. Ramakrishna then said to
me, or do I protect you? … I can even this mo- Rakhal with a smile: ‘Did you see the result of
ment raise a seven-storeyed golden temple on serving a holy man?’15
this very spot.’11
So vivid was the presence of Sri Ramakrishna Experience of Swami Shivananda
to Swami Vivekananda that he, after the Parlia- Swami Shivananda (Tarak) had a vision about
ment of World Religions at Chicago, wrote on 2 Swami Vivekananda while living at the Cossi-
October 1893 to Prof. John Henry Wright as fol- pore garden house. In those days they all slept
lows : ‘All my life I have been taking every circum- together under a large mosquito curtain. One
stance as coming from Him and calmly adapting night he woke up to find the inside of the whole
myself to it. … I now clearly see that He who was curtain flooded with a brilliant light. Swamiji

Mysticism in Spiritual Life 55
could not be found there. Instead, there slept a moment or two, Latu rose and in great surprise
number of Shivas–all of the age of seven or eight asked Ramlal: ‘Ah! Where has Ramakrishna
years, without clothes and white in colour, and gone?’ Thus Adbhutananda was blessed with
their heads covered with matted hair. It was the the vision of Ramakrishna.
light emanating from their bodies, that lit up the
place. He spent the whole night in meditation.16 Experiences of Gopala’s Mother
One morning at three, Aghoremani or Gopa-
Experience of Swami Vijnanananda la’s Mother sat for Japa. After Japa she began
During his early days in Allahabad, before sun- to perform pranayama when she saw Rama-
rise, Swami Vijnanananda would go for a daily krishna sitting to her left with the palm of his
bath in the Triveni, the confluence of three holy right hand half clenched. She thought, ‘How
rivers —Ganges, Yamuna and Saraswati. One and whence has he come here at such an hour?’
day after his bath, while reciting a hymn to the Gopala’s Mother was thinking thus and look-
Mother Ganges, Vijnanananda had a vision of ing at him while Ramakrishna sat smiling. Then
Mother Triveni as a beautiful young girl with with a trembling heart she caught hold of Rama-
three braids; she then disappeared into the water. krishna’s left hand; that figure vanished and a
After chanting, when he began to walk towards ten month-old real Gopala, in flesh and blood,
the Ashrama, he saw Mother Triveni walking came out of that figure. Crawling with one of
in the same direction. After a while she disap- his hands raised, he said to her, ‘Mother, give me
peared again. Swami Brahmananda confirmed butter.’ Overwhelmed by that experience, Gopa-
it as genuine. Swami Vijnanananda himself said: la’s Mother cried out loudly and said, ‘My child,
‘The test of a true vision is this: It leaves a lasting where shall I get butter and milk?’ But Gopala
spiritual impression on the mind that generates went on saying, ‘Give me something to eat.’ So,
awareness and bliss. I still get joy when I think of she took a dry ball of coconut and placing it on
that virginal form of the Divine Mother.’17 his hand, said, ‘Gopala, my child, though I give
you this worthless thing to eat, don’t pay me back
Experience of Swami Adbhutananda with such fruits in return.’ Gopala sat on her lap
Swami Adbhutananda (Latu) came one day to and snatched away the rosary. He climbed on
Dakshineshwar to visit Sri Ramakrishna, only her shoulder and crawled all around the room.
to find that he had left for Kamarpukur. He had As soon as it was dawn, Gopala’s Mother ran to
heard that anyone who called on him would see Dakshineshwar. Gopala climbed up in her arms
him. So the boy sat there until evening. Ram- and rested his head on her shoulder.18 Many
lal, Ramakrishna’s nephew, who was a priest in were the ecstatic experiences of this grand old
the Kali Temple at that time, noticed Latu in devotee of Krishna. The mighty intellectual
the temple garden. As many times as he said to Swamiji accepted these realisations as genuine.
Latu, ‘Ramakrishna has gone home,’ so many
times did he repeat, ‘No, you do not understand; Experience of Vijay Goswami
Ramakrishna is definitely here.’ After the ves- Vijay Goswami said that he had seen Rama-
per service, Ramlal returned taking with him krishna, who was then in India, in Dacca. He had
some prasad for Latu. He saw Latu bowing down even touched his body. Ramakrishna brushed
and touching his forehead to the ground. After a it aside with a smile saying, ‘It must have been

someone else.’ However, Narendra asserted that after visions. Let us try to understand the God
he too had seen him many a time.19 within, who, in his eternal divine play, is shaping
our destinies. P
Conclusion
Such visions strengthen our conviction in God. References
Some people however take to feigning visions 1. M., The Gospel of Sri Ramakrishna, trans. Swami
and ecstasy. Spirituality is never feigning. There Nikhilananda (Chennai: Ramakrishna Math,
is great danger in feigning which Swamiji warns 2004), 109.
against.20 2. Ibid., 344.
3. Ibid., 368.
Regarding ecstasies, we have the following ex- 4. Ibid., 115.
perience of Swami Subodhananda (Subodh): 5. The Disciples of Sri Ramakrishna, ed. Swami
One evening the devotees were dancing and Gambhirananda (Kolkata: Advaita Ashrama,
singing kirtan in Ramakrishna’s room at Dak- 2010), 207.
6. Swami Chetanananda, God Lived with Them (Kol-
shineshwar. Ramakrishna’s ecstasy surcharged
kata: Advaita Ashrama, 2011), 40.
the whole place. Some of the devotees were cry- 7. God Lived with Them, 42; Spiritual Talks (Chen-
ing, some laughing, some dancing. Others were nai: Ramakrishna Math), 254.
transfixed like motionless statues, and some 8. His Eastern and Western Disciples, The Life of
began to roll on the floor. When all the devotees Swami Vivekananda, 2 vols (Kolkata: Advaita
Ashrama, 2004), 1.483.
had left, Subodh asked Ramakrishna, ‘Who had 9. Ibid., 1.458-59.
real ecstasy in the kirtan today?’ Ramakrishna 10. Swami Annadananda, Swami Akhandananda
thought a while and then said, ‘Today Latu (Calcutta: Advaita Ashrama, 1993), translation
alone had the fullest measure of it; others had into English, 71; original in Bengali, 68.
11. God Lived with Them, 56.
sprinklings.’21 God cannot be hoodwinked; He
12. Complete Works, 7.452-54.
is within each and understands the extent of our 13. Ibid., 7.455.
spiritual progress. 14. God Lived with Them, 68.
There are some who see ghosts and talk to 15. Ibid., 80.
them to get some information about some near 16. For Seekers of God: Spiritual Talks of Mahapu-
rush Swami Shivananda, trans. Swami Vividis-
and dear ones, or with some evil intentions. hananda and Swami Gambhirananda (Calcutta:
Some act as a perfect medium to contact the Advaita Ashrama, 1997), 297.
departed spirits. This has nothing to do with 17. God Lived with Them, 603.
spirituality; it concerns departed spirits. Rama- 18. Swami Saradananda, Sri Ramakrishna: The
krishna pointed out to Swami Niranjanana- Great Master, trans. Swami Jagadananda, 2 vols
(Chennai: Ramakrishna Math, 2001), 737-38.
nda (Niranjan) that if one thinks of ghosts and 19. Gospel, 886, 982.
spooks, one will become such; and that if one 20. Great Master, 1001-08.
thinks of of God, one will become divine. That 21. God Lived with Them, 536-37.
settled the matter.
Therefore, let us tread the royal path to reach
the Ultimate Truth following spiritual principles
as laid down in the modern age by Sri Rama-
N othing whatsoever is achieved in spiritual life
without yearning. By constantly living in the
company of holy men, the soul becomes restless
krishna, Holy Mother Sri Sarada Devi, and
for God. —Sri Ramakrishna
Swami Vivekananda without running madly

57
‘Advaita must become

living, poetic, in everyday life’
Swami Atmapriyananda
Swami Vivekananda on Advaita ‘Neo-Brahmasutras’ suited to the modern age

becoming ‘living, poetic in everyday life’ as follows:
S
wami Vivekananda (referred to here- • Each soul is potentially Divine.
after as Swamiji) believed that the highest • The goal is the manifest this Divinity within
truth of Advaita Vedanta is the simplest by controlling Nature, external and internal.
that can be grasped and practised in daily life by • Do this either by work, or worship, or psychic
everyone. Further, it is vitally relevant for our control, or philosophy; by one or more or all of
daily life because it is about our own self—in- these, and be free.
quiry into the nature of the self, who we are and • This is the whole of religion. Doctrines, or
what we are. Who will not be interested in one- dogmas, or rituals, or books, or temples, or
self as it is the dearest of the dear and knowing forms, are but secondary details.
oneself ought to be the most joyful occupation Through these simple formulae, Swamiji
of one’s life! This is all that the Upanishads teach, wanted to awaken the Atman-power (ātma-
simply and directly (sākśāt, aparokśāt).1 bala), and to arouse the inner strength of the
Swamiji therefore preached this truth to all Spirit (ātmanā vindate vīryam) hidden in all
irrespective of their adhikāritva (preliminary beings. He exhorted humanity as a whole: ‘Call
qualification)—a revolutionary step by any upon the sleeping soul and see how it awakens.
teacher in the Advaita tradition. He wanted to Power will come, glory will come, beauty will
retrieve Vedanta from the forests and the moun- come, goodness will come and all that is excel-
tain caves and make it a living philosophy for lent will come when the sleeping soul is roused
everyone everywhere as a transforming daily ex- to self-conscious activity.’2 This power would
perience. It is to the eternal credit of Swamiji resound and reverberate in the tumult of the
that he retrieved the supremely simple truth modern society, bringing about a fundamental
of one’s Self from philosophical wrangling of transformation in everyone’s world-view. That
the interpretation of the Mahavakyas (Great was why Swamiji said that he would retrieve the
Dicta) of the Upanishads by great philosophers, forest-Vedanta and cave-Vedanta from the forests
and stated their essence by the simple state- and caves, considered the exclusive possession
ment of ‘potentially divinity of the Self ’. This is of the ascetics and renouncers, and scatter them
part of a larger discourse wherein he states his broadcast in the market place and the house-
holds, thus making Vedanta a living philosophy
to be practised and lived by everybody in daily
Swami Atmapriyananda is the Pro-Chancellor of
Ramakrishna Mission Vivekananda Educational life—recall his bold declaration that ‘the dry,
and Research Institute (RKMVERI), based in Belur abstract Advaita must become living, poetic,
Math. in everyday life’.3 Apart from its philosophical

underpinnings, this remarkable exercise justifies itaretara-adhyāsa, mutual superimposition,

and vindicates the study of Vedanta in modern which is responsible for ajñāna or ignorance,
times by all people of the world, by showing its false knowledge. If you carefully reflect, enquire
relevance—my own Self is the dearest of all ob- deeply, introspect, and delve deep into yourself,
jects to me as the Brihadaranyaka Upanishad you will see how the ‘I’ is continuously getting
asserts (ātmanastu kāmāya sarvam priyam bha- identified with the various layers of myself: an-
vati)4 and therefore it is but natural and neces- namaya, prāṇamaya, manomaya, vijñānamaya,
sary that I should know the Self thoroughly, ānandamaya selves, and foolishly saying ‘I’, ‘I’,
realise it as It actually is, in Its real nature. For, ‘I’ at these various levels, whereas the real ‘I’ is
would you not like to know about something none of these and is beyond all these levels. It is
thoroughly that is your most beloved? Would the ever pure, the ever awakened, the ever free
you not like to think constantly about it, to Self—nitya shuddha, nitya buddha, nitya mukta.
contemplate it, and to become absorbed in it Vedanta therefore urges us to enquire, and
as anybody in the mundane world does about investigate—this process of enquiry is called
something or somebody one loves the most? The jijñāsā, deep hankering to know oneself. The
Upanishad calls this process of thought, con- whole of Vedanta is a mighty investigation, a
templation and absorption as śravana, manana grand exploration into one’s own inner world of
and nididhyāsana (ātmani khalvare maitreyi the Self—ātmaloka. It is a simple scientific en-
dṛṣṭe śrute mante vijñāte idaṁ sarvaṁ viditaṁ quiry into the inner Source of the self that is real
viĵñātaṁ bhavati ).5 nature of ‘I’. Vedanta is thus not some theology
This is the brahma-jijñāsā with which the to believe in. It is not metaphysics to speculate
Brahma Sutras of Veda Vyasa begin. Interrogat- about. It is not even philosophy to argue about.
ing is a modern phrase used often these days in ‘It is not doctrinal conformity or ceremonial
social sciences. Vedanta asks us to interrogate piety’ as Dr S. Radhakrishnan said about reli-
our own Self through the process of inquiry: gion itself. Vedanta then is just pure investigation
Ko’ham, ‘Who am I?’. We use the word ‘I’ at into the nature of Reality, the nature of the Self,
every moment in our daily conversation, but sel- and the instrument of enquiry being the pure,
dom do we ask the above question. The notion concentrated, sharpened and inward focussed
of ‘I’ is associated with several layers of myself— mind, as the Kathopanishad (I.3.12) says: ‘dṛśyate
with the body, with the mind, with the intellect tvagryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ ;
and so on. When my body is not feeling well, I This Atman is seen by the sharpened pure, subtle,
say that I am not feeling well. When my mind higher intelligence by sages who are given to
is upset, I say that I am feeling bad. When my subtle and deep perception’. The Vedanta Sutras,
intellect is challenged, I react by saying that I also called Brahma Sutras, begin with the very
am an undisputed scholar and my views are the first sutra or aphorism: athāto Brahma jiĵñāsā,
only right views on this subject, and so on. Ved- ‘Now begins the enquiry or investigation into the
anta calls it adhyāsa, false identification, false nature of the Supreme Reality, Brahman’. Swami
superimposition. The true Self, the Atman, gets Vivekananda said that religion begins with an
superimposed upon the false coverings and in intense dissatisfaction with the present state
turn, the false coverings get superimposed on of affairs and the deep desire to transcend the
the Atman, called in Vedanta terminology as senses and realise That Undying, Undecaying,

‘Advaita must become living, poetic, in everyday life’ 59
Immortal Reality beyond the senses. Swamiji Girish Chandra Ghosh, the famous dramatist
asserts: ‘Religion begins with a tremendous dis- and playwright of Bengal, who was transformed
satisfaction with the present state of things, with from being a Bohemian to a saint of high order
our lives, and a hatred, an intense hatred, for this by the divine touch of Sri Ramakrishna, put the
patching up of life, an unbounded disgust for above idea dramatically and poetically as fol-
fraud and lies.’6 Vedanta, then, begins with an lows: Mahamaya, the great Enchantress of the
intense enquiry into the nature of one’s own self: Universe, Mother Divine, cast her net to capture
get to the depths of your own consciousness and two great personalities: Swami Vivekananda and
enquire: ’Who am I?’ Ko’ham? Here the path Sri Durga Charan Nag (called Nag Mahashaya),
of pure jnana, the path of enquiry blends with both of them great disciples of Sri Ramakrishna.
the path of devotion or bhakti. Sri Shankara- Nag Mahashaya, although a householder, was
charya in his Viveka Chudamani, defines bhakti so self-effacing and self-abnegating that his ego
as that intense longing, the intense love of the was reduced to a tiny point as it were, almost
inner Self that draws the mind towards its en- vanishing into nothing by the power of his extra-
quiry and realisation: Swaswarūpānusandhānaṁ ordinary self-surrender. Swami Vivekananda,
bhaktirityabhidhīyate; The seeking after one’s who Sri Ramakrishna used call khap-khula-tal-
real nature is designated as devotion. war or ‘unsheathed sword’ was a gigantic spir-
That is, enquiry into the nature of your itual personality who realised his identity with
own higher Self is bhakti or devotion. So that the Supreme, realised himself as that Infinite and
path of enquiry is common to both jnana and the Absolute. When Mahamaya cast Her net to
bhakti. The enquiry ko’ham, ‘who am I’ leads capture these two great souls, Nag Mahashaya
to the realisation of the higher Self, this realisa- escaped the net easily because he had erased his
tion being described in two different types of ego to such an extent that he realised the Truth
language: Bhakta, the follower of the path of nāham, nāham, ‘not I’, ‘not I’—he had no per-
devotion (bhakti marga), ends up by realising: sonality of his own to get caught!
nāham, nāham, ‘not I, not I’—the annihilation Swami Vivekananda, on the other hand, was
of the ego, the little I, what Swami Vivekananda so immeasurably vast and infinite, having real-
calls the ‘puny I’, while the same realisation is ised the Truth so’ham, so’ham, ‘I am He’, I am
described by a Jnani, the follower of the path of He’, that Mahamaya’s net could not contain him!
knowledge (jnana marga) as ‘so’ham, so’ham, ‘I So, the zero on the one hand and infinity on the
am He, I am He’, that is, in my real nature, I am other hand, both of them are the same thing!
identical with That Supreme Reality or Brah- What Buddha called śūnya and what Vedanta
man. Buddha also spoke of this realisation as calls pūrṇa are identical!
Nirvana, literally ‘putting out’, the annihilation Swami Ramakrishnananda, one of the great
of the ego, the realisation of anaatta, non-self. monastic disciples of Ramakrishna, tried to
The simple formula thus reduces to: mathematically prove that zero and infinity are
ko’ham –> nāham (bhakti marga) one and the same thing. Most of you have some
or knowledge of school mathematics, particularly
so’ham (jnana marga) of trigonometry. You know the four quadrants
Both these realisations are identical, only put in trigonometry and that in the first quadrant,
in two different idioms or paradigms. sine, cosine and tangent—all are positive. In the

second quadrant, sine is positive while cos and The Guru replies (Taittiriya Upanishad, 3.1.1)
tan are negative. In the third quadrant, tan is
positive while sine and cos are negative. In the ्यतो वा इमात्न भभूतात्न जा्यन्ते । ्येन जातात्न जीवत्न्त।
fourth quadrant, cos is positive while sine and ्यत्प्र्यन्त्यत्भसवंत्वशत्न्त । तत्द्वत्जज्ञाासस् । तद्ब्रह्मात्े त ॥
tan are negative. All of us know this. That from which all the beings arise [initially],
Now, Swami Ramakrishnananda says, that in which all the beings rest [in the state of mani-
when you go on increasing the angle and it festation] and into which all the beings merge
reaches 90 degrees or pi/2 radians, then tan be- [finally], that is Brahman, seek That. That is
Brahman.
comes infinite—tan 90 degrees is infinity is a
well-known result in trigonometry. Now, if we Then the student goes and seeks Brahman.
increase the angle further, even for an infini- How, through what means? (Taittiriya Upani-
tesimal increment, tan becomes negative. To shad, 3.1.2)
be able to move from infinity to negative, it तर्सा ब्रह्मा त्वत्जज्ञाासस् । तर्ो ब्रह्माेत्त ॥
should have passed through zero! Even if an in- Know, realise, Brahman through tapas.
finitesimal increase of angle beyond 90 degrees
takes tan 90 degrees from infinity to zero, having What is tapas? A wonderful definition,
necessarily passed through zero, it clearly shows quoted often by the great commentator
that zero and infinity are identical. QED! Śūnya (bhāshyakāra) Sri Shankaracharya, is as follows:
(zero) and pūrna (infinity) are thus identical: ‘The concentration of the mind and the focus-
bhakti leading to the realisation of aham-śūnyata sing of the senses [inward] is supreme tapas.’
(‘zero ego’ state) and jñāna culminating in the That is the bedrock of the entire Vedantic trad-
realisation of pūrṇatva (‘Infinity’ state)—thus, ition: you learn anything through tapas, con-
nāham, nāham realisation and so’ham so’ham centration of mind, and profound inward focus.
realisation are identical! Tapas is the most important practice in Vedanta
Thus, there is a perpetual question which as well as of all Indian traditions. You need tapas,
you keep asking and continuing to find ten- you need austerity, and you need to control and
tative answers for, keep moving along and ex- focus your senses on the object of your quest.
ploring further and further. That has been the The mind is constantly outgoing, the senses are
procedure in the Indian philosophical trad- outgoing, and they need to be restrained and
ition, particularly in Vedanta, as it is in modern brought inward in the course of your higher
sciences. For example in the Taittiriya Upani- inner quest.
shad, the story comes of a student exploring Tapasā brahma vijijñāsasva; realise the
Brahman. The guru, the teacher is the father Supreme Truth, Brahman, through tapas, and he
himself; in ancient India, the greatest gurus adds there, very significantly, tapo brahmeti;Tapas
used to be the parents themselves. The guru, itself is Brahman. This is also a very profound
the father, tells his son to explore into Brah- idea—the means to realising the Supreme
man. The son asks, ‘What is Brahman? How Knowledge, the means to the Goal, is itself the
do you define Brahman? What is it that you Goal— Tapasā brahma and tapo brahma! ‘The
are asking me to seek?’ Adhīhi bhagavo brah- first step is the last step’ as one saint would say
meti ; Please tell me what is Brahman —that is in modern times. ‘Make the means and end the
the statement. same’ as Swami Vivekananda taught. The very

steps leading to the goal are the very goal, each field of consciousness. These are palpable results
step is the immediate goal, leading ultimately to consequent upon the awakening of dhī by Gay-
the final Goal! Vedanta asserts, emphatically and atri Mantra, medhā through Medha Suktam or
clearly, that this Supreme Reality, Atman, is un- prajnā as taught in the Patanjali’s Yoga Sutras. It
known (to the outgoing senses and the impure is as if you put a spam filter and anything that is
mind), but It is not unknowable. How can It spam will just be dumped into the Trash Box!
be known? It can be known, realised, by a pure You put a firewall, and anything undesirable
mind, by an illumined intellect. will simply be thrown away, not allowed in the
As the Kathopanishad says, this Atman can field of your consciousness! You then program
be realised, seen, by a purified, intensified, con- to auto-clear the trash box, and scan and auto-
centrated, illumined, penetrating higher intel- correct the bad sectors. Programming for all this,
ligence— dṛśyate tvagryayā buddhyā, sukṣmayā, this spam filter, this firewall, this auto-clearance
sukṣmadarśibhih. Drishyate, is seen, agryaya bud- of the trash box, this auto-correction, is called
dhya, by buddhi, by dhi, by prajnā, higher intel- Vedanta Sadhana, spiritual practice.
ligence that is sharpened, purified, one-pointed, It is not at all difficult, just a few years of con-
illumined, sukṣmayā subtle, penetrating, and scious and awakened effort and once you are
focussed. By whom? By those who habitually, through with putting this filter, this firewall, in
naturally, and spontaneously dwell in the subtle place, what joy, what elevation you get! Swamiji
realms, that is persons of rarefied, illumined repeatedly exhorted us saying that such a prac-
understanding. One gets habituated to cultivat- tice is not at all difficult. Start now. Start in
ing lofty ideas by the constant habit of contem- earnest. Be sincere. Cultivate this habit, practise
plation and higher meditation. hard for some years. Then it becomes a habit,
There is a famous statement in Vedanta which this auto-cleaning and auto-correction. As
says: āsupteh āmriteh kālam, nayet Vedānta Swami Vivekananda said, ‘Let the lion of Ved-
cintayā, meaning, ‘as long as you have not lost anta roar, foxes will flee to their holes’.7 This is
yourself in deep sleep, as long you have not the first step in spiritual progress, this awakening
dropped down dead – that is, till your last breath of the higher consciousness, this opening of the
— fill your mind with Vedantic thoughts’. Ved- vijiĵñānamaya atman through the door of the
anta therefore exhorts you to make a habit of fill- faculty of medhā (in the medha suktam), dhī
ing your mind and consciousness with thoughts (in the Gayatri mantra), prajnā (in the Patanjali
which are elevating. Anything else is a sheer Yoga Sutras).
waste of time and energy; it drains out so much This is why Vedanta is so relevant for all ages:
of our psychic energy, leaving us with very little Vedanta asks simple questions about our own
energy for higher pursuits. When you faithfully life and existence, about our body, our senses,
follow this Vedantic exhortation, you will find our mind, our thoughts, their deeper meaning
that gradually a time comes when any thought and significance. And the answers to these sim-
other than the one that elevates, purifies, and ple questions turn out to be so profound that
ennobles, will appear unbearable for you. If any they transform our lives. A compendium of such
low or mean thought crosses your mind even profound answers to simple questions is called
unconsciously your entire psyche will react vio- the Upanishad. For example, Vedanta asks the
lently and throw this thought away from your simple but ultimate question: What is this ‘I’

that everybody feels and talks about constantly? mental derangement leading often to violence,
What is the real nature of this ‘I’? Is it the hands madness, suicide and the like, which are invari-
or the feet, the organs of the body, the senses, ably the result of self-hate. The only difference
the mind, the intellect, or the sense of egoism? between Western psychologists’ discovery and
What exactly is it? This ‘I’ is so well known, so that of the Indian psychology of Vedanta is that
frequently, commonly, and constantly used, but while Western psychology takes the self with a
is the least understood! Vedanta unravels the small ‘s’, the ‘puny ego’ as Swamiji would call it,
mystery of this apparently best known, but actu- Vedanta says this self, being a pale and insignifi-
ally least known ‘I’! This ‘I’ is called in Sanskrit cant, in fact non-existent shadow of the higher
aham. The discovery of the true nature of this Self, the ‘I’ is, in reality, the Self with a big ‘S’
aham is the whole scope of Vedanta. Interest- —the higher Self is the Atman of Vedanta, the
ingly, the Brihadaranyakopanishad says aham Atma Chaitanya, that is in fact identical with the
itself is the name of the Atman, just like Om is Infinite, or Cosmic Consciousness or Brahma
the name of Brahman!8 Chaitanya. That this Vedantic truth of Oneness,
The simplest truth about the ‘I’ is that, it is Atma-Brahma-aikya is realisable and practica-
the most beloved of oneself. What is it that I ble in daily life is Swamiji’s clear assertion in the
love the most? The simple answer is ‘me’—I love present age.
myself the most! Many experiments have been When Swamiji was once questioned at the
done on human beings and animals which have Harvard Philosophical Club about Vedantic idea
revealed that the most beloved of oneself is one’s of civilisation, he said: ‘True civilisation is the
own self. The ‘I’ is the ‘most dearest’, if we can use manifestation of the divinity of man. That civi-
such an expression following Shakespeare’s use lisation is the greatest where the highest truths
of the phrase ‘the most unkindest’ in his famous become the most practical.’10 In the light of this
play the Julius Ceasar. The ‘most dearest’, the definition, it is undoubtedly true that the an-
priyatama, the ‘dearest of the dearest’ is to me is cient and yet modern (purā api nava, puraṇa as
the ‘I’. From this simple daily experience, deeply Shankara calls it11—ātmā niravayavatvāt purāpi
investigated, the Upanishad, the Vedanta, comes nava eveti purāṇah na vardhatetyarthah: Atman
to the profound conclusion that love of one’s has no parts. Hence it remains new even while
own higher Self is the very basis of all love in life. it is ancient. This is the meaning) Indian civili-
When we are at a lower level of thought, the ‘I’ sation, Bharatiya sabhyata, saṁskriti, based on
is explained as the lower self, the ego, but as we Vedanta, has attained the greatest and the most
ascend to higher levels of consciousness, the ‘I’ sublime zenith.
is realised as the higher Self, the Atman, the real Vedanta declared thousands of years ago
nature of being. that Oneness is the most fundamental prin-
The Brihadaranyaka Upanishad (ātmanastu ciple—Oneness at the physical level, Oneness
kāmāya sarvaṁ priyaṁ bhavati)9 goes to the ex- at the mental level and Oneness at the spiritual
tent of saying you love everybody or everything level. Vedanta talks about the microcosm and
because you love yourself. Now psychologists the macrocosm, vyaṣṭi and samaṣṭi, and declares
have discovered that a person develops psych- their Oneness at all levels. Swami Vivekananda,
osis or mental derangement when he does not in his famous Paper on Hinduism read at the
love himself. Self-hate is a sure symptom of Parliament of Religions in Chicago, speaks

about three kinds of monism (meaning Advaita to oneself ! This could be an esoteric meaning of
or Oneness): materialistic monism, philosoph- the mantra-shastra.
ical monism and spiritual monism. The urge for Now that humans are most panic-stricken,
interconnectedness or connectivity manifests confused, strife-torn, conflict-ridden, depressed,
at all these levels. The main spiritual practice, and living in constant fear, this great message
sādhana, in Vedanta therefore is an endeavour of Vedanta comes like a healing balm, like the
to stay connected to the Cosmic Self, with Ish- cool breeze, gentle but powerful, filling human-
wara, all the time, to establish 24 x 7 uninter- ity with hope and strength, with fresh vigour and
rupted infinite broadband connectivity, as it vitality, ushering in the new age of satya yuga,
were! The Bhagavadgita calls such a person a the Truth Age, the Spiritual Globalisation of hu-
nityayukta, that is, constantly connected; satatay- manity. Vedanta calls upon humanity to embark
ukta, that is, always connected. This is one mean- on the joyous journey to the Infinite on the un-
ing of Yoga coming from the root yujir, that is, chartered sea of human and spiritual excellence,
to unite, to connect. through the manifestation of the potential Div-
Vedanta therefore urges man to live a life inity, through which human beings will be able
of constant, continuous, and unbroken con- to realise the Truth: You are the Universe. And
nectivity with the Divine Source, the Supreme the Universe is you. You are It, tat-tvam-asi.
Truth, the Infinite and the Absolute. This is one ओं वं र्भूणम्प दः र्भूणत््प मदवं र्भूणा्पत्पुण
भू म्प दु च्यते ।
dimension of spiritual life. The other, equally im-
्प र्भूणम्प ादा्य र्भूणम्प वे ावत्शष्ते ।
र्भूणस्
portant, is to stay constantly connected, through ्
ओं वं शत्न्त शत्न्त शत्न्त । ओंम ॥
the Divine Source that is the common Source
of all, to all of creation, all of Nature—with That [Supreme Brahman] is Infinite. This [the
humans, sub-humans, plants and trees, animals manifested universe which in reality is Brah-
man couched in name and form] is Infinite.
and all living beings, all non-living beings— From [that] Infinite has been projected [this]
through selfless love and loving service. These Infinite. Taking the infinitude of [this] Infin-
two dimensions may be called the vertical and ite, [that] Infinite [Supreme Brahman] alone
the horizontal dimensions, the Transcendent remains.
and Immanent Reality permeating, interpen- Om That Existence. P
etrating and suffusing our entire being on the
References
one hand, and all of Nature on the other, con-
necting the two by an unbroken divine selfless 1. Brihadaranyaka Upanishad, 3.4.1, 3.4.2.
love expressed through service. 2. The Complete Works of Swami Vivekananda, 9
If one is connected to the Cosmic Reality all vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
the time and hence to the entire universe, one 1997), 3.193.
3. Ibid., 5.104.
lives a life that is in tune with the Infinite that 4. Brihadaranyaka Upanishad 2.4.5.
expresses ‘as it were’ as the finite universe. To 5. Ibid., 2.4.5, Shankara’s Bhashya.
communicate through this Cosmic Server or 6. Complete Works, 2.123.
the Hiranyagarbha, one needs a password, and 7. Complete Works, 4.351.
8. Brihadaranyaka Upanishad 1.4.1.
this password is the mantra. Just like one would
9. Ibid., 2.4.5.
like to keep one’s password secret to oneself, the 10. Complete Works, 2.85.
mantra too is something kept especially secret 11. Bhagavadgita 2.20, Shankara’s Bhashya.

64
Mysticism in Mythology
Pravrajika Shuddhatmaprana
I f mysticism is an experiential approach to

religion—an approach that is meant to bring
about spiritual union with the Divine—what
then could it possibly have in common with
mythology? After all, to most people, myths are
this for my anamnesis.”’ In the English Bible this
is often translated, ‘Do this in remembrance of
me.’ However, as Buck says: ‘. . . more than sim-
ple memory is involved. When the devotee par-
ticipates in the cultic anamnesis, he causes the
nothing more than children’s stories, or novel- redemptive event to happen all over again, as it
ized versions of history. were, or else you might say that he transcends
But according to the well-known mytholo- any temporal barriers that may exist and par-
gist Joseph Campbell: ‘Myth is metaphor. The ticipates directly in the actions of the deity in
imagery of mythology is symbolic of spiritual his life.’2
powers within us: when these are interpreted as Most religious traditions—Christian, Jewish,
referring to historical or natural events which Native American, and others—have rituals and
science in turn shows could not have occurred, dramas that reenact sacred moments or stories
then you throw the whole thing out. You see, from their spiritual heritage. In the Hindu trad-
myths do not come from a concept system; they ition, not only are stories from the Puranas,
come from a life system; they come out of a Mahabharata, and Ramayana regularly reen-
deeper center. We must not confuse mythology acted, but also the rituals of worship in the tem-
with ideology. Myths come from where the heart ples are based on invoking the presence of the
is, and where the experience is . . . .’1 deity and reenacting moments from the daily life
And this is just where mysticism begins. There of that deity. And the very fact that the deity’s
are, in fact, several ways that mythology can help presence is invoked during that ritual in both
us to attain a spiritual connection, or union, with the image in the shrine as well in the heart of the
God, and here we shall look at two of them. worshipper shows that this is a mystical ritual—
First: Harry M. Buck, author of a condensed one that is meant to bring about a spiritual union
Ramayana in English, once said that one of the with the deity.
functions of retelling or performing a myth is Again, the fact that there are many versions of
anamnesis, which he translates as ‘recollec- sacred myths in the Hindu scriptures indicates
tion’. He gives the example: ‘At the end of his that retelling the myth as a historical narrative is
life, Jesus broke bread in a symbolic act inter- not the point. For instance, there are many ver-
preted by Christians to be the inauguration of a sions of the stories of Rama’s life, but the point
sacramental celebration, using these words, “Do is not whether Rama lived at a certain time and
enacted a certain lila in a certain way and at a
certain place. For the devotees, the real point is
An ordained nun of the Vedanta Society of Southern
California, Pravrajika Shuddhatmaprana serves at that Rama lives now—here and now—and that,
the Vivekananda Retreat in Ridgley, New York. if we really internalize the myths, then the divine

Mysticism in Mythology 65
from place to place instead of walking. I lived

dramas of Rama (or Krishna, Shiva, Durga,
on fruits and roots only, and these I preferred to
Christ, etc.) will be awakened in our heart. eat without peeling. I passed most of the time
Thus, in some traditions, mythology implies on trees, calling out in a solemn voice, ‘Raghu-
actual internalized participation. It is not pas- vir!’ My eyes looked restless like those of a
sive. For example, both in the Hindu tradition monkey, and most wonderful of all, my coccyx
and in the Christian tradition there are spir- enlarged by about an inch. It gradually resumed
itual practices in which the devotee meditates its former size after that phase of the mind had
on a scene from the scriptures. Jesuit priests will passed on the completion of that course of dis-
cipline. In short, everything about me was more
meditate on an event in the life of Christ and
like a monkey than a human being.4
then feel that they are there with Christ, as his
friend and disciple. In this way, they share with Soon afterwards, Ramakrishna was blessed
Christ and the other disciples the joys and sor- with a vision of Rama’s consort, Sita, who
rows of the various events in Christ’s life. Some merged into him. After that, he would often have
Vaishnavites also will meditate on a scene from visions of Sita and Rama.
the Ramayana or Bhagavatam. They will im- And this is how he took up all the devotional
agine that they are a servant or friend or some sadhanas that he performed.
other person in the divine drama and gradually But after Ramakrishna had completed his
immerse themselves in a particular scene until sadhanas, meditation was for him redundant.
they feel that they are actually living that event He had such a refined and purified perception of
with Rama or Krishna. the spiritual plane that he did not have to enter
As the anthropologist Bronislaw Malinow- it through meditation. He continuously lived
ski believed, ‘. . . myth is not merely a story to be on a spiritual plane, and he was able to enter any
told, but is a reality to be lived.’3 mythical realm he liked at any time. So his ab-
We know that Ramakrishna used this ap- sorption in mythical roles did not end with the
proach in some of his sadhanas. In fact, he im- end of his sadhanas. On the contrary, after he
mersed himself so much in some of the myths completed his sadhanas, the line between this
that he turned himself into the character he was world and the mythical realm was sometimes not
meditating on in every way. For instance, when there for him. The following incident presents a
he wanted to worship the Lord with the attitude good illustration of this:
of a servant to the divine Master, he took up the One day Mathur Babu was returning to
role of Hanuman, the monkey servant of Rama, Jan Bazar in his deluxe phaeton [a light four-
as Hanuman is considered to be the best exem- wheeled carriage], bringing Sri Ramakrishna
plar of dasya bhava, the servant attitude. with him. When the carriage reached Chitpore
As Ramakrishna said later: Road the Master had a wonderful vision. He felt
that he had become Sita, and that Ravana was
By constant meditation on the glorious char-
acter of Hanuman I totally forgot my own kidnapping him. Seized by this idea, he merged
identity. My daily life and style of food came into samadhi. Just then the horses tore loose
to resemble those of Hanuman. I did not feign from their reins and stumbled and fell. Mathur
them, they came naturally to me. I tied my Babu could not understand the reason for such
cloth round the waist, letting a portion of it a mishap. When Sri Ramakrishna returned to
hang down in the form of a tail, and jumped normal consciousness, Mathur told him about

the accident with the horses. Sri Ramakrishna One day when the sage was meditating, a
then said that while in ecstasy he perceived that strong wind suddenly came up, and dark clouds
Ravana was kidnapping him, and that Jatayu [the began covering the sky with fierce flashes of
great bird who had attempted to rescue Sita] was lightning, accompanied by ear-splitting thunder.
attacking Ravana’s chariot and trying to destroy Soon torrential rain started pouring down inces-
it. After hearing this story, Mathur Babu said, santly. It went on and on, day after day after day,
‘Father, how difficult it is even to go with you until the whole earth was submerged in one great
through the street!’5 ocean, and Markandeya alone survived. Yet what
So here we see that this truly validates Harry kind of survival was this? The Bhagavatam says:
Buck’s idea of anamnesis. That is, ‘When the de- Sorely oppressed with hunger and thirst …
votee participates in the cultic anamnesis [re- tossed and buffeted by stormy winds and waves,
membrance], he causes the redemptive event enveloped in endless darkness and overcome
to happen all over again, as it were, or else you with fatigue, the sage drifted along and could
might say that he transcends any temporal barr- not know the directions or the sky or the earth.
iers that may exist and participates directly in the … Innumerable years passed away (he felt) while
actions of the deity in his life.’6 This is a perfect il- he drifted and tossed in that deluge, and his self
lustration of it. And to paraphrase Bronislowski: (mind) was hypnotised by the Maya of Vishnu.8
Here the myth is no longer just a story, but it is a At last, after ages, it seemed, Markandeya
reality that is lived. caught sight of a small piece of land protruding
But then there is yet another kind of myth— above the water on which stood a banyan tree
one that functions on a different level. Regard- covered with leaves and fruit. Approaching the
ing this kind of myth, Campbell says, ‘The first tree, he noticed that lying on a leaf of one of the
function of a mythology is to waken and main- branches was an infant, sucking its uplifted toes
tain in the individual a sense of wonder and in its mouth and radiating a brilliance that des-
participation in the mystery of this finally in- troyed the darkness all around.
scrutable universe.’7 At the sight of this beautiful child, Markandeya
Near the end of the Srimad Bhagavatam, we was beside himself with joy. His hair stood on end;
find a very strange story. It is given in the very his sufferings and exhaustion were completely for-
last book of the Purana, even after Shuka’s con- gotten. Even so, it was with some awe and hesi-
cluding teachings and Parikshit’s death from tancy that he approached the infant to speak to
Takshaka’s bite. The story referred to is that of him. But as soon as Markandeya came near, the
the sage Markandeya. And if ever there was a baby breathed in and drew the sage inside his body
myth that could ‘waken and maintain in the in- with his breath. And there, inside the baby’s stom-
dividual a sense of wonder and participation in ach, the sage saw to his amazement the whole uni-
the mystery of this finally inscrutable universe,’ verse, just as it was before the deluge. Everything
the story of Markandeya is it. was there as before—the sky, the earth, the trees,
In brief, the story goes: Seeing the sage Mar- the mountains, the rivers, the people, everything.
kandeya’s extraordinary devotion, Lord Vishnu He even saw his own ashrama with the other rishis
appeared to him and offered him a boon. In who had been there before. But no sooner had the
reply, Markandeya asked the Lord to show him sage started to recover from this shock than he was
His maya. And the Lord agreed. pulled out of the infant’s body with his exhalation.

Again Markandeya found himself in the mystical experience—that can fuel our own spir-
midst of the deluge, but the banyan tree and itual life. Perhaps we can agree that this myth
the infant lying on a leaf were still there. This ‘stirs and feeds the unconscious’, but can we
time when Markandeya approached the baby, identify with it, or relate to it? Can we really
the latter cast an inexpressibly beautiful look at enter into the world of this myth? And would
him. He seemed to enter into the sage’s eyes and we want to?
fill his heart. Markandeya understood that this Here is where we can turn to the poet-
was Vishnu, on whom he had been meditating saints—and in this case we shall turn to Nam-
for so many years, and in his ecstasy of love, he malvar, a poet-saint of South India from the
reached out to take the infant in his arms and 7th or 8th century.10 Nammalvar was probably
embrace him. But just then, in the twinkling of the main inspirer of Ramanuja’s philosophy of
an eye, the infant disappeared. And not only did Vishishtadvaita (qualified non-dualism), and
the infant disappear, but so did the banyan tree he was also a genius at using myths to awaken
and the whole deluge. The sage found himself mystical experiences.
back in his ashrama as before—as if nothing had One of the main points in Ramanuja’s phil-
ever happened. osophy is that God is the container as well as the
So this is the story of Markandeya, as told in contained. Both qualified non-dualism, taught
the Srimad Bhagavatam. There are other ver- by Ramanuja, and non-dualism, taught by Shan-
sions of the myth that are much more elaborate. kara, say that this universe has no existence apart
The Bhagavatam telling is probably the myth in from Brahman, the Absolute Reality. But accord-
a more simple form. Yet still, it leaves us wonder- ing to Shankara, this universe is superimposed
ing, ‘What does it mean?’ Or, ‘Does this story on Brahman. The universe is ever-changing and
have any meaning?’ This is a relevant question, is therefore illusory, while Brahman is nirguna,
for do myths necessarily have a meaning? The without qualities.
commentators on the Puranas never gave what Ramanuja, on the other hand, says that this
we would call ‘meanings’ to these stories. In his universe is the body of God, who is Brahman with
Myths and Symbols in Indian Art and Civiliza- qualities (saguna), and that the universe is real and
tion, Heinrich Zimmer wrote: not illusory. However, in another analogy used
There is no explicit commentary on the mean- by Ramanuja, God is the soul while the material
ing of the mythological action. The tale goes objects and individual beings are the body. Thus
straight to the listener through an appeal to his God is both the container and the contained.
intuition, to his creative imagination. It stirs and And this, in fact, is exactly what we see both in
feeds the unconscious. . . . [The myths] are ef- the Markandeya story and in Nammalvar’s poems
fective primarily on a subconscious level, touch- on the God who swallowed the universe.
ing intuition, feeling, and imagination. Their Here we will look at these points to see how
details impress themselves on the memory, soak
Nammalvar played with this myth. And in par-
down, and shape the deeper stratifications of
the psyche.9 ticular, we will see how he used this myth both
to awaken an intense longing for a God we con-
But then, more to our point here, we might tinually feel separated from, and also to awaken
also ask: Can this myth take us to an experience the realization within that we are ever united
of the divine? We are looking for something—a with God.

But first, we might ask: If the whole point of a like the deluge, as when Krishna swallowed the
mystic experience is to feel united with God, why earth and sky. Can this be any time for another
would we want to feel separation from the Lord? deluge? Can this be the time for the monsoon
Moreover, how could Nammalvar feel separation rains? Alas, these are your tears, welling like
the ocean!12
from God if he knew he was a part of God—if
he knew that God is within and without? The In another song, Nammalvar again recreates
answer is: It is just this very knowing that we are the scene of the deluge—this time through the
ever united with God, and at the same time not maiden’s sorrow at the Lord’s failure to come to
fully realizing it, that brings an intense feeling her:
of separation. If we knew that we were forever The populace sleeps, the world is pitch-dark-
and intrinsically separate from something, we ness, the waters have calmed. Night stretches
could never feel a relationship with it. And we into eternity. The Lord who swallowed the
could never feel an intense desire to be united Earth sleeps on a serpent couch. Alas, he does
with it. We would know that it has nothing to do not come. Who can save my sinful soul now?13
with us. But the very fact that Nammalvar knows And again, in another song:
without a doubt that he is eternally and intrinsi- O Lord who swallowed the Earth as a morsel
cally united with God creates a painful feeling and slept like a child, floating on a fig leaf ! Alas,
of separation when the immediate realization of time stretches like a dark age and I drown in the
that union is not experienced. So we need the desire to see your dark beautiful form.14
feeling of separation to realize our union with At first, it seems that the Alvar is simply call-
God. We see this again and again in Ramakrish- ing to mind this form of the Lord who as a baby
na’s life when he was practising his sadhanas. had the worlds in his stomach. But if we look
Separation—union; God is inside—God is again we find that Nammalvar (as a gopi) is actu-
outside: These are themes that Nammalvar plays ally identifying his longing for the Lord with the
with. And these are themes that devotees strug- suffering of Markandeya. For Markandeya, time
gle with in their longing to experience God. Let’s really did seem to ‘stretch like an age’, and he liter-
see, in brief, how Nammalvar played with these ally felt that he was drowning. Thus Markandeya
themes, and how he created a path to draw us has become the paradigm for the poet’s longing.
to God.11 And this longing is, again, stated through the
Like many of the poet-saints of India, Nam- persona of a gopi that Nammalvar takes on.
malvar often takes up in his poems the persona But Nammalvar’s special genius lies in the
of a gopi who is suffering from separation from way he describes union with God. Though he
Krishna. Or, he takes on the role of the mother plays with several poetical devices in his works
or a friend of the gopi. In the following song, the to describe this union, there is one in particular
mother is trying to console her daughter, a gopi he uses that is relevant here. The story of Mar-
who has been abandoned by Krishna. For her kandeya hints at oneness, but in Nammalvar we
daughter, it is as if the end of the world has come, find something more. Nammalvar takes this idea
and her tears are the rising waters of the deluge. to a much higher pitch.
O beautiful girl! The clouds rose from the One of the devices that Nammalvar uses
ocean laden with water. The ocean pursued the for his poems on union is the analogy of being
clouds and retrieved its water, causing floods consumed. And here, in these poems, we find

support for Ramanuja’s philosophy of God being the seven seas

both the container and the contained. That is, the seven mountains
God contains the universe within Himself, and and the world that holds them all
He is also the inner controller. Ramanuja states I’ve caught him
this in philosophical terms, and the myth of I contain him now.17
Markandeya dramatizes it. But the way Nammal- And in another:
var plays with this idea in poetic terms is sheer While I was waiting eagerly for him
genius. The following is what the scholar A.K. saying to myself,
Ramanujan calls poems of ‘mutual cannibal- ‘If I see you anywhere
ism’.15 It’s as if the Alvar and the Lord are having I’ll gather you
a competition to see who can contain the other and eat you up,’
first—to see who loves the other more: he beat me to it
and devoured me entire,
My dark one stands there my lord dark as raincloud,
as if nothing’s changed my lord self-seeking and unfair.18
after taking entire
into his maw In the story from the Bhagavatam, the Lord
all three worlds showed Markandeya that time, space, and caus-
the gods ation are all the Lord’s maya, the Lord’s play. In
and the good kings Nammalvar’s songs above there is no mention
who hold their lands of the word ‘maya’, but the same issues are there.
as a mother would Yet, at the same time, they are all subsumed in
a child in her womb— the real issue of the Alvar being consumed by
and I God’s love. As we can see in Nammalvar’s songs,
by his leave time and space are both conflated. The God of
have taken him entire the myth is ever present in time and place, while
and I have him in my belly Nammalvar himself identifies with Markandeya.
for keeps.16 Then again, where is there any cause and effect
Again in another verse, Nammalvar says: relationship? Everything is blown away by the
My lord Lord’s love for the Alvar.
who lives in the city Then there is another way to look at the myth
of names of Markandeya. That is, Markandeya’s drifting
came here today in the deluge represents the individual drifting
said he’d never leave through a meaningless life in samsara. For us,
entered me life in this world means dying. Yet when Mar-
filled my heart kandeya saw the Lord he found life itself in the
I’ve caught him Lord. In Nammalvar’s case, however, he found
the big-bellied one that not only could he not live without the Lord,
not content yet but the Lord also could not live without him.
with all that guzzling The Lord of His own accord totally possessed
on the sevenfold clouds him, consumed him—inside, outside, body,

mind, and soul. Nammalvar was deluged with Him (Kolkata: Advaita Ashrama, 2008), 209.
bliss. He drowned in an ocean of bliss. 6. ‘The Role of the Sacred Book in Religion—The
This is how Nammalvar ends his sublime Ramayana’, p. 45-46.
7. An Open Life, 17.
poem—one of the greatest masterpieces of spir- 8. The Bhagavata Purana, trans. by G.V. Tagare
itual literature: (Delhi: Motilal Banarsidass, 1997), 5. 2179-
Surrounding, inside, filling, 2180.
uplifting every thing, unlimited great Matter; 9. Heinrich Zimmer, Myths and Symbols in In-
dian Art and Civilization (New York: Pantheon
surrounding that, and greater still, Books, 1946), p. 40.
the highest blossoming flame; 10. In case we might think that only Indian poets
surrounding that, and greater still, took up mythical themes to awaken a spiritual
the fiery knowledge and bliss; mood or experience, we have only to look at
surrounding that, and greater still, Rainer Maria Rilke’s set of poems called Das
Marien Leben (The Life of Mary). There he cre-
my desire for you, but that too you finish, ated some intense moods for us to meditate on.
you surround me.19 11. See Pravrajika Shuddhatmaprana, ‘The Role
The Markandeya myth ‘stirs and feeds the of Mythology in Religion: Nammalvar and the
unconscious’, as Zimmer says. But then Nam- God Who Swallowed the Universe’, Bulletin of
the Ramakrishna Mission Institute of Culture,
malvar lives it. And he not only lives it, but he
59/10-11(Oct. and Nov. 2008).
also draws us in with his songs. So Nammalvar 12. The Sacred Book of Four Thousand, trans. Srirama
has given us the perfect example of how we can Bharati, (Chennai: Sri Sadagopan Tirunaraya-
meditate on a myth to awaken and experience naswami Divya Prabandha Pathasala, 2000),
our life in God. 686. <https://archive.org/details/thesacred-
bookoffourthousand01nalayiradivyapraband-
In a world obsessed with machines and tech- hamsriramabharati2000/page/n693>, accessed
nology, myths remind us of who we really are on 21 Aug. 2023.
and where we belong. Through them, we can ac- 13. Ibid., 512. In some versions of the Markandeya
tually experience our divine nature. We see this story, Vishnu reclines on the serpent Ananta.
again and again in Ramakrishna’s life. And we 14. Ibid., 569.
15. Nammalvar, Hymns for the Drowning, trans.
see this in Nammalvar’s songs. P A.K. Ramanujan (Princeton University, 1981),
150.
Notes and References 16. Ibid., 67.
17. Ibid., 79.
1. An Open Life: Joseph Campbell in Conversation 18. Ibid., 69. < https://archive.org/details/hymns-
with Michael Toms (Burdett, NY: Larson Publ., fordrowning0000namm>, accessed on 21 Aug.
1988), 21. 2023.
2. Harry M. Buck, ‘The Role of the Sacred Book 19. Francis X. Clooney, Seeing through Texts (Delhi:
in Religion—The Ramayana’, in The Ramayana Sri Satguru Publ., 1997), 173. <https://ar-
Tradition in Asia, ed. V. Raghavan (New Delhi: chive.org/details/seeingthroughtex0000cloo/
Sahitya Akademi, 1989), 45-6. mode/2up>, accessed on 21 Aug. 2023.
3. Bronislaw Malinowski, Magic, Science and Reli-
gion; quoted in: David L. Haberman, Acting as a
Way of Salvation (New York: Oxford University
Press, 1988), 170, fn. 20.
4. Swami Nikhilananda, Life of Sri Ramakrishna
T he world's great spiritual giants have all been
produced only by those religious sects which
have been in possession of very rich mythology
(Kolkata: Advaita Ashrama, 2015), p. 68.
and ritual. –Swami Vivekananda
5. Swami Chetanananda, Ramakrishna as We Saw

71
Raja Yoga—A Path

leading to the Realm of Advaita
Pravrajika Brahmaprana
S wami Vivekananda utilised the four yogas

as paths to realisation. In his preface to
Raja-Yoga, Swamiji affirmed: ‘All the
orthodox systems of Indian philosophy have one
goal in view, the liberation of the soul through
is that by the union of Karma, Jnana, Bhakti,
and Yoga, the vision of the Paramatman is
obtained.’2
Here, however, it is important to clarify the
fundamental difference between Raja Yoga
perfection. The method is by Yoga. The word and Yoga, one of the six systems of Indian phil-
Yoga covers an immense ground, but both the osophy. Raja Yoga is a term from the Tantras,
Sankhya and the Vedanta Schools point to Yoga which is nondualistic and refers to the path of
in some form or other.’1 meditation. However, the Yoga System of phil-
It’s no surprise then that, based on his com- osophy is dualistic. Nevertheless, Vivekananda,
mentary on Patanjali’s Yoga Sutras, Swami through his own wisdom and realisation, joined
Vivekananda established Raja Yoga as one of the Yoga Sutras of Patanjali to the path of Raja
the four pillars of sadhana in the Ramakrishna Yoga because he saw the Yoga Sutras as a science
Vedanta tradition, along with his oral and writ- of psychological development, which is a neces-
ten works on jnana, karma, and bhakti yogas. sary foundation in the Vedanta tradition for spir-
Swamiji explained the integral relationship of itual growth leading to realisation.
the four yogas in his depiction of the seal of the Patanjali’s Yoga Sutras are based on the clas-
Ramakrishna Order: sical Yoga philosophy. In the classical period of
It depicted a lake in which a lotus blossomed, Indian philosophy, when systems were differ-
and there was a swan, and the whole was encir- entiating themselves from each other and for-
cled by a serpent. Ranada Babu at first could not malising their ideas as philosophy, Yoga was a
catch the significance of it and asked Swamiji separate system—separate even from Vedanta—
to explain. Swamiji said, ‘The wavy waters in which held that there are an infinite number
the picture are symbolic of Karma; the lotus,
of purushas, each one of which is infinite in it-
of Bhakti; and the rising-sun, of Jnana. The en-
circling serpent is indicative of Yoga and the self, but not joined to other purushas. And all of
awakened Kundalini Shakti, while the sun in those purushas are separate from prakriti, which
the picture stands for the Paramatman (Su- is unitary.
preme Self ). Therefore the idea of the picture However, to a Vedantin, it is obvious that
there is a contradiction in this philosophical
premise. How can there be an infinite number of
An ordained nun of the Ramakrishna Order,
infinites, when each purusha (an infinite being)
Pravrajika Brahmaprana is the resident minister of
the Ramakrishna Vedanta Society of North Texas, would necessarily limit the infinitude of every
in the Dallas-Fort Worth Metroplex. other purusha? By definition, the word ‘infinite’

means without any limitation. Thus mathemat- Swamiji, being an advaitin, meant the nondual
ical infinites are not really infinite, as there can state by realisation.
only be one true infinite reality, wherein ‘in- In his text Raja Yoga, Swamiji is careful to
finite’ means without any limitation whatsoever. point out the philosophical differences between
So the Yoga system by definition does not lead Patanjali’s Yoga and Advaita Vedanta. He doesn’t
to Advaita. confuse the two. But in some places in his Raja
Instead Yogic realisation leads to Kaivalya Yoga, his enthusiasm for the highest state takes
which is a state of aloneness, a separation from over and he points toward a nondual state, as in
prakriti and from all other purushas. A perfected sutra 1.18:
yogi is not one with reality, because there is no This is the perfect superconscious Asamprajnata
supreme reality in Yoga, just an infinity of sep- Samadhi, the state which gives us freedom….
arate purushas that are all perfect, but one isol- When this state, Asamprajnata, supercon-
ated from another. One doesn’t attain oneness sciousness, is reached, the Samadhi becomes
with anything, just a separation from prakriti. seedless.…[W]hen you have destroyed all …
So, how does Raja Yoga emerge as one of tendencies, almost destroyed the mind, then
the four yogas in Swami Vivekananda’s seal the Samadhi becomes seedless; there are no
of the Ramakrishna Order, a member of more seeds in the mind out of which to manu-
facture again and again this plant of life, this
the Dashanami Sampradaya? The classical
ceaseless round of birth and death.3
Acharyas all talked about three yogas—Karma
Yoga as a path of purification, and then Bhakti Vedantins in the Ramakrishna tradition
Yoga and Jnana Yoga as paths for realisation. faithfully follow, without any conflict, the pre-
Only two yogas were considered by the clas- cepts and many of the advanced practices of
sical Acharyas as paths to realisation: the de- Yoga. For example, Patanjali founded his teach-
votional Acharyas posited that Bhakti was the ings on a firm moral and ethical basis through
highest, though some like Ramanuja supposed the yamas delineated in sutra 2.30: ahimsa
that Jnana Yoga could help in attaining Bhakti (nonviolence), satya (truthfulness), asteya
realisation. And the Jnana Acharyas said that (non-stealing), brahmacharya (chastity), and
Jnana was the path to illumination, but that aparigraha(nonconvetousness). These are uni-
Bhakti Yoga could also help along the way. So versal and for all time, that is, they are not just
all of them accepted three yogas, though most true for one following Raja Yoga, but they are
maintained that only one yoga was the final moral ideals which everyone should follow ac-
means of illumination. cording to one’s capacity and station in life. They
None of them mention Raja Yoga as a means, must be mastered eventually for realisation along
even though some incorporated ideas of yoga into any path—that is what universal means.
their teachings, like Sri Shankaracharya, Sri Mad- In sutra 2.32, Patanjali describes the niyamas,
husudana Sarasvati, and Sri Ramanujacharya. universal spiritual observances: saucha (purity),
But they never mentioned it as an independent santosha (contentment), tapah (spiritual discip-
yoga on a par with the other three. line), svadhyaya (study of sacred texts), ishvara-
But Swami Vivekananda was the first, after pranidhana (devotion to God). By observing
Sri Krishna in the Bhagavad Gita, to say that both the yamas and niyamas, aspirants gradually
all four yogas are means to realisation—and stabilise and perfect the mind as an instrument

Raja Yoga—A Path leading to the Realm of Advaita 73
of clear insight to reflect, as a cleansed and pol- What happens in vitarka? Patanjali explains
ished mirror, That which is. in sutra 1.41: ‘Just as the pure crystal takes on the
Asana and pranayama are fundamental Yoga colour from the object which is nearest to it, so
techniques developed to stabilise and centre the mind when it is cleared of thought-waves,
the body and refine one’s breathing in order to achieves sameness or identity with the object of
calm and prepare the mind for deeper medita- its concentration…. This achievement of same-
tion. In the present widespread dissemination ness or identity with the object of concentration
of Hatha Yoga, practitioners have found them is known as samadhi.’4
to be so beneficial to well-being that many have Such concentration cannot be attained until
adopted them in prayer and meditation prac- the aspirant is successfully able to attenuate
tices of their various religious traditions. Swami and then dissolve the many thought-waves of
Brahmananda further disclosed the symbiotic the mind into one single wave. In the nirvitarka
relationship between pranayama and japa: ‘Prac- state, the sense of time and space become dimin-
tice japam, and your breathing will become finer ished. As one becomes more absorbed, the subtle
and finer, and you will gain control of the vital object is then experienced as it is.
energy in a natural way.’ Thus we find that asana The next stage is vichara, as described in sutra
and pranayama are not limited to the dualistic 1.44 - ‘When the object of concentration is a
philosophy of the Yoga Sutras. Both are universal subtle object, two kinds of samadhi, called savi-
in principle also. chara and nirvichara, may be distinguished in
Next, sutras 1.17, 1.41–51, 3.1–3.13 reveal the the same manner.’5 In the savichara stage, an as-
stages of withdrawal of the mind, concentra- pirant may take one of the tanmatras (i.e., the
tion, meditation, and samadhi. The differ- sense of hearing or the sense of seeing or the
ence between concentration (dharana) and sense of touching and the like) and think of it
meditation (dhyana) is one of duration and in time and space. For example, one may medi-
depth—that is, there is both a quantitative and tate on the sound of mental japa or the mental
qualitative difference: image of the chosen ideal and experience it as
Therefore, we begin with vitarka, which literally intensely present and living—the whole form
means ‘reasoning, applied thought, and atten- appearing vividly.
tion with investigative intent.’ It is, in turn, div- Swami Vivekananda explained how develop-
ided into two stages: savitarka and nirvitarka. ment within the stages of vitarka and vichara was
The preliminary savitarka stage is meditation helpful in his early spiritual practice:
on a gross external form or sensory impression
(such as a sound). With practice, time, space, Once I felt that I could not practise deep con-
and object remain for the meditator to some centration during meditation…. I remember
extent. that as I sat down to meditate during the early
The second stage is nirvitarka wherein the hours of the morning, my mind would be dis-
turbed and diverted by the shrill note of the
aspirant’s concentration deepens: time and space
whistle of a neighbouring jute mill. I told him
become diminished, along with one’s sense of [Sri Ramakrishna] about it, and he advised me
personal identity. Ultimately, the object—how- to concentrate my mind on the sound of the
ever subtle—alone remains. In other words, the whistle itself. I followed his advice and derived
meditator experiences the object as it is. much benefit from it.6

may reach four stages: examination, discrimin-

ation, joyful peace, and simple awareness of in-
dividuality.’7 What remain now in the domain
of samprajnata samadhi are the stages of joyful
peace (ananda) and awareness of one’s individu-
ality (asmita).
Swami Vivekananda explained sananda
samadhi:‘The next step is when the elements are
given up, both gross and fine, and the object of
meditation is the interior organ, the thinking
organ. When the thinking organ is thought of
as bereft of the qualities of activity and dullness,
it is then called Sananda, the blissful Samadhi.’8
In other words, gross and subtle elements are
given up and the object of meditation becomes
the interior organ—the buddhi, or higher mind,
bereft of all thought. Aspirants thus meditate on
the bliss they received from the subtle form they
Swami Vivekananda in meditation experienced in nirvichara samadhi. That medi-
tation is on bliss itself. One approaches close to
Chaitanya (Consciousness) itself. It is an experi-
In the nirvichara stage, concentration reaches ence of indescribable joy and ecstasy.
such a depth that time, space, and the process of However, after such an experience, one is
meditating disappear; and the object unfolds its tempted to refrain from venturing beyond
mystery. When meditating on the form of one’s that bliss-filled experience, because the bliss is
chosen ideal, concentration deepens to such an so intoxicating. But though body conscious-
extent that the one no longer feels ‘I am seeing ness is highly refined at this point and though
Sri Ramakrishna [my chosen ideal].’ One only samskaras too are largely attenuated, identifi-
sees the form; that alone shines. And one’s sense cation with prakriti continues. So the aspirant
of ‘I’ almost disappears. In the case of Narendra, must advance further to attain the ultimate goal
the future Vivekananda, the predominant sen- of life.
sation of the jute mill whistle became the par- The asmita stage is a continued meditation
ticular object of his concentration, the sensation on the buddhi (higher mind) itself that deepens
of which eventually overrode, attenuated, and until only the sattva state of the ego remains.
dissolved all lesser thought waves and sensations Here, it is important to distinguish the differ-
within his mind. ence between the ego and asmita states of con-
In the path of Raja Yoga, there are still higher sciousness. The ego is ahamkara: our am-ness
states to experience within the realm of sam- blended with the experience of doing and know-
prajnata before one attains final liberation in ing: i.e., ‘I know,’ ‘I see,’ ‘I am doing’; whereas the
asamprajnata samadhi. In sutra 1.17 Patanjali asmita state of consciousness is the pure sense of
establishes: ‘Concentration upon a single object ‘I am’—i.e., I am aware of my am-ness without

Raja Yoga—A Path leading to the Realm of Advaita 75
any involvement with activity. In the state of Lo! The sun is not, nor the comely moon,
asmita, the knower is bereft of body conscious- All light extinct; in the great void of space
ness, but has the sense of having a fine body. Floats shadow-like the image-universe.
The aspirant holds onto the ‘I am’ as the highest In the void of mind involute, there floats
manifestation of prakriti. The fleeting universe, rises and floats,
Here it’s important to draw a distinction Sinks again, ceaseless, in the current ‘I’.
between the buddhi according to Vedanta as Slowly, slowly, the shadow-multitude
opposed to the buddhi in the Yoga system of Entered the primal womb, and flowed ceaseless,
philosophy. According to Vedanta, the mind is The only current, the ‘I am’, ‘I am’.
an emanation of the buddhi. When the mind Lo! ‘Tis stopped, ev’n that current flows no more,
becomes purified it merges in buddhi, and Void merged into void—beyond speech and mind
when buddhi becomes purified, it merges in the Whose heart understands, he verily does.11
Atman. As Sri Ramakrishna explained: ‘God is
realised as soon as the mind becomes free from It would be a mistake to think that each of
attachments [i.e., sense-objects]. Whatever ap- these four stages—vitarka, vichara, ananda, and
pears in the Pure Mind is the voice of God. That asmita—are like rungs on a ladder from which
which is Pure Mind is also Pure Buddhi; that we can ascend higher. Instead, they are more like
again, is Pure Atman, because there is nothing loci, or degrees of awareness on a continuum of
pure but God.’9 However, in Yoga, the mind is consciousness that flows upward from the ana-
a product of prakriti and thus eternally separate hata chakra, the heart of awareness, toward the
from the purusha: The ‘I am’ is the highest mani- ajna chakra, the sixth chakra.
festation of prakriti, but is still prakriti. The flow of consciousness upward, when pro-
Swami Vivekananda elaborates this asmita longed and intensified, manifests in these four
state: cases as states of consciousness that are within
the realm of sabija samadhi (with seed), because
When the mind itself is the object of medita-
they contain the seed of subsequent births. In
tion, when meditation becomes very ripe and
concentrated, when all ideas of the gross and other words, as Swami Prabhavananda explained
fine materials are given up, when the Sattva in his Raja Yoga commentary, even in asmita
state only of the Ego remains, but differenti- ‘seeds of desire and attachment may remain
ated from all other objects, it is called Sasmita within the mind, even though perfect concen-
Samadhi. The man who has attained to this has tration has been achieved…. However, liberation
attained to what is called in the Vedas ‘bereft of is now very near.’12
body’. He can think of himself as without his At last the aspirant reaches the state of
gross body; but he will have to think of himself
asamprajñāta samadhi. Sutra 1.18 explains:
as with a fine body. Those that in this state get
merged in nature without attaining the goal are ‘There is another Samadhi which is attained by
called prakritilayas, but those who do not stop the constant practice of cessation of all men-
even there reach the goal, which is freedom.10 tal activity, in which the chitta retains only the
unmanifested impressions.’13 Swami Viveka-
Perhaps Swami Vivekananda’s poem ‘The nanda described this ultimate goal: ‘This is the
Hymn of Samadhi,’ rendered from Bengali, is the perfect superconscious… the state which gives
Swami’s direct insight into this state of asmita: us freedom.’14

What is the method to attain that state of the purusha. That is what the yogin seeks, and that
consciousness? To meditate on the mind it- is liberation: one is freed from karma, freed from
self and, as Vivekananda describes, ‘whenever identity with prakriti, and freed from all suffering.
thought comes, to strike it down, allowing no But, as Swami Ashokananda pointed out, the
thought to come into the mind, thus making it advaitins have always insisted that something
an entire vacuum. When we can really do this, more is needed: knowledge, specifically the
that very moment we shall attain liberation.’15 knowledge that comes with the instruction: Tat
tvam asi. And Raja Yoga brings one to that state,
The Problem and Its Solution wherein the instruction Tat tvam asi will be im-
One may now ask, since Patanjali and classical mediately effective. And that is Advaita. Thus
Sankhya philosophy never came to a nondual- Raja Yoga practised within a Vedantic context,
istic conclusion, how it is possible for advaitins where Tat tvam asi is the clearly stated goal of
in the Ramakrishna tradition to arrive at non- the path, would indeed lead one to the nondual
duality through Raja Yoga? experience, beyond even the exalted Kaivalya of
Patanjali says that one sees the separation be- Patanjala Yoga. P
tween the purusha (or Consciousness itself ) and
the buddhi, and thereby one attains Kaivalya. References
That sounds like what the advaitin seeks to do. 1. Swami Vivekananda, The Complete Works
Why, then, didn’t the yogin realise nonduality? of Swami Vivekananda (Kolkata: Advaita
Ashrama, Mayavati Memorial Edition), 1.122.
Swami Ashokananda’s solution can be found
2. Ibid., 7.204.
in a lecture he gave in San Francisco on the ‘Six 3. Ibid., 1.212-13.
Systems of Indian Philosophy.’ He explained that 4. How to Know God: The Yoga Aphorisms of Patan-
Yoga as it was developed as a separate system of jali, trans. Swami Prabhavananda and Christo-
philosophy was a psychological path. Yoga posits pher Isherwood (Hollywood, Vedanta Press,
1953), 79.
that our identity with prakriti is caused by ignor- 5. Ibid., 82.
ance (avidya), which thus far sounds like Advaita. 6. Eastern and Western Disciples, The Life of Swami
But in practical terms the yogins saw that the Vivekananda (Calcutta: Advaita Ashrama,
mind was central to our present state: the mind 1979), vol. 1.132.
in its distracted state is subject to the five kleshas, 7. How to Know God, 33.
8. Complete Works, 1.211-12.
(ignorance, egoism, attachment, aversion, cling- 9. M., The Gospel of Sri Ramakrishna, trans. Swami
ing to life). So all eight limbs of Yoga are really Nikhilananda. (New York: Ramakrishna–
aimed at perfecting the mind as an instrument of Vivekananda Center, 2015), 178.
experience. Why? To the yogin, meditation isn’t 10. Complete Works, 1.212 (Italics added).
11. Ibid., 4.498.
an end in itself; rather, meditation leads to such 12. How to Know God, 84.
transparency of mind that one can see the differ- 13. Complete Works, 1.212.
ence between the buddhi, made of prakriti, and 14. Ibid.
the purusha. Swami Ashokannda then explained 15. Ibid.
that once the mind is perfected and one sees that
consciousness is separate from prakriti, that is the
end of the path of Yoga: the mind has been per- R epetition of Om and self-surrender to the Lord
will strengthen the mind, and bring fresh energy.
–Swami Vivekananda
fected to the point where it falls away and leaves

77
‘A Horseman Hidden In The Dust’

The Sufi Tradition Of Jalal-Al-Din Rumi
Swami Atmajnanananda
W
e know compara-
tively little about the
Islamic sadhana of Sri
Ramakrishna. According to his
own account, he was initiated by
Govinda Roy, a follower of the
Sufi tradition of Islam, in 1866.
He repeated the name of Allah,
performed Namaz five times a
day, dressed like a Muslim and
even had his food cooked ac-
cording to Muslim customs.
This was typical of Sri Ram-
akrishna’s pattern of behaviour,
since whenever he practised any
particular form of sadhana, he Jalal-al-Din Rumi as depicted by Iranian artist Hossein Behzad (1957)
did his best to immerse himself
fully in the spirit of that tradition, even with re- ideas, and Sri Ramakrishna never seemed to
gard to food and dress. Thus, for three days, Sri tire of listening to his beloved Naren sing it for
Ramakrishna forgot completely about his be- him. Very likely, Sri Ramakrishna knew little,
loved Mother Kali and the other Hindu deities, if anything, about any of the great Sufi poets
lived outside of his room at Dakshineswar, and and mystics from other countries and periods.
followed Sufi devotional practices. This short However, I think we can safely assume that he
period of Islamic/Sufi sadhana came to an end would have been delighted to hear the senti-
after three days when he had a vision of a radi- ments embodied in many of these poems, which
ant figure with a white beard, which we take to so closely resemble both Vedantic thought and
mean the prophet Mohammad. the ecstatic, devotional writings of many of the
It is also hard to say how much Sri Rama- Bhakti Schools of India. One such poet/mystic
krishna knew about the distinctive teachings was Jalal-al-Din Rumi, one of the world’s great
of Islam and Sufism. One of his favourite songs, literary figures, who lived in the thirteenth
‘All That Exists Art Thou,’ is filled with Sufi century in what is present-day Afghanistan. A
great deal of the thought of Rumi is perfectly
Swami Atmajnanananda is the resident minister at
consistent with much of Vedantic thought. Just
the Vedanta Center of Greater Washington, DC in to give one example with regard to the belief
Silver Spring, Maryland, USA. in rebirth:

I died as mineral and became a plant. I died as nobleman, a genius theologian, and a brilliant
plant and rose to animal; I died as animal and but sober scholar, who in his late thirties met a
I was man. Why should I fear? When was I less wandering, somewhat eccentric holy man by the
by dying? Yet once more I shall die as man, to name of Shams-e-Tabrizi. According to Rumi’s
soar with angels blest. But even from angelhood
own account, he was transformed from a book-
I must pass on: All except God doth perish.
When I have sacrificed my angel soul, I shall be- ish, serious scholar to an impassioned seeker of
come what no mind e’er conceived. Oh, let me the truth and love after meeting Shams-e-Ta-
not exist! for non-existence proclaims in organ brizi. The great soul Shams seemed to wander
tones, ‘To Him we shall return’. into Rumi’s life in search of one who could ap-
Rumi’s religion was a religion of love and preciate his spiritual moods and follow him,
union with God, and he often spoke of the just as Sri Ramakrishna longed for the com-
divine relationship between the devotee and pany of pure souls, such as Narendra and Ra-
God as that between the lover and the beloved. khal, who could accept his message of perfect
It is much like the Madhura bhāva of Hinduism, renunciation and longing for God. The most
but within the framework of the formless, in- transforming event of Rumi’s life seems to have
finite aspect of God. And, similar to most mys- been the passing away of his beloved Shams. As
tics, he felt the divine presence of God dwelling a result of that, we have nearly 70,000 verses of
within his heart. In the following few pages, I poetry (mostly in Persian). So great was Rumi’s
would like to focus on this special point: God contribution that he is perhaps the best-known
is not merely dwelling within the heart, but is and most beloved mystical poet the world has
also somehow hidden there, covered by His own ever known.
Maya. This is beautifully brought out in a single Main Teachings
line from one of Rumi’s poems:
Rumi was not a traditional theologian, so we will
Again within the heart there is a heart hidden, not find any scholastic list of his teachings. But
like a horseman hidden in dust; the stirring of in general, we may say that he stressed the long-
the dust is caused by the horseman—it is he
who causes this dust to dance.
ing of the heart for union with God, the Beloved.
That state of union, he believed, was our real
Early Life state, from which we have somehow been separ-
ated. And the path to regaining that state of the
Rumi was born on September 30, 1207, in the union was ecstatic love and longing, especially as
city of Balkh in what is now Afghanistan, then expressed through music, poetry, and dance. He
a major centre for Persian culture and Sufi writ- believed that after attaining the blessed state of
ings. He later settled in the town of Konya, in union, one returns to the world to be of service
what is now Turkey, where he died in 1273. Today, to the whole of creation without discrimination
three countries claim him as their national poet: with regard to beliefs, races, classes and nations.
Iran, Turkey and Afghanistan, all of which were Rumi wrote in one of his poems:
then part of the larger Persian Empire. On the seeker’s path, wise men and fools are one.
Rumi’s life story is full of intrigue and high In His love, brothers and strangers are one.
drama, mixed with periods of intense cre- Go on! Drink the wine of the Beloved!
ative outbursts. Rumi was a charming, wealthy In that faith, Muslims and pagans are one.

‘A Horseman Hidden In The Dust’ 79
The Horseman Hidden in the Dust impersonal, is somehow ‘hidden behind the veil of
We read in the Upanishads, Bhagavadgita, and Maya.’ We saw in the hymn to Sri Ramakrishna
other Vedantic scriptures and texts about the in- the phrase ‘dwelling within the heart’. The term
dwelling presence of the Divine. For the follow- rājitam actually has three related but distinct
ers of the path of knowledge, it is the presence meanings, all of which are quite pertinent here.
of the supreme Brahman within the heart, and It suggests that the Divine Presence (1) resides
for the devotee, it is the presence of the beloved within the heart, (2) is resplendent and shining
Lord within, guiding us and listening to our in the heart as pure Consciousness, and (3) is
prayers. For the jnani, it is the impersonal light the ruler of the heart (as the antaryāmin). But,
of pure Consciousness illuminating our every the paradox comes when we find that the Divine
thought and perception. It is the true knower, Presence that manifests as the resplendent light
the Atman, or indwelling presence of Brahman. of Brahman within the heart, is also ‘hidden in
And, the heart is considered its symbolic dwell- the cave of the heart’ (nihitam guhāyām, Taitti-
ing place, though it is beyond time and space. riya. Upanishad. 2.1.1). The word nihitam, similar
For the bhakta, it may take the form of Isvara, to the word rājitam, has its own shades of mean-
dwelling within the heart as the antaryāmin, the ing: it may indicate that the Divine Presence is to
inner controller, the witness, the guide, the lov- be found in the inner recesses of the heart, but it
ing Mother. It is the play of the jivātman and also gives the sense of something hidden in the
Paramātman dwelling side by side within the darkness of the cave of the heart, or something
heart of the devotee. And for the mystics and buried underground like a hidden treasure. We
God-intoxicated souls, it is the paradoxical com- find this same idea in one of the beautiful songs
bination of both. We read, for example, in the Sri Ramakrishna used to sing, ‘In dense darkness,
beautiful dhyāna mantra to Sri Ramakrishna: O Mother, Thy formless beauty sparkles. Therefore
हृद्यकमल मध्याे रात्जतम त्नत्व्पकल्वं the Yogis meditate in a dark mountain cave.’ In
सदसदत्�ल-भेदातीतमेकस्रुर्म । the language of Rumi, that deep mountain cave
is really the ‘heart within the heart.’
We worship Sri Ramakrishna ‘residing in the How can THAT, which is the sole reality and
lotus of the heart as pure unchanging Con- our very own Self, remain hidden from us is
sciousness, beyond all distinctions of being and one of the great mysteries of spiritual life. We
non-being, of the nature of oneness, etc.
find a beautiful and insightful explanation in
Descriptions of the supreme Brahman con- the Katha Upanishad 2.1.1. Here we read that
tinue for another verse, until we find that same the very constitution of human beings is such
supreme Brahman being worshipped in the form that the senses are turned outward, and hence
of Sri Ramakrishna, the embodiment of Saguna we do not see the real Self dwelling within. The
Brahman, who came in order to spread know- Kena Upanishad 1.3-9 also describes the real Self
ledge, love, and peace throughout the world. as that by virtue of which the eyes see, the ears
hear, and the mind thinks, but which Itself can-
The Common Factor not be seen, heard, or thought of. By its very
Interestingly, there is a common factor in the nature, It is always lying behind the mind as
views of both the jnani and the bhakta, namely the witness, never to be turned into an object
that the divine presence, whether personal or of perception or thought. The Upanishads tell

us that Brahman is both far and near (‘tad dūre In the game of hide-and-seek one must touch
tadvantike, Isha Upanishad. 5) But it seems that the ‘granny’ in order to be free. But the ‘granny’
the real problem is not that it is too far from us, is never pleased if she is touched at the very
but rather it is too close to us. And here we are outset. It is God’s wish that the play should
continue for some time. Then—
reminded of the words of Rumi: ‘Again within
the heart there is a heart hidden, like a horseman Out of a hundred thousand kites, at best but one
or two break free;
hidden in dust.’ The ‘hidden heart’, the resplen- And Thou dost laugh and clap Thy hands, O
dent Brahman, is ever present and illuminating Mother, watching them!
our every thought and emotion, and yet is never
turned into an object of our awareness. It is at In other words, after the practice of hard spir-
itual discipline, one or two have the vision of
once unknown and unknowable, and yet the
God, through His grace, and are liberated. Then
most known thing in the world, since it is our the Divine Mother claps Her hands in joy and
very Self. It always remains ‘hidden,’ the eternal exclaims, ‘Bravo! There they go!’ (Gospel of Sri
observer, never to be turned into an object. The Ramakrishna, 436).
attempt to ‘see’ Brahman, as we ordinarily think
of ‘seeing’ is ever doomed to failure. It is hidden We find this strange phenomenon beauti-
in the same way the back of our head is hidden fully expressed in one of the most interesting
from us. No matter how fast we spin around, we lines of the Bhagavadgita, found in verse 18.61.
will never be able to see it. Here, Sri Krishna tells us in the first line of the
verse that the Lord (īśvara) dwells within the
The View of the Devotee hearts of all. This is the basic Vedantic truth that
We find this curious play of presence and absence we have seen over and over again. But the next
in the life of the devotee as well. This is symbolic- line contains the curious phrase bhrāmayan
ally demonstrated by the two moods that Radha sarva-bhutāni yantrārudhāni māyayā. (‘making
experienced, the milana bhāva, the mood of us go round and round, as if mounted on a ma-
union, where she is in the presence of Sri Krishna, chine, by the power of Maya’). Here again, the
and the viraha bhāva, the mood of separation, word bhrāmayan has a secondary meaning. We
where she is apart from him. What is responsible are not merely wandering aimlessly or even just
for this seeming contradiction, of the Indwelling going around in circles, we are also being kept in
Lord being ever-present but hidden from view? a state of bhramā, ignorance or confusion. That
What is that ‘dust’ which does not allow us to is to say, we are made to suffer under the spell
see God within, though He is ever-present? For of Maya by that very Isvara who dwells within
the devotee, it is nothing but Maya. And what is our hearts. This is the same truth indicated in
the source of that Maya? As Rumi explains, ‘The the beautiful image in Rumi’s poem: it is the
stirring of the dust is caused by the horseman— horseman himself, riding his powerful steed,
it is he who causes this dust to dance.’ That is to who has thrown dust into our eyes and makes
say, it is the Maya of Mahamaya, the play of the us think we are the sole agents of our action,
Divine Mother, Herself. There is no other source even though the horseman, īśvara, is present
than the same Indwelling Lord we are trying to as the controller and real agent of action. It is
find. Sri Ramakrishna gives various illustrations interesting that Swami Vivekananda, the great
of this strange phenomenon: prophet of self-exertion and free will, was also

‘A Horseman Hidden In The Dust’ 81
extremely fond of the verse and refers to it on is the word fearlessness. And the only religion
several occasions. that ought to be taught is the religion of fear-
lessness. Either in this world or in the world of
The Symbolism of the Horseman religion, it is true that fear is the sure cause of
degradation and sin. It is fear that brings misery,
In order to fully appreciate the image of the
fear that brings death, fear that breeds evil. And
horseman, it is important to understand a little what causes fear? Ignorance of our own nature.
of the culture of Central Asia in the thirteenth
century. Rumi lived in a time and place whose And again, in Complete Works of Viveka-
culture was greatly influenced by horses. It is a nanda, 7.13:
culture that was fully invested in the breeding, Take off the veil of hypnotism which you have
training, and riding of powerful, large, and fear- cast upon the world, send not our thoughts and
less horses. The national sport of Afghanistan words of weakness unto humanity. Know that
is a game called Buzkashi. The horses are espe- all sins and all evils can be summed up in that
cially powerful and even trained to help fight one word, weakness. It is weakness that is the
motive power in all evil doing; it is weakness
off opposing players, and the riders are highly
that makes them manifest what they are not in
skilled and fearless. The games are often held reality. Let them know what they really are; let
in open fields, and it is a very common sight them repeat day and night what they are. . . .Let
for the horses to be almost invisible due to the them suck it in with their mother’s milk, this
raising of the dust from the field. This is the idea of strength—I am He, I am He.
image that would have immediately come to
the minds of the listeners of Rumi’s poem at the Conclusion
time of its writing. There is an unspoken, yet powerful, message
I find this especially significant, because we lurking behind the beautiful words of Rumi.
see the same sense of majesty and power in the The horse that stirs up the dust and is hidden
concept of the Self presented by Swami Viveka- from our view, is seen in all its glory, strength,
nanda. He was very fond of reciting the line, and magnificence as soon as the game is over
nirgacchati jagad-jālāt pinjarād iva kesari (‘He and the dust has settled. That is the vision of
breaks out of the net of this world like a lion the Divine Presence within and the goal of
breaking out of his cage’). For Swamiji, the spiritual life. The picture of the Self, or In-
Self was the source of all power, all strength, all dwelling Lord, presented to us by Rumi con-
fearlessness. Though he accepted the view that tains so many beautiful symbols: the expert
the Self is also the witness or impersonal Con- rider, exercising perfect control over the horse;
sciousness, Swamiji liked to think of it in terms the powerful steed working in perfect unison
of strength, and the knowledge of the Self as with the rider; the dust of Maya hiding both
the source of fearlessness. We read in Complete from view and arising from the horseman him-
Works of Swami Vivekananda: 3.160: self. And then we get the final, unspoken image
of the horseman at rest, after the game is over,
What makes a man stand up and work?
Strength. Strength is goodness; weakness is grooming his glorious and powerful horse, now
sin. If there is one word that you find coming restful and at peace. This is the vision of the
out like a bomb from the Upanishads, bursting Self, or the beloved Lord, and the final goal of
like a bombshell upon masses of ignorance, it all mystical traditions. P

82
Advaita Mysticism
Swami Satyamayananda
Advaita is Mysticism
A dvaita is the purest, the highest, and

the last word in mysticism! The ‘one-
ness’ it preaches is the highest experi-
ence a human being can have. Most religions
we know of today, not just the organised world
Mysticism is described as, ‘Belief that union
with or absorption into the Deity or the abso-
lute, or the spiritual apprehension of knowledge
inaccessible to the intellect, may be attained
through contemplation and self-surrender’.1 In
ones, but even those of local and indigenous na- India, of course, we take exception to the word
ture, have some mystical roots. Certain suitably ‘belief ’, for in India, religion and spirituality are
gifted people intuited a reality behind the phe- based on karma—work or effort. Every genuine
nomena that ordinary senses cannot apprehend. mystic anywhere in the world has borne witness
After the mystical experience, mythology and to the fact that it was hard work that helped in
later doctrines and dogmas followed, making attaining an altered state of consciousness, called
for a worldview, which was transmitted to suc- samadhi, absorption.
ceeding generations. Somehow, in the modern Vedanta mysticism, according to Swami
world, people have associated mysticism with Vivekananda, was practical first and then philo-
psychics and psychic abilities. It has, as a con- sophical. He also points out that mysticism is
sequence, become related to mysterious phe- dynamic and should be applied in life, ‘We must
nomena, clairvoyance, clairaudience, esoteric be able to carry it out in every part of our lives.
and obscure rites, occultism, spiritism, crystal And not only this, the fictitious differentiation
ball reading, cards and so on. This has vitiated between religion and the life of the world must
the real meaning of mysticism. Moreover, there vanish, for the Vedanta teaches oneness—one
is a growing subculture in the world of using life throughout.’2 Further Swamiji says that Ved-
psychotropic drugs or certain mushrooms to get anta preaches a known God! This known reality
some ‘mystical’ experience. These experiences are is called Brahman. And what is this Brahman? To
nothing but the drug-induced distortion of self make this abstract reality understood, Vedanta
and are generated by the brain’s neurons that states, ‘Janmādasya yatah; That (is Brahman)
are overwhelmed by hallucinogenic substances. from which (are derived) the birth etc. (continu-
To label these illusions of ‘mind-expanding sub- ation and destruction) of this (universe).’3
stances’ as mysticism is a hard task but what we
can do is to show that real mysticism is grounded Asmad-Yushmat Pratyaya, ‘I’ and ‘You’
in reality. It would be easy to write about Advaita by ana-
lysing the sense of ‘I’, which is one of the gates
but also one of the biggest obstacles to mystical
A former editor of Prabuddha Bharata, Swami
Satyamayananda is the assistant minister of the experiences and absorption in the deity or the
Vedanta Society of Western Washington, Seattle, USA. Absolute. This sense of asmitā, ‘I’ is the most

Advaita Mysticism
known as well as the most unknown thing in Engaging with the World
the universe. There are many Advaita mystics We have been engaging with the world on mul-
who have preached this simple enquiry into the tiple levels through our bodies and minds, for we
notion of ‘I’ and how to disable it. However, have been designed that way. We would not have
unknown to many who read these simple teach- evolved with such sophisticated and complex
ings, the enquiry into the nature of the ‘I’ de- organic systems at all and that too at such a pace,
pends on particular philosophical viewpoints. without this engagement. Engagement is a mild
For the asmat, ‘I’ , is linked to the yushmat, world word; we are enmeshed with the world, among
inside (body and mind) and the world outside. other things, through the neural networking sys-
In Advaita Vedanta, we find enumerated three tems of sensory, motor, and internal senses such
doctrines called Dṛṣṭi-sṛṣṭi vāda, Sṛṣṭi-dṛṣṭi vāda, as interoception,5 Proprioception6 and vestibu-
and Ajāta-vāda. lar7 systems. These systems are extraordinarily
advanced; imagine if we were without them. Yet
• Dṛṣṭi-sṛṣṭi vāda, or theory that perception is
compared to some mammalian and other species
creation, regards creation and everything in it as
of living beings, human senses are found to be far
a fabrication of the individual’s intellect. Before
inferior. However, equipped with these sensory
perception, the world is held to be non-existent.
and motor systems we have survived for millions
The world is created by the one who sees and
of years and now have begun to question the na-
imagines it through adhyāsa, superimposition,
ture of our sensory experience. We do see beauty,
of one’s ideas on something.
strife, suffering, misery, happiness, joy, evil, good,
• In Sṛṣṭi-dṛṣṭi vāda, when creation is perceived,
bad, lies, and a plethora of other things outside;
the universe was created. That is why we experi-
yet we have not been able to precisely know the
ence it. However, the world that we see is imper-
nature of this external world, even scientifically.
manent and has a relative or empirical reality.
We speak of the world as known and at the same
• In Ajāta-vāda, non-origination, nothing is
time, it remains unknown—mysterious. Some
real from the Absolute standpoint. That which
poets and nature mystics throughout the ages
is nonexistent in the beginning and at the end is
have been able to vaguely intuit this quality of
also nonexistent in the middle. This also includes
mysticism and those poems have become a part
the individual, which we forget so conveniently.
of that culture’s literature, transcending time and
The ‘I’ is a very mysterious entity but when space and enriching world literature.
known, leads to the highest mystical experience
of Reality. The Upanishads show us the way, The Mystique in All Phenomena
stage by stage, till we reach the highest point. The senses make life worth living and at the same
This ‘I’ is enmeshed with everything—thought, time make us miserable. We long to engage with
word, deed, past, future, present, in short, with the world, and also to get away from the senses.
everything! There comes a time when one real- The Katha Upanishad declares, ‘The self-existent
ises the ‘I’ as, ‘I am the Universe!’ Swamiji says, Lord afflicted the outgoing senses; therefore, one
‘There is none in the universe but I. And this is sees outer things and not the inner Self…’8 We do
the one way, says the Vedantist, to knowledge. not ‘see’ correctly because the sensory and motor
Kill out this differentiation, kill out this super- systems are injured, defective, and externalised.
stition that there are many.’4 If the sensory and motor organs are freed from

attraction and revulsion, and made pure, we can in the Living Prakriti (Nature)—the objective
catch the mystical quality of everything around universe. Shivaa (Kali) is embracing Shiva; this
us.9 Gaze for long at the dancing flames of fire, is not a fancy. This covering of one (soul) by the
and one is transfixed. The same with water, other (Nature) is analogous to the relation be-
tween an idea and the word expressing it; they
whether flowing or still; a kind of hypnotic spell
are one and the same, and it is only by mental
descends on us. Air, the Earth, and even skies, that one can distinguish them. Thought is im-
transfix and transport us into a sublime realm. possible without words. Therefore, in the be-
Gaze at the swirling billions of galaxies or the ginning was the Word, etc. This dual aspect of
folding and unfolding of proteins in a cell and it the Universal Soul is eternal. So, what we per-
borders on a mystic or spiritual experience. Gaze ceive or feel is this combination of the Eternally
at sunset, for instance, and one uncovers oneself formed and the Eternally Formless.11
as it were. There are so many dimensions within
Reality is Here and Now
dimensions, even in the simplest life forms, that
are staggering to our ordinary comprehension. When we speak of ‘Reality’ or ‘God’, it is obvious
Advaita mysticism starts here—when we begin that it must be here and now. If one puts ‘Reality’
disentangling our mystic strand from the other somewhere in another dimension of space and
strands that make up the personality. Then we time, it will not be ‘Reality’. This is the biggest
can catch this mystical quality of the world problem in all dualistic philosophies and reli-
around us. gions. This is important as Advaita discards the
Another explanation of this mystical quality distinction between here and there, inside and
of matter could be that the world we experience outside, now and later. One day, Swamiji was sit-
is quantum! It is now increasingly understood ting on the canvas cot under the mango tree in
that ‘perception’ in all life forms is a very com- Belur Math, facing west. His eyes were luminous.
plex sequence of processes that boils down to ‘Pointing to the sannyasins and brahmacharins
quantum properties! The ‘world’ or ‘matter’ we about him he exclaimed, ‘Here, here is the vis-
experience is just an illusion; there is a deeper ible Brahman! Shame on you who, disregarding
reality under the veneer. The Mundaka Upani- the visible Brahman, set their minds on other
shad declares about this deeper reality, ‘There the things! Here is the Brahman before you as tan-
sun does not shine nor the moon or the stars; gible as the fruit in your hand! Can’t you see!
nor do these flashes of lightning shine there. Here—here—here is the Brahman!’ He spoke
How can this fire do so? Everything shines these words in such an inspiring way that over
according as He does so; by His light, all this all present there came the peace and insight of
shines diversely.’10 deep meditation. They stood like marble statues,
so motionless and hushed in silence had they be-
Microcosm and Macrocosm are One come! Swami Premananda, after his bath in the
Swamiji notes about one of his experiences at Ganga, was on his way to the shrine for worship.
Kakrighat in Almora, under an old Peepul tree Hearing the words of his brother-monk, he fell
on the banks of a river: into a state of absorption and became motion-
The microcosm and the macrocosm are built on less. After a quarter of an hour, the Swami said to
the same plan. Just as the individual soul is en- him, ‘Now go for worship.’ Then only did Prema-
cased in the living body, so is the Universal Soul nanda regain normal consciousness.’12

Advaita Mysticism 85
Tapasya food as we know, but symbolically it means the

This disentanglement we mentioned, of our mys- Virat, the Cosmic person or manifested Cos-
tical strand from the other elements of our per- mic body of Brahman, delineated in Vedanta as
sonality, is done through Tapas. Tapas means, ‘food’ which is the tangible form of Brahman
‘The concentration of the mind and the senses that is experienced by all). ‘For it is verily from
is the highest tapah. Since it is higher than all food that all these beings take birth, on the food
the virtues, it is called the highest virtue.’13 Tapas they subsist after being born, and they move to-
and its practices called Tapasya, are central to all wards and merge into food.’16
systems of religious and spiritual life in India. In We would have been overjoyed at this uni-
fact, not only are religious and spiritual lives dic- versal realisation but the disciple was not like
tated by Tapas, but all secular activities should be anyone of us. He enquired further. Approach-
performed as Tapas. Tapas is what brings power ing the revered guru he asked the same ques-
to thoughts, words, and deeds. It is the bedrock tion, ‘Sir! Teach me Brahman.’ To him the guru
of success in everything. Life or living is Tapasya. again gave the same instruction, ‘Crave to know
Even creation, rather the projection, of this Brahman well through Tapas (concentration);
world, began through Tapas, which is equated concentration is Brahman.’ (this is an astounding
with knowledge, ‘From him, who is omniscient fact in which the guru equates Tapas with Brah-
in general and all-knowing in details and whose man!) The disciple once again practices concen-
tapah is constituted by knowledge, evolves this tration and having done that, came to know:
(derivative) Brahman, name, colour, and food.’14 ‘Prana, the vital force is Brahman, for, from the
vital force indeed spring all these beings; having
The Doors to Advaita Mysticism come into being, they live through the vital
We mentioned that the sense of ‘I’ is the door, force; they move towards and enter into the
as it were, to the realisation of Brahman and vital force.’17 As Virat has an origin and could
this ‘I’ is linked to the world outside. The Upa- not fully answer the description of a non-com-
nishads teach us about the various doors to this posite unitary reality of Brahman, the disciple
door! It takes us step by step into the inner re- was urged to push his enquiry deeper to arrive
cesses from where the ‘I’ and the entire universe at Hiranyagarbha, Virat’s (food’s) cause and the
emerge. In the Taittiriya Upanishad, Bhrigu, a subtler aspect of Brahman.
sage, approaches his father and guru Varuna, and Having known this much, Bhrigu once more
asks the great question, ‘Sir! Teach me Brahman’, approached his father with the same question:
and Varuna declares, ‘Food, (prana) vital force, ‘Sir! Teach me Brahman.’ and received the same
eye, ear, mind, speech—these are the aids to the answer. He went on thinking in his mind, with
knowledge of Brahman.’ Then the guru provi- concentration, what he had heard. He reached
sionally describes Brahman, ‘Crave to know well the stage when he ‘knew mind as Brahman; for
that from which all these beings take birth, that from the mind indeed spring up all these beings;
by which they live after being born, that towards having being born they are sustained by the
which they move and into which they merge. mind; and they move towards and merge into the
That is Brahman.’15 The disciple uses the means mind.’18 Bhrigu had pushed his enquiry to arrive
of Tapas. Having practised concentration on the at Hiranyagarbha as possessing Prana. Then he
first of the ‘doors’, the disciple realised ‘food’ (not reached the same Hiranyagarbha as possessed of

mental energy or mind, and lastly as possessed of in the Kali temple. It was suddenly revealed to
knowledge. Hiranyagarbha is the Cosmic subtle me that everything is pure Spirit. The utensils
form of the Atman. It is also, in Vedanta, known of worship, the altar, the door-frame—all Pure
as the Sutrātman, the thread Atman, so called Spirit. Men, animals, and other living beings—
because it holds everything together. In this way, all Pure Spirit. Then like a madman, I began to
Bhrigu successively entered one door after an- shower flowers in all directions. Whatever I saw
other to the heart of Advaita mysticism. I worshipped.’23
Sri Ramakrishna speaks about one of his ex-
periences, ‘One day, while worshipping Siva, I The Highest Mysticism Defined
was about to offer a bel-leaf on the head of the Swamiji gave us the very perfect concept of
image, when it was revealed to me that this Virat, Advaita mysticism, which was mentioned as the
this universe, itself is Siva. After that, my wor- purest, highest, and the last word in mysticism,
ship of Siva through an image came to an end. when he wrote to the founders of the Advaita
Another day I had been plucking flowers… It Ashrama, Mayavati, stating forth its ideals and
was shown to me that each plant was a bouquet principles: ‘In whom is the Universe; who is in
adorning the Universal form of God.’19 the Universe, Who is the Universe; in Whom is
Having known that, Bhrigu again approached the Soul, Who is in the Soul, Who is the Soul of
the guru saying, ‘O Revered Sir, teach me Brah- man; knowing Him, and therefore the Universe,
man’. The guru again declared, ‘crave to know as our Self, alone extinguishes all fear, brings an
Brahman well through concentration; concen- end to misery and leads to infinite freedom.
tration is Brahman’. The disciple did so and Wherever there has been expansion in love or
‘knew knowledge as Brahman; for from know- progress in well-being of individuals or numbers,
ledge/intelligence, indeed, spring all these it has been through the perception, realisation,
beings; having been born, they are sustained by and the practicalisation of the Eternal Truth—
knowledge; they move towards and merge in The Oneness of All Beings. ‘Dependence is misery.
knowledge.’20 Once again, he asked the same Independence is happiness.’ The Advaita is the
question and was met with the same answer from only system which gives unto man complete pos-
his guru. The disciple then ‘knew Bliss as Brah- session of himself, takes off all dependence and
man; for from Bliss, indeed, all these beings ori- its associated superstitions, thus making us brave
ginate; having being born, they are sustained by to suffer, brave to do, and in the long run attain to
Bliss; they move towards and merge in Bliss.’21 Absolute Freedom.’24 P
This knowledge realised by the disciple, ‘ter-
minates in the supreme (Bliss), established in the Notes and References
cave of the heart. He who knows this becomes
firmly established; he becomes the possessor of 1. <https ://mssv.ac.in/med ia -l ibrar y/up-
loads/Xf7WS4sEiKhaTQYvJUABx9ZLGCa-
food; he becomes great in progeny, cattle, and cLQuSC8DZvJkw.pdf>.
the lustre of holiness, and great in glory.’22 It is 2. The Complete Works of Swami Vivekananda, 9
here from the ‘heart’ that the whole universe of vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
moving and unmoving originates. 1997), 2.291.
3. Brahma Sutras, 1.1.2.
Sri Ramakrishna while speaking about one of
his experiences says, ‘I used to worship the Deity (Continued on page 107)

87
The Beginning of Advaitic Studies

in the Ramakrishna Mission
Swami Dakshajananda
Question: What is the difference between this

(Advaita Vedanta) and atheism? Should the cre-
ated Jiva think of himself as the Creator? What
can be more sinful than this? What ideas can
be more unreasonable than saying, “I am God,
you are God, all things that are born and die
are God.” The brains of the Rishis and Munis,
the authors of such books, must have been de-
ranged; how otherwise, could they have written
such things?
Answer: You may not accept them now; but
why do you condemn the Munis and Rishis be-
cause of that? And why do you put a limit on
the nature of God? Go on calling on Him who
is Truth itself and then believe that to be His
true nature in which He will reveal Himself
to you.
T he quoted conversation between the

young disciple and die-hard rational
Narendranath Dutta and his equally
unrelenting Master Sri Ramakrishna was the
beginning of Advaitic studies for Narendra. Sri
Swami Turiyananda
classes, as the one mentioned above, the yet-to-

Ramakrishna’s prescription to him had two an- blossom Swami Vivekananda fiercely questioned
gles—an intellectual analysis method and an- the veracity of Advaita philosophy. But, later on,
other, a heartfelt prayer method. A prayer for the his non-dual experience and its rewarding appli-
realisation of Advaitic truth is in itself a unique cation in serving human society have become an
feature different from the traditional line. Sri immortal legacy of the Ramakrishna Mission.
Ramakrishna used to ask Narendra to read out
Ashtavakra Samhita like books.1 During such Scriptural Study in the Early Monasteries
Swami Vivekananda studied Advaita philosophy
and taught his brother disciples in the Baranagar
Swami Dakshajananda serves in Vivekananda Math. He wrote his thought: ‘The abstract
Digital Archives (Conservation, archives,
Advaita must become living, poetic, in everyday
and research), Ramakrishna Mission Vivekananda
Educational and Research Institute (RKMVERI life’.2 Implementing the poetic Advaita, without
Deemed) University, Belur Math. formal worship or temple, he founded Advaita

Ashrama at Mayavati in the picturesque Him-

alayas. The direct disciples of Sri Ramakrishna
and other senior monks carried on the Advaitic
studies to their successive generations. For in-
stance, Swami Turiyananda trained the novi-
tiates of the Order in meditation and study of
the scriptures like the Gita, and the Upanishads.
Inspiring the young monks, Swami Turi-
yananda used to reminisce about his wandering
days: ‘I not only committed eight Upanishads
to my memory but used to be absorbed in
the meaning of each mantra.’ Swami Shiva-
nanda, a direct disciple of Sri Ramakrishna,
himself attended Swami Shuddhananda’s (a
disciple of Swami Vivekananda) class on the
Brihadaranyaka Upanishad. When Swami
Shivananda discovered that the novices were
overawed by their revered ‘class-mate’, he discon- Mysore Maharaja Krishnaraja Wadiyar IV
tinued it after a few days. But he instructed that
someone must brief him daily on the class.3 The The Mysore Maharaja and
fast-expanding branch centres in various states, Sri V Subramanya Iyer
however, posed challenges for this informal but The resurgence of India in the fields of scrip-
outstanding setup. Among multiple service ac- tures, science, industry, and art in old Mysore
tivities, only the monks who had the aptitude area of Karnataka is indebted greatly to Mysore
and time could learn scriptures from the senior Maharaja Krishnaraja Wadiyar IV and his vision-
monks and pundits. Only large branch centres ary Diwan M. Vishveshwariah. The outcome
with senior monks trained the novices. Swami of talks between [ Jamashedji] Tata and Swami
Vivekananda had forewarned that spiritual or- Vivekananda in 1893 about the establishment
ganisations would degrade themselves if scrip- of a technological institute in India material-
tural learning is ignored.3 Monks should have ised in Bangalore as the Indian Institute of Sci-
scriptural knowledge for their own enlighten- ence (IISc) on the 371 acres of land gifted by
ment and also guide the people in that light. the Mysore Maharaja. The Maharaja also pro-
So, the need for a formal institution for this vided capital expenditure and annual grants for
purpose was dearly felt. In his lectures, Swami it.5 Krishna Raja Wadiyar’s father Chamarajen-
Vivekananda pointed out an astonishing and dra Wadiyar X had met and been an admirer
lesser-acknowledged fact that in ancient times of Swami Vivekananda and had also sponsored
shastra jnana, scriptural knowledge, was spear- a vital part towards Swamiji’s Chicago voyage.
headed by the great Kshatriya Kings!4 Are days Following Chamarajendra Wadiyar’s untimely
of yore gone forever, never to be replayed? Not death in 1895, Krishnaraja Wadiyar was made Yu-
at all; once more this antiquity was to be re- varaja (prince) at the age of ten and his mother
created in the Ramakrishna Mission! served as regent of Mysore state until he attained

The Beginning of Advaitic Studies in the Ramakrishna Mission 89
Sringeri Pontiff Sivabhinava Nrisimha Bharati (right) with V Subramanya Iyer (left) and another person (centre)
legal majority. Krishnaraja Wadiyar mastered their lives to God. His study of Mathematics and
Sanskrit, philosophy, and science. His search Physics at Madras Christian College made him
to study Upanishads under a competent pun- wonder whether the Vedic truth could enjoy the
dit found its fulfilment in Sri V. Subramanya same validity and popularity all over the world as
Iyer. Sri Iyer was a sincere spiritual aspirant, who modern science did. What a profound ingenuity
had acquired knowledge of scriptures from the of mind! Having entered into family life, his job
tradition of gurus beginning with Sri Shankara- took him to Shimoga (now Shivamogga) under
charya. He was belatedly but duly recognised Mysore state service in 1895. He was an ardent
at last and emerged from obscurity. Sri Iyer’s devotee of Sivabhinava Nrisimha Bharati, the
approach to Vedanta, tempered with Western erstwhile pontiff of Sringeri Math. He submit-
science, was frowned upon by the traditional ted to revered Acharya: ‘Can religion with all its
teachers till then. However, the time was propi- various dogmas and creeds or philosophy with
tious for the world to see his untapped potential. its points of dispute, ever point to a single truth
Born in Salem, Tamil Nadu in 1869, right common to all mankind? Can it be reached ra-
from his boyhood, Subramanya Iyer studied tionally without depending on authority? Can
scriptures following the path of many of his an- such knowledge bring peace and happiness to hu-
cestors who had given up family life to devote manity at large? If not, the philosophical enquiry

will be a worthless game of mere words.’ The S. Radhakrishnan, an eminent philosopher and
Acharya must have seen marked signs of spiritu- the former president of India, was also a student
ality in Subramanya Iyer. For, he dispelled all his of Subramanya Iyer for some time.
doubts by explaining three verses (2.1, 3.17, 4.2)
from Gaudapada Karika. The Mysore Study Circle
Immensely satisfied with these answers, All these initiatives of the Maharaja and Iyer had
Subramanya Iyer determined to study Vedanta a flavour of Swami Vivekananda’s way. Yes, both
under the guidance of the Acharya. The Acharya of them were inspired by Swamiji. The Maharaja
guided him in the study of Gaudapada Karika. also, as a boy, might have seen Swamiji. After
On 27 July 1916, the Maharaja founded Mysore Iyer came to Bangalore in 1911, he was in close
University and became its first Chancellor. A touch with the Ramakrishna Mission. Swamiji’s
little later, Iyer arrived in Mysore to serve at the preaching of Vedanta in the West with a Math-
University, where he was a registrar up to his re- ematical precision stimulated Iyer. He looked
tirement in 1926. He was also the President of upon Sri Ramakrishna as an embodiment of
the Board of Sanskrit Studies and Examinations truth. Iyer would refer to Swamiji as an example
of the Mysore State. The call for teaching phil- of a true Vedantin who sacrificed his life, like Sri
osophy to the Mysore Maharaja came in 1920. Shankaracharya, for the uplift of humanity. In
Maharaja Krishnaraja Wodeyar, an insightful 1927, the Maharaja offered help to start a Ved-
and thorough scholar, appreciated Neo-Vedanta anta study circle at the Ramakrishna Ashrama in
of Subramanya Iyer. The Maharaja also studied Mysore. Several monks, some of them deputed
Western philosophy and the recent findings of to go abroad to spread the message of Vedanta,
science under Iyer’s guidance. He was eager to derived its benefit. In the eyes of the Maharaja
spread this spiritual knowledge armed with a sci- and Iyer, the monks of Ramakrishna Mission
entific cadence to the Western hemisphere. He were seen as the best recipients of Vedanta as
had an aim in his mind that Vedanta should be they had their grounding in India’s ancient scrip-
acceptable to all, both in the East as well as West. tures and modern education as well. Swamis Sid-
With this aim in mind, Maharaja took Iyer along deshwarananda and Nikhilananda were Iyer’s
with him to London in 1936. Iyer interacted with first students. In 1932, the Maharaja of Mysore
some leading scientists of the West and presided contributed to the construction of a building
over the section on Indian Philosophy at the to hold a Vedanta study circle. Many reputed
Ninth Paris International Philosophical Con- scholars took classes for monks and brahmacha-
gress in 1937. Swami Siddheshwarananda (The ris from various centres of the Ramakrishna
founder of Mysore centre and also of France Order. Reminded about the part played by
centre of the Ramakrishna Order) and Paul Ashtavakra Samhita in the life of Swami Viveka-
Brunton attended it. Paul Brunton addressed nanda, Subramanya Iyer introduced it to the
Subramanya Iyer as ‘Revered Guru’. In 1938, the study circle and got it translated into English
Indian Government invited Swiss Psychiatrist C. with the help of the Maharaja. In order to get a
J. Jung to the 25th anniversary of the University firm grasp of Sri Shankaracharya’s masterpiece
of Calcutta. On this occasion, C. J. Jung, who Adhyasa Bhashya i.e. introduction to the com-
had heard about Subramanya Iyer through Paul mentary of Brahma Sutras, Iyer recommended a
Brunton, met him and had in-depth discussions. thorough study of Drig-Drisya-Viveka.

The Beginning of Advaitic Studies in the Ramakrishna Mission 91
(L-R) Swami Siddheshwarananda, Sri Subramanya Iyer, Swami Nikhilananda
Professors from Mysore University gave les- both Sanskrit and the Shastras.’ Swami Tyagis-
sons to monks in the Training Centre at Mysore hananda was one of the eminent teachers that
Ashrama on subjects like psychology, sociology, the study circle had. Subramanya Iyer found an
and the like.The monks assimilated this new ap- apt counterpart in Swami Tyagishananda to dis-
proach to present Vedanta in the light of modern cuss scriptural subtleties.7
thought and needs, as Swamiji had envisioned it. After the Second World War, Swami Sid-
Iyer was affectionately called ‘Uncle’ by the mo- dheshwarananda paid a brief visit to India.
nastics forming a spiritual family circle.6 Stalwart He headed Gretz centre near Paris in France
Swamis like Madhavananda, Bhuteshananda, Ta- at that time. He went to Bangalore to pay his
pasyananda, and Ranganathananda studied in respects to ‘Uncle’ Subramanya Iyer. During
this Mysore study circle. Swami Bhuteshananda lunch, the swami dropped a bombshell. ‘Uncle!’
was teaching scriptures for the monks apart from he quipped, ‘Aren’t there two ultimate real-
studying Sri Shankaracharya’s commentary on ities?’ Uncle was shell-shocked to hear such a
the Brahmasutras from Iyer. Swami Ranga- statement from a veteran Advaitin! Siddhesh-
nathananda, who had a busy schedule of cook- warananda playfully added, ‘Brahman and your
ing food for Ashramites, narrated how he strived pension.’ Siddheshwarananda was famous for
to learn Vedanta: ‘At Mysore Ashrama, I would such Vedantic quips.8
keep rice, vegetables, etc. on the stove for boil- Once a devotee of the Bangalore Ashrama
ing. Then I would go and stand near the room saw tears welled-up eyes of Subramanya Iyer.
where Vedanta classes were being held by Prof. When asked, Iyer emotionally replied that he
Subramanya Iyer. In this way, I slowly picked up wanted to be like Tyagishananda who lived by

the great truths of scriptures every moment, Vedanta College in Bangalore—were all tried
while he only had an intellectual hold of them.9 out for some time. But the prospect of training
Sri Iyer was nevertheless an advanced spiritual all the novices at one place was still elusive. A
seeker. In this regard, what he wrote in his for- tentative scheme was drawn up in 1947 to start
ward to The Mandukyopanishad with Gaudapa- the centre at the Cossipore garden house. Then
da’s Karika and Sankara’s commentary by Swami again, similar shortcomings of accommodation
Nikhilananda, is worthwhile to read: ‘The es- and maintenance stone-walled it. At the Monks’
sence of the teachings of Hindu Philosophy here Conference of 1955, the previous idea of found-
is found in the following prayer of the great Sri ing it within Belur Math took concrete shape.
Ramakrishna Paramahamsa: One man says this, With only ten probationers and two monks as
another man says that. O mother, pray, tell me full-time teachers, the two years course began
what the Truth is’ (Forword ix, 3rd Edn. 1949). which has now grown enormously in terms of
He meant that Aparokṣānubhūti, the direct ex- monastics and learning .11
perience of Absolute Truth, is the essence of all The Mysore study circle was the nucleus of
scriptures. Further, his note for the same book the Training Centre for the monastic probation-
reads, ‘Above all inasmuch as this philosophy ers in Belur Math. In the holy precincts of Belur
holds that mere “satisfaction” is no criterion of Math, where the presence of Swami Viveka-
truth, the best preparation for a study of Vedanta nanda, the very embodiment of Advaita Ved-
Philosophy is training in the scientific method, anta, permeates; where the God, the sum and
but with a determination to get at the very end: substance of all the scriptures, is vibrant; and
To stop not till the goal (of Truth) is reached.’9 where the divine river Ganges flows by; the prac-
When Subramanya Iyer departed from this tical Vedantins of the Ramakrishna Order get
world at the age of 80 in 1949, Swami Siddhesh- lessons of Advaitic scriptures. P
warananda remarked: ‘I still hold that Sub-
ramanya Iyer had only one more incarnation to References
take, that he was a genius for intellectual under- 1. See <https://englishbooks.rkmm.org/s/lsr/m/
standing of the most esoteric truths. He had sri-ramakrishna-the-great-master/a/5-6-2-the-
extra-ordinary-relation-between-the-master-
been initiated into the traditional esoteric doc-
and-narendranath>, accessed 14 Sept. 2023.
trine of Shankara, which is not written in the 2. The Complete Works of Swami Vivekananda,
books, but only taught in private.’10 9 vols (Calcutta: Advaita Ashrama, 1–8, 1989;
9, 1997), 5.104; <https://biographies.rkmm.
A Monastic Training Centre org/s/sb/m/holy-trio-and-direct-disciples/a/
turiyananda-swami>; <https://biographies.
Finally, a Training Centre for the Probationers rkmm.org/s/sb/m/monks/a/bhuteshananda-
of the Ramakrishna Order was officially set up at swami>, accessed 14 Sept. 2023.
the Belur Math on May 13, 1956. The monks’ con- 3. See The Story of Ramakrishna Mission (Kol-
vention of 1926 had advocated for such a centre, kata: Advaita Ashrama, 2006), 195.
but various problems stood in the way. Alterna- 4. See Complete Works, 2.292.
5. See <https://ijcrt.org/papers/IJCRT1133085.
tive methods, such as allowing only those centres pdf>; <https://iisc.ac.in/wp-content/up-
to admit novices that would provide training loads/2018/03/ORIGIN.pdf> accessed 14
and personal study, sending monks to the Study Sept. 2023.
Circle at Mysore, or getting them trained at the (Continued on page 91)

93
Sri Ramakrishna
and the Ashtavakra Samhita
Swami Madhurananda
I n Sri Ramakrishna’s room at

Dakshineswar there was a copy of the
Ashtavakra Samhita, and he would ask
Narendra (later Swami Vivekananda) to read it
to him, indirectly infusing into Narendra non-
‘this (is) not, this (is) not’—and King Janaka, a
householder, who followed the path of affirm-
ation—iti, iti, ‘this (is), this (is)’.3 This particular
setup in the text is quite important in the present
study, as Sri Ramakrishna was a monk and, to a
dualistic ideas.1 We know that Sri Ramakrishna great extent, a householder too, and during his
was quite meticulous about many things, so we period of sadhana, he followed both the path of
can guess he was equally particular about what negation and the path of affirmation.
he would keep in his room—objects, pictures, Though the dialogue between Ashtavakra
books, and the like—especially books, which he and Janaka appears to be a traditional question-
considered unnecessary in sadhana after a certain answer dialogue between the teacher and the
stage.2 Speculations aside, of the many and taught, it is not exactly so. In the very beginning,
wonderful Advaitic treatises and scriptures that and after a few instructions given by Ashtavakra,
the Vedantic tradition has produced, what was it Janaka reaches a high level of realisation, and,
that attracted Sri Ramakrishna to the Ashtavakra henceforward, this Ashtavakra Gita becomes
Samhita? Why did he keep the book with him, a sort of jugalbandi4 between two realised
and why did he use this text, and no other, to souls, one expressing his realisations based on
instruct Narendra? It is to, primarily, answer the realisations or arguments expressed by the
these questions and, secondarily, to discuss the other. It is an ever-increasing development of
‘experiential’ Advaita Vedanta Sri Ramakrishna mystical experiences, reaching the pinnacle at
acknowledged, that the following comparative a point where both paths unite. While reading
study has been conceived. this treatise we generally tend to emphasise
Ashtavakra’s teachings, but Janaka’s expressions,
The Paths of Negation and Affirmation rather realisations, are not of a lesser order, and,
Without entering into the story that surrounds incidentally, are very much in line with several of
the Ashtavakra Samhita—also known as Ashta- Sri Ramakrishna’s mystical experiences.
vakra Gita—and going directly to its content, the Ashtavakra and Janaka reached the heights of
text is a dialogue between the monk Ashtavakra, the non-dual state by following different paths;
who followed the path of negation—neti, neti, therefore, their ways of presenting their realisa-
tions, however similar at the highest end, dif-
A former associate editor of the Prabuddha Bharata,
fer—hence the debate. Remarkably, we find Sri
Swami Madhurananda is serving in Advaita Ashrama, Ramakrishna giving instructions or express-
Mayavati. ing his highest experiences sometimes in the

to perceive God in all beings. Formal worship

dropped away. You see that bel-tree. I used to go
there to pluck its leaves. One day, as I plucked a
leaf, a bit of the bark came off. I found the tree
full of Consciousness.’5
At some point in the debate between
Ashtavakra and Janaka, the former accepts a
little the position or way—iti-iti—of the latter,
when he says: ‘“I am indeed in everything,
from Brahma down to a clump of grass”—he
who knows this for certain becomes free from
conflict of thought, pure and peaceful, and free
from care for what is attained and not attained.’6
Immediately after that, Janaka too, for the first
time, accepts the position of neti-neti to some
Sage Ashtavakra and King Janaka extent. And then, in chapter fifteen, Ashtavakra
reconciles both paths; it is the conclusion of
language of the monk Ashtavakra and some- all the argumentations mounting from the
times in that of the householder Janaka. Many beginning of the book: ‘Completely give up
of Sri Ramakrishna’s teachings have quite a close such distinctions as “I am He” and “I am not
resemblance to several of Ashtavakra’s, and in this”. Consider all as the Self and be desireless
both cases these teachings were given mainly to and happy.’7
householders. Here, however, we are more inter- Since Ashtavakra and Janaka reached the same
ested in comparing some of the personal Advaitic spiritual zenith, what the text suggests through
experiences of the two characters of the Ashta- their debate is that the two paths of negation and
vakra Samhita with those of Sri Ramakrishna. affirmation are so closely related that to follow
Ashtavakra describes a realised soul always one is to implicitly follow the other as well: to do
in the third person, completely detached from neti-neti one has to know, at least intuitively, that
IMAGE: HTTPS://ARJUN_VENKATESH2.ARTSTATION.COM
‘I’, though that description may match his own there is something which ‘is’, to thus be able to
spiritual state. Anyone acquainted with the Gospel reject that which ‘is not’, and likewise, when one
of Sri Ramakrishna knows that Sri Ramakrishna follows the path of iti-iti, one affirms that some-
often did the same, particularly while describing thing ‘is’ among many other things that ‘are not’
the mental states of a paramahamsa or a vijnani. and that have to be rejected, or in other words,
Janaka, on the contrary, generally talks in the first the very fact of selecting something as real, puts
person, extensively using ‘I’, but with that ‘I’ fully aside all whatever is not real. In Sri Ramakrishna
identified with Brahman, or the Self, or the All. we see these two attitudes totally harmonised,
Sri Ramakrishna too would sometimes describe which manifested, for example, when he ex-
his own experiences in a similar way: ‘I remained plained the two aspects of the same Reality:
for some time absorbed in the Indivisible Brahman and Shakti are identical. If you accept
Satchidananda. I removed the pictures of the the one, you must accept the other. It is like fire
gods and goddesses from my room. I began and its power to burn. If you see the fire, you

Sri Ramakrishna and the Ashtavakra Samhita 95
must recognise its power to burn also. You can- Sri Ramakrishna, as the avatara of harmony he
not think of fire without its power to burn, nor is, contains these two paths, however difficult
can you think of the power to burn without fire. that may be to understand through reason. Not
… Thus, one cannot think of Brahman with- only that, many times Sri Ramakrishna talks be-
out Shakti, or of Shakti without Brahman. One
yond the conclusions of these two paths too, an
cannot think of the Absolute without the Rela-
tive, or of the Relative without the Absolute.8 inclusiveness and transcendence typical of the
deep Advaitic experience, and quite vividly ex-
This is perhaps one of the features that at- pressed in the Ashtavakra Samhita as probably
tracted Sri Ramakrishna to the Ashtavakra in no other scripture.
Samhita—where the paths of negation and
affirmation are presented on an equal footing— Between the Absolute and the Relative
that following one path implies following the Another particularity of this treatise is that
other as well. Ashtavakra addresses Janaka sometimes in the
From this point of reconciliation between absolute sense, identifying him with the ultimate
Ashtavakra and Janaka till the last two chapters, Reality—what he really ‘is’—and at other times
there is no more debate, only Ashtavakra in the relative sense, identifying Janaka with a
speaks. Now Ashtavakra’s language is the one mere jiva. This interplay between the relative
of someone who simultaneously affirms and and the absolute is presented in the Ashtavakra
negates, or even goes beyond both: ‘O pure Samhita without clarifications, which sometimes
Intelligence, do not disturb your mind with makes it puzzling, but extremely appealing for
affirmations and negations. Be calm and abide those who do not need clear-cut philosophical
happily in your own Self, which is Bliss itself.’9 descriptions to approach the Truth.
Often Sri Ramakrishna expressed himself in this To understand this better, let us proceed in the
same way: treatise’s sequential order. After the instructions
The jnani gives up his identification with of the first chapter given by Ashtavakra,
worldly things, discriminating, ‘not this, not in the second chapter Janaka realises those
this’. Only then can he realise Brahman. It is instructions and expresses his consequent high
like reaching the roof of a house by leaving the realisations, even his experience of immanence
steps behind, one by one. But the vijnani, who and transcendence in one syncretic verse: ‘As I
is more intimately acquainted with Brahman,
alone reveal this body, even so do I reveal this
realises something more. He realises that the
steps are made of the same materials as the roof: universe. Therefore, mine is all this universe, or
bricks, lime, and brick-dust. That which is real- verily nothing is mine.’11 In the third chapter,
ised intuitively as Brahman, through the elimin- Ashtavakra challenges Janaka by questioning
ating process of ‘not this, not this’, is then found him that if he has knowledge, why does he live
to have become the universe and all its living in the world? And in chapter four, Janaka, who
beings.10 is not a monk, explains the difference between
A second corollary of what was presented those who live in the world without knowledge
in this section is that the paths of negation and and those with knowledge, which is not only the
affirmation, presented through two different way Sri Ramakrishna used to live, but it is also
persons in the Ashtavakra Samhita, are recon- an explanation that persistently appears in his
ciled in Sri Ramakrishna’s life itself. The life of teachings: ‘After attaining vijnana one can live in

the world as well. Then one clearly realises that the relative is a key point in the Ashtavakra
God Himself has become the universe and all Samhita, and is probably another feature that
living beings, that He is not outside the world.’12 Sri Ramakrishna liked the most in this scripture.
In chapter five, Ashtavakra does not refute Why? Because it matches his natural state, the
the arguments of Janaka, which implies he state of bhavamukha.17 And while talking too,
has accepted them. Ashtavakra just brings the he sometimes did it from the absolute state and
discussion a step higher, like someone adding sometimes from the relative state.
a brick on a brick recently placed by another
person, to thus erect a building together—this is Towards the Highest
the way of having a useful and elevating dialogue By chapter six of the Ashtavakra Samhita, one
or debate, not trying to defeat the opponent, may feel tempted to say that the monk Ashta-
but building on the other’s arguments to reach vakra is getting defeated in the debate, but let us
the highest possible ‘together’—a veritable remember that this is a vada, constructive or nat-
vada debate.13 And, as said above, Ashtavakra’s urally-arrived argumentation, so Janaka’s answers
conclusions in this chapter are addressing Janaka can be taken as realisations after Ashtavakra’s ex-
in absolute and relative terms almost at the same hortations or just as steps up in the constructive
time, bringing the ‘union’ of both in this verse: dispute. Chapter seven is a consequence of the
‘The universe rises from you like bubbles rising experiences expressed by Janaka in the previous
from the sea. Thus know the Self to be One and in chapter. Through exquisite poetry, Janaka ex-
this way enter into the state of dissolution’14—this plains how the interplay of the relative and the
‘union’ should be understood from the absolute absolute happens in him: ‘In me, the boundless
viewpoint, certainly never from the relative. ocean, let the wave of the world rise or vanish off
In chapter six, Janaka goes still one step itself. I neither increase nor decrease thereby.’18
further and affirms that this dissolution, which And, once again, Janaka affirms that for him there
Ashtavakra commands him to achieve, has is nothing to renounce, accept, or destroy: ‘Oh, I
already happened in Janaka, so for the latter am really Consciousness itself. The world is like
there is nothing to renounce, accept, or destroy, a juggler’s show. So how and where can there be
because ‘this attempt at dissolution arises out any thought of rejection and acceptance in me?’19
of a vestige of ignorance, for the pure Self was In the same vein, Ashtavakra goes one step
never at any time limited.’15 Up to chapter six, ahead, in chapter eight, by telling that what
it is as if Ashtavakra is constantly telling, out of Janaka says is correct, but if Janaka talks about
his realisation, tat tvam asi, ‘That you are’, and non-acceptance and non-rejection, then the ‘I’—
Janaka is replying, also out of his realisation, even the mature ‘I’, pakka ami, as Sri Ramakrishna
aham brahmasmi, ‘I am Brahman’. expresses it—must go. In chapters nine and ten,
Sri Ramakrishna gave instructions in a similar Ashtavakra, like the monastic guru he is, gives
fashion, and sometimes to householders as practical advice applicable largely to renouncers.
well: ‘Attribute to yourselves the bliss of God- He emphasises vairagya, renunciation, through
Consciousness; then you too will experience the process of viveka, discernment. Why do we
ineffable joy. The bliss of God-Consciousness say that these are instructions for renouncers?
always exists in you.’16 Because Sri Ramakrishna advised householder
This interplay between the absolute and devotees not to renounce the ‘I’ altogether, but

to transform the kacha ami, immature ‘I’, into study and practice that we talk of Advaita theory
the pakka ami, mature ‘I’, by keeping a particular and Advaita sadhana. Advaita Vedanta theory is
‘attitude’ towards God—considering God as surely for all, as Swami Vivekananda proclaimed:
mother, or father, or child, or friend, or master, ‘We have to become Vedantists and live this
or beloved. The case of renouncers, however, is grand thought; the masses must get it. … The
different, as Swami Vivekananda once said: ‘We new cycle must see the masses living Vedanta.’24
(sannyasins) have renounced the world. So how It is excellent to listen and study the truths of
will it suit us to practise by putting ourselves Advaita Vedanta; it may be even helpful for or
in some worldly relation—such as that of complementary to those who follow the path of
mother, or father, or wife, or son, and so forth— bhakti. But when it comes to Advaita sadhana,
with God? … Of course, it is very difficult to that is not for everyone, as Swami Vivekananda
qualify for the worship of God in His absolute, tells us above, and as Sri Ramakrishna repeatedly
unconditioned aspect.’20 said: ‘In the Kaliyuga, man, being totally
Though Ashtavakra and Janaka have both dependent on food for life, cannot altogether
reached the same non-dual experience, they shake off the idea that he is the body. In this state
are the representatives of two different paths, of mind it is not proper for him to say, “I am He”.
different sets of practices, different ways of life. When a man does all sorts of worldly things, he
Any spiritual aspirant, therefore, can identify should not say, “I am Brahman”. … One can also
with one or the other according to his or her realise God by following the path of devotion.’25
mental state. Sri Ramakrishna, however, warned When Sri Ramakrishna says, ‘First tie the
those who wanted to follow Janaka’s instructions knowledge of non-duality in a corner of your
without proper sadhana: ‘Why shouldn’t one be cloth, then do as you please,’26 he is not inviting
able to realise God in this world? King Janaka anyone to follow Advaita sadhana; he is rather
had such realisation. … But one cannot be a King encouraging us to achieve a certain, or total,
Janaka all of a sudden. Janaka at first practised experiential knowledge of non-duality, which
much austerity in solitude.’21 And that sadhana is the source of true freedom. How one achieves
need not be only Advaitic; it can be dualistic too. that knowledge is a personal matter, related to
Sri Ramakrishna was quite strict in giving the natural tendencies of each person.27
instructions according to the different stages Continuing the sequential order of the Ashta-
of spiritual growth of each aspirant. He often vakra Samhita, and as mentioned earlier, Ashta-
mentioned that the path of bhakti is ideal for vakra follows the path of negation, while Janaka
this Kali Yuga, and that one can also reach the the path of affirmation, and in chapters eleven
non-dual state by following the path of bhakti: to fourteen both accept a little the position of
‘One also attains the Knowledge of Brahman the other, though each still holding firm to their
by following the path of devotion.’22 In fact, respective ways of expressing their highest reali-
Sri Ramakrishna himself reached the non-dual sations. Chapter fifteen brings about the reconcil-
state after the completion of each of the dualist iation of both paths. Chapter sixteen is a prelude
practices he performed, be it Tantra, Vaishnava, to chapter seventeen, which is a description of an
Shakta, or others.23 illumined soul of the highest order, a mirror of Sri
Let us make this point very clear: Advaita is, Ramakrishna’s states of mind after he finished his
above all, an experience. It is for the purpose of twelve-year period of sadhana. We guess that the

identification Sri Ramakrishna felt with these de- mentioned above—even the concept of Brahman
scriptions, he probably did not feel with any other itself—are exactly that, concepts, only mental
Advaitic treatise or scripture, because whatever constructs, never the Reality itself, what verily ‘is’.
sadhana he followed, Dvaitic, Vishishtadvaitic, or Sri Ramakrishna explains that ‘the Vedas
Advaitic—in any of their multiple expressions— speak of Satchidananda Brahman. Brahman is
he invariably reached the non-dual state. neither one nor two; It is between one and two.
In chapter eighteen, and after a few descrip- It cannot be described either as existence or as
tions of what ‘is’ and of the unreality of the phe- non-existence; It is between existence and non-
nomenal universe, Ashtavakra again describes existence.’ ‘This “existence” and “non-existence”
the state of mind of a person of the highest re- are attributes of Prakriti. The Reality is beyond
alisation, always utilising the third person sin- both.’29 But when Sri Ramakrishna wanted to
gular—completely detached even from the narrate his own experiences in this regard, when
description—while in the next two chapters, he wanted to express what ‘is’, he was not able to:
Janaka also describes the same highest spiritual As Sri Ramakrishna listened to these words
achievements but in the first person—totally he became abstracted. He was silent a few mo-
identified with the All. ments. Presently he went into samadhi. Regain-
In the last two chapters, nineteen and twenty, ing consciousness of the outer world, he said
Janaka appears to be speaking from the highest to M.: ‘I saw everything passing from form to
formlessness. I want to tell you all the things I
and final state, beyond even non-duality: ‘Where
saw, but I cannot. Well, this tendency of mine
is dharma, where is kama, where is artha? Where, toward the formless is only a sign of my nearing
too, is discrimination, where is duality, and where dissolution. Isn’t that so?’
even is non-duality for me who abide in my own M. (wonderingly): ‘It may be.’
glory?’; ‘Where are prarabdha karmas, where is
MASTER: ‘Even now I am seeing the Form-
liberation-in-life (jivanmukti), and where is even
less Indivisible Satchidananda—just like that.
liberation-at-death (videhakaivalya) for me, the … But I have suppressed my feelings with great
ever undifferentiated?’28 Here by ‘duality’ and difficulty.’30
‘non-duality’ is meant experiences, mental states,
because, first, there is someone who experiences, The Ashtavakra Samhita, therefore, is also an
or has experienced, them and, second, that attempt to present or approach what really ‘is’
someone tries to express those experiences beyond any mental constructs, through lively
or mental states through words, through and first-hand descriptions, unlike the majority
concepts—as it has been attempted throughout of other Advaitic texts—one more reason for
this dialogue. Strictly speaking, in absolute non- Sri Ramakrishna, who was permanently estab-
duality there is no one who ‘experiences’, nor there lished in that Reality, to feel closely identified
is ‘experience’, and therefore, it cannot be put into with this treatise.
words. When Janaka says “where even is non-
duality for me who abide in my own glory?” he ‘Maya Is Dry’
is trying to describe, or just mention, non-duality The text of the Ashtavakra Samhita has also the
as it is, beyond any experience or mental state. particularity of establishing the Advaita phil-
At this level, however, it is impossible to keep osophy, rather the Advaitic mystical experience,
on debating, or even talking, as all the concepts on firm grounds without recourse to the concept

of maya. The word ‘maya’ appears in the text only An important clarification, notwithstanding.
thrice31 as a merely descriptive word, somehow The relative world that traditional Advaita
in a casual way, and not in the way traditional Vedanta rejects as unreal was categorically
commentators on Advaita Vedanta use it, gener- rejected by Sri Ramakrishna as well, when the
ally to explain avidya, ignorance, or adhyaropa, latter described the path of knowledge: ‘One
superimposition—all technical terms in Advaita must practise discrimination and renunciation;
philosophy to describe the unreality of the phe- one must be conscious of the unreality of the
nomenal world. Adi Shankaracharya has used world.’33 This idea appears once and again in the
the term ‘maya’ judiciously, as the concept itself Gospel: ‘God alone is the Reality and all else is
is difficult—in fact, impossible—to define. unreal.’34 In this regard, therefore, there is no
Sri Ramakrishna, who was more interested in contradiction between Adi Shankaracharya
transmitting his Advaitic mystical experiences and Sri Ramakrishna, or, in the present study,
than in systematising a philosophy, was careful between Sri Ramakrishna and Ashtavakra,
about the theory of maya. Though several times when the latter takes the firm and exclusive
he used the term to explain or illustrate some attitude of a renouncer who follows the path
of his teachings, he did it in a completely dif- of neti, neti. It is only after the jnani becomes
ferent way than traditional Advaitins. He even a vijnani that the relative world is accepted ‘as
cautioned Narendra, whom he instructed in part of the whole fruit’, as Sri Ramakrishna puts
Advaita theory and practice, about it. The fol- it.35 But before becoming a vijnani, stating that
lowing is just one example of the way Sri Rama- one accepts the whole as real just because Sri
krishna employed the term ‘maya’ and his word Ramakrishna accepted it, is misguiding in the
of caution to Narendra: progress towards the non-dual experience. It
Maya is like a veil. You see, I hold this towel be- is only when one reaches the roof that one can
tween you and the lamp. You no longer see the affirm that the steps and the roof are made of the
light of the lamp. same material, never before reaching the roof—
Sri Ramakrishna put the towel between the non-dual experience.
himself and the devotees.
Master: ‘Now you cannot see my face any A Few Subjective Considerations
more. As Ramprasad said, “Raise the curtain,
and behold!” The bhakta, however, does not The Ashtavakra Samhita is an intuitive mystical
ignore maya. He worships Mahamaya. … The approach to the experience of non-duality, not a
jnanis explain away all three states—waking, systematic guide to reach there, though there are
dream, and deep sleep. But the bhaktas accept several instructions in that direction as well. In
them all. As long as there is the ego, everything other words, this text is to be approached with
else exists. So long as the “I” exists, the bhakta one’s higher intuition more than with the intel-
sees that it is God who has become maya, the lect. As it happens in any high artistic expres-
universe, the living beings, and the twenty-four sion, which to produce or appreciate one has to
cosmic principles.’
Narendra and the other devotees sat silently engage with something deeper inside, beyond
listening. just the mind and the heart, this treatise calls to
Master: ‘But the theory of maya is dry. (To the mystical in us, stimulating a direct contact
Narendra) Repeat what I said.’ with the Truth. The flip side is that a scripture
Narendra: ‘Maya is dry.’32 like this may not be conducive to systematising

a philosophy, in this case the Advaita philosophy, before. This approach highlights the ananda
to guide generations to come. That was the out- aspect of Sat-chit-ananda, so prominent in Sri
standing task accomplished by Adi Shankara- Ramakrishna, as reminisced by Sri Sarada Devi:
charya, who wrote invaluable commentaries on ‘I always saw a smile on his [Sri Ramakrishna’s]
the most important scriptures of the Vedantic face in his ecstatic mood.’ 37 Even before
tradition.36 realisation, true spiritual life is to be followed
When one reads Advaitic literature, one with a certain amount of joy. Spiritual life,
may feel inclined to practise it, if one has that according to Sri Ramakrishna, should be joyful,
tendency, but when one reads the Ashtavakra of course in relation to God, not in relation to
Samhita, the experience of non-duality that the enjoyment of the senses.
one already has, however limited, gets directly With a lot of caution one can speak of
awakened. Almost every night, when we enter ‘Advaita philosophy’ according to Sri Ram-
the state of sushupti, deep sleep, the mind is in akrishna’s teachings. But if there is something
direct contact, just to say, with that ultimate like ‘Advaita Vedanta as presented by Sri Rama-
Reality, which is non-dual, though we are not krishna’, there is no doubt that the Ashtavakra
conscious of It—we do not experience It in the Samhita is, prominently, one of the scriptures
other states of svapna, dream, and jagrat, wak- at the source of that philosophy, which is based
ing, and, for that reason, we come back from on and substantiated by Sri Ramakrishna’s own
that deep sleep as we were before. But some- non-dual experiences. And that Advaita phil-
where, somehow, that experience is ‘stored’ in osophy is all-inclusive, never exclusivist; a phil-
us—using precise Advaitic terminology, that is osophy that affirms and negates, and then goes
our real nature. When one reads the Ashtavakra beyond both affirmation and negation; a phil-
Samhita, it is as if that experience, or the aware- osophy that emphasises equally the oneness of all
ness of our real nature, comes a bit more to the living beings and the Atman-Brahman identity,
conscious level and without much effort; it trig- not only the latter; and an Advaita that is pri-
gers something inside that compels one to say marily experiential, far from mere argumenta-
‘Oh, yes, it is like that!’ This is what is meant tion. This is the kind of Advaita Vedanta that Sri
above by stating that this treatise ‘is an intuitive Ramakrishna wanted Naren to learn, and that,
mystical approach to the experience of non-du- in later years, Swami Vivekananda presented to
ality’. The same experience arises to the con- the world, with his personal touch of ‘practical
scious level when one reads the extraordinary Vedanta’ applied to day-to-day life. P
non-dual states achieved by Sri Ramakrishna,
graphically presented in Sri Sri Ramakrishna Notes and References
Kathamrita and masterly explained in the Sri Sri
Ramakrishna Lilaprasanga. 1. Cf. Swami Saradananda, Sri Ramakrishna and
Another point that might have appealed to His Divine Play, trans. Swami Chetanananda (St
Sri Ramakrishna in the Ashtavakra Samhita is the Louis: Vedanta Society, 2003), 2.Intro.5.
constant call by Ashtavakra, to live happily in the 2. ‘Too much study of the scriptures does more
harm than good. The important thing is to know
world after realising the ultimate Truth, which the essence of the scriptures. After that, what is
was equally advocated by Sri Ramakrishna— the need of books? One should learn the essence
how the vijnani lives in the world, as stated and then dive deep in order to realise God’—M.,

The Gospel of Sri Ramakrishna, trans. Swami between the Absolute and the Relative.
Nikhilananda (Chennai: Ramakrishna Math, 18. Ashtavakra Samhita, 7.2.
2002), 255. 19. Ibid., 7.5.
3. By ‘negation’ is understood here the path of 20. The Complete Works of Swami Vivekananda, 9
discernment between the Real and the unreal, vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
and rejection of what is unreal, and by ‘affirm- 1997), 7.121.
ation’ is understood the path of asserting one’s 21. Gospel, 139.
identity with the ultimate Reality and with all 22. Ibid., 776.
as manifestation of that ultimate Reality. 23. See Sri Ramakrishna and His Divine Play, vol-
4. In Indian classical music, jugalbandi refers to a ume 2.
duet performance by two solo musicians, either 24. Complete Works, 7.95.
vocalists or instrumentalists, characterised by a 25. Gospel, 103.
high degree of improvisation and spontaneity, 26. Sri Ramakrishna and His Divine Play, 5.12.3.13.
as the musicians respond to each other in real- 27. Dualists may not be interested in attaining, or
time. remaining in, a state of non-duality, but prefer
5. Gospel, 687. to live in the dual state to enjoy their relation-
6. Ashtavakra Samhita, trans. Swami Nityaswa- ship with their beloved Ishta Devata, Chosen
rupananda (Calcutta: Advaita Ashrama, 1987), Deity—as Sri Ramakrishna mentioned, ‘The
11.7. devotee of God wants to eat sugar, not to be-
7. Ibid., 15.15. come sugar’ (Gospel, 133). This line of thought,
8. Gospel, 134. however noble and valid from the Vedantic
9. Ashtavakra Samhita, 15.19. point of view too, is outside the range of the
10. Gospel, 103-4. present study.
11. Ashtavakra Samhita, 2.2. 28. Ashtavakra Samhita, 19.2 and 20.4.
12. Gospel, 418. 29. Gospel, 659 and 948.
13. Vada means ‘constructive debate’. ‘The result of 30. Ibid., 933.
vada is the ascertainment of truth between the 31. Cf. Ashtavakra Samhita, 3.11, 18.73, and 20.11.
teacher and the disciple or between others, both 32. Gospel, 939.
unbiased’—Shridhara Swami’s commentary on 33. Ibid., 255.
Bhagavadgita, 10.32. 34. Ibid., 288.
14. Ashtavakra Samhita, 5.2. 35. Cf. ibid., 327-8.
15. Swami Nityaswarupananda’s comment on 36. It is the opinion of several scholars that the
Ashtavakra Samhita, 6.1. Ashtavakra Samhita was written much before
16. Gospel, 277. the advent of Adi Shankaracharya.
17. An exalted state of spiritual experience in which 37. Swami Tapasyananda and Swami Nikhilananda,
the aspirant keeps his mind on the borderline Sri Sarada Devi, the Holy Mother, 439.
(Continued from page 82)

6. The Life of V Subramaya Iyer by Smt Rukmani 9. <https ://vivekavani.com/swami-tyagis-
from the family archives; <https://srkmys. hananda>; Swami Nikhilananda, The Man-
org/>; <https://www.paulbrunton.org/misc- dukyopanishad with Gaudapada’s Karika and
guru-to-maharaja.php>. Sankara’s commentary (Mysore: Sri Rama-
7. <https://biographies.rkmm.org/s/sb/m/ krishna Ashrama, 1949), ix.
monks/a/bhuteshananda-swami>; <https:// 10. <https://www.paulbrunton.org/misc-guru-
biographies.rkmm.org/s/sb/m/monks/a/ran- to-maharaja.php>.
ganathananda-swami>; <https://vivekavani. 11. Swami Gambhirananda, History of the Rama-
com/swami-tyagishananda/>. krishna Math & Mission(Calcutta: Advaita
8. Vedanta Kesari, Dec 97, 535. Ashrama, 1957), 427-28.

102
Demystifying Mysticism
Swami Vidyanathananda
T
he theme of the special issue to which and bad metaphysics. On the other hand, it has
this article is submitted is ‘Advaita Mysti- been freely employed as a term of contempt
cism’. The purposely provocative title of the by those who have criticized these things. It
present article is intended to underscore and clar- is much to be hoped that it may be restored
sooner or later to its old meaning, as the science
ify a certain paradoxical content in this theme.
or art of the spiritual life...Meanwhile, those who
While the word ‘mysticism’ typically conjures up use the term ‘Mysticism’ are bound in self-de-
a sense of mystery in our minds, ‘Advaita’ on the fence to explain what they mean by it. Broadly
other hand emphasizes clear rational inquiry. A speaking, I understand it to be the expression of
partial aim of this article, therefore, is to recon- the innate tendency of the human spirit towards
cile these by showing that the two often co-exist complete harmony with the transcendental order;
and contribute to the richness of the human ex- whatever be the theological formula under
perience. Thus, we hope to find common ground which that order is understood. This tendency,
in great mystics, gradually captures the whole
and a legitimate arena for fruitful discourse.
field of consciousness; it dominates their life
What do we mean by Mysticism, and by and, in the experience called ‘mystic union,’ at-
tains its end. Whether that end be called the
Advaita?
God of Christianity, the World-soul of Pan-
Before we set about this task in earnest, it is im- theism, the Absolute of Philosophy, the desire
portant to have definitions and notions clear. Let to attain it and the movement towards it—so
us emphasize right away that mysticism is not long as this is a genuine life process and not an
obscurantism. An eloquent delineation is given intellectual speculation—is the proper subject
by Evelyn Underhill, in her introduction to her of mysticism.1
foundational volume ‘Mysticism’: The twofold subjective experience of tran-
scendence and harmony will thus broadly define
One of the most abused words in the English what we mean by mysticism in this article.
language, it (‘mysticism’) has been used in dif-
ferent and often mutually exclusive senses by We turn now to ‘Advaita’. In his lecture
religion, poetry, and philosophy: has been on ‘The Absolute and Manifestation’, Swami
claimed as an excuse for every kind of occult- Vivekananda says, ‘Thus has Advaita twice
ism, for dilute transcendentalism, vapid sym- saved India from materialism’, while referring
bolism, religious or aesthetic sentimentality, to Advaita Vedanta and Buddhism. In this art-
icle, the word ‘Advaita’ shall thus refer to the
closely related philosophies, and more import-
Swami Vidyanathananda, a monk of the antly, the methodologies, of Advaita Vedanta
Ramakrishna Order, is currently a Professor of
Mathematics at the Tata Institute of Fundamental and Madhyamaka Buddhism. It is not possible,
Research in Mumbai. nor necessary here to go into a detailed analysis

Demystifying Mysticism 103
of the parallels between these two schools of are engrossed in sense-objects, say that every-
thought; however, a word about this choice thing exists — asti. But the mayavadis, the il-
is in order. Firstly, the principal psychological lusionists, say that nothing exists — nāsti. The
experience of a Buddha is beyond both ‘exist-
tool that is emphasized in both is the ‘analyti-
ence’ and ‘non-existence’.
cal will of the philosopher’. The output of this
analysis is also worded in rather similar bold MASTER: ‘This ‘existence’ and ‘non-existence’
language. ‘sa eṣa neti neti ātmā; the essence of are attributes of Prakriti. The Reality is be-
one’s being is not just this, not just this’, says the yond both.2
Brihadaranyaka Upanishad (4.5.15). The Prajna- Hence, by Advaita, we shall emphasize this
paramita Sutra, the cornerstone of Madhyamaka process of relentless inward-directed enquiry,
Buddhism, says: ‘Iha, Sāriputra, sarva-dharmah fuelled by a deep desire for Truth. One thing we
śunyatālakśanah, anutpanna, aniruddha; need to bear in mind throughout this process is
amala, avimala; anūṅa, aparipūrṅah. Tasmāt that the aim is not to arrive at a theology, nor
Sāriputra, śunyatāyam na rūpam, na vedanā, even an intellectual framework, but rather to get
na samjñā, na samskārah, na vijñānām; Here, to the foundations of the conceptual frameworks
Sariputra, all things have the characteristic of that define the mind, so much so that ‘is-ness’
emptiness, no arising, no ceasing; no purity, and ‘not-is-ness’, the fundamental duality that
no impurity; no deficiency, no completeness. defines thought, is rendered effete in the final
Therefore, Sariputra, in emptiness there is no reckoning. It is in this spirit of enquiry fuelled by
form, no feeling, no perception, no volitional a desire for truth, that a marked parallel with the
processes, no individuated consciousness.’ Re- spirit of science may be found. Thus the scientific
turning to Advaita Vedanta, Sri Shankaracha- method and spirit will be emphasized in the pro-
rya’s Nirvanashatkam too eloquently elaborates cess of this article. A common misconception,
this conclusion. often held in more traditionally religious circles,
To conclude these introductory comments on is that the scientific method is to be confined
the marked parallels between Advaita and Mad- to the things, the objects of the universe. This
hyamaka, we quote a passage from the Gospel of misconception creates strife and an unnecessary
Sri Ramakrishna, profound both in its simpli- divide. More importantly, it prevents us from
city and depth: noting that if the same scientific spirit be ap-
plied to an inquiry into the subject of experi-
MASTER (by signs): ... Do you know what ‘Bud- ence, then the logical culmination would be a
dha’ means? It is to become one with Bodha, universal dimension of subjective experience, or
Pure Intelligence, by meditating on That which more precisely, a universal dimension of the sub-
is of the nature of Pure Intelligence; it is to be-
ject itself. No wonder, Swami Vivekananda says:
come Pure Intelligence Itself....When one real-
izes Svarupa, the true nature of one’s Self, one ‘I may make bold to say that the only religion
attains a state that is something between asti, is, which agrees with, and even goes a little further
and nāsti, is-not.’ than modern researches, both on physical and
NARENDRA: It is a state in which contradic- moral lines is the Advaita, and that is why it ap-
tions meet...In that state both activity and non- peals to modern scientists so much. They find
activity are possible; that is to say, one then that the old dualistic theories are not enough
performs unselfish action. Worldly people, who for them, do not satisfy their necessities. A man

must have not only faith, but intellectual faith Hadamard, the French mathematician wrote
too. Now, in this later part of the nineteenth perhaps the first significant text delving into the
century, such an idea as that religion coming experience that is an almost inevitable concomi-
from any other source than one’s own hereditary tant of mathematical discovery. His book, ‘The
religion must be false shows that there is still psychology of invention in the mathematical field’
weakness left, and such ideas must be given up.’3 contains accounts by many, in particular those by
Wonder: its Role in Creativity two of the all-time greats: Carl Friedrich Gauss,
Let us, therefore, take up two universal aspects and Jules Henri Poincare. Poincare describes his
of the human experience: the feeling of wonder, discovery of Fuchsian functions (a topic that has
and the spirit of enquiry. It is in terms of these contributed to a large slice of modern geometry)
that we hope to effect the synthesis promised at as follows:
the outset. If there is one human feeling or sen- Having reached Coutances, we entered an om-
timent that underpins all mystical experiences, nibus to go some place or other. At the moment
it is the sense of intense wonder associated with when I put my foot on the step, the idea came
it. For instance, Sri Ramakrishna uses the evoca- to me, without anything in my former thoughts
seeming to have paved the way for it, that the
tive expression, ‘E ki? E ki?’; ‘What is this! What
transformations I had used to define the Fuch-
is this!’ to encapsulate this bafflement coupled sian functions were identical with those of non-
with wonder. But no one in his or her senses Euclidean geometry. I did not verify the idea;
will say that wonder is confined to mystical ex- I should not have had time, as, upon taking my
perience alone. To do so would be to suck away seat in the omnibus, I went on with a conver-
the principal subjective motivation behind al- sation already commenced, but I felt a perfect
most every scientific discovery, every work of certainty … Then I turned my attention to the
art; more generally every act of creativity. Let us study of some arithmetical questions appar-
then enquire into this feeling of intense wonder ently without much success and without a sus-
picion of any connection with my preceding
in its larger universal dimension, without the
researches. Disgusted with my failure, I went
trappings of organized religion hindering us. We to spend a few days at the seaside and thought
start with a limited compendium of comments of something else. One morning, walking on
by great minds on the feeling of wonder, the en- the bluff, the idea came to me, with just the
gine of all creativity. Einstein remarks: same characteristics of brevity, suddenness
The most beautiful thing we can experience is and immediate certainty, that the arithmetic
the mysterious. It is the source of all true art and transformations of indefinite ternary quadratic
science. He to whom the emotion is a stran- forms were identical with those of non-Euclid-
ger, who can no longer pause to wonder and ean geometry...Most striking at first is this ap-
stand wrapt in awe, is as good as dead; his eyes pearance of sudden illumination, a manifest
are closed. The insight into the mystery of life, sign of long, unconscious prior work.5
coupled though it be with fear, has also given
Hadamard recounts Gauss’s discovery of an
rise to religion. To know what is impenetra-
ble to us really exists, manifesting itself as the arithmetical theorem, something he had unsuc-
highest wisdom and the most radiant beauty cessfully tried to prove for years as follows:
which our dull faculties can comprehend only Finally, two days ago, I succeeded, not on ac-
in their most primitive forms—this knowledge, count of my painful efforts, but by the grace
this feeling is at the centre of true religiousness.4 of God. Like a sudden flash of lightning, the

riddle happened to be solved. I myself cannot or, more accurately, a worldview. Perhaps, this
say what was the conducting thread which con- is not such a strange coincidence after all. Most
nected what I previously knew with what made schools of philosophy, at any rate, those that are
my success possible(Ibid., 15). not speculative in essence, are often based on a
Similar accounts of discovery in music by Mo- shared worldview arising out of a deep insight
zart find their place in Hadamard’s book. With into reality. Such an insight, in mystical parlance,
these accounts of the moment of discovery at is often called darśana or vision. The test of reli-
hand, we will now proceed to study them with the ability needs to be applied to any such insight.
intent of finding a common underlying theme. Once tested and integrated with the rest of one’s
day-to-day experience, it transforms organically
An Enquiry into Wonder into a comprehensive insight, or equivalently,
The process of Advaitic enquiry starts off by into an all-embracing worldview. Thus darśana
identifying a locus of interest, and then proceeds in a mystical sense grows into darśana in the
to unravel the sense of mystery about it to get at a sense of pragmatic philosophy. Evelyn Underhill,
universal dimension. For instance, as is tradition- speaking on behalf of mystics across the ages,
ally the case, this inquiry starts with the sense says ` ‘Oh, taste and see!’ they cry, in accents
of ‘I’ within us, and proceeds by stripping this of astounding certainty and joy. ‘Ours is an ex-
sense of ‘I’ of its particulars. The Mandukya Upa- perimental science. We can but communicate
nishad starts with the universal experience of our system, never its result. We come to you not
the three states, waking, dream, and deep sleep, as thinkers, but as doers.’ ‘ In this sense, mys-
and then proceeds to find that which is com- tical experience or vision, at its best, refers to the
mon to all three states, and that which pervades purely subjective experimental observation in
all experience. In this article, our starting point, the depths of our being, flashing in response to
the locus of interest, will be the feeling of won- a firmly and deeply held quest. It is only when it
der alluded to above, particularly at the point is absorbed into our whole being that it becomes
of discovery. By identifying some of its charac- a way of life, that it becomes darśana in the sense
teristics, we will find that it is not confined to of a pragmatic philosophy. The journey com-
scientific or artistic discovery, nor to mystical mences with wonder and culminates in truth.
experience, but rather is ubiquitous in human That which is known as a flash initially develops
experience. We shall see how it occurs in every into knowing with one’s whole being.
flash of knowledge, and is something that is an To emphasize a more universal aspect of this
inevitable concomitant of every act of cognition: journey, we return to a common human experi-
‘pratibodha viditaṁ matam amṛtatvaṁ hi vin- ence, viz. the ‘aha moment’. The online Merriam-
date ‘; ‘Through each act of conscious cognition, Webster Dictionary defines this as ‘a moment of
that (consciousness) is known, and through it sudden realization, inspiration, insight, recog-
immortality is attained’ (Kena Upanishad. 2.4). nition, or comprehension.’ It happens to us all
The word ‘darśana’ in Sanskrit exhibits a the time. Some name eludes us, a problem from
curious semantic double-life. In popular par- school bothers us, a tune plays in our head, but
lance, it often connotes a vision, more specific- we cannot identify it—the list goes on; till at
ally mystical vision. However, in a philosophical some point, often with astounding suddenness,
context, it typically connotes philosophy itself, there is complete clarity. A key feature of this

common experience is the absence of a conscious every moment. The direct experience of reality
causal chain. Returning to the moments of sci- without being hijacked by the discursive mind is
entific discovery of Poincare and Gauss referred exactly the wonder of knowing. And this is there
to above, we recognize the qualitative subjective with us all the time, just that we do not notice it.
similarity between the ‘aha moment’ and the mo- The passage ‘Pratibodha viditaṁ matam’ (in and
ment of creative insight. through every act of cognition, That is known)
If the ‘aha moment’ is the everyday ana- from the Kena Upanishad is exactly an exhort-
logue of mystical vision or creative insight, then ation to direct our attention to this wonder of
the analog of the worldview it expands into is being at every moment. Thus, even if one takes
probably best represented by what is referred mystical experience as an entry point or a start-
to as ‘flow’ in modern psychology. Thus, if the ing point, it is enquiry that helps us understand
two senses in which the word darśana is used it and absorb it into the whole being by seeing
be regarded as counterpoints, then in modern that, in a generalized form, it is our permanent
psychology, the ‘aha moment’ and ‘flow’ form companion. This synthesis of the mystical ex-
similar counterpoints. What is flow? The psych- perience and the process of enquiry leads to a
ologist Mihaly Csíkszentmihalyi, who named the unification. The unification is that of a whole
experience thus in 1970, emphasizes the follow- range of subjective experiences or cogitation into
ing features: intense and focused concentration a momentary flash of knowledge. The experience
on the present moment, merging of action and of creative artists or scientists given before is a
awareness, a loss of reflective self-consciousness, testimony to this psychological process.
a sense of timelessness, and a sense of satisfaction Returning to the theory of knowledge ac-
intrinsically accompanying the activity. Thus, cording to Advaita Vedanta per se, also called
flow entails an effortlessness after focus, and anirvacaniya khyāti, three words are used to sum-
brings with it a loss of narrow self-consciousness. marize the flash of knowledge: āvidyaka, abhi-
nava, tatkālutpanna. Here āvidyaka simply refers
Generalizing Wonder through Enquiry to the fact that it comes from non-knowing, that
A further enquiry into both wonder and flow is to state the obvious fact that unknowing pre-
shows that these are common human experi- cedes knowing. Abhinava means ‘new’, echoing
ences that are valued. But how to comprehend what we call today the ‘aha moment’. And finally,
them? The problem of qualia in cognitive sci- tatkālutpanna simply refers to its acausal dimen-
ences underscores the paradox underlying this sion, as something that happens in an instant,
question. The objective third-person explanation thus cutting through our usual framework of
does not even begin to explain the vividness of time, space, and causation. And it is time, space,
the first-person experience. The hard problem and causation that the Advaitin refers to as Maya.
of consciousness, as delineated by David Chal-
mers in recent times, brings the problem into The Practice
sharp focus. Perhaps we are missing a crucial Mihaly Csikszentmihalyi, in, ‘Flow–The Psych-
paradigm. And the solution is to have raw ex- ology of Optimal Experience’ says:
perimental data. Fortunately, this is not so hard. In the East techniques for achieving control
Each of us can participate in the experiment. over consciousness proliferated and achieved
The locus of wonder is there in each one of us at levels of enormous sophistication. Although

quite different from one another in many re- this experience, both from a first-person per-
spects, the yogi disciplines in India, the Taoist spective, as well as from a third-person (pre-
approach to life developed in China, and the dominantly neuroscience) perspective seems to
Zen varieties of Buddhism all seek to free con- be the need of the hour in order for us to take
sciousness from the deterministic influences of an essential step towards comprehending what
outside forces—be they biological or social in
nature.
defines human experience. There are two obs-
tacles towards proceeding in this path of investi-
The techniques referred to here are mental tech- gation, fortunately, both are psychological. On
niques for integrating the ‘aha moment’ with the one hand, there is the obstacle of religious
the flow, a flash of insight with a steady stream dogma or faith which feels threatened by the
of knowledge. Thus, experiences gained during seeking of truth or scientific enquiry. Often the-
mystical insights must somehow be integrated ology is constructed around a body of mystical
into our everyday lives. Conversely, tuning our experiences, and the seeking of truth flounders
everyday lives to this conclusion leads to insight. against this dogmatism.
The practices vary according to tradition or tem- On the other hand, there is the scientific
perament. But it invariably involves holding the dogma that often takes the form of a superficial
mind to the present moment. In the Madhyam- reductionism in the form of ‘nothing buttery’.
aka Buddhist tradition, this is described as the Roughly it says that consciousness is ‘nothing
practice of mindfulness. In Christian mysticism, but’ some chemical reactions or some such ba-
it is called the practice of the presence of God. nality. Such a position does not bother to ask
And, in his Karma Yoga, Swami Vivekananda what the crucial verb ‘is’ in the previous sentence
describes this practice as simply doing whatever means. Fortunately, however, there are serious
one is doing with full focus and awareness.6 open-minded investigators on both sides, not
wedded to an ideology, theology, or dogma. It is
Conclusion out of this group that we hope that the next step
In the Introduction to the Complete Works towards bridging this gap will come. P
of Swami Vivekananda, Sister Nivedita quotes
Swami Vivekananda: ‘Art, science, and religion References
are but three different ways of expressing a sin-
1. Evelyn Underhill, Mysticism, Preface to the first
gle truth. But in order to understand this, we edition.
must have the theory of Advaita.’7 In this art- 2. Gospel of Sri Ramakrishna, Friday, April 9, 1886.
icle, we have taken the subjective moment of 3. The Complete Works of Swami Vivekananda, 9 vols
discovery, or an experience of wonder as a start- (Calcutta: Advaita Ashrama, 1–8, 1989; 9, 1997),
2.138.
ing point, and treated it as a locus of investiga- 4. Albert Einstein, Living Philosophies (New York:
tion. This initial experience is something that is Simon and Schuster, 1931), 6.
common to artists, scientists, and mystics. On 5. Jacques Hadamard, The Psychology of invention in
investigation, however, this experience reveals the Mathematical Field (New York: Dover Publica-
a universal dimension that pervades human tions, 1954), 13-14.
6. See ‘Work and its Secret’, The Complete Works of
cognition, and is not confined to artists, sci- Swami Vivekananda.
entists, and mystics. This universality is a hall- 7. ‘Introduction’, The Complete Works of Swami
mark of Advaita. A thorough investigation of Vivekananda, vol.1.

108
An Expedition through Advaita:

From Mysticism to Metaphysics
Swami Jnanasudhananda
(The present article, strictly speaking, is a compilation rather than an independent writing. In making this
article, passages have been drawn freely from the books A Heart Poured Out by Sister Gargi and When The
Many Become One by Swami Ashokananda. The present author has interspersed a few sentences between the
quoted passages to build a narrative.)
A high school lad in a remote village in Ben-

gal learned that someone in his village
had a copy of Swami Vivekananda’s In-
spired Talks. He begged that person to lend the
book to him. But thinking that the boy wouldn’t
understand so spiritual a work, the book’s owner
refused. But the boy persisted in his demand and
finally had the book in his hands. He took it
home and that night read it by his little lamp.
He read only a sentence or two when he saw a
flash of light. Thinking it was from some natural
source, he tested every possible cause. But there
was nothing. This was his first experience of spir-
itual light. Later on, the experiences came often,
at any time and any place, whether it was day
or night, whether his eyes were open or closed,
Swami Ashokananda, San Francisco 1940
whether he was alone or with people. He would
have a slight intimation of it immediately before
it came: his mind would become noticeably an intensely spiritual life right from his school
quiet. And afterwards, as a result of his vision, days. Even before joining the Ramakrishna
his mind would be particularly serene. Order, he received, most unexpectedly, the
That boy was Yogesh Chandra Datta who, grace of Swami Vivekananda in a vivid vision.
after entering the Ramakrishna Order, became Swamiji poured his power and spirit into him
Swami Ashokananda (1893–1969). To the just as, Swami Ashokananda would explain later,
readers of Prabuddha Bharata, Swami Asho- one pours oil from one container to the other.
kananda hardly needs an introduction. His was This vision strengthened his spiritual aspirations
and goaded him to scale new spiritual heights. In
the present article, a few of his mystical experi-
Swami Jnanasudhananda serves in the Headquarters
office of the Ramakrishna Math and Ramakrishna ences of monistic nature are presented mostly
Mission in Belur Math. in his own words. Not only are these accounts

An Expedition through Advaita: From Mysticism to Metaphysics 109
fascinating but also serve to clarify and reinforce this vision was none other than Swami Asho-
some of the basic tenets of Advaita. kananda. While narrating his spiritual experi-
Yogesh’s experience of spiritual light started ences, he usually attributed them to someone
with the reading of Inspired Talks. Speaking else, maybe out of modesty.
about his vision Swami Ashokananda later said, Yogesh must have read that little book
‘If others were present, they didn’t see anything. Inspired Talks many times. Though he found the
And it was so bright a light that even the bright- entire book captivating, one sentence in it struck
est sunlight didn’t mean anything to it! Gener- him especially: ‘Do not seek for Him, just see
ally, when in one light you see another light, the Him.’ ‘It came upon me with a delightful shock,’
second light, if not bright enough, appears very he said, ‘It seemed to go to the very heart of the
dim. As the moon appears very dim in the day- matter. When I read that sentence I felt I was
time. But the brightness of that light, though of surrounded by God.’
a different quality, was more than equal to the We can only imagine the quality of his inner
sun. Yet no one else would see it.’ being which could be stirred so greatly by these
Those were the intense days of God-absorp- simple and direct words of Swami Vivekananda
tion. Recalling them in later years, he said, ‘I used which couched the highest teaching of Advaita
to feel continuously a deep silence, although in them. Yogesh’s mind had not been cluttered
people would be talking all around me. The by reading too much philosophy. He was yet
whole universe seemed to be disappearing and a to learn that Brahman is beyond the reach of
vast round Being would be rising up. God, Brah- the ordinary senses and mind. As a result, he
man, is spoken of in the Upanishads as round accepted the truth of this statement of Swami
or spherical. I understood the meaning of that. Vivekananda with childlike simplicity. If God is
One cannot explain it; one can only say, “a vast the only Truth and there is nothing other than
round Being.”’ God, he thought, it is really unfortunate if we do
In a lecture on Ritualism, while explaining not see Him. He, therefore, began with earnest-
different symbols used in worship, he referred ness and conviction to look for God in all that
to the description akhaṇḍa maṇḍalākāram (of his eyes fell upon. ‘If everything was Brahman,’
the form of an undivided globe) of the supreme he said later, ‘then I must see Him. I felt that I
Being in the famous hymn to Guru. Explaining must see rightly, hear rightly, understand rightly.
the significance of this description, he said, ‘You I made a continuous, unremitting effort. Mind,
might wonder about that: You can understand nerves, senses must change. I told myself that I
that the infinite God pervades everything, but was not looking at sense objects, but at Brahman.
why should He have a spherical form? I know At first it was a tremendous mental strain.’
of one person who actually had that experience. He started spending hours and hours cor-
He told me that he reached a condition where recting his thoughts—thoughts which made
he saw God rising out of this whole universe in him (and everyone else) see the outer forms of
the form of a globe, as you might see the sun things and stop there, giving him the ‘knowledge’
emerging from the ocean. When he told me of those things. He had no use for that kind of
that, I knew he had described the experience of knowledge. He told himself, ‘If the truth is there
the globelike form of God mentioned in this I should be able to see it, even with these eyes’,
hymn.’ It is to be noted that the person who had and made a continual effort to penetrate the

barrier of forms. Thanks to his earnestness, a day It was like a living thing. It went with lightning
indeed came when the outer form gave way to speed from one part of my body to the other,
the illumining sight of the Reality behind it. He and with lightning speed I pursued it. I couldn’t
narrated that experience thus: ‘My college life catch it. And then suddenly it became dispersed
was over and I had become a school teacher for again through my whole body; it was no longer
a short period. There was a cat and it had given a separate thing that I could put my finger on. I
birth to several kittens in our house. I remember have never read in the books an experience like
one day I was alone and there was this mother cat that, but it was very definite, very real.’
and one of her kittens. I looked at the mother During his college days, meditation was nat-
cat. I saw her face as luminous, luminous with di- ural to him. Telling of his mental state in those
vine light.’ He had finally gone beyond the form days, he said in later years, ‘After just one or two
to glimpse the formless. On the strength of this minutes when sitting for meditation, my mind
vision, he urged his audience in a lecture: ‘You would plunge deep deep down, as though it
can reach a state in which you look at things with were just sucked down; it became perfectly still.
these very eyes but you see something different I would find myself looking at a far reaching tun-
from what you ordinarily see. The sense forms nel of light, at the end of which was Brahman.
have stood aside and the true Reality—the spir- When one’s mind becomes dislodged from its
itual Reality which everything is—becomes at usual ruts, those things happen.’
once self-evident, directly perceived. You can He began to see the world differently, as
do it, and that, really, is the only way to see.’ In though from a different perspective or with a
another lecture, he explained the meaning of different level of perception. Once for instance,
Swamiji’s words in Inspired Talks that had deeply during a morning walk, he came to the out-
moved him: ‘What is the sense of seeking Him? skirts of the town where the foothills started.
God is real. He is the only reality. He is here in There were many knolls on the line of hills, close
this form. All that I have to do is to rub my eyes together. Suddenly Yogesh saw those knolls as
and see clearly. When we don’t see clearly, then ‘emblems of Shiva immersed in deep medita-
we see man and woman; and when we do see tion.’ Recalling that vision he later said, ‘I hadn’t
clearly, then we see God.’ been thinking of mountains looking like Shiva; I
A basic tenet of Advaita is that the real per- never thought of that, nor had I been thinking of
son is not his or her ego, but the Self. A rather Shiva. Actually, I had been thinking of the world
unusual experience brought home this truth to being nama-rupa. But I vividly saw every knoll
Yogesh in his school days. ‘One morning—a as Shiva. I couldn’t see them as other than that.’
Sunday morning—when I woke up it seemed Another time, while walking in the afternoon,
as though the whole sky was filled with glad- Yogesh came upon a chariot in which Rama and
dest laughter. After that God just enveloped Lakshmana were seated. ‘It was quite a shock,’ he
me—poured over me and surrounded me. I was related. ‘There they were before me!’ The next
absorbed in that awareness day and night. I was moment he realized that these divine person-
not aware of anything that was going on around ages were only members of a troupe of actors that
me. One day while walking slowly to school, I was putting on the Ramayana in the village. ‘But
felt that I had cornered my ego in one part of my later still, I thought that I had, after all, really seen
body. I tried to get hold of it and throw it out. Rama and Lakshmana, for it is the appearance

An Expedition through Advaita: From Mysticism to Metaphysics 111
only that makes difference. Everything is God. looked towards the east, and for miles and miles
The appearance was that of Rama and Laksh- I would see only water in which the blue sky
mana, and the substance also was God.’ and the sun were reflected. And then I would
For Swami Ashokananda the Upanishadic lose the sense of outerness; that sense of outer
statement ‘All this is verily Brahman’ was not just world at which I was looking would go away, and
a matter of faith, but a fact of experience. One the sense of oneness that this vast water created
afternoon he went to meditate in the chapel of would pervade the mind, saturate the mind, and
the monastery where he lived. Finished with his somehow overwhelm the mind. For two hours,
meditation, he saluted the Lord and was going three hours I would sit like that, and I would
out. As he came near the door he heard a voice, a be in what you may call a sort of meditation. I
silent voice from the altar, telling him, ‘I am the would lose myself in this sense of oneness per-
reality, I am the reason, I am the meaning, I am vading everywhere; I would not remember even
the value, I am the purpose, I am the fruition of my own physical existence.’
everything.’ Speaking of this extraordinary ex- Swami Ashokananda related a vivid experi-
perience, he commented, ‘The world appears real ence of cosmic power animating the universe.
because behind this fantasy of forms there is the During his college days, he had gone to Kolkata
existence of God. That gives the meaning to every- for a short visit. On the last day of his stay there,
thing. If life seems to have a meaning, it is because he had the darshan of Holy Mother Sarada Devi.
behind life there is the presence of Divinity. That The same night he boarded a train to reach a
is the purpose of existence, too. If we don’t go to- place the next morning from where he had to
wards God, we defeat the purpose of existence.’ take a vessel to cross the Brahmaputra to return
There was a time when he was especially to his place. But as he missed the morning vessel,
attracted to the monistic idea of identifying one- he had to wait until evening for the next vessel.
self with the whole creation. He did not want to ‘All day long,’ he narrated the experience before
remain separate from anything but to become his audience in San Francisco Vedanta Society,
one with everything. In later days, he narrated ‘I felt and saw a tremendous living power work-
a sublime experience of this grand truth. ‘I had ing through the universe, turning it topsy-turvy,
finished my education in the university and was kneading and moulding and giving a different
living in a small town. It was a very unusual kind shape to the world. There was a terrible fear in
of place, with the habit of becoming inundated it. If you were to find the Pacific Ocean lashed
with floods. Every year a good part of the town into waves fifty to hundred feet high over the city,
would be under water, as was the neighbouring you would feel a sense of horror. I felt as if there
land for miles and miles all around. Here and was a tremendous wave of cosmic power moving
there you would see trees standing in the water. over this universe. It was fearful, and at the same
I made a habit in those days of going into the time, there was a sense of great attraction and love
backyard of the house where I lived. From there and a sense of unity and nearness. Here was a lit-
I could see miles and miles of this water, and tle indication, a little perception of the aishvarya
there I would sit. There was no rain at that time. aspect, the power aspect, of God. I had touched
I would sit there and lose myself in the utter one- [the Holy] Mother’s feet, and she made me feel
ness of these undivided waters. No waves there; she was that power. It was like Swamiji’s poem
the water not moving. And there was the sun. I about the Divine Mother—just like that. When

you have even a little of those experiences, you can in form, all beings are equally valuable as mani-
no longer believe that the world of our present ex- festations of the Spirit. Each species, as it were,
perience is real. It no longer has any reality. The represents a different kind of self-manifestation
way we see it is only a figment of our present state.’ of the Divine, in no way inferior or superior to
There was another experience of similar any other kind. We human beings, for example,
nature around the same time. Once, around interpret the rest of the known universe or even
noon, in front of the house where he was then the imagined universe, in terms of human con-
living, the whole universe suddenly began to sciousness. So if we can see in trees, say, very little
crumble before his eyes. ‘If you took a very dry of human consciousness or behaviour accord-
leaf in your hand and crushed it,’ he later said, ‘it ing to human consciousness, then we think that
would crumble in thousands of pieces. It was just trees are vastly inferior to human beings in the
like that. The whole universe began to fall apart scale of things. But that is a mistake.’
into thousands of small pieces. But the process Swami Ashokananda’s biographer, however,
stopped before it was complete.’ states that whenever he expressed his above view,
One day, looking at a huge banyan tree, he he always added that it was his own peculiar
was suddenly thunderstruck by the tremendous idea, which one may or may not accept.
life force manifested there. It was such an enor- He was of the view that Advaita as a phil-
mous living being, bigger than any animal on osophy must be true now, not just as the ‘last
earth! Later this sense of wonder grew. When word’. In the philosophical position of Advaita
he was near trees, his mind would sometimes that there is one and only Reality, Swami Asho-
grow very quiet, and his ordinary consciousness, kananda found a satisfying religion as well.
human consciousness, would be obliterated, as it ‘What can be more satisfying than to know that
were, and tree consciousness would take its place, everything is transcendental Spirit, and to know
a consciousness entirely unlike our very own—a that Spirit is the all?’ he asks. All through his life,
different time sense, a different way of know- his thoughts and actions bespoke such an under-
ing and feeling, indescribable in terms of human standing of Advaita.
consciousness. He felt at one with trees, just as Swami Ashokananda had mystical revelations
we feel at one with human beings. of probably every fundamental tenet of Advaita—
This experience of ‘tree consciousness’ em- unity of Godhead, the illusoriness of the ego, the
boldened him to challenge the notion of de- unreality of the world, the presence of One be-
grees of manifestation. It is a commonly held yond many, identification with the entire creation
view that there is the same Spirit everywhere, but and many more. It is interesting to note that all
in some, it is more manifest, in others less mani- the mystical experiences detailed here came to
fest. Swami Ashokananda, however, believed him before the start of his public work, whether
that everything is equally divine. The differ- in India or the USA. Because his exposition of
ences are not of degree but only of kind. ‘There Vedanta in later years was firmly grounded on
are no degrees of manifestation, more here and these first-hand experiences, there was no place in
less there; there is the equal manifestation of the it for dry logic-chopping. His writings—most of
same Divine Spirit everywhere... There are in- them are actually transcripts of his lectures—are
finite differences because self-manifestation de- a great source of rare philosophical insights and
pends on difference, but that, however different inspiration for all spiritual aspirants. P

113
Death Begrimed and Black

Swami Krishnasakhananda
Apocalypse The sea has joined the fray,

Imagine Sri Ramakrishna seated in the cot- and swirls up mountain waves
tage beneath Panchavati in Dakshineshwar to reach the pitchy sky.
Kali temple, trying to pull his mind away from The flash of lurid light
the Cosmic Mother but failing repeatedly. His reveals on every side
consciousness is too deeply enmeshed with the a thousand, thousand shades
Mother to be liberated easily. It is past midnight. of Death begrimed and black.3
His guru, Totapuri, is furious. He finds a shard of
glass and presses it on his forehead, commanding Pralaya is the heart of Advaita Vedanta. It
him to focus on the pain. shatters the eternal wheel of samsara—the
Resolute this time, Sri Ramakrishna invokes cycle of birth, death, old age, and disease—and
the force and willpower built up over a lifetime forever dissolves the reassuring embrace of Maya,
of sadhana and forges a sword from the prim- whether it be tamasic—our yearning for sensual
ordial furnace of Vedantic mahāvākya—ahaṁ pleasures, rajasic—our endless toil to leave a
brahmāsmi, I am the nameless, formless, ageless mark upon the society, or sattvic—our devotion
Brahman. for our Ishta, the personal god.
When the Mother appears this time to lure When cultures, learning, and civilizations
him away in her world of love and devotion, he are lost, when the fabric of reality is torn asun-
steadies his heart and cleaves her in half.1 His der, when the Mother dances her terrible dance,
world erupts in a cosmic cataclysm. Pralaya, when the illusion of Maya dissipates, the Atman
apocalypse, is upon him. awakens and roars like a lion.
Pralaya is the fate of humankind. We have
The stars are blotted out, a choice though. We can forge the sword of
The clouds are covering clouds, Advaita to court the spiritual apocalypse, or we
It is darkness vibrant, sonant.2 can greedily pursue material wealth, only to be
In the roaring whirling wind, mangled by natural disasters such as deforesta-
are the souls of a million lunatics tions, pandemics, melting ice caps, ozone layer
just loose from the prison-house, depletion, floods, famines, climate change, or
wrenching trees by the roots, even a malevolent artificial-intelligence taking
sweeping all from the path. over the reins of governments. One way or an-
other, we are to end our lives in pralaya.
Robert Oppenheimer was one of the greatest
Swami Krishnasakhananda is the editor of
Ramakrishna Jyot, the Gujarati Journal of the Rama-
scientists of the twentieth century and a leading
krishna Order published by Sri Ramakrishna engineer of the Manhattan Project, which de-
Ashrama, Rajkot. veloped the nuclear weapon—first successfully

tested on July 16, 1945, in Alamogordo, New Vivekananda can invite, with open arms, death
Mexico. When Oppenheimer beheld the dev- —begrimed-and-black, scattering plagues and
astating power of the new weapon and contem- sorrows, dancing mad with joy.
plated its deadly consequences for humankind,
he recited a verse from the Bhagavadgita (11.32): Come, Mother, come!
For Terror is Thy name,
कालोऽत्स्मै लोकक््यकृ त्प्रवृ्धिो death is in Thy breath,
लोकान्समाितत््पु मि प्वृतिः। and every shaking step destroys a
ऋतेऽत्र् त्वावं न भत्वष्त्न्त सवे world for e’er.7
्येऽवत्थिताः प्त्यनीके षु ु ्योधाः॥
श्मशानेष्वाक्रीीडा स्मैरिर त्र्शािाः सििराः
I am the world-destroying Time, grown in त्िता-भस्मैालेर्ः स्रगत्र् नृकरोटी-र्त्रकरः।
stature and now engaged in annihilating the अमङ्गैःल्वं शीलवं तव भवत ु नामैवमत्�लवं
creatures. Even without you, Arjuna, all the
्प ावं वरद र्रमवं मङ्गैःलमत्स॥
तथात्र् स्मैतॄण
warriors who are arrayed in the opposing ar-
mies will cease to exist! Can anyone be more inauspicious, more fright-
ening than you, lord Shiva? Dwelling amidst
No matter what Arjuna may choose—to fight the blazing funeral pyres, adorned with ashes,
or to run away—the war of Mahabharata is going and donning the garland made of human skulls,
to devour cities and nations. The true history of you embrace demons and ghosts as your com-
humankind is not merely a list of battles fought, panions. And yet, for your worshippers, even
kings who reigned, or civilizations that rose and your ghastly form is benevolent and joyous as
you bestow boons with utmost ease.8
fell. These have made no impact on our ultimate
destiny. Our true history is the blazing path that
seers of the yore have carved through the bewil- I am the Universe
dering labyrinth of material pleasures, within And what boon do we find at the culmination
which most of humanity has lost itself. What of pralaya?
we perceive as our very essence—our memories, We find the One, nay, we become the One,
intellect, wisdom, and consciousness—are but who is beyond birth, beyond sleep, beyond
‘links in the infinite chain. Beyond consciousness dreams, beyond name and form—a being ever
is where the bold search lies.’4 effulgent and all-knowing. We become the One
who transcends obligations, transcends speech,
Worship of Macabre and transcends consciousness—the one who is
Great men have died. Weak men have died. Gods serene, fearless, and unmoving; the one who is
have died. There is death everywhere. This world ever effulgent, and ever shining.
is a graveyard of the infinite past, yet a common अजमत्नद्रमस्प्मनामकमरूर्कम।्
man clings to his body as if that is all that he has.5 सकृ त्द्वभातवं सव्पज्ञा वं नोर्िारः कथञ्चन॥
But an Advaitin cares not even for nature’s laws. सवा्पत्भलार्त्वगतः सव्पत्िन्तासमत्ु �तः।
Death is a joke to him.6 ु
सप्शान्तः सकृ ज्ज्योोत्तः समात्धरिलोऽभ्यः॥
Who but an Advaitin dares to worship the
There the human soul transcends all limitations,
macabre, to calmly contemplate the end of ex- and then and then alone flashes into the human
istence; who but a Nachiketa can lock eyes with soul the conception of monism: I and the whole
Yama, the lord of death himself; who but a universe are one; I and Brahman are one.9

Death Begrimed and Black 115
We are no longer identified with our frail in God, are God.19 ‘Conquer yourself, and the
bodies. The stars and galaxies become our hands whole universe is yours.’20
and feet; space and time become our breath, and
cosmic light becomes our vision. ‘We are in the Freedom, Not Life
sun and in the stars as much as here. Spirit is be- But a clever man tries to trick his way out: why
yond space and time and is everywhere.’10 give up the world if we can make the earth a para-
ु म।् 11
सव्पतः र्ात्णर्ादवं तत्व्पतोऽत्क्त्शरोम�
dise? After all, wasn’t it Hindu fatalism that sank
our national ship for a thousand years, while the
Every mouth praising the Lord is my mouth, every
West, propelled by the adventures in science and
eye seeing is my eye. We are confined nowhere; we
are not body; the universe is our body. 11 technology, rocketed to the moon?
In Abrahamic religions, good and evil are
We become one with every life in the universe. viewed as two distinct and opposing forces, with
‘He alone lives whose life is in the whole uni- the belief that God will ultimately triumph over
verse…’12 When we can say, ‘I am in everything, evil. If that is so, then the earth has the potential
in everybody, I am in all lives, I am the universe,’ to be transformed into a heavenly realm. This has
then alone comes the state of fearlessness.13 led them to materialism and to make the world a
We become lions, we become souls, pure, in- better place with such lifesaving innovations as
finite, and perfect. The might of the universe penicillin or insulin.
grows within us. We go beyond birth or death, For an Advaitin, on the other hand, good and
disease or misery. We become the infinite sky: evil —both are but differing aspects of the same
clouds of various colours come over it, play for Maya. Heaven is a mere superstition arising from
a moment, and then vanish. But the sky ever re- desire, and desire is ever a yoke, a degeneration.
mains the same eternal blue.14 Never approach anything except as God. Free-
We become Universal Being, everywhere dom is to lose all illusions.21
present: through everything we work, through ‘Creation is infinite, without beginning and
every foot we move, through every lip we talk, without end—the ever-moving ripple in an in-
through every heart we feel.15 finite lake.’22 We can never have pleasure with-
Then will all sorrows cease, all miseries van- out pain, good without evil. So, what should
ish; the seeds for actions will be burnt, and the we want? Freedom. Not life, nor pleasure, nor
soul will be free for ever.16 good. If we want to have life, we have to die every
Then the glory of the soul, undisturbed by moment for it. Life and death are only different
the distractions of the mind, or motions of the expressions of the same thing looked at from
body, will shine in its full effulgence; and the different standpoints.23
Yogi will find himself as he is and as he always When Swami Vivekananda was enraged—
was, the essence of knowledge, the immortal, the seeing the destruction of Mother Kshir Bhavani’s
all-pervading.17 temple in Kashmir—he exclaimed that had he
Then we will find that the one Self only exists been alive when the marauders were wreaking
from the highest Being to a blade of grass. We havoc, he would have protected the temple at the
will find that ‘the Sun of Absolute Knowledge cost of his life. Immediately, Mother appeared to
is shining in Its own lustre.’18 Then we conquer chide him: if She wanted to protect Her temple,
life and death and reach eternal sameness and are She was, and is, more than capable of dealing

with a paltry band of robbers. If consecrating the bone-breaking austerities in order to be eligible
temple was Her will, in turn, desecration too was to wield two swords.28
Her own will.24 Yes, eventually, we will end the austerities
The amount of good and evil is forever equal and, with superconscious awareness blazing
in this world. There was no time when there was forth in our hearts, perform the duties of the
more good in this world than evil, or more evil world. Eventually, we will climb down from the
than good. Never had good surpassed evil or evil roof saying, ‘iti iti,’ the material from which this
triumphed over good. home is made, the roof is made, and the ladder
Vedas say, tamaso mā jyotir gamaya, let is made, of the same material the entire world is
us journey from darkness to light. But for an made. Eventually, we will accept everything as
Advaitin, light and darkness, life and death— Brahman and be a perfect gentlemen.29
both live side by side, both are two sides of the But in order to climb down, first we have to
same coin. ‘Life is and must be accompanied by climb up, saying, ‘neti neti,’ negating all three
evil. … When this world goes, good and evil go gunas of Maya —sattva, rajas, and tamas. In
with it; but when we can transcend this world, order to be a perfect gentleman, first we will have
we get rid of both good and evil and have bliss. to be a perfect saint.
… What we want is freedom, not life, nor pleas- Sri Ramakrishna hated ‘banat banat ban jai’
ure, nor good.’25 This world will forever remain [you will succeed gradually], an insipid approach
curled like the tail of a dog, no amount of effort to spiritual practice, in no hurry to attain Brah-
will straighten it. But there is a higher world, man.30 In Advaita, there’s no place for a wishy-
the world of divine beatitude, which is to be at- washy, namby-pamby attitude. Infinite willpower
tained through renunciation. ‘The animal has its is the foundation of Advaita. No sugar coating but
happiness in the senses, the man in his intellect, total, complete, and absolute renunciation.
and the god in spiritual contemplation.’26 ‘Get The difference between insipid paths and the
freedom, even at the cost of life.’27 path of Advaita is like the differences between a
firefly and the blazing sun; a little pond and the
Stand Alone infinite ocean; a mustard seed and the mountain
There are life-affirming philosophies, positive of Meru.31
philosophies, and practical philosophies. There ‘We have to fight all sense-delights, the things
are also philosophies that say that humans can to which we are most attached, to kill them. We
enjoy this world and that world in harmony. But have to stand alone; we are Brahman, all other
Advaita is none of them. Advaita takes the bold ideas must be merged in this one.’32 ‘Through
stand: this world offers no salvation; only by renunciation alone, this immortality is to be
torching down this world can we set upon the reached. It is the power, the great power, that
journey to the next world. cares not even for the universe; then it is that
Members of Bramho Samaj once told ब्रह्मााण्डम ्गोष्पदा्यते; the whole universe becomes
Sri Ramakrishna that they are like the King like a hollow made by a cow’s foot.’3
Janaka. With one hand, they wield the sword It is the nature of the brute to stand still; it is
of the worldly kingdom and with the other, the nature of man to seek good and avoid evil; it
the sword of the heavenly kingdom. Sri Rama- is the nature of God to seek neither, but just to
krishna replied that King Janaka had to perform be eternally blissful. Let us be God!33

Death Begrimed and Black 117
Fountain of Love 10. Complete Works, 7.7.

11. Complete Works, 7.7.
Finally, how shall we live, once we climb down, 12. Ibid., 2.80.
saying iti iti, all is Brahman? ‘Our hearts will … 13. Ibid.
become an eternal fountain of love. And when 14. Ibid., 2.86.
we reach even higher states, all the little differ- 15. Ibid., 2.79.
16. Ibid., 1.188.
ences between the things of the world are en-
17. Ibid.
tirely lost; man is seen no more as man, but only 18. Ibid., 6.474.
as God.’34 ‘With the love of God will come, as a 19. Ibid., 7.18.
sure effect, the love of everyone in the universe.’35 20. Ibid., 7.15.
‘All are His children, His body, His manifestation. 21. Ibid., 7.34.
22. Ibid., 7.12.
How then may we hurt anyone? How then may we 23. Ibid., 1.112.
not love anyone?’36 24. His Eastern and Western Disciples, The Life of
Swami Vivekananda, 2 vols (Kolkata: Advaita
References Ashrama, 2004), 2.382.
1. Swami Saradananda, Sri Sri Ramakrishna Li- 25. Complete Works, 7.12.
laprasanga, 2 vols (Kolkata: Udbodhan Kary- 26. Complete Works, 1.186.
alay, 2015), 1.168. 27. Complete Works, 7. 18.
2. The Complete Works of Swami Vivekananda, 9 28. The Gospel of Sri Ramakrishna, 27 Oct, 1882.
vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9, 29. Gospel, 5 Aug, 1882.
1997), 4.384. 30. Gospel, 11 oct, 1884.
3. Ibid. 31. Life, 2. 364.
4. Complete Works, 3.253. 32. Complete Works, 7.19.
5. See Ibid., 4.244. 33. Ibid., 7.13.
6. Ibid., 3.130. 34. Ibid., 3. 82.
7. Ibid., 4.384. 35. Ibid.
8. Ibid., 4.384. 36. Ibid.

4. Complete Works, 2.252. 12. Ibid., 2.630-1.
5. It tells us what is happening in the bodily pro- 13. Mahabharata, Shanti Parva, 250.4 (quoted
cesses of hunger, thirst, temperature, emotions, by Sri Shankaracharya in his commentary on
functioning of the organs. This hidden sense is Taittiriya Upanishad, 3.1.1).
also called the eighth sense. 14. Mundaka Upanishad, 1.1.9.
6. It means the position and movement of the 15. Taittiriya Upanishad, 3.1.1.
body in space and time. 16. Ibid., 3.2.1.
7. Relating to the inner ears that is responsible also 17. Ibid., 3.3.1.
to the sense of balance. 18. Ibid., 3.4.1.
8. Katha Upanishad, 2.1.1. 19. M., The Gospel of Sri Ramakrishna, trans.
9. Bhagavadgita, 2.64-5; the majority of verses in Swami Nikhilananda, (New York, Ramakrishna
the ‘man of steady wisdom’ are related to con- Vedanta Center, 2000), 396.
trolling the senses. 20. Taittiriya Upanishad, 3.5.1.
10. Mundaka Upanishad, 2.2.10. 21. Ibid., 3.6.1.
11. His Eastern and Western Disciples, The Life of 22. Ibid.
Swami Vivekananda, 2 vols (Kolkata: Advaita 23. Gospel, 396.
Ashrama, 2004), 1.250. 24. Life of Swami Vivekananda, 432.

118
Bondage and Freedom of the Soul:

The Bhamati’s Perspective
Vachaspati Mishra and His Works
Swami Vedarthananda
A charya Sri Vachaspati Mishra1 (circa 10th

century) was an illustrious āstika 2 phil-
osopher of uncommon scholarship and
refined literary acumen, from Mithila. A consci-
entious writer of elegant and succinct Sanskrit
prose, he authored many works that contributed
to revivifying some of the stagnant schools of
Hindu philosophy in the wake of the exigent
rise of the Shankara-Vedanta. The following are
Vachaspati’s known eight works, the last one
being considered his masterpiece:
1. Nyaya-kanika (‘A Granule of the Nyaya Sys-
tem’), a commentary on Mandana Mishra’s
‘Vidhi-viveka’, a Purva-mimamsa work. 3
2. Brahma-tattva- samiksha (‘Investigation into
the Truth of Brahman’), a hitherto unavailable Vachaspati Mishra (An imaginative Painting)
work on Mandana Mishra’s ‘Brahmasiddhi’, a Courtesy: Shri Yogendra Museum of
Vedanta work.4 Classical Yoga, The Yoga Institute, Mumbai
3. Tattva-bindu (‘A Drop of Truth’), a Purva-

mimamsa critique on the theory of sphota.5 on the Truth of Sankhya’), a commentary on
4. Nyaya-vartika-tatparya-tika (‘An Ex- Ishvarakrishna’s ‘Sankhya-karika’.
position on the Purport of the Nyaya-vart- 7. Tattva-vaisharadi [Vyakhya](‘[A Commen-
tikam’), a sub-commentary on Uddyotakara’s tary] Proficient in Truth’ / ‘A Truth Wizard’), a
‘Nyaya-varttikam. commentary on Patanjali’s ‘Yoga-sutram’.6
5. Nyaya-suchi-nibandhah (‘Construction of an 8. Bhamati [Vyakhya] (‘Brilliant [Com-
Index to the Nyaya’), an edition of the ‘Nyaya- mentary]’), a commentary to the Shari-
sutram’ of Gautama. raka-mimamsa-bhashyam of Sri Shankara
6. Sankhya-tattva-kaumudi (‘Moonlight Bhagavatpada.7 This is Vachaspati’s last work,
and it was completed during the reign of King
Mahipala (circa 912–945 CE) of the Gurjara-
Swami Vedarthananda is an Acharya in the
Probationer’s Training Centre at Ramakrishna Math, Pratihara dynasty of Kanyakubja.8
Belur Math. Through Bhamati, Vachaspati transposed

Bondage and Freedom of the Soul: The Bhamati’s Perspective 119
into Shankara-Vedanta many an idea favoured one comes to know that realising the real nature
in other āstika schools of philosophy. Spiritual of the Self is the means, and aspires for that re-
individualism of the Sankhyas, psychic assiduity alisation. Then the realisation comes about by
of the Patanjalas, ritualistic conservatism of the means of listening (śravaṇam) etc.’13
elder Mimamsakas, logical formalism of the Nai- Herein Bhamati summarises the spiritual
yayikas, and a muffled voice of Mandana9—Bha- journey of an aspirant of Mukti, by enumerat-
mati is a harmony of all this and more. Though ing the four methodical topics14 of Vedanta: the
trite, it is no exaggeration to say that Vachaspati heyam (the abolendum15), the heyahetuḥ (the
emphatically fixed the main focus of Advaitic cause of the abolendum), the hānam (freedom
mysticism on the journey of an individual from from the cause of abolendum), and the hānopāyaḥ
his own Self-oblivion to Self-awareness,10 rather (means to achieve this freedom). Below is a brief
than submitting to a crypto-Sankhya view of a sketch of Bhamati’s take on these topics.
cosmic inert Maya towering over the soul.11
The Abolendum and its Cause: Saṁsāra
Bondage and Freedom of the Self, and Avidyā
According to Bhāmatī Saṁsāra is our experience of individual ignor-
Bhamati presents Advaita as the ‘conscious, bliss- ance, limited identities and ambitions. It is
ful, absolute, non-dual Self ’ which permeates ephemeral, impure and painful.16 Its beginning
through all living and non-living entities as their is inconceivable.17 Embodied beings approach
intrinsic substratum and true nature.12 Advaita this inexplicable fact as if it is an empirical reality
is the eternal reality of the world and the soul, meant to be corrected objectively; but occasion-
wherein we shall find our ultimate spiritual really someone somewhere discerns that it is noth-
demption. This supreme Truth is revealed by the ing but a splendid performance played out on an
sacred Upanishadic tradition, for us to faithfully imagined veil covering one’s own Self.
listen to, reflect on and realise, and thus secure According to the Bhamati, our own ignor-
our everlasting freedom from recurring bondage ance (avidyā) induces Brahman to appear as the
and suffering. Vachaspati Mishra writes: supposed empirical reality, as a splendid stage
for our transmigration (saṁsāra) to be enacted.
‘Virtuous merits ensue from the performance
of obligatory rites. Thus sins disappear. Sins Bhamati’s Advaita grants us our common world
stain our mind with the erroneous notions of experience as an assumption, to begin with. Un-
permanence, purity, and pleasure regarding the like the Yogācāra school, Bhamati admits that
world which is in fact transient, impure and there is a world of plurality outside our mind.
painful. When sins disappear, the course of Followers of Jaimini, though concede that there
action of perception and inference get [fully] is a world outside the modes of our mind, still
opened up. Then one can indubitably compre- do not accept the creation and dissolution of the
hend the transience, impurity and misery of the world. But in line with the teachings of Bhagavan
world through perception and inference. This
gives rise to the dispassion called ‘non-grati- Vyasa, Bhamati maintains that the Supreme Self
fication’ (anabhiratiḥ) concerning the world, creates and dissolves the whole world through
which leads to the desire to eradicate one’s Its association with our individual ignorances.18
worldly existence. Then comes the search for Ignorance is primarily a subjective incompre
the means of eradicating it. During the search, hension about the Brahman, 19 and the

root-cause of our transmigration. Each soul merged into the kāraṇāvidyā in the great dis-
(jīva) is endowed with a separate ignorance.20 solution (mahāpralayaḥ) and evolves out in the
Since jīvas are innumerable, and ignorances are next creation.29 This subjective kāraṇāvidyā also
also countless. Complicity between the jīva and causes the Brahman to appear as the universe.30
its ignorance is beginningless (anādiḥ), just as Thus the kāraṇāvidyā of Bhamati is similar to
the ignorance and the transmigration are also the mūlāvidyā of the Iṣṭasiddhiḥ31, with two
beginningless.21 Again, avidyā is of an inex- important differences that in the Bhamati the
plicable nature (anirvācya-svabhāvaḥ). And mūlāvidyā (or kāraṇāvidyā) is different for
it works in two levels, viz. as cause and its ef- each jīva32 and it is not formally accepted as
fect. Thus avidyā is accepted to be of two kinds: the material cause (upādāna-kāraṇam) of the
kāraṇāvidyā (primal ignorance) and kāryāvidyā world-appearance.33
(derivative ignorance).22 Superimpositions The other kind of ignorance is the kāryāvidyā
(adhyāsaḥ) arising from kāryāvidyās are sublated which is a series of potencies (karmas) and im-
(i.e. destroyed) by the cognition of the real na- pressions (vāsanas) of previous superimpositions
ture of their respective content (viṣayaḥ). But (adhyāsas).34 They repose in the kāraṇāvidyā as
the grand superimposition of universe caused its wonderful creative potential. Bhamati often
by kāraṇāvidyā, is sublated by the knowledge refers to them (i.e. kāraṇāvidyā and kāryāvidyā)
of Brahman, since Brahman is the substratum together as ‘ignorance along with its poten-
(adhiṣṭhānam) of all these differential appear- cies’.35 This potential called kāryāvidyā is re-
ances, and also the content of the avidyā which sponsible for a stream of superimpositions called
causes them.23 ‘mithyājñāna’, that a jīva experiences. Bhamati
As the primary adjunct (upādhiḥ) of the also contends that the objects of these superim-
jīvātman, kāraṇāvidyā is the root cause of the positions are also indescribable (anirvacanīyam)
problem which a spiritual seeker wants to elim- just as their cause is.36 Thus the kāryāvidyā,
inate along with all its vestiges.24 Even though which is an offshoot of the kāraṇāvidyā, is
Bhamati also at times employs ‘the example of re- similar to the tūlāvidyā of the Iṣṭasiddhiḥ. As al-
flection-and-its-prototype’ (bimba-pratibimba- ready stated, kāryāvidyā gets dissolved into the
dṛṣṭāntaḥ) to explain a thing or two,25 it insists kāraṇāvidyā at the end of each creation, and it
that no ‘reflection’ (pratibimbaḥ) can take place reappears and evolves into the body-mind-com-
for the Brahman, since the Supreme Self is with- plex in the next creation.
out parts and form. Therefore the Bhamati school Ignorance in its primal form (kāraṇāvidyā)
sets forth the ‘theory of limitation’ (avaccheda- operates with jīva as its locus (āśrayaḥ),37 and
vādaḥ) while describing the relation between Brahman as its content (viṣayaḥ).38 With the
jīva and Brahman26, and accepts kāraṇāvidyā ignorance as the associate cause (sahakāri-
as the limiting adjunct (avacchedaka-upādhiḥ) kāraṇam), Brahman falsely becomes the ma-
of the jīva.27 Jīva is a part (aṁśaḥ) of Braha- terial cause (upādānam) as well as the efficient
man, limited by ignorance (avidyāvacchinna). cause (nimittam) of the universe (jagat).39 Thus
Kāraṇāvidyā continues to exist in jīva’s deep the Brahman conditioned by the ignorances of
sleep (suṣuptiḥ)28 and also in world’s dissolution. jīvas, is the Creator and Ruler (Īśvaraḥ) of their
Jīva’s inner psychic organ (antaḥkaraṇam) and universe.40 Since the material cause for the cre-
all the karmas, vāsanas etc. associated with it get ation is common (i.e. avidyā), and its associate

causes are also of the same kind41 jīvas endowed Freedom and its Means:
with similar potencies and impressions experi- Mukti and Vidyā
ence a common empirical reality.42 The cos- Liberation (muktiḥ) is the everlasting freedom
mos is equally infinite as the Brahman43, and from saṁsāra.54 It occurs in the form of the reve-
equally indescribable as the avidyā.44 As far lation of one’s real Self, through total abnegation
as the evolution of gross elements from their of ignorance.55 Since this abnegation is brought
subtle counterparts is concerned, Bhamati about only by the Knowledge (vidyā) of Brah-
offers no pious platitudes to support the theory man, the Knowledge is the indispensable and
of ‘pañcīkaraṇam’.45 Rather it adopts a matter- independent means to Mukti.56
of-fact approach by following ‘trivṛtkaraṇam’ Bhamati and Vivarana have different views
offered directly by the Upanishad.46 regarding the purpose of obligatory rites (nitya-
Bhamati differentiates the terms ‘vivarta’ karmāṇi/ āśrama-karmāṇi) and the nature of
and ‘pariṇāma’ in line with the arguments in the scriptural testimony (āgama-pramāṇa) in
the commentary, though the Commentator one’s endeavour to attain the Vidyā. Vivarana
doesn’t differentiate the terms this way. Bhamati teaches that actions in the form of obligatory
employs the word ‘vivarta’ to refer to an unreal rites57, directly give rise to the Knowledge of
creation emanating from real material, and jux- Brahman (brahma-vidyā). But, according to
taposes it against ‘pariṇāma’ which stands for the Bhamati, actions in the form of obligatory
a real modification of the material cause.47 It rites58 can never give rise to any knowledge; they
also elaborates the famous doctrine that ‘effect can only generate in their performer a desire for
preexists as the cause’, called ‘satkārya-vādaḥ’48, knowledge (vividiṣā).59 Again, for Bhamati,
clearly distinguishing its Vedantic overtones Vedantic scripture (śruti) is an instrument of in-
from the Sankhya-position in this regard.49 And direct knowledge. It can produce only a mediate
Bhamati’s rebuttal of the theory of ‘coexistence knowledge about what it reveals.60 But for Viva-
of difference and non-difference’ (bhedābhedaḥ) rana, Vedantic statements can give rise to imme-
while explaining the implications of the ‘vivarta- diate knowledge about its object of revelation.
vāda’, is arguably an outstanding example of the According to Bhamati, understanding
post-Shankara polemics.50 the meaning of the whole Veda (vedārthāva-
In this context, the most notable feature bodhanam) is the result intended by the in-
of the Bhamati is this: even though it accepts junction (vidhiḥ): ‘one’s own recension of Veda
individual ignorance as an adjunct (upādhiḥ) must be studied’61. Thus no separate injunction
of Brahman in creation51, it repeatedly asserts is needed for enquiring into the meaning of Ved-
Brahman to be equally the material (upādānam) anta.62 Formal acceptance of religious mendi-
and efficient cause (nimittam) of the universe.52 cancy (i.e. saṁnyāsāśramaḥ) is not a scriptural
Unlike the Vivarana school53, on this issue at necessity to know what is revealed through Ved-
least, Bhamati doesn’t allow a disguised Sankhya anta. Saṁnyāsa is needed after the attainment
theory to sneak into Vedanta. Bhamati’s Brah- of indirect knowledge of Brahman, in order to
man appears as the universe and rules over it in transform it into a direct cognition.63 But to
His own right; what our ignorances do is trans- sacramentally commence the study of Vedanta
forming that appearance into a commonwealth (śravaṇam), a spiritual seeker needn’t be initi-
for our miserable existence. ated into monastic life. No wonder, the Bhamati

Vachaspati denies the need of performing them

after the third cognition arises in the mind un-
equivocally. Because, an indubitable third cog-
nition can lead to the fourth cognition, when
sustained assiduously and repeatedly for a long
time by holding onto the Vedantic moral prin-
ciples alone.68 Thus Vachaspati makes room for
maintaining both the need and no-need of the
obligatory rites like agnihotra for a Vedantin!
Continuous performance of the obliga-
tory rituals (nitya-karmāṇi) helps in the dawn
of desire to know the Self (‘vividiṣotpādakāni
karmāṇi’).69 Following this, the repeated practice
of śravaṇa etc. gives rise to indirect knowledge
(paroksha-jñānam) of the Brahman.70 Bhamati
insists that the knowledge we can hope to ob-
tain from the study of Vedanta, and from the
contemplation on its revelation, is not a direct
Shri Shankaracharya with his disciples
realisation of the Reality, but an indirect cogni-
school doesn’t find any injunction as such in the tion of It. Thus the theory that ‘verbal testimony
statement ‘Atman is to be realised; it should be generates direct knowledge’ (śabdāparokṣa-
heard…’64, as against the position of Vivarana in vādaḥ) is rejected.71 According to the Bhamati
this regard. school, verbal testimony (śabda-pramāṇam)
Bhamati accepts four cognitions which can produces only indirect knowledge,72 since the
have the Brahman as their content.65 Of these, nature of the means of knowledge (pramāṇam)
the first cognition is the result of ‘listening to alone determines whether the resulting know-
the Vedantic statements’ (śravaṇam), the sec- ledge (pramā) is direct or indirect. Direct know-
ond one comes from ‘rational deliberation of ledge is accepted to be the result of the contact
the Vedantic statements’ (mananam), and the between an object and its organ of perception
third from ‘incessant meditation on the Vedan- (viṣayendriya-sannikarṣaḥ). Verbal testimony
tic Truth’ (nidhidhyāsanam), and the fourth is not an organ of perception (indriyam), and
is ‘endowed with the realisation of Brahman’ therefore the knowledge which emanates from it
(sākṣātkāravatī) but still an indirect cognition must be an indirect cognition. Though indirect,
as this also is a mental modification (vṛttirūpā). it is still an indispensable milestone in our spir-
Based on a famous mantra in the Brihadaran- itual journey, because direct realisation of Brah-
yaka Upanishad 66, Vachaspati says that since man (brahma-sākṣātkāraḥ) comes as a sequel to
actions in the form of obligatory rites give rise this indirect knowledge.73
to ‘desire to know Brahman’ (vividiṣā), they are As already said, in Bhamati’s epistemology,
also needed along with the well-known spir- no intuition is immediate or direct, without
itual values like the control of mind etc. for the the help of a sense organ. Destruction of ignor-
emergence of the first three cognitions.67 But ance (avidyānivṛttiḥ) is an immediate experience

(aparokṣānubhavaḥ).74 And no immediacy of Conclusion

knowledge is possible without the functioning of Some scholars have alleged that Bhamati
a sense organ. As for[/with] all other direct cog- rejected the concept of ‘liberation while living’
nitions, direct realisation of Brahman also needs (jīvanmuktiḥ). This is a strange claim indeed. It
a sense organ.75 And that organ is our mind is true that Bhamati denounced the idea of un-
(antaḥkaraṇam/cittam).76 It is the mind, pure conditioned Brahman being revealed through
and concentrated, which can give us final release our final realisation, since its epistemological
from the ignorance that binds us. When mind position considers the content of every cog-
(antaḥkaraṇam) is purified by triple spiritual nitive phenomenon as conditioned. But that
practices of śravaṇa, manana, and nididhyāsana, doesn’t hold Vachaspati back from validating
it becomes a fit instrument (karaṇam) for the the concept of ‘salvation while the soul is still
emergence of the direct Knowledge of Brah- embodied’ as an important canonical doctrine
man (brahma-vidyā/ brahma-sākṣātkāraḥ).77 of Shankara-Vedanta.83
But what is revealed by final realisation is condi- However, Bhamati’s substantial bequest
tioned Brahman (sōpādhikaṁ brahma), since the specially concerns a lay believer in Advaita.
Knowledge of Brahman occurs as a mental modi- Vachaspati doesn’t insist that asceticism of
fication,78 termed ‘akhaṇḍākāra-vṛttiḥ’ in other Shankaracharya is a must to set out on our jour-
Advaita works. According to Bhamati, the un- ney towards Advaita. A devout householder
conditioned absolute Brahman (nirupādhikam can justly respond to the call of Upanishad at
brahma) never becomes an object of the modes his humble home.84 Instituting the prelude for
of mind. Therefore, even the direct knowledge a domestic mysticism within - Shankara Ved-
reveals only conditioned Brahman as its content anta, is the streak of nonconformity one can
(viṣayaḥ). It is only the conditioned Brahman decipher in Bhamati. This may also be inter-
which can be either veiled by our ignorance, or preted as Bhamati’s great triumph, because it
revealed by our Knowledge.79 provides enough motivation and rationale for
Once the study of Vedanta generates indirect a religious man to simultaneously inculcate in
knowledge of Brahman in our mind, we are fit his life the example of Yajnavalkya and the eru-
for the practice of a life-long spiritual contem- dition of Sri Shankaracharya. P
plation called ‘prasaṅkhyānam’80. This involves
repeated and assiduous engagement with what is Notes and References
revealed indirectly through the study of Vedanta. 1. Henceforth ‘Vachaspati’ in this article.
The practice of prasaṅkhyāna should be com- 2. Which only means that he accepted the
bined with all the allied Yogic disciplines that scriptural authority of the Vedas.
Vedanta recommends,81 till one’s death. 3. Vacaspati mentions this work in the
The problem of ‘liberation of one is liber- Bhāmatī: “अस्मैात्भः र्त्रहृतवं न्ा्यकत्णका्याम ् इत्त न ेि
ation of everyone’ (‘ēkamuktau sarvamukti- प्तन्ते।” (भामती, अध्याासभाष्म।् ब्रह्मासभूत्म १.१.१)
्
prasaṅgaḥ’) is resolved by Vivarana by accepting 4. This work also is mentioned in the Bhāmatī:
separate modes of potencies of the ignorance ्
“त्वस्तंरस्तं ु ब्रह्मातत्त्वसमीक्ा्याम अवगन्तव् इत्त” (भामती,
(avidyā-śaktis) which separately bind the jīvas. अध्याासभाष्म।् ब्रह्मासभूत्म १.१.१);
्
The same problem is resolved by Bhamati by ac- “प्र्ञ्चस्तं ु ब्रह्मातत्त्वसमीक्ान्ा्यकत्णक्योः कृ तः” (भामती,
cepting separate kāraṇāvidyās for the jīvas.82 समदु ा्यात्धकरणम।् ब्रह्मासभूत्म २.२.२६).
्

We do not know whether the above statements mentions this King at least twice in his work:
were ever noticed by the scholar who wrote: “तत्ददमति ु वं , कारकोर्सज्पनत्क्री्याप्धान इत्त । ्यत् तत्िि त्क्री्याद्व्यवं
“But recent researches… show that the प्ती्यते ्यथा त्नजभजवी्य्प ु माथिा्य शभूरान आत्दशभू ् रो ज्यत्त, तत्
tattvasamīkṣā was a mīmāṃsā work and ्
कथवं वार्काथ ्पस् ैकत्वम ? इत्यत आि, अतल् ु प्धानसवंसगी ।
not a commentary on the ...Brahmasiddhiḥ. अतल्ु ोऽत एव प्धानवं सवंसगी ्यस् स तथोतिः । एतदुतिवं भवत्त
Very probably its full name was ‘Bhrama- । न त्क्री्येत्यवे वार्काथोऽत्र् त ु प्धानत्मत्त । ज्याथं ि त्जगीषुोः
(not Brahma-) tattvasamīkṣā’ only, dealing आत्दशभूरस् त्नजभजवी्या्प ु श्री्यत्क्री्येत्यप्धानत्वानि वार्काथ ्पः ।
mainly with various theories of error. Per- त्वज्यत्क्री्य ैव त ु प्ाधान्ातिथा ।” (Ref. Nyāyakaṇikā on
haps the work was not available for scholars the Vidhiviveka text: “सवंसग्पस्तंावद्वार्काथ ्पलक्णः कार
even in the eleventh century; it seems to कोर्सज्पनत्क्री्याप्धानोऽतल् ु प्धानसवंसगी”)
have been viewed even in the twelfth cen- 9. Maṇḍana Miśra (circa 8th century CE), the
trury as a mīmāṃsā work of Vācaspati.” author of Brahmasiddhiḥ, and probably a senior
Ref. S. Shankaranarayanan, ‘Post-śaṅkara contemporary of śrī Śaṅkara Bhagavatpāda
Advaita: the Bhāmatī Tradition’ in History (circa 788-820 CE).
of Science, Philosophy and Culture in Indian
Civilization (Gen. Ed. D. P. Chattopadhyaya), 10. “तस्मैात्नित्व्पत्ित्कत्ावार्काथ ्पभावनार्त्रर्ाकसत्ितमन्तःकर
Vol. II, Part 2: Advaita Vedanta. Ed. R. Balasu- ् (भामती, त्जज्ञाासात्धकरणम।् ब्रह्मासभूत्म १.१.१);
णम...” ्
bramanian. New Delhi: Centre for Studies in “त्वम्पदाथो त्ि प्माता प्माणाधीन्या प्त्मत्या प्मे्य वं घटात्द
Civilizations, 2000. p.289 व्ाप्ोत्त...” (भामती, समन्व्यात्धकरणम, ् ब्रह्मासभूत्म १.१.४)
्
5. This work also is mentioned in the Bhāmatī: 11. “न व्यवं प्धानवदत्वद्ावं सव्पजीवेष्वके ामािक्ष्मिे, ्य ैनेवमर्ु ा-
“त्दङ्माात्मत् सभूत्ितवं, त्वस्तंरस्तं ु तत्त्वत्बन्दाववगन्तव् इत्त।” लभेमत्ि, त्कत्�्यवं प्त्तजीववं त्भद्ते।” (भामती, आनमात्न-ु
(भामती, देवतात्धकरणम। ब्रह्मासभूत्म १.३.२८) ् ्
कात्धकरणम।ब्रह्मासभू ्
त्म १.४.३)
6. ‘Tattva-vaiśāradī’ seems to be a shortened 12. “वेदान्तेभ्याश् ैतन्ानन्दघनः कतृत्व ्प भोतिृ त्वरत्ितो त्नष्प्रर्ञ्च
form for ‘Yoga-tattva-vaiśāradī’. एकः प्त्यगात्मावगम्यते।”; “्येषु ु व्ावत्पमान ेषु ु ्यदनवत्प ु त े तत ्
ु भ्याः सभूत्म”् (भामती, त्जज्ञाासात्धकरणम।्
तेभ्याो त्भनिवं ्यथा कुसमे
7. In all probability, the full name of ्
ब्रह्मासभूत्म १.१.१)
this work is ‘ śārīrakabhāṣya-bhāmatī ’
o r ‘ śārīrakabhāṣya-vibhāga-bhāmatī ’ . ु
13. “तथात्ि, त्नत्यकमा्पनष्ठानाद ् धमोत्पुादः। ततः र्ाप्माा
“It may be noted that the colophon of the े ” (भामती, त्जज्ञाासात्धकरणम।् ब्रह्मासभूत्म १.१.१)
त्नवत्पत… ्
Bhāmatī invariably speaks of the commentary
as ‘ śaṅkara-bhagavatpāda-bhāṣya-vibhāge 14. These four are together called the
bhāmatyām ’, meaning ‘the commentary ‘caturvyūhaḥ’. See the Vyāsabhāṣyam for
whose brilliance consists in its analysis of ्
‘र्त्रणामतार्सवंस्काारदुः� ैः…’ (्योगसभूत्म २.१६).
the Bhaashya of Shankara, the venerable.’ ” 15. Latin for ‘िे्यम’् (literally ‘something to
Ref. S. Sankaranarayanan, ‘Post-śaṅkara be destroyed’). Future passive participle of
Advaita: the Bhāmatī Tradition’ in History of aboleō (transitive verb; 2nd conjugation; ‘to
Sciences, Philosophy and Culture in Indian destroy’).
Civilization (Gen. Ed. D. P. Chattopadhyaya),
Vol. II, Part 2: Advaita Vedanta. Ed. R. 16. “...अत्नत्याशत्ु िदुः�रूर्े सवंसारे…” (भामती,
Balasubramanian. New Delhi: Centre for त्जज्ञाासात्धकरणम।् ब्रह्मासभूत्म १.१.१
्
Studies in Civilizations, 2000. p.292
17. “न �ल्वाात्दमान स ् सवं ारः।” (भामती,
8. “तत्स्मैन ्मिीर्े मिनी्यकीतौ...” (भामती, उर्सवंिारश्लोोकः। वार्कान्व्यात्धकरणम, ् ब्रह्मासभूत्म १.४.२२)
्
ब्रह्मासभूत्म ् ४.४.२२) Vachaspati’s first work
्
18. “तत् सृत्ष्टप्ल्यम अत्नच्छन्तो ज ैत्मनी्या वेदाध्या्यनम ्
Nyāyakaṇikā respectfully mentions an earlier
king of the same dynasty: ādiśūra Mihira Bhoja प्त्त...” (भामती, शास्त्योत्नत्वात्धकरणम।् ब्रह्मासभूत्म १.१.३)
्
(circa 636-685 CE). Historians alternately refer 19. “अत्वद्ोर्धानञ्च ्यद्त्र् त्वद्ास्भावे र्रमात्मत्न...”
to the royal cognomen ‘ādiśūra’ as ‘ādiśūkara’, (भामती, वार्कान्व्यात्धकरणम।् ब्रह्मासभूत्म १.४.२२)
्
‘ādisūkara’, or ‘ādivarāha’. Vachaspati

20. “एववं र्रमात्मनः श्धिु स्भावात ज ् ीवानाम अभे

् दे 33. Bhāmatī repeatedly asserts that the nimitta
ऐकात्न्तके ऽत्र्...” (भामती, वार्कान्व्यात्धकरणम।् ब्रह्मासभूत्म ् as well as the upādāna of the world appear-
१.४.२२) ance is the Brahman:
21. “न ि ैवमन्ोन्ाश्री्यो जीवत्वभागाश्री्याऽत्वद्ा...” (भामती, “अनागतेच्छासङ्ल्ोऽत्भध्याा। एत्या �लु स्ातन्त्र्यलक्णेन
वार्कान्व्यात्धकरणम, ् ब्रह्मासभूत्म१.४.२२)
् ्प ने त्नत्मतित्ववं दत्श्पतम।् बहु स्ात्मत्त ि स्त्वषु्यत्या
कतृत्व
उर्ादानत्वम उतिम् ् (प्कृ त्यत्धकरणम –् ब्रह्मासभूत्म१.४.२४);
।” ्
22. “अत्नवा्पच्यात्वद्ात्द्वत्यसत्िवस् प्भवतः” (भामती, “्यादृशमीश्रम आगमो ् गम्यत्त तादृशोऽभ्यार्ु गन्तव्ः। स
्
मङ्गैःलश्लोोकः। ब्रह्मासभूत्म १.१.१); ्
ि त्नत्मतिकारणञ्च उर्ादानकारणञ्च ईश्रम अवगम्यत्त।”
“अन्तःकरणाद्वत्च्छनिः… का्य्पकारणात्वद्ाद्व्याधारोऽिङ्् (प्कृ त्यत्धकरणम –् ब्रह्मासभूत्म१.४.२६); ्
कारास्पदवं सवंसारी सवा्पनथ ्पसम्ारभाजनवं जीवात्मा।” (भामती, “्यथात्ित्वभ्मो रज्जूभूर्ादान एववं प्र्ञ्चत्वभ्मः..।” (भामती,
अध्याासभाष्म।् ब्रह्मासभूत्म १.१.१)
्
ु
आनमात्नकात्धकरणम , ् ब्रह्मासभूत्म १.४.३)
्
23. “अन्त्यस् ैकात्म्यज्ञाानस्ानर्ेक्त्या बाधकत्वम, ् अनेकत्व- 34. “अत्वद्ातद्वासनोर्ाधेः अनात्दत्या
्
ज्ञाानस् ि प्त्त्योत्गग्रिार्ेक््या दुब्पलत्वेन बाध्यात्वम...।” का्य्पकारणभावेन प्वितः सत्ववे ु ित्या...” (भामती,
(भामती, आरम्णात्धकरणम।् ब्रह्मासभूत्म २.१.१४) ्
ु त्तशब्त्वध्यात्धकरणम।् ब्रह्मासभूत्म ३.२.९);
कमा्पनस्मैृ ्
24. “्यद्त्र् ब्रह्माोदासीनवं तथात्र् तत्द्वषु्यवं शाब्ज्ञाानम ् “एका ह्यत्वद्ा अनात्दः भावरूर्ा देवतात्धकरणे वक्ष्यते,
्
अवगत्तर््य्पन्त वं त्वद्ा स्त्वरोत्धनं सवंसारमभूलत्नदानम अत्वद्ाम ् अन्ा र्भूवर््प वभू त््प वभ्मसवंस्काारः।” (अमलानन्दस्ात्मकृ तो
उत्च्छन्दत प्् ्योजनवत...।” ् (भामती, समन्व्यात्धकरणम, ् वेदान्तकल्तरुः, भामतीमङ्गैःलािरणस् व्ाख्याानम)्
त्द्वती्यवण्पकम।् ब्रह्मासभूत्म १.१.४)
्
35. “सवासनामत्वद्ावं त्िनत्स्तं..” (भामती, समन्व्यात्धकरणम, ्
ु त्भद्ते
25. “्यथा त्ि समारोत्र्तवं प्त्तत्बम्बवं त्बम्बानि वस्तंतो त्द्वती्यवण्पकम।् ब्रह्मासभूत्म १.१.४);
् “त्नमृष्ट्प त्नत्�लसवा
ु
तथा न र्रमात्मनो त्वज्ञाानात्मा वस्तंतो त्भद्त इत्त।” (भामती, सनात्वद्ामलस् का्य्पकारणसङ्घाातभभूतस्...” (भामती,
ु
आनमात्नकात्धकरणम ।् ब्रह्मासभूत्म १.४.१)
् वार्कान्व्यात्धकरणम।् ब्रह्मासभूत्म १.४.१९)
्
26. “न ब्रह्माणो जीवभावः काल्त्नकः, त्कन्त ु भात्वकः। अवंशो ् (भामती, अभावात्धकरणम, ्

36. “एवञ्च न त्स्धिसाधनम...”
त्ि सः। तस् कम्पसत्ितेन ज्ञाान ेन ब्रह्माभाव आधी्यते।” (भामती, ्
ब्रह्मासभूत्म२.२.२८)
आरम्णात्धकरणम।् ब्रह्मासभूत्म २.१.१४)
्
37. “नात्वद्ा ब्रह्मााश्री्या, त्कन्त ु जीवे।” (भामती,
27. “्यथा घटाकाशो नाम न र्रमाकाशाद ् अन्ः...।” समन्व्यात्धकरणम, ् त्क्री्याश्री्यत्वानर्र्तिे
ु ः इत्त भाष्वार्कस्
ु त्तशब्त्वध्यात्धकरणम।् ब्रह्मासभूत्म ३.२.९)
(भामती, कमा्पनस्मैृ ् व्ाख्याानम।् ब्रह्मासभूत्म १.१.४)
्
28. “अनाद्त्नव्पिनी्यात्वद्ोर्धानभेदोर्ात्धकत्ल् 38. “तस्मैाज्जूीवात्धकरणाप्यत्वद्ा त्नत्मतित्या त्वषु्यत्या

ु र्रमात्मनो त्भद्ते...” (भामती,
तो जीवो न वस्तंतः ु
िेश्रमाश्री्यते...।” (भामती, आनमात्नकात्धकरणम , ् ब्रह्मासभूत्म ्
ु त्तशब्त्वध्यात्धकरणम।् ब्रह्मासभूत्म ३.२.९)
कमा्पनस्मैृ ् १.४.३);
29. “्यद्त्र् मिाप्ल्यकाले नान्तःकरणाद्यः समदु ािरद्वति ृ ्यः 39. “ईश्रः प्ाणभृत्मा्पत्वद्ासिकारी तदनरूर्मे ु व सृजत्त।”
सत्न्त...” (भामती, देवतात्धकरणम, ् ब्रह्मासभूत्म १.३.३०)
् (भामती, देवतात्धकरणम, ् ब्रह्मासभूत्म १.३.३०);
्
“वािस्पत्तत्मश्रीास्तं ु – जीवात्श्रीतमा्यात्वषु्यीकृ तवं ब्रह्मा…
30. “एतदुतिवं भवत्त – ्यद्त्र् ईश्रात प्् भवः सवंसारमण्डलस् इत्याहुः” (त्स्धिान्तलेशसङ्ग्रिः, प्थमर्त्रच्छेदः, मा्या्या
तथात्र्...” (भामती, देवतात्धकरणम, ् ब्रह्मासभूत्म १.३.३०);
् जगत्ारणत्वत्विारः)
ु
“वािस्पत्तत्मश्रीास्तं - जीवात्श्रीतमा्यात्वषु्यीकृ तवं ब्रह्मा स्त
एव जाड्यााश्री्यप्र्ञ्चाकारेण त्ववत्पमानत्या उर्ादानत्मत्त 40. “भोतिुजीवात्मनोऽत्वद्ोर्ात्धकस् स ईश्रः...” (भामती,
मा्या सिकात्रमात्म, ् न का्या्पनगतद्वारकारणम
ु ् त्जज्ञाासात्धकरणम।् ब्रह्मासभूत्म १.१.१)
्
इत्याहुः” (त्स्धिान्तलेशसङ्ग्रिः, प्थमर्त्रच्छेदः, मा्या्या 41. “अत्वद्ात्वमात्ेण ि ैकत्वोर्िारोऽव्तित्मत्त िाव्ाकृ तत्मत्त
जगत्ारणत्वत्विारः) ु
िेत्त।” (भामती, आनमात्नकात्धकरणम ।् ब्रह्मासभूत्म १.४.३)
्
31. A famous work by śrī Vimuktātmā (circa ु
42. “ईश्रः प्ाणभृत्मा्पत्वद्ासिकारी तदनरूर्मे व सृजत्त।”
10th century). (भामती, देवतात्धकरणम, ् ब्रह्मासभूत्म १.३.३०)
्
32. “प्त्तजीववं त्भनिा अत्वद्ा” (भामती, वार्कान्व्यात्धकरणम।् 43. “न त्ि जगतित्त्ववं ब्रह्माणोऽन्त…् नान्था।” (भामती,
्
ब्रह्मासभूत्म १.४.२२) त्व्यदत्धकरणम।् ब्रह्मासभूत्म २.३.६)
्

44. “र्भूवत््प स्धिस्ात्र् अत्नव्पिनी्यत्वकारात्मना र्त्रणामः…” 52. “अत्वद्ाकत्ल्तेन त ु नामरूर्लक्णेन रूर्भेदने … ब्रह्मा
(भामती, प्कृ त्यत्धकरणम।् ब्रह्मासभूत्म १.४.२६)
् प्त्तर्द्ते।” (भामती, कृ त्स्नप्सक्त्यत्धकरणम।् ब्रह्मासभूत्म ्
२.१.२६);
45. “न ैषु दोषुः, आकाशवा्यस ् त् ज
ु गा्पनन्तरवं तत सत े ोऽसृजत ् ् (भामती,
“अनागतेच्छासङ्ल्ोऽत्भध्याा… र्ादानत्वम उतिम ।”
्
इत्त कल्नोर्र्तिेः।” (छाान्दोग््योर्त्नषुच्छाङ्रभाष्म ६.२.३); ् ्
प्कृ त्यत्धकरणम। ब्रह्मासभूत्म १.४.२४);
्
“त्द्वधा त्वधा्य ि ैकै कम...॥” (र्ञ्चदशी १.२७); ्
“प्कृ त्तग्रिणम उर्लक्णम , ् त्नत्मतित्मत्यत्र् द्रष्टव्म”् (भामती,
“त्त्वृत्रणश्रीतु ःे र्ञ्चीकरणस्ात्र् उर्लक्णाथ ्पत्वात।”्
प्कृ त्यत्धकरणम।् ब्रह्मासभूत्म १.४.२६);
्
(श्रीीसदानन्द्योगी्रिकृ तो वेदान्तसारः) “्यादृशमीश्रम आगमो ् गम्यत्त… अवगम्यत्त।” (भामती,
46. “तेषुावं त्त्वृत वं त्त्वृतमेकैकावं करवात्ण।” (छाान्दोग््योर्त्नषुत ् प्कृ त्यत्धकरणम।् ब्रह्मासभूत्म १.४.२६);
्
६.३.३) “नन्वेवमत्वद् ैव जगद्बीीजत्मत्त कृ तमीश्रेण… ब्रह्मात्ण
ु
तदनर्र्तिे ु
त्रत्त।” (भामती, आनमात्नकात्धकरणम ।् ब्रह्मासभूत्म ्
47. “अत्नवा्पच्यात्वद्ात्द्वत्यसत्िवस् प्भवतो त्ववता्पः...” १.४.३)
्
(भामती, मङ्गैःलश्लोोकः। ब्रह्मासभूत्म १.१.१);
“र्त्रणामो त्ववतो वा सरूर्स्ोर्लभ्याते… रज्ज्वांावं कुञ्जर इत्त 53. A sub-school of the classical Shankara-
त्वर््य्पस्त्न्त।” (भामती, अदृश््यत्वाद्त्धकरणम, ् र्भूवर््प क्ः। Vedanta. It is named after the ‘Pañcapādikā-
्
ब्रह्मासभूत्म १.२.२१); vivaraṇam’, a celebrated work by śrī
ु
“्यति सारूप्याभावानि त्िदात्मनः र्त्रणामः प्र्ञ्च इत्त... न त ु Prakāśātma Yati (circa 13th century).
तत्पुत्रणामत्या।” (भामती, अदृश््यत्वाद्त्धकरणम ब्रह्मासभू ् त्म ् ् आत्मज्ञाानस् फलम।”
्
54. “आत्यत्न्तकवं त्वशरीरत्वम…
१.२.२१); (भामती, समन्व्यात्धकरणम।् ब्रह्मासभूत्म १.१.४)
्
“्यत्द ब्रह्मात्ववतो जगत…” ् (भामती, इतरव्र्देशात्धकरणम।्
्
ब्रह्मासभूत्म २.१.२३); 55. “त्वद्ात्नवृत्त्या ब्रह्मारूर्ात्वभा्पवो मोक्ः” (भामती,
ु थ ्पः र्त्रशोध्यात
“...त्ववत्पदृढीीकरणेन ऐकात्न्तकाद्व्यलक्णः श्रीत्य समन्व्यात्धकरणम, ् त्द्वती्यवण्पकम।् न्ा्यसभूत्व्ाख्याानावसरे।
इत्यथ ्पः” (भामती, कृ त्स्नप्सक्त्यत्धकरणम।् ब्रह्मासभूत्म २.१.२६);
् ्
ब्रह्मासभूत्म १.१.४)
ु
“ब्रह्मात्ववता्पत्मत्या जगतः तत्द्वकारस् वस्तंतः… तत्द्ववत्पत्या
तत्द्वकारः” (भामती, त्व्यदत्धकरणम।् ब्रह्मासभूत्म २.३.६)
् 56. “अत्वद्ाद्व्यप्त्तबन्धार्न्यमात्ेण ि त्वद्ा्या
मोक्साधनत्वम।” ् (भामती, समन्व्यात्धकरणम।् ब्रह्मासभूत्म ्
48. Which can better be termed as ‘satkāraṇa- १.१.४)
vādaḥ’ in Advaita Vedanta.
57. Especially the obligatory actions of the
49. “न का्यं कारणादत्भनिम… ् अत्भदधती श्रीत्ु तः” (भामती, mendicant-life (saṃnyāsāśrama) are meant
् ्
भोक्त्राार्त्त्यत्धकरणम। ब्रह्मासभूत्म २.१.१२); here by the Vivaraṇa school.
ु तन्तव एव… अत्तरोत्िताथ ्पम।”
“र्ट इत्त त्ि प्त्यक्बद्ध्याा ्
(भामती, आरम्णात्धकरणम।् ब्रह्मासभूत्म २.१.१५) ् 58. Obligatory rites of a householder
(gṛhasthaḥ) are also included here by the
50. “र्त्रणात्मत्नत्यता त्ि न र्ारमात्थ ्पकी… त्स्धिम।”् (भामती, Bhāmatī school.
समन्व्यात्धकरणम।् ब्रह्मासभूत्म १.१.४);
्
“सत्त्ववं ि ैकवं का्य्पकारण्योः… अभेदग्रिोर्ादान ैव भेदकल्न ेत्त े ा त्वद्ते त्वत्वत्दषुोत्पुादद्वारा...”
59. “उत्पुतिौ ज्ञाानस् कमा्पर्क्
सव्पमवदातम।” ् (भामती, आरम्णात्धकरणम।् ब्रह्मासभूत्म ् (भामती, सवा्पर्क्े ात्धकरणम।् ब्रह्मासभूत्म ३.४.२६)
्
२.१.१६) 60. “साक्ात्ाररूर्ो त्ि त्वर््या्पसः… त्दङ्माोिाद्यो त्नवत्पन्त।े ”
51. Through the relation of ‘āśrayatā’ jīva is said
्
(भामती, अध्याासभाष्म।् ब्रह्मासभूत्म १.१.१)
to be ‘avidyopahita’, and through ‘viṣayatā’ ्
61. “स्ाध्याा्योऽध्याेतव्ः” (शतर्थब्राह्माणम ११.५;
Brahman is considered ‘avidyopahita’. ्
त ैत्तिरी्यारण््यकम २.१५).
This is famously called the ‘svādhyāya-
“अत्वद्ोर्धानवं ि ्यद्त्र् त्वद्ास्भावे… र्रत्स्मैनिच्यतेु ।”
vidhiḥ’. This is the injunction which orders the
(भामती, वार्कान्व्यात्धकरणम।् ब्रह्मासभूत्म १.४.२२);
्
followers of Vedic religion to undertake the
“न तात्त्त्वकमैश््यं सव्पज्ञात्वञ्च ब्रह्माणः… तेन अत्वरोधः।”
study of Vedas.
(भामती, आरम्णात्धकरणम।् ब्रह्मासभूत्म २.१.१४); ्
“अत्ान्तरकारणानर्ेक्त्ववं िेतःु त्क्री्यते, तदत्स्धिम, ् 62. “स्ाध्याा्याध्या्यनत्वत्धना स्ाध्याा्यर्दवाच्यस्
अत्नवा्पच्यनामरूर्बीजसिा्यत्वात।” ् (भामती, ्
वेदराशेः...” (भामती, ब्रह्मासभूत्म १.१.१)
उर्सवंिारदश्पनात्धकरणम।् ब्रह्मासभूत्म २.१.२४)्

63. “ब्रह्माज्ञाानस् शब्जत्नतस् ्यः र्त्रर्ाकः… न त्वनत्धकृ तवं ् श्रीवणमननात्द

“न ब्रह्माज्ञाानमात्वं सावंसात्रकधम्पत्नवृत्तिकारणम…
प्तीत्यथ ्पः।” (भामती, र्रामशा्पत्धकरणम।् ब्रह्मासभूत्म ३.४.२०)
् जत्नतसवंस्काारसत्िवमनोजन्माा” (भामती, समन्व्यात्धकरणम।्
्
ब्रह्मासभूत्म १.१.४)
64. “आत्मा वा अरे द्रष्टव्ः श्रीोतव्ो मन्तव्ो
्
त्नत्दध्याात्सतव्ः” (बृिदारण््यकोर्त्नषुत २.४.५; ४.५.६); 76. “तस्मैात त्् नत्व्पत्ित्कत्वार्काथ ्पभावनार्त्रर्ाकसत्ि
“अत् िात्मदश्पन वं न त्वधे्यम… ् न त्वध्यः इत्त।” (भामती, ्
तम अन्तःकरणम …् अनभाव्यतीत्त
ु ु म।”
्यति ् (भामती,
समन्व्यात्धकरणम।् ब्रह्मासभूत्म १.१.४)
् त्जज्ञाासात्धकरणम।् ब्रह्मासभूत्म १।१।१);
्
“अत्वद्ात्दत्नवृत्तिस्तं ु उर्ासनाका्या्पदन्तःकरणवृत्तिभेदा
65. “ितस्रः प्त्तर्ति्यो ब्रह्मात्ण… नान्तरी्यकवं त्ि तस्ाः तस ् ाक्ात्ारात्दत्त द्रष्टव्म।” ् (भामती, त्जज्ञाासात्धकरणम, ्
कै वल्त्मत्त।” (भामती, सवा्पर्क् े ात्धकरणम, ् ब्रह्मासभूत्म ३.४.२६)
्
“त्नःशेषुसवंसारबीजात्वद्ाद्नथ ्पत्नबि्पणात”् इत्त भाष्वार्कस्
ु
66. “तमेत वं वेदानविन ेन ब्राह्माणा त्वत्वत्दषुत्न्त ्यज्ञाेन ्
व्ाख्याानावसरे। ब्रह्मासभूत्म १.१.१)
दान ेन तर्सानाशके न” (बृिदारण््यकोर्त्नषुत ४.४.२२).्
77. “्यक्त्यु ागमाथ ्पज्ञाानात्ितसवंस्काारसत्िववं त्ितिमेव ब्रह्मात्ण…
Quoted by śaṅkara Bhagavatpāda in साक्ात्ारस् र्भूवरू ्प र्त्मत्त।” (भामती, आवृत्त्यत्धकरणम।्
sarvāpekṣādhikaraṇam (Brahmasūtram ्
ब्रह्मासभूत्म ४.१.२)
3.4.26).
ु
78. “अनभवोऽन्तःकरणवृ त्तिभेदो ब्रह्मासाक्ात्ारस्तंस्ात्वद्ात्न
् ण््यर्ेक्ष्यन्ते…
67. “तस्मैाद ् उत्पुतिौ त्वद््या शमात्दवत कमा्प वृत्तिद्वारेण ब्रह्मास्रूर्ात्वभा्पवः।” (भामती, जन्मााद्त्धकरणम।्
े ात्धकरणम, ्
श्रीवणमनन े कतम्पु त्िते।” (भामती, सवा्पर्क् ्
ब्रह्मासभूत्म १.१.२);
्
ब्रह्मासभूत्म ३.४.२६) “ब्रह्मासाक्ात्ारश्ान्तःकरणवृत्तिभेदः श्रीवणमननात्दजत्नतसवंस ्
68. “श्रीवणमननत्नत्दध्याासनाभ्याासस् ैव कारसत्िवमनोजन्माा” (भामती, समन्व्यात्धकरणम।् ब्रह्मासभूत्म ्
स्गोिरसाक्ात्ारफलत्वेन… उच्छेतिमु अि्प ् त्त” १.१.४)
्
(आवृत्त्यत्धकरणम, ४.१.१); 79. “न त्ि शब्ज्ञाानप्काश््यवं ब्रह्मा स््यम्प्रकाशवं न भवत्त…
“सा िादरन ैरन्त्य्पदीघ्पकालसेत्वता साक्ात्ारवतीमाधतिे… साक्ात्ारत्वा्योगात।”् (भामती, त्जज्ञाासात्धकरणम।् ब्रह्मासभूत्म ्
अनत्धकाराद ् इत्यतिमु ।”् (भामती, सवा्पर्क्
े ात्धकरणम, ् १.१.१।)
्
ब्रह्मासभूत्म ३.४.२६)
80. “नत्ि तत्त्वमत्सवार्काथ ्पर्त्रभावनाभवा ु प्सङ्ख्याानेन त्नमृष्ट्प
69. “उत्पुत्तिवं प्त्त िेतभु ावस्तं ु सत्त्वशद्ध्या
ु ा त्वत्वत्दषुोर्जनद्वारेत्य
त्नत्�लकतृभ्प ोतिृ त्वात्दत्वभ्मो जीवः फलोर्भोगेन ्यज्य ु ते।”
धस्तंादुर्र्ात्दतम।” ् (भामती, आश्रीमकमा्पत्धकरणम, ् ३.४.३२)
(भामती, तदत्धगमात्धकरणम।् ब्रह्मासभूत्म ४.१.१३) ्
70. “आगमािा्योर्देशाभ्याावं श्रीवणञ्च… साक्ात्ारो “अत्र्िाद्वैतर्त्रभावनाभवा ु प्सङ्ख्याानेन त्नमृष्ट्प त्नत्�लप्र्ञ्चा
् (भामती, दिरात्धकरणम, ् ब्रह्मासभूत्म १.३.१४)
त्वज्ञाानम।” ् वभासजातस् गन्तव्ाभावादेव नात्स्तं गत्तः...।” (भामती,
प्त्तषुेधात्धकरणम।् ब्रह्मासभूत्म ४.२.१३)
्
71. “न ब्रह्मासाक्ात्ारः साक्ादागम्यत्ु तिफलम”् (भामती,
आवृत्त्यत्धकरणम।् ब्रह्मासभूत्म ४.१.२)
् 81. “उर्त्नषुदुर्ा्यस् ि तत्त्वज्ञाानस् ्योगार्ेक्ात्स्तं…
ु
उदेतमु ि्पत्त।” (भामती, ्योगप्त्यक्त्यत्धकरणम ।् ब्रह्मासभूत्म ्
72. “न ि ैषु साक्ात्ारो मीमावंसासत्ितस्ात्र् शब्प्माणस् २.१.३)
फलम, ् अत्र् त ु प्त्यक्स्, तस् ैव तत्फलत्वत्न्यमात।”
्
(भामती, अध्याासभाष्म, ् प्ागप्यधीतवेदान्तस् इत्त भाष्ावंशस् े ामािक्ष्मिे…
82. “न व्यवं प्धानवदत्वद्ावं सव्पजीवेष्वक
व्ाख्याानम।् ब्रह्मासभूत्म १.१.१)
् ु
समस्तंसवंसारोच्छेदप्सङ्गैःः।” (भामती, आनमात्नकात्धकरणम ।्
्
ब्रह्मासभूत्म १.४.३)
73. “वार्काथ ्पश्रीवणमननोतिरकाला त्वशेषुणत््यवती भावना…”
(भामती, आवृत्त्यत्धकरणम।् ब्रह्मासभूत्म ४.१.२)
् 83. “नत्ि का्य्पः सन्माोक्ो मोक्ो भत्वतमु ि्पत्त… दुत्रतक््य इत्त
् (भामती, तदत्धगमात्धकरणम।् ब्रह्मासभूत्म ४.१.१३);
त्स्धिम।” ्
ु
74. “अनभवोऽन्तःकरणवृ त्तिभेदो ब्रह्मासाक्ात्ारस्तंस्ात्व “्यद्प्यद्वैतब्रह्मातत्त्वसाक्ात्ारोऽनाद्त्वद्ोर्दत्श्पतप्र्ञ्च
द्ात्नवृत्तिद्वारेण ब्रह्मास्रूर्ात्वभा्पवः प्माणफलम”् (भामती, मात्त्वरोत्धत्या… सत्यत्र् तत्त्वसाक्ात्ारे।” (भामती,
जन्मााद्त्धकरणम।् ब्रह्मासभूत्म १.१.२);
् अनारब्धका्या्पत्धकरणम।् ब्रह्मासभूत्म ४.१.१५)
्
ु
“अत्वद्ात्नवृत्तित्व्पद्ा्या दृष्टोऽथ ्पः” (भामती, त्वधरात्धकरणम ।्
्
ब्रह्मासभूत्म ३.४.३६) 84. “गृिथिस्ात्र् ि ऋणार्ाकरणवं सत्त्वशद्ध्या ु थ ्पमेव…
न त्वात्मतत्त्वर्त्ण्डतान”् (भामती, त्जज्ञाासात्धकरणम, ्
75. “न ि ैषु साक्ात्ारो मीमावंसासत्ितस्ात्र् शब्प्माणस् अथशब्व्ाख्याानम।् ब्रह्मासभूत्म १.१.१)
्
फलम, ् अत्र् त ु प्त्यक्स्...।” (भामती, त्जज्ञाासात्धकरणम।्
्
ब्रह्मासभूत्म १।१।१);

128
Advaitic Mysticism
in Upanishads
Swami Aghaharananda
T
here are various means to attain realisa- often transform into inflexible customs, losing
tion, which can be classified into two basic their essential spirit. However, a new seer or in-
categories: traditional religious practices carnation periodically arises, experiencing the
and the path of mystics. In traditional religious reality first-hand and providing a fresh approach
practices, we come across prescribed rituals, and renewed energy to the established system.
books, and various disciplines that must be fol- Throughout history, Vedic seers and innumer-
lowed. These practices formulate philosophy able saints have emerged during crucial periods,
and logic, aiming to demonstrate how to attain playing a pivotal role in preserving and revital-
perfection through regulated procedures. The ising mystical tradition. Thus, mysticism has
study of scriptures plays an important role in played a significant role in the development of
this process. Indian society and civilisation.
In the path of mystics, intuition and divine Though it is impossible to understand mystic
emotions play a significant role, distinguishing experiences second-hand, efforts have been ga-
them from practitioners of traditional religious lore to classify them based on their expressions.
practices. The Upanishads, in particular, house There is a major difference between Advaitic
numerous mystical experiences and expressions. mysticism and other types of mysticism. In
These experiences transcend logic and defy ade- other types of mystic experiences, the experi-
quate expression through human language. One encer and the experienced are interpreted as dif-
Upanishad poignantly declares that both mind ferent, whereas in Advaitic mysticism one loses
and speech fall short of grasping the depths of subject-object differentiation.
these experiences.
The majority of people adhere to traditional Advaitic Mystic Expressions in the
religious practices. However, without draw- Upanishads
ing inspiration from mystic experiences, these The mystic who realised Brahman sings thus:
practices can lead to dogmatism, rigid customs, ‘Oho! Oho! Oho! I am the food, I am the food,
and fanaticism. In India, we have witnessed the I am the food; I am the eater, I am the eater,
emergence of many saints and seers who have I am the eater; I am the unifier, I am the uni-
had direct encounters with the highest reality. fier, I am the unifier; I am the firstborn of this
Their disciples subsequently formulate the- world consisting of formed and the formless, I
ories and philosophies based on these realisa- am earlier than the gods. I am the navel of im-
tions. Unfortunately, over time, these teachings mortality.’ (Taittiriya Upanishad–3.10.6) Typic-
ally, food and the one who eats are considered
Swami Aghaharananda is serving in Sri Ramakrishna distinct entities. However, this individual has
Ashrama, Mysuru. transcended these boundaries and attained the

Advaitic Mysticism in Upanishads 129
state of Advaita or non-duality. Through pro- supreme Brahman becomes Brahman indeed’
found enlightenment, he has risen above the (Mundaka Upanishad–3.2.9).
conventional notions of the eater and the eaten, Another prominent and defining outcome is
which belong to the realm of day-to-day ex- that one becomes self-fulfilled, self-contented,
perience. In fact, comprehensible experience is and free from all fears. ‘Having attained this, the
downgraded as the product of ignorance and the seers become contented with their knowledge,
Advaitic experience, intangible to a commoner, established in the Self, freed from attachment,
is being expressed as the real; not in a dogmatic and composed. Having realised the all-pervasive
or commanding way, but as an expression of the One everywhere, those discriminating people,
experience of joy. The Upanishad is inviting all ever merged in contemplation, enter into the All’
to experience this mystic knowledge. (Mundaka Upanishad–3.2.5).
In Chhandogya Upanishad, the seer says ‘The
Self itself is below, the Self above, the Self be- Qualification for Mystic Experience
hind, the Self before, the Self to the right, the Though there is no clear cut path in the mystic
Self to the left; the Self is all this. One who sees way, certain basic qualifications like humility,
thus, reflects thus and understands thus, loves truthfulness, faith, austerity, and purity of mind
the Self, revels with the Self, enjoys the company have been observed in all the mystics. To gain
of the Self, and rejoices in the Self, he becomes mystic experience these can be stated as require-
the Self sovereign, he becomes free to do what ments. They can be explained through mystic
he pleases in all regions’(Chhandogya Upani- parables found in the Upanishads.
shad–7.25.2). ‘That itself is below, That above, Humility: In the Chhandogya Upanishad, a
That behind, That before, That to the right, That tale unfolds of Janashruti, a king who humbly
to the left. That itself is all this. “I” itself is below, sought the wisdom of Brahman from Raikva, a
I above, I behind, I before, I to the right, I to rustic living under a cart. Despite his royal sta-
the left, the “I” is all this’ (Chhandogya Upani- tus, Janashruti approached Raikva with utmost
shad–7.25.1). In this context, the term ‘I’ does humility and requested knowledge from him.
not pertain to the physical body or mind but Unburdening the ego of his material prosper-
rather to the Self that resides within them. ity, the king was able to assimilate the profound
This Self, also known as Atman, is syn- teachings taught by Raikva and internalise them
onymous with Brahman, the infinite reality. as his own.
Nothing can exist independently of the infinite. Truthfulness, Faith and Austerity: The im-
Therefore, the seer experiences the profound portance of truthfulness, faith and austerity has
realisation that Brahman permeates all of ex- been illustrated by the following two stories in
istence and attempts to communicate it in lan- the Chhandogya Upanishad.
guage understandable to us. One of the most a) Satyakama, aspiring to live the life of a reli-
striking and unique feature of the Advaitic ex- gious student, approached his mother Jabala and
perience is that the experiencer, after ‘experi- inquired about his father’s name. His mother re-
encing’ the Highest Reality, discovers that he or plied that she did not know the father’s name.
she was always identical with that Reality. The However, she bestowed upon him the name
same truth has been expressed in Mundaka Upa- ‘Satyakama Jabala’ and told him to declare him-
nishad when it says: ‘Anyone who knows that self as such, regardless of his unknown lineage.

Prajapati (Thanumalayan Temple at Suchindram, Kanyakumari)
Abiding by his mother’s guidance, Satyakama Ja- the sacred fire. After twelve years, the teacher
bala approached his guru, Gautama, with sincerity sent all the other pupils back home as their pre-
and truthfulness, stating what his mother had told scribed study was completed. But he did not ask
him. Recognising the uprightness of Satyakama’s Upakosala to go back to his house. Observing
character, Gautama accepted him as a disciple. this, the teacher’s wife approached and pleaded
Gautama entrusted Satyakama with the on behalf of Upakosala. But the teacher didn’t
responsibility of caring for four hundred frail agree. Determined to attain knowledge, Upa-
and emaciated cows. Satyakama decided that he kosala resolved to starve himself. Witnessing his
would not return until their numbers reach one unwavering faith and dedication, the sacred fire
thousand. During his dedicated service, Satyaka- bestowed upon him the profound knowledge of
ma’s sincerity and commitment attracted the at- Brahman. In this instance, the fire transcended
tention of the Bull, ritualistic fire, Flamingo, and its elemental form, manifesting as divine itself.
an Aquatic bird. These creatures imparted to him Purity of mind: Mystic experience is pos-
the profound knowledge of Brahman. When sible only to the pure mind. This is illustrated in
Satyakama finally returned to his guru, Gautama Chhandogya Upanishad with a story.
acknowledged the truth of his knowledge and Once, Indra, the King of gods, and Viro-
reiterated the same philosophy that had been chana, the King of demons, approached Praja-
taught by the creatures. pati to seek knowledge of the Self. They desired
This story illustrates that Satyakama’s mind, to understand the Self which is untouched by
fuelled by truthfulness and dedication, was in evil, and free from decay, death, sorrow, hunger,
a state receptive to perceiving these creatures and thirst. Prajapati instructed them to practice
as divine manifestations. He not only compre- Brahmacharya, a vow of celibacy and serve the
hended their teachings, but also had mystical teacher for 32 years. After completing the period,
experiences of Brahman in all living and non- Prajapati provided further guidance. Virochana
living entities. contemplated and concluded that the physical
b) Upakosala, the son of Kamala, devotedly body is the true Self, and he departed. However,
served as a student of Satyakama Jabala, tending Indra, deep in thought, returned. He continued

practising Brahmacharya for 101 years until he souls, Upanishads reveal the indescribable nature
finally realised the true nature of the Self. of Brahman through mystical stories.
This story serves as an illustration that Brah- • Satyasya satyam (Truth of the truth):
man cannot be merely taught through instruc- Brahman, or Pure Consciousness, is the Truth
tion. The teachings are the same and one can of the truth (satyasya satyam). In other words, it
even gather them from countless books. How- is the essence, the Reality lending reality to all
ever, unless the mind is pure and receptive, the the things we see as real.
mystical experience of Brahman will remain In the Chhandogya Upanishad, a captivating
nothing more than a fleeting dream. story unfolds where Prana, the vital air, pre-
A captivating tale is narrated in the Taitti- paring to depart from the body, is acknowledged
riya Upanishad. Bhrighu, the son of Varuna, ap- as the master by speech, ear, eye, and the mind.
proached his father with a humble request, ‘O Both the Chhandogya and Brihadaranyaka Upa-
revered Sir, please teach me about Brahman.’ nishads recount a tale of demons winning over
Varuna replied, ‘Food, vital force, eye, ear, mind, the gods effortlessly by taking refuge in the sense
and speech—these are the instruments for attain- organs and corrupting them. However, the gods
ing knowledge of Brahman. Seek to understand emerged victorious when they extolled Prana
that ultimate reality from which all beings are born, or vital energy expressed as breath in the body.
in which they exist, and into which they ultimately These accounts reveal that Prana is the powerful
merge. That is Brahman’ (Taittiriya Upanishad). force that sustains the elements of our universe
Deeply contemplating his father’s words, Bh- and embodies truth (satyam).
righu concentrated his thoughts. He first real- However, the reality behind Prana, the life
ised food as a manifestation of Brahman and force, is Brahman itself. If breath, the external
joyfully shared this revelation with his father. manifestation of Prana, stops we will be dead.
Encouraging him to continue his practice, Nonetheless, Brahman transcends even Prana
Varuna instructed him to delve deeper. Through and represents the ultimate truth (satyasya
his dedicated austerity, Bhrighu recognised the satyam). Brahman lends life even to this Prana.
vital force, mind, and intellect to be Brahman This profound insight cannot be proven through
successively and went back to father for validat- mere logic; hence, the Upanishads show a mys-
ing his knowledge; and finally, when he realised tical approach to elucidate it through dialogue.
the ultimate truth Brahman to be Ananda, ul- The Brihadaranyaka Upanishad presents a
timate bliss, there was no need for any validation. fascinating conversation between Gargya and
In this narrative, the mind underwent a trans- Ajatashatru. In this exchange, Ajatashatru
formation, becoming purer and more refined attempts to awaken a slumbering individual
through the practice of concentration and by addressing him with various names, but re-
through that Bhrigu’s mind was able perceive ceives no response. Resorting to a gentle shak-
the profound nature of Brahman. ing, Ajatashatru finally rouses the person. At this
point, Ajatashatru poses the profound questions,
Nature of Brahman Explained in a ‘Where was it then?’ and ‘Whence did it come?’
Mystical Manner: aiming to unravel the paradox about Brahman.
The Ultimate Reality cannot be expressed in The sleeping individual, although phys-
words. But, for the sake of sincere and earnest ically alive, does not respond when called by

different names. During deep sleep, conscious- case of the Self because it is a subjective experience
ness withdraws and resides within the realm of and not an object (It is the Reality behind subject
the heart. In the state of dreaming, conscious- and object).
ness emerges and manifests myriad phenomena In the Chhandogya Upanishad, a similar con-
through Prana. And in the waking state, that cept is explained by Aruni to his son Shvetaketu
very consciousness takes hold of Prana, assum- using various analogies. When we break open
ing diverse names and forms. the small seeds of a banyan tree’s fruit, we find
From this contemplation, Ajatashatru con- nothing apparent inside. It doesn’t mean that a
cludes that Prana is not the the master of the massive banyan tree will emerge from the seed
body. Prana fails to respond even when called out of nothing. Rather, it signifies that we are
by its esoteric names and therefore, cannot be unable to perceive the subtle essence contained
Atman, which remains ever vigilant and never within the seed. When salt dissolves in water, we
sleeps. Hence, Brahman or Consciousness is the cannot see the salt in its original form. However,
essence of vital energy or the Truth of the truth we can deduce the presence of salt by tasting the
(satyasya satyam). It is aptly described in Briha- water. It illustrates that even though something
daranyaka Upanishad as yad sākṣāt aparokṣāt exists, it may not be directly perceived; yet we
brahma,(3.4.1) denoting direct and immediate. come to know of its existence through alterna-
The Brihadaranyaka Upanishad reinforces tive means.
the same theme in a different manner elsewhere. In a similar vein, the entirety of the universe
In the dialogue between Gargi and Yajnavalkya, is nothing but Brahman. However, perceiving
Gargi goes on inquiring about the basis of things this truth necessitates a mystical mind and in-
from grosser to subtler ones. But when she asks tuitive faculties. The Upanishads refer to Atman
of container of Brahmaloka, Yajnavalkya cau- or Brahman as the eternal seer, known as Dṛṣṭeh
tions her, stating that such a question goes be- draṣṭā, the seer of even the faculty of sight that
yond the limits of inquiry. Understanding this observes objects. It is a profoundly mystical
profound concept requires the insight of mys- depiction that unveils the nature of Atman in
tics who recognise Brahman or Atman to be the an unparalleled manner.
innermost essence of all things, the subtlest of • Prajñānaghana (Solidified Consciousness):
them all. One of the mystical expressions regarding
• Dṛṣṭeh draṣṭā (Seer even of the sight that Atman is its description as Prajñānaghana,
sees objects): which signifies solidified consciousness. This
The Self cannot be grasped as an object and concept was elucidated through a dialogue be-
cannot be made the object of processes such as tween Yajnavalkya and Maitreyi. Yajnavalkya
seeing, hearing, or smelling. It is important to explains that during the state of liberation, in-
remember that the existence of the Pure Self or dividualised consciousness ceases to exist. This
Atman cannot be definitely or directly proven. In prompts Maitreyi to question whether any form
the Brihadaranyaka Upanishad, a sage called Ush- of consciousness remains in liberated state. As
asta asks Yajnavalkya to directly show him the Self, the distinction between the knower and the
to present it as an object, similar to how a cow is known is transcended, doubts arise concerning
shown by holding it by the horns. Yajnavalkya re- the very presence of consciousness and the ex-
sponds by stating that this cannot be done in the perience of bliss at that stage.

Yajnavalkya’s response is simple yet convin- Upanishad, there is a story that exemplifies this
cing. The apparent absence of consciousness idea. Narada, despite being a learned scholar,
refers only to the absence of specific states of felt a deep sense of dissatisfaction and unhap-
consciousness. Absolute Consciousness never piness due to his lack of understanding of the
ceases to exist at any moment. The various states Self. With great humility, he approached sage
of consciousness are a result of avidyā or ignor- Sanatkumara and earnestly requested him to be
ance, and with the eradication of avidyā, they taught. In response, Sanatkumara asked Narada
all dissipate. However, the primary Conscious- to share what he already knew.
ness which is of the nature of Pure Conscious- Narada proceeded to enumerate the various
ness that serves as their substratum, endures subjects he had studied, including the Vedas,
unfailingly. history, mythology, grammar, mathematics,
• Creatures originate, sustain, and merge and astrology. Yet, Narada realised that all his
back into Brahman: knowledge was futile and devoid of purpose if
One of the oldest questions of humanity is he remained ignorant of the Self. This realisation
that where does this creation come from, and emphasises the importance of direct experience
why do we not know wherefrom all the creatures and self-realisation.
have come? The Chhandogya Upanishad pro- Swami Vivekananda, in one of his addresses
vides an illustration to explain the reason behind in the West, stated that the Upanishads and the
this phenomenon. Bhagavadgita are the only scriptures that declare
Just as bees create honey by gathering the that liberation cannot be attained through scrip-
nectar from various trees, without discrimin- tures alone. Experience is the ultimate authority.
ating between them, all beings, after merging He proclaimed, ‘This self cannot be known by
into Brahman during deep sleep, death, or cos- the study of the Vedas, nor by intellect, nor even
mic dissolution, remain unaware that they are by much hearing the sacred scriptures’ (Katha
becoming one with Brahman. The rivers flow- Upanishad–1.2.23). This is because realisation is
ing in different directions ultimately converge becoming one with Brahman that goes beyond
into the ocean,; transform into clouds and re- mere knowledge of Brahman. It transcends in-
turn as rivers. In this process, the rivers remain tellectual understanding and relational perspec-
oblivious to the fact that they have originated tives, offering a unitive experience beyond the
from the same ocean they are now heading to- subject-object dichotomy. P
wards. Likewise, all creatures, having originated
References
from Brahman, have no knowledge of their di-
1. Dr Mahendranath Sircar (1930 – July to Sept),
vine origin. Regardless of whether they manifest
The Upanishadic View of Truth, Prabuddha
as a tiger, lion, wolf, boar, worm, insect, gadfly, Bharata.
or mosquito, they ultimately come back to their 2. Dr. P Nagaraj Rao (1958 – August), Mysticism
original state of Brahman. and Religion, Prabuddha Bharata.
3. Dr. Nalini Kanta Brahma (1951 – Jan to Sept),
Conclusion Studies in the Brihadaranyaka Upanishad, Pra-
buddha Bharata.
The Upanishads place greater significance on the 4. Swami Gambhirananda (1945 – Jan to Aug),
experience of Reality rather than the mere schol- Upanishadic Meditation, Prabuddha Bharata.
arly study of the scriptures. In the Chhandogya

134
The Egalitarian Model

of Mysticism
of the Ramakrishna Order
Swami Paravarananda
S o far as the title of this article is concerned,

we may at the outset discuss three things:
First, what is ‘egalitarian’; Secondly, what
is ‘mysticism’, and third, why the egalitarian
model of mysticism can be applied only to a
of aspirants. It may be through the practice of
mysticism, the performance of ritualistic wor-
ship, or through the rigid cogitation on Vedanta
mahāvākyas. It is in keeping with this flexibility
that the Gita says: ‘ye yathā māṁ prapadyante
monastic Order like the Ramakrishna Math tāns tathaiva bhajāmyaham; In whatever way
and Ramakrishna Mission; and not to an in- men worship Me, in the same way, do I fulfil
dividual Ashrama. Before we venture into the their desires.’1
subject directly, it is pertinent to mention here
that as far as the traditional Hindu belief sys- What is an Egalitarian Model
tem goes, there is no predominant scriptural The meaning of the word provided by the
advice to propagate that a particular incarna- Oxford Advanced Learners’ Dictionary is:
tion of God is the ‘only child’ or ‘last prophet’. believing in or based on the principle that all
Rather, each and every incarnation or every people are equal and deserve equal rights and
object of nature is considered in Hinduism as opportunities. This idea of an egalitarian model
the manifestation of Him or part of Him— of living based on some community features was
‘mamaivānśo jīva-loke jīva-bhūtaḥ sanātanaḥ; perhaps first brought into practice in the field
an eternal portion of Myself having become a of spirituality by the Gautama Buddha when
living soul in the world of life’ (Gita 15.7), and he conceived the pattern of a Sangha or spir-
that is why ‘sarve hi parasparamātmīyabhūtā itual living in a community. In Hinduism, it
na ko’pi kasyāpi parah’; verily, all are essentially is known that sadhus and ascetics used to live
bound by one another, none is intrinsically dif- reclusive life in places far from the madding
ferent from the other. So, everyone is supposed crowd. They would obtain their basic susten-
to have the equal right to be united with the ance from mendicancy. At present, we can find
‘Whole’, ‘Pūrṇa’ of which he or she is a part. that after the establishment of the Ramakrishna
This Pūrṇa is nothing but the Divine within us, monasticism for which Swami Vivekananda
the Inner Being. Only the path to unite with the codified certain rules to systematise the daily
Pūrṇa may vary as per the taste and disposition spiritual living and service to society as well,
many prominent and influential Hindu mo-
nastic organisations have come to exist in India
Swami Paravarananda is serving in the Headquarters
office of the Ramakrishna Math and Ramakrishna with their branches abroad. All these monastic
Mission in Belur Math. organisations run on some common principles

The Egalitarian Model of Mysticism of the Ramakrishna Order 135
and common community practices which are moods. Sri Ramakrishna used to have this kind
mandatorily followed by the members of re- of deep divine mood, sometimes with Ramlala
spective organisations. However, there was no and also with Sri Chaitanya and others.
dearth of individual maths or ashramas in the
days of yore. Application of the Egalitarian Model of
Mysticism
What is Mysticism It is relevant to discuss here why the egalitarian
As per the highest philosophical conception model of mysticism holds good in the case of
in Hinduism, everything in the world has a large monastic Order like the Ramakrishna
got a mystical dimension. It is said that ‘sar- Math and Ramakrishna Mission where there
vam brahmaupaniṣadam’, that is, everything is is a considerable body of people involved and
the Brahman revealed in the Upanishads. In there is a need for a methodical consistency of
fact, mysticism is a major trend in Hindu re- spiritual austerities for personal fulfilment as
ligious philosophy. It is a union with the Self well as for community welfare. It is a completely
greater than the one we usually hover around, established set-up with a large diaspora abroad.
a communion with the supreme conscious- So, to bind all together with a cord of spiritual
ness pervading the whole universe and also affinity to ameliorate the condition of devotees,
beyond it. This is what the pinnacle of Hindu well-wishers, and admirers using productive mo-
philosophy—Advaita Vedanta philosophy nastic resources, a pattern of mystical practices is
teaches us. The Jivātmā or the individual soul of utmost importance. It is in this sense that the
is the ardent aspirant here. Such a person with egalitarian model of mysticism can be applied by
a purified mind and intellect seeks to insep- a spiritual organisation of this stature.
arably connect to the Brahman. That is why
the prayer in Hindu tradition goes: ‘mā’ham A Wider and Inclusive Notion of
brahma nirākuryām / mā mā brahma nirākarod- Mysticism
anirākaranamastvanirākaranam me’stu; May One’s spiritual motivation in life is based on his
I not deny Brahman; may not Brahman deny or her definite belief system. A person sets to
me. Let there be no spurning of me by Brah- tread a particular path before him or her and
man, let there be no rejection of Brahman by as one proceeds along the line, it becomes an
me.’ This conception of mysticism is the out- ennobling, active and elevating principle of one’s
come of three functional principles: (a) it is a personality. Surendranath Dasgupta, a great
state of experience or state of spiritual realisa- Indian philosopher, said in his book Hindu Mys-
tion, (b) it is going beyond the prison house of ticism, ‘In the life of the true mystics, beliefs exert
body and mind, and (c) knowing is but being a great formative influence. They are no mere
and becoming, as Swami Vivekananda said, ‘re- intellectual registrations of opinions or tem-
ligion is being and becoming’. porary experiences, but represent the dynamic,
However, the Bhakti cult understands it as the dominant tone of their personality as it de-
complete self-surrender to the Divine or one’s velops and perfects itself.’2 However, he makes
own Iṣṭa. It is obtaining the divine grace, and de- two interesting observations which seem to be
pendence on Him as well. The Iṣṭa or the chosen logically convincing, intellectually satisfying and
deity assists the devotee in having deep divine easily relatable to our common experiences:

Mysticism means a spiritual grasp of the aims regular spiritual discourses for devotees and vis-
and problems of life in a much more real and ul- itors, and the tradition of holding community
timate manner than is possible by mere reason. prayers during the evening vesper to be found
A developing life of mysticism means a in almost all temples of the Ramakrishna Math
gradual ascent in the scale of spiritual values, and Ramakrishna Mission. A congregation of
experience, and spiritual ideals (Ibid.).3
people—both monastics and lay devotees, offer
From these viewpoints, the egalitarian model their heartfelt prayer by singing the glory of Sri
of the mysticism of the Ramakrishna Order Ramakrishna through the hymns composed by
appears to be a rewarding solution to the ex- his foremost disciple, Swami Vivekananda. In all
panding demand of the ardent adherents—de- such cases, attempts are made to inculcate spir-
votees and monastics as well. itual values among the followers.
Though mysticism means an intimate com- Through all these means, a mystical flavour is
munion with God, it has many types. When infused into people by teaching them uniform
we take these various types into the definition methodologies of inner engineering and also
of mysticism, the scope and area of it become by emphasising the focal points in life. They try
broader. Our gradual expansion of life is but to perceive the inner healing power and conse-
the development of inner consciousness and quently wake up with their thoughts afresh and
a conscious transition to a higher personality. empowered. A person thus understands oneself
Keeping this in view, the mystical pattern in the better and cognises his mystical dimension of
Ramakrishna Order seems to be an all-encom- life. This study of the inner thought process is
passing package to spiritually navigate through known as ‘metacognition’ in psychology. This is
life, an evolving spiritual awareness of individual how the Ramakrishna Mission teaches the com-
prosperity culminating into a sense of deep di- mon people and takes them to profound inner
vine affinity with all. Here it is a ‘developing life wisdom. A more recent trend is the perform-
of mysticism’—to put in the philosophical par- ance of Japa-Yajña occasionally held in many of
lance of Surendranath Dasgupta. The mysticism the centres of the Ramakrishna Order. The daily
here includes all levels of conscious experience— congregational meditation practice by hundreds
from the worship of deities in the temples, and of monastics in the wee hours of the morning be-
loving service to society based on ethics and fore the image of Sri Ramakrishna at the univer-
values. The supreme Reality is here perceived sal temple at Belur Math is a dynamic approach
as immanent in and foundational basis of all towards the egalitarian model of mysticism.
spheres of life. All practices in the Ramakrishna
Order are but steps to a slow and steady rise to Conclusion
spiritual hights rather than a sudden leap to the Due to the introduction of such holy practices re-
highest mystical perception. taining the spirit of catholicity, the Ramakrishna
Mission commands a great public respect with a
The Practical Application of the Broader large following. Sri Ramakrishna came to make a
Concept of Mysticism sinner a saint, to raise a bohemian like Girish to
The egalitarian model finds its expression in val- the level of a mystic. That is why this egalitarian
ues-oriented programmes of the Ramakrishna pattern suits all.
Order, residential spiritual retreat programmes, (Continued on page 132)

137
Sadashiva Brahmendra:
A Poet-Mystic Saint of South India
Swami Pramathadhipananda
Religion is a realisation, not talk, not doctrines,

nor theories, however beautiful all these may
be. Religion is being and becoming, not hearing
or acknowledging. It is not an intellectual as-
sent, but one’s whole nature becoming changed
into it.1
I
n this article, we shall explore the life and
mystical experiences of a unique personality
who was an exemplar of this quote.
The Tamil country, especially Thanjavur Sri Sadashva Brahmendra
region, saw a great flowering of spirituality under
the enlightened rule of the Madurai Nayaka and Somasundara Avadhani and his mother was Par-
Maratha dynasties. Under the aegis of Shahaji vati. They prayed to Lord Ramanathaswami of
flourished a brilliant galaxy of poets and musi- Rameshwaram for a child. Parvati was also ini-
cians, scholars and thinkers who were renowned tiated into Rama Japa which she chanted inces-
for their inner purity and acuteness of intellect. santly in order to be purified in body, mind, and
Amidst this cluster of scholars, there arose a spirit. No wonder then, a child born of her would
personality who combined mysticism, philo- then be extraordinary and endowed with know-
sophical scholarship, spiritual knowledge, and ledge and devotion; he was Shivaramakrishna.
devotion. This bright shining star is known by His parents later moved to Thiruvisanallur (for-
the name Sri Sadashiva Brahmendra or Sadashiv- merly known as Shahaji Rajapuram), a village in
endra Sarasvati. Very little is recorded about the the district of Thanjavur near Kumbakonam on
life of this saint and mystic, the details of which the banks of the Kaveri.
have to be drawn mainly from the oral tradition. When Shivaramakrishna was young ,
Somasundara Avadhani decided to continue his
Early Life life spiritually. Hence, the responsibility of the
Sadashiva Brahmendra was a great saint, a com- family fell on the shoulders of Parvati. Shivara-
poser of kīrtanas of Carnatic music and an makrishna went to a Veda pathashala where he
Advaita philosopher. Sri Sadashiva was born mastered the traditional subjects. When he at-
to a Velanāḍu Telugu couple belonging to Sri- tained the tender age of seventeen, his mother
vatsa Gotra in Madurai. His father was Moksha got Shivaramakrishna married. Even after the
marriage, he continued his education in trad-
Swami Pramathadhipananda is serving in Sri itional subjects under pandit Ramabhadra
Ramakrishna Ashrama, Mysuru. Dikshita where Sri Sridhara Ayyaval was his

classmate. Shivaramakrishna was a gifted stu- of covering it with clothes. Unattached to the
dent, much given to intellectual pursuits and body and worldly surroundings, he gave up even
composing devotional poems. his ochre robe and daṇḍa (holy staff ). He dis-
carded all norms of social behaviour, and wan-
Sannyasa dered naked as an Avadhūta2 in a supreme state
One day, Shivaramakrishna’s mother rebuked of oneness with the Almighty along the banks
him for being unable to control his hunger when of Kaveri river.
he was about to eat food meant to be offered to Someone reported to Sri Paramashivendra
the Lord. This event, along with a spark of reve- that Sadashiva had gone insane. However, on
lation on the day of his wife’s reaching puberty, hearing the nature and characteristics of his be-
kindled intense vairāgya (dispassion) in him haviour, the Guru was delighted and exclaimed
that made him to renounce his hearth and home ‘Will I ever be so fortunate!’ He realised that his
never to return. He wandered in search of Truth. disciple had reached the goal of human birth and
He went to Sri Paramashivendra Sarasvati, the was now a Jīvanmukta, liberated even while one
fifty-seventh Shankaracharya of the Kanchi Ka- is alive. Sadashiva Brahmendra remained in that
makoti Peetham who gave him Sannyasa on ob- state beyond body consciousness, not bound by
serving his fiery renunciation. He was given a ordinary social conventions and worldly con-
new name ‘Sri Sadashiva Brahmendra Sarasvati’ cerns for a long period.
or ‘Sri Sadashivendra Sarasvati.’ Later, he wrote ‘Atma-Vidya-Vilasa’ which is
With his immense scholarship and intellec- a metaphysical poetry running into sixty-two
tual acumen gained during his younger days, verses set in Ārya metre in simple, lucid Sanskrit.
Sadashiva would silence other scholars in de- The text, undoubtedly, is a product of his own
bates on various topics of Vedanta. One of the Advaita experience and enshrines the quintes-
defeated scholars went and complained to his sential characteristics of his state of mind, his
Guru about Sri Brahmendra’s behaviour. Para- attitude and behaviour as an Avadhuta . It is the
mashivendra observed that this type of intel- hymn of the Self that has found itself, returned
lectual victory would boost a false ego and was to its own home, after long odyssey of nightmare
a hindrance to spiritual life. So he admonished travail on the phantom sea of saṅkalpa and vi-
his disciple and said, ‘Sadashiva! You have learnt kalpa. Some of the verses quoted below give a
to shut others’ mouths, why not yours?’ glimpse of his life as an Avadhūta:
This rebuke brought about a sea of change in ु
त्तष्ठन्परत् धात्� स्ी्यस�ास्ादर्रवशः कत्श्त ।्
his attitude. Sadashiva took this as Mahopadeśa क्वात्र् ध्याा्यत्त कुित्िद्गाा्यत्त कुत्ात्र् नृत्यत्त स्ैरम ॥् 21॥
(a great spiritual precept) and he followed a Fully engrossed in the enjoyment of his own bliss,
strict vow of silence thereafter. He gradually he remains in another world as it were; and as
withdrew from the world and plunged into in- strikes his fancy, here he is engaged in thought,
tense sādhanā for eighteen years. It is said that there he is singing and somewhere he is dancing.
he would enter Samādhi, the superconscious आशावसनो मौनी न ैराश््यालङ्ृ तः शान्तः ।
state and would remain in that state for many करतलत्भक्ार्ात्स्तंरुतलत्नल्यो मत्ु नज्प्यत्त ॥ 35॥
days. Sadashiva Brahmendra, having realised
The sage shines supreme, silent, and placid, with
that his true Self was not the body, totally dis- the ground under the tree as his resting place and
regarded it, denying even the least pampering

Sadashiva Brahmendra: A Poet-Mystic Saint of South India 139
with his palm as the begging bowl, wearing no सन्त्यजत्त नोर्र्निवं नासम्पनिवं ि वाञ्छत्त क्वात्र् ।
clothes but only the jewel of non-attachment. स्थिः शेत े ्यत्तराडान्तरमानन्दमनभवनिे ु कः ॥ 53॥
ु
प्त्वलाप्य जगदशेषु वं र्त्रत्शष्टा�ण्डवस्तंर्रतन्त्रःः । The king of renouncers rests alone, rooted in Self
प्ाश्नाात्त कवलमास्े प्ाप्तःवं प्ारब्धकम्पणा कोऽत्र् ॥ 40॥ and enjoying the Inner Bliss; he rejects nothing
that comes to him and never desires what does not
Having dissolved the entire world (by right know- come to him.
ledge) and being under the power of the all-em-
bracing substratum that survives such dissolution, वणा्पश्रीमव्वथिामति ु ी्य्प त्वधभू्य त्वद्ादीन ।्
he puts into his mouth, by force of Prārabdha- र्त्रत्शष्ते ्यती्रिः र्त्रर्भूणा्पनन्दबोधमात्ेण ॥ 57॥
karma, the handful of food which comes to him.
The great ascetic transcends the rules of caste and
र्श््यत्त त्कमत्र् न रूर्वं न वदत्त न शण ृ ोत्त त्कत्ञ्चदत्र् विनम ।् status shaking off from him the injunctions and
त्तष्ठत्त त्नरुर्मभभूमत्न त्नष्ठामवलम्ब्य काष्ठवद्ोगी ॥ 44॥ prohibitions of the scriptures and he remains
The yogi sees nothing, speaks nothing, and hears merely the perfect Knowledge-Bliss.
nothing that is spoken. He remains steadfast in
the incomparable region of bliss, immovable like Sadashiva Brahmendra as a Poet and a
a log of wood. Composer
जात्यत्भमानत्विीनो जन्तषुु ु सव्पत् र्भूणत्प ावं र्श््यन ।् Once during his wanderings as an Avadhūta,
गभूढीवं िरत्त ्यती्रिो मभूढीवदत्�लागमाथ ्पतत्त्वज्ञाः ॥ 45॥ Sadashiva came to see Avvaiyar, a great Tamil
The great renouncer who knows the Truth of all woman saint at Thiruvisanallur who enquired
the Vedas wanders like an ignorant fool unnoticed, about his welfare to which he did not reply. Re-
devoid of all sense of difference and seeing only alising that the reason for this was his vow of
Perfection everywhere and in all creatures. silence, Avvaiyar suggested that he should trans-
उर्धा्य बाहुमभूलवं र्त्रधा्याकाशमवत्नमास्तंी्य्प । late his great experiences by composing kīrtanas
प्स्त्र्त्त त्वरत्तवत्नतावं र्त्ररभ्याानन्दर्रवशः कोऽत्र् ॥46॥ and that his vow would not be broken because
of this. From then on, he started writing several
Embracing the Lady Equanimity and having been
overpowered by Bliss he sleeps with his head for a musical compositions out of which only few are
pillow, with nothing for cover and with the bare available at present.
ground for a bedding. He devoted several kīrtanas to Lord Rama
and Lord Krishna while the bliss of the Uncon-
ु द्ध्याा
न त्नषुेधत्त दोषुत्ध्या गणब ु वा न त्कत्ञ्चदादतिे ।
ditioned Absolute is the keynote of a few other
आत्वद्कमत्�लत्मत्त ज्ञाात्वोदास्तंे मत्ु नः कोऽत्र् ॥ 50॥ songs. The charm of kīrtanas are ineffable as is
The sage rejects nothing considering it bad; nor evident from the following: ‘Mānasa sañcara re
does he accept anything, considering it good. (Hey mind, dwell on Brahman)’, ‘Sarvam Brah-
Knowing that everything is the result of Ignor- mamayam (Everything is full of Brahman)’,
ance, he remains unattached.
‘Cintā nāsti kila (they have no worries)’, ‘Khelati
ु भात्व ि त्कत्ञ्चनि त्िन्त्यत्यन्तः ।
भभूत वं त्कमत्र् न मनते mama hṛdaye Rāmaḥ (Rama sports within the
ु
र्श््यत्त न र्रोवत्य ्पत्र् वस्तं ु समस्तंाथ ्पसमरसः कोऽत्र् ॥ 51॥ cave of my heart, with Peace, the daughter of Vi-
He does not think at all of what is past, nor does deha, for his companion)’, ‘Piba re Rāma-rasam
he care in his mind about the future. He does not (Drink the nectar of Rāma)’, ‘Brūhi Mukundeti
even care who is in front of him, for He is the One (Oh tongue! chant the name of Mukunda)’.
Uniform essence in everything. Flashes of poetry illuminate the philosophical

poems; even as mystical ecstasy communi- • In the Svapnoditam, Sadashiva describes

cates itself through spontaneous lyricism in the how the duality of the seer and seen disap-
kīrtanas and the golden thread of bhakti runs pears, ‘When by the grace of my Guru, I was
through them all. submerged in the swelling sea of the Chit
Sadashiva’s compositions are delightful and (Consciousness) and I saw nothing but the
quite popular. They are rendered by musicians in Self.’
Carnatic music concerts frequently. They gently • In the beautiful Dakshinamurti-dhyānam,
influence the heart, lulling the ego and bringing Sadashiva describes the glorious form of the
the passionless peace that rejoices the sophis- Paramaguru and how He should be medi-
ticated and the simple alike. They generate an tated upon as the Nirguṇa, the One with-
elevating spiritual mood even in those who do out qualities.
not understand Sanskrit, the language in which • Navavarṇa-ratna-mala - This stotra praises
they have been composed by the saint. Sadashiva the deity Dakshinamurti as the one and
Brahmendra is also the author of several excel- only cause of the entire world. He is shown
lent philosophical and spiritual works in San- as Saguṇa (with qualities) despite being
skrit, including: Nirguṇa (devoid of qualities).
• Brahma-Tattva-Prakashika—a treatise • Mano-niyamana—Composition addressing
(Vṛtti) on Brahmasutras is his major work the Mind to turn inward and focus on God.
which is a scholarly but lucid commentary • Saparya-paryaya-stavaḥ—In this compos-
on the Brahma-Sūtras. ition, Sri Brahmendra writes about God’s
• Yoga-Sudhakara—a treatise (Vṛtti) on the formless nature expressing his inability to
Yoga-Sūtras of Patañjali. do regular puja.
• Siddhanta-Kalpavalli—Appayya Dikshita’s • Paramahamsa-Charya—This book de-
Siddhanta-lesha-sangraha is a survey of the scribes the code of conduct for Parama-
development of Advaitic doctrines after Sri hamsa Sannyasis.
Shankaracharya. It contains all the differ- • Advaita-taravali is a booklet on Advaita
ent dialectic thinking presented in prose. philosophy containing 27 verses similar to
Sadashiva Brahmendra epitomised a verse the 27 stars of Hindu astrology.
compendium of it in 212 verses and called it • Svanubhuti-prakashika—In this work, Sri
Siddhanta-Kalpavalli. Sadashiva expresses his own state of con-
• Kesaravalli is an integral part of his Sid- sciousness as a Jīvanmukta.
dhanta-Kalpavalli and is a commentary • Jagad-guru-ratna-malotsava comprises of
which supplements the text, as well as eluci- a history of Kanchi Kamakoti Math in 87
dates it. The verses convey a depth of mean- verses.
ing in simple words as the author justly
claims. The Mystic and His Miracles
• Navamaṇi-mala is composed specifically During the course of his wanderings, of which
in the praise of Paramashivendra, ‘who be- we have no complete record, Brahmendra is
stowed on him the dazzling gem of Atma- said to have performed many miracles. He was
vidya out of bountiful compassion.’ This work such a mystic that any story could have fitted
glorifies his Guru Paramashivendra’s grace. him. However, a few miracles that have been

Sadashiva Brahmendra: A Poet-Mystic Saint of South India 141
catalogued by Sri Sri Sacchidananda Shivabhi- separated from the body and the sage walked
nava Nrisimha Bharati, the thirty-third pontiff away! There was no conversation. For what pain
of the Sringeri Sharada Peetham himself, may can be inflicted to the one who had no identifica-
be cited. tion with the body though residing in the body?3
When Sri Sri Sacchidānanda Śivābhinava There was a man who was dumb by birth and
Nrisimha Bharati was travelling somewhere near uneducated. He served Sadashiva Brahmendra
Trichy, sometime between 1890-1910, the palan- with utmost faith and respect without any expect-
quin bearers had difficulty carrying him. When ation. One day, the saint blessed him by touch-
he enquired with them, they said that they ing his head. By Brahmendra’s grace, that dumb
were pushed by an invisible force. The Ācārya man gained knowledge and started to talk. He de-
then got down and meditated for some time. livered discourses and became famous as ‘Akasha-
Then he started walking in the direction of the purana Ramalinga Shastri.’4
force, with his hands stretched. He ended up Although it is not a miracle, it is apt to recol-
at the place where Sri Brahmendra had entered lect here that Maharaja Vijaya Raghunatha Ton-
mahāsamādhi in Nerur. daiman, the King of Pudukkottai, hearing about
The Ācārya then stayed there for three days the greatness of the saint, rushed to bring Sri
doing intense penance without food or water. At Brahmendra to his palace in order to honour him
the end of three days, people could hear some- in 1738 CE. Brahmendra did not break his silence.
one talking to the Ācārya but were unable to see The monarch pitched a camp in Thiruvarangulam
the person. Ācārya had a darśan of Sri Sadashiva and served the sage. Sri Brahmendra answered his
Brahmendra in his physical form. He then spon- prayer by writing Sri Dakshinamurti Stotra on the
taneously composed two stotras in praise of Sri sand. Vijaya Raghunatha Tondaiman gathered
Sadashiva Bramhendra—Sadashivendra-stava the sand in his aṅgavastram (a traditional piece of
and Sadashivendra-pañcaratna. cloth worn over the shoulder) and took it to his
Once, Brahmendra, the naked sannyasi was palace. This sand is being worshipped by the royal
seen walking right through a harem of a Muslim family till the present day in the Dakshinamurti
Nawab. As a Jñānī who sees nothing but Brah- temple inside the Pudukkottai palace.
man everywhere, he could not distinguish be-
tween the different human figures which crossed Mahāsamādhi
his path nor would he be distracted by the sights Sadashiva Brahmendra lived in an exalted state
or noises that the surrounding environment pres- on the banks of Kaveri river far beyond the nor-
ented him. It was in this state that he was walking mal lifespan of hundred years5 until he attained
along. The news reached the Nawab who had his beatitude sometime between 1750 and 1753.
men chase him. They cut off both of his hands as The account of how he entered mahāsamādhi
he was walking along; the hands fell off. However, is even more mystifying. The day was Vaiśākha
he continued to walk silently, nonchalantly, and Śukla Daśamī aligned with the Makhā star and
totally unconcerned as if nothing had happened. the Sun was in the Mithuna (Gemini) zodiac.
The Nawab realised his folly, picked up the hands He had selected a place in Nerur, Karur district
that had been severed, ran to the sage, and offered of Tamil Nadu and instructed a priest to dig a pit
them in total remorse. The sage halted, his sev- and clean it. Sri Brahmendra sat with a benign
ered hands were rejoined as if they were never face in that pit. He did not exhibit any signs of

sorrow or fear. He began to meditate and his self during May-June) every year. The Upanishadic
merged in the Universal Self. Thus, he attained maxim, ‘sa yo ha vai tat paramaṁ brahma veda
mahāsamādhi and the pit was closed by filling it brahmaiva bhavati; the knower of Brahman
with flowers and earth. has the nature of Brahman’6 really applies to
Sri Brahmendra had prophesied that on Sri Sadashiva Brahmendra. P
the 9th day after his mahāsamādhi, a Bilva tree
References
would grow over the grave and on the 12th day a
Brahmin would bring Bāṇaliṅgam from Kashi. 1. The Complete Works of Swami Vivekananda, 9
Needless to say, it happened in the same way. As vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
1997), 2.396.
per his wishes, the liṅgam was established 12 feet 2. Sri Sri Sacchidananda Shivabhinava Nrisimha
east of his grave and King Vijaya Raghunatha Bharati, the thirty third pontiff of the Sringeri
Tondaiman built a temple for the liṅgam. Sharada Peetham, Sri Sadashivendra Stava,
According to Sri Sadashivendra Stava (verse 29), verse 14.
Sadashiva Brahmendra left his body in three differ- 3. Ibid., 18, 39.
4. Ibid., 22, 26.
ent places at the same time. One is in Nerur and 5. Sadashiva was a disciple of Sri Paramashivendra
the other is in Mana Madurai where his Samādhi is Sarasvati (1538 –1586), the fifty-seventh
located at Sri Somanathar temple, which was iden- Shankaracharya of the Kanchi Kama Koti
tified by the Paramācārya of Kanchi. A stone edict Peetham. He was also the pupil of Ramab-
hadra who in turn was a pupil of Nilakantha
present at the backside of the temple contains the
Dikshita, the grandson of Appayya Dikshita
information about Brahmendra’s Samādhi in (1520 – 1593). Sadashiva met the Tamil scholar-
Mana Madurai. Regarding the third location, the philosopher Tayumanavar in 1738 A.D. Rag-
scholars have different opinions. hunatha Tondaiman, Raja of Pudukkottai
Sri Sadashiva Brahmendra’s Ārādhanā (a (1730-1769) subscribes to this meeting. These
are the major factors for scholars coming to the
music festival) is celebrated annually in his almost unbelievable conclusion that Sadashiva
memory and honour in Nerur and Mana Ma- perhaps lived for nearly 200 years.
durai on Vaiśākha Śukla Daśamī (sometime 6. Mundakopanishad 3.2.9.
(Continued from page 126) our inner spiritual development for getting into
He also brought under the magnetic charm of a deeper level of consciousness is universal. Only
his mysticism a great logician like Narendra, and one has to be in touch with some sublime prac-
Harinath (Swami Turiyananda) a follower of Sri tices the Ramakrishna Order offers. This would
Shankaracharya. Sri Sarada Devi, the Mother of help an aspirant better understand the ‘devel-
the Order made this egalitarian model of mystical oping life of mysticism’ of the Order. P
practices far more approachable to people of all
ranks by saying ‘I am the mother of the wicked, References
as I am the mother of the virtuous. Never fear’3. 1. The Bhagavadgita, 4.11.
It means anyone can have a mystic touch of our 2. S. N. Dasgupta, Hindu Mysticism (New York:
Frederick Ungar Publishing, 1959), IX.
Holy Mother residing in our heart as the presid-
3. Swami Vireshwarananda, Teachings of Sri
ing deity. There is no distinction at all whatever Sarada Devi the Holy Mother (Chennai: Sri
may be the belief system we belong to, because Ramakrishna Math, 2019), P-164.

143
The Ultimate Fringe of Advaitic Thinking

The ‘Fringe Benefits’ of Shaktadvaitavada
Babaji Bob Kindler
W
hen religion is its best possible peak of perfection, breathing in sparse lungfuls
version, what Swami Vivekananda of rare oxygen at this ‘breathless air of heights,’
called ‘true Religion’; when it has es- the Advaita Vedantist comes to know the truth
caped what he cited as the ‘superstitions of reli- of Existence and the true nature of the Self. To
gion’; when it has outgrown the early, primordial describe the indescribable heart and exalted
stages of dependence upon and worship of Na- feeling of this most unique of all experiences
ture (prakriti); and when it has transcended available to the seer of Truth, the Shvetashva-
what the Shvetashvataropanishad indicates as taropanishad states, in chapter 6, sloka 18:
the ‘heaven-aspiring senses’; and when even the ्योब्रह्मााणवं त्वदधात्त र्भूवं ्योवैवदे ावंश् प्त्िणोत्त तस्मै ै।
more sublime inner activity of deity worship has ु
तवं ि देव वं आत्मबत््धिप्काशवं ममु क्ु वु ै शरणमिवं प्र्द्े॥
culminated in the essential insight that God and
the World, the trans-celestial Ishvara and its liv- That One, out of which sprang the divine Trin-
ity at the beginning of a cosmic cycle;
ing beings ( jivas), and the twin modes of Form-
Who delivered the Vedas unto Lord Brahma,
lessness and Form (rupa- arupa) are all cohesive Who is the eternal bridge to Immortality,
aspects of one indivisible Reality—it is then that Who is partless, formless, actionless, faultless,
the Non-dual Truth of Existence called Advaita and divine,
comes to the fore. Who resembles fire that has consumed all of
its fuel.
Advaitavada Seeking liberation, I go for refuge to that Ever-
To the knowers of this especial Oneness, called Effulgent One,
Non-duality in English, and with which reli- Whose scintillating Light turns the under-
standing of mankind towards the Atman —
gion must be connected and integrated with,
The indivisible, all-pervasive Self in everything.
there exists, eternally (beyond time), an ineffable
Presence that pervades the most elevated atmos- The innermost exalted peak of Advaitic ex-
phere of pure, conscious Awareness which the perience fuses form and formlessness making
seers call Brahman, Chaitanya, Paramatman, them the final duality an advanced meditator
and the like, and which acts as a most fortunate will ever contemplate; it drives a final coffin nail
support for souls attempting to acclimatize to into all persistent notions attending fundamen-
the inner reaches of this radiant realm of Divine talist and dualistic thinking. For, the realms of
Reality. Similar to the mountain climber who form have their wonders, but also their limita-
reaches the final phase of his pitch towards the tions; the formless altitude has its attractions, but
also its risks. True non-duality lies beyond both;
Babaji Bob Kindler is the Spiritual Director of
for the enjoyer of form has never experienced
the Sarada Ramakrishna Vivekananda (SRV) the transcendent Brahman, and the meditator
Associations, USA. upon formlessness is as yet lost in the relative

darkness of no objects but no essence. This is why become mortal, nor the mortal become im-
Sri Ramakrishna was heard discoursing on the mortal. How can there ever be a change in
subject, saying: ‘Some reach the formless God one’s essential nature? How can an entity that
by worshipping God with form, and again some is immortal by nature go to mortality, unless
by artificial means. It remains changeless, and
attain God with form by adopting the sadhana of
unmoving.’ (Selected verses from Gaudapada’s
the formless God. The formless aspect is of two Karika, 4th Prakarana, Jiva is Brahman)
kinds: mature and immature. The mature one is
very high indeed and must be reached through My guru, Swami Aseshananda—a monastic
God with form (Ishvara). The immature one, as disciple of Sri Sarada Devi, spoke about nondu-
professed by the Brahmos, is like darkness per- ality in terms of the beings of this time devel-
ceived merely by closing the eyes.’1 oping into jivanmuktas, or living-liberated souls.
Gaudapada speaks of the superiority of non- The criterion for this, according to him, was the
duality in his karikas (explanatory verses) on ingestion of nondual wisdom from a combination
the Mandukyopanishad. He states it in a matter- of revealed scriptures and the presence of an illu-
of-fact way, free of further consideration. Thus, mined soul, placed together with meditation and
even though beings professing other schools of well-guided spiritual practices. When he was on
thought might object to calling it superior, the the scene, others were speaking about the attain-
point nevertheless comes across that its attainment of the nondual state in terms of there being
ment is a veritable necessity—at least for those no need for practice, i.e., sadhana, because one
who would experience that singular state of is already the Atman. Thus, naïve, shallow, and
states termed samadhi, nirvana, satori, etc. The shortsighted beings were prevaricating with the
great Advaitin says: Truth, premature in their conclusions, and pre-
‘The sense of jiva and dharma associated with tentious in their assumption of enlightenment.
devotion arises when Brahman is regarded as But what was obviously premature in worldly
having been born. Prior to any birth, all is un- and Westernized thinking was the attachment
born; this state of unknowing in the jiva is trad- to matter on the part of intellectuals, and the
itionally called pitiable.’ abandonment of time-tested methods on the
But I shall speak of what is not pitiable, the part of novitiate-level practitioners of the spir-
‘beyond birth’ which is of the nature of same- itual path. Thus, in a discourse on Jivanmukti, as
ness. It defies the notion of birth and reveals duly recorded at the time, Swami Aseshananda
the Unchanging. Even though the dualists lay said: ‘Until you conquer dualistic tendencies you
out their various conclusions, they all contra- will be tossed in the waves of Maya. The end of
dict each other. In the truth-view, the Ajatavada, time, space, and causality will come only with
there is no contradiction, and it maintains no Enlightenment. An illumined soul alone can
conflict with other views. teach that; not scientists, not theologians, nor a
Nonduality is the highest Reality; duality
faithful devotee of a dualistic philosophy.’
is spoken of as its modification. In those for Shaktavada
whom duality persists, Advaita has no conflict.
The Dvaitins rush to prove the origination of Even more fortunate for that rare high-climber
the unoriginated. How indeed can an unborn of the Himalayan heights of pure Mind is the
Verity pass into birth? The immortal does not inestimable boon of the Atmic Attendant, the

The Ultimate Fringe of Advaitic Thinking 145
Superlative Guide of all realms, all worlds, all (primordial pranic life-force) held in Her most
terrains—terrestrial or transcendent. The Atmic capable hands and multiple arms. Enthralled by
Attendant is the Shakti, the Mystic Guide who Her vision, Sri Ramakrishna used to listen to
conducts the knower of Truth and lover of Divine and sing one of his favourite bhajans about Her,
Reality into all regions and levels of its own lofty composed by the Bengali devotee, Kamalakanta:
Consciousness. In several shining verses of the
O Mother, You cause all to happen
Tantra Sadbhava, She is described as:
by Thy own Sweet Will.
She, who was known by the ancient seers Truly, You are the Self-willed One
as the Imperishable Shakti, and the saviour of all living beings.
Is the inmost meaning of all the slokas All work belongs to You,
and sutras of the revealed scriptures. others only call it their own.
Without Her, O fair one, all the many tattvas You trap the powerful elephant in the mire
are about as useful as clouds with no rain. yet cause the lame man
She is the perfect I-Consciousness, to scale the highest mountain.
inherent in the multitude of words, On some You bestow the highest bliss, while
And the secret of all the mantras, whose very others You hurl into the world of suffering.
Being is the Essence of Nonduality. O Mother, I am the machine
and You are its operator.
In these more contemporary times, we have
I am the house and You are the indweller.
it on good authority from Sri Ramakrishna,
I am the chariot and You are the charioteer.
that this blessed Being, remembered through-
I move, O Mother, as You move me.
out phases of time by loyal luminaries dedicated
to Her and Her subtlest path (advaita), is known The Shaktadvaitavada
by the august name, Kali. Seen as the Mother of
the Universe, She is actually the Mother of all The traditional Shakta path, or sect, of India
Universes—those locked in space and time by today, like India’s other sects, i.e., Shaivism,
cause and effect, and those freer climes of Con- Vaishnavism, Ganapatya, etc., is found want-
sciousness that maya’s influences of name, form, ing in knowledge of the loftier levels of under-
time, space, and causation (nama, rupa, kala, standing of the Divine Mother. Her possession
desha, and nimitta) cannot infringe upon. and emanation of nondual wisdom (advaita-
Also referred to as Mahamaya, the lokas/aka- jnana) escapes their attention, and their com-
shas projected by Her ‘Divine Trinity’ appear prehension. An over-obsessive preoccupation
due to Her presentation of the ‘many tattvas’ of with rites and rituals has blinded so many of its
space and time, like some cosmic dream theatre followers to Her essential nature, as well as to
whose sometimes translucent, sometimes trans- Her preferred and intended way to Enlighten-
parent curtain, rises and falls age to age at Her ment, gracefully indicated as Shaktadvaitavada.
behest. On the boundless five-fold Panchamaha Thus, and ironically, contemporary Shaktism
bhuta stage of this inscrutable playhouse, living has the right idea, but is oblivious to Her se-
beings without number, imbued with forms be- cret—to many of Her most precious secrets, like
yond imagination, dance like helpless, clueless fundamental jnanam. Sri Ramakrishna saw this
marionettes on trillions of suspended strings philosophical shortcoming in the thinking of

the pundits, the worship of the followers, and the by sincere seekers of final fulfilment and steady
actions of the priests in his day and time. This is practitioners of authentic Yoga.
also the case with Mother Kali’s recent journey Illumined beings of the past—both recent
to Western countries, in that She is taken as a and ancient—have been lovers of Divine Mother
form only while Her sensational side receives due Reality and exponents of the Shaktadvaita path.
worship and adulation. This would be fine if Her Though making mention of Ishvara in his Yoga
true nature and essence were presented, sought Sutras, and making no reference to Brahman
after, and realized first and foremost. whatsoever except by implication, Patanjali
Thus, resisting the revelation of Mother Kali nevertheless brings in Shakti, termed by him
and Her mystical path of nondual wisdom mar- as ‘Chiti-shakti’, into the process of gaining en-
ried to ecstatic love— these are limited ways of lightenment. She is the Mother of our thoughts,
perceiving the Divine Mother. In the West, spe- to put it simply. She is the light thrown upon
cifically, this tendency to underestimate and look the inventions of the scientists, the muse of in-
the other way has turned Her otherwise fortui- spiration for the poet and musician, the force of
tous appearance into a sort of cult, something revelation to the religionist, the power of The
that members of earth-bound and matter-seek- Word to philosophers, and the unveiler/revealer
ing cultures will scarcely welcome or entertain. of deeper wisdom to the Truth seeker after Free-
Incidentally, much earlier, Sri Ramakrishna dom. In the final sutra of his Yoga Sutras, Patan-
was heard to say, recorded in the Gospel of Sri jali exposes Her as the main power involved in
Ramakrishna according to his disciple, Mahen- bringing embodied souls into the Light of spir-
dranath Gupta, that the English were worship- itual emancipation, declaring:
ping Shakti too. The problem there, however, ु ु
र्रुषुाथ ्पशभून्ानावं गणानावं प्त्तप्सवः
was that this cross-section of beings was seeing
कै वल्वं स्रूर्प्त्तष्ठा वा त्ित्तशत्तित्रत्त ।
Her only in her material and mechanical forms.
They were courting Shakti for power, not for That primordial force responsible for involving
transmigrating consciousness back to its original
peace.
state, and rendering nature bereft of name and
The five elements of matter and their mech- form, accomplishes both, and the soul attains to
anical energy that allows misguided minds to its final emancipation ( 4.34).
form everything from modern conveniences of
comfort to weapons of mass destruction; the Saints like the Patanjali, the Father of Yoga,
limited view of the philosophically uneducated however, are rare, and few and far between in the
worshipper of form who remains content with world. Most beings know neither Divine Mother
constructing an image made of earth, wood, nor Nonduality. These two are both hidden, like
cork, and vermilion paint but who seldom looks wax in an ornate candelabra, or gold in a bejew-
within to find this incomparable ‘Inner Ruler elled challis. Through the practice of Yoga, some
Immortal seated in the Heart,’ the Antarjamini— beings dehypnotize themselves from maya and
modes such as these obscure the path of con- sensitize themselves to the pervasive presence
scious involution that leads to immersion in Her of Brahman. And as Swami Aseshananda once
own Ocean of Blissful Awareness. No wonder stated to us about this: ‘The West has fixated on
the path of Shaktadvaitavada is still just a word the physical aspect of yoga only; it has not ac-
in the Sanskrit dictionary, awaiting discovery cepted the Raja Yoga method. If this method is

The Ultimate Fringe of Advaitic Thinking 147
accepted, then you will inevitably contemplate uncanny, or occult. A quote from my guru Swami
Shakti. What is Kundalini Shakti? By splitting an Asheshananda puts this clearly and succinctly:
atom with the help of a reactor using uranium or Recently, quantum physicists are speaking of
plutonium, you can release its bottled up power the scientist as being both a participant and an
and cause death and destruction. However, Sri observer. Some scientists are calling conscious-
Ramakrishna stands not for nuclear power, he ness singular, never dual or plural. When they
stands for spiritual energy—Shakti. This infinite, speak like that they are talking like illumined
intelligent energy is conscious, constructive, cre- souls, but unfortunately they do not follow
ative, blissful, and beneficent. Through Her one the method of transcending the intellect and
does not cause death; one conquers it.’ finally reaching Nirvikalpa Samadhi. It is Sri
Ramakrishna that stands for that experience.
A Word About Mysticism Shankara stands for that. Gaudapada, too,
stands for that. These are true Advaitists.
Within the broad scope of the ‘world-bewitching
maya’ there are plenty of things that are uncanny. To conclude, it is exceedingly wonderful
In manifested nature, or Prakriti, there appear a indeed that all of the abovementioned lumi-
host of strange phenomena and manifestations. naries were worshippers of the Mahashakti, in
The human mind, itself, is capable of conjur- conjunction with that superlative Indian nondu-
ing up much of what is seemingly supernatural, ality, which Swami Vivekananda has stated, will
and the nether worlds host a backdrop of bhu- be ‘the future religion of thinking humanity,’ and
tas (elements) that are nothing less than eerie which, to him, is ‘the noblest philosophy of the unity
and fantastic. But the word ‘mystical’ ought to of man ever had—the Advaita Vedanta.’ P
be reserved for all that is purposefully covered
and consciously veiled by the Divine Mother References
Shakti. She will not allow what is most precious 1. Saying no. 870, Sayings of Sri Ramakrishna
(Madras: Ramakrishna Math, 1938), 273.
to be exposed to the impurity and degradation 2. The Complete Works of Swami Vivekananda, 9
of unclean senses and ignorant minds. Brahman, vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
Truth, and Nonduality are all aṇoraṇīyān, sub- 1997), 6.262.
tlest. Since they are unseen and unknown by
T
the masses, they are mystical, as is She. To quote he introduction of the observer must not be
Vivekananda from the book, Letters of Swami misunderstood to imply that some kind of
Vivekananda: ‘Instead of materializing the Spirit, subjective features are to be brought into the
i.e., dragging the spiritual to the material plane, description of nature. The observer has, rather,
convert the matter into Spirit and try to live in only the function of registering decisions, i.e.,
it day and night. Seek not, touch not with your processes in space and time, and it does not
toes, even, anything that is uncanny.’2 matter whether the observer is an apparatus
What separates all that is authentically mys- or a human being; but the registration, i.e., the
tical in essence from all that is ‘uncanny’ is transition from the ‘possible’ to the ‘actual,’ is
exactly what divides the Real from the Unreal, absolutely necessary here and cannot be omit-
called vivekajñāna by the seers. In today’s world, ted from the interpretation of quantum theory.
the true Self is the essence we seek, while what –Werner Heisenberg
science and irreligion are recommending is the

148
The Well of Peace

Dr Alan Hunter
L
et us hope that you and I often have the industrialisation. A famous German biologist of
opportunity to notice the ‘magic’ of dew the pre-industrial 18th century wrote:
gleaming on the leaves and petals of A great diversity of strength lies hidden in these
flowers in the early morning sunshine; perhaps plants themselves, whose external features we
on a bright spring day in deep countryside far have long known but whose souls, as it were,
from noise and pollution. Edward Bach1 was and whatever divine element they have, we have
wise enough to spend much time doing so. From not yet perceived.2
his observation, he made an intuitive leap to Dr Edward Bach (1886-1936) was a remark-
release the potential of a new form of healing. able visionary and healer; a person who perhaps
Such is the power of subtlety. Thank you for did perceive the ‘souls’ of plants, their divine
sparing your valuable time to look through this elements. Had he lived in India, Bach might
article. There is a subtle connection between a well have been considered a sadhu for his mys-
writer and a sympathetic reader, made much tical consciousness, and also for the radically un-
more precious by its venue: this honourable conventional and free lifestyle of his latter years.
publication which has attracted monastics and He chose to reveal little about his inner life, and
scholars for over a hundred years, sharing their published only a few short pamphlets. Julian
ideas with sincere readers — who thereby be- Barnard writes: ‘He was careful to avoid specific
come friends in a network of spiritual know- references to any one philosophy or religion. He
ledge. Bach invites us to extend our network of embraced a universal spiritual teaching which
friendship a bit further, into the greater, serene includes Lord Buddha, Mother India, Christ …
web of plant-human synergy. the Higher Self, Divine Guide, Immortal Life,
I am not in any way promoting Bach’s rem- Soul, and Grand Design.’3 But always in his writ-
edies. I do not suggest that any reader try them, ings, one finds that Bach’s focus is on personal
nor endorse any therapeutic claims. This is a spiritual experience: ‘All TRUE KNOWLEDGE
short study of a mystic healer, in my opinion, a comes ONLY from WITHIN OURSELVES, in si-
great one. More importantly, it is an introduc- lent communication with our own Soul’.4 His
tion to a Western spiritual study of the domain legacy lies not so much in words as in a radical
of plants, herbs, and trees. There are ancient and new approach to plants, and thence the cosmos.
precious traditions of such studies in many coun- The approach may be experienced through the
tries, for example in India, in various schools new kind of medicine he brought into the world.
of Ayurveda, Rasayana, and Tantra. Such trad-
itions existed in Europe also, although they were The Person
almost completely abandoned in the process of Bach was reticent about his personal life: we
know little about his schooling, family, or
Dr Alan Hunter is an Emeritus Proffessor of Asian personal relationships. His closest associate,
Studies at Coventry University, UK. Nora Weeks, published a memoir but she was

The Well of Peace 149
equally discreet about his private life.5 According

to her, Bach had wanted to be a doctor from a
very young age. He completed schooling in Bir-
mingham, and was obliged to work in his father’s
metal factory for three years. He then gradu-
ated from medical colleges in Birmingham and
London, and from 1912 to 1919, specialised in
bacteriological research and vaccines. Bach soon
became more aligned with Homeopathy than
with allopathic medicine, and in 1922 started
to develop the seven ‘Bach Nosodes’. He later
moved away from Homeopathy, but his later
work owes much to it; he expressed great admir-
ation and indebtedness to its founder Hahne-
mann. Until 1930, Bach had a flourishing private
practice in Harley Street, and worked intensively
in medical research laboratories. Bach had col-
lapsed in July 1917, diagnosed with cancer. Sur-
geons operated, but expected him to die; he
recovered and led a very active life thereafter, but Dr Edward Bach (1886-1936)
was in constant pain and died at the age of 50.

According to Weeks, Bach preferred to work personal eye-witness accounts of such incidents,
alone; he was clear about his life aims; and he from people who knew him after 1930 in the two
had a great dislike for timetables, schedules, rules villages, Cromer and Sotwell, where he stayed
and regulations. He liked to do things for him- most frequently.
self; he made his own furniture for example. He In 1928, Bach started to develop the 38 rem-
was impulsive and determined. He was quick to edies for which he became famous, discovering
understand, and quick to anger, which would the first three of the series in a village in Wales.
soon change to gentleness. He refused to argue He prepared these by homoeopathic trituration,
with anyone, and never tried to convince others and introduced them into his practice in Lon-
of anything: up to them if they agreed with him. don. In early 1930 he broke completely with con-
He had a healing gift, and was probably a psy- ventional medicine, even with Homeopathy, and
chic clairvoyant. Already in London, he could quit his career as a successful doctor in Central
diagnose a person’s complaint as they walked London. He sold or donated all his laboratory
from the door of his consulting room to his desk. equipment and closed his practice. At that time,
Later, he could diagnose and prescribe medicine he wrote an article for the leading Homeopathic
for patients before they reached his house; he Journal Homeopathic World, titled ‘Some Funda-
seemed to sense their condition as they walked mental Considerations of Disease and Cure’. Its
towards him from the railway station. Some editor noted that ‘Dr Bach’s assertions are stag-
people and animals experienced instantaneous gering’ and that the medical profession would
healing by his touch or presence alone. There are receive them with ‘ridicule and derision’.

Bach lived thereafter with little money and Among his very last writings, we find: ‘We need
few possessions. He travelled, mainly by foot, so much to come back to the knowledge that
back and forth to rural locations in England and WITHIN OURSELVES LIES ALL TRUTH. To
Wales, searching for herbal remedies, refining remember that we need to seek no advice, no
his principles and formulas, and treating anyone teaching but from within’. ‘BY THE GRACE OF
who came to him. Weeks tells us that ‘he spent GOD it has been revealed that it has pleased Him
the day long examining a great variety of plants, to give unto all who suffer a cure for their ad-
noting where they grew, what soil they chose versities. These cures are to be found amongst
to grow upon, the colour, shape and number certain Healing Herbs and plants and trees of
of their petals, whether they spread by tuber, Nature’.7
root or seed’. He frequently visited Wales and
the seaside town of Cromer in Norfolk, where Principles
he particularly enjoyed the company of fisher- We cannot list a definitive set of principles guid-
men and their families. He would wear any old ing Bach’s work, but some extracts from his writ-
clothes and often looked like a tramp. He was a ings give a good idea of his approach.
great student and observer of human nature, and Disease is the result of a conflict, when the per-
he found people more open-hearted and honest sonality refuses to obey the dictates of the soul,
when they were relaxed. when there is disharmony, disease, between
By the 1930s Bach refused to charge fees, the Higher or Spiritual Self, and the lower per-
though he accepted donations. He wrote in a sonality as we know ourselves. … And so dis-
letter to a patient, in 1935, ‘Our principle is this: ease is sent to us to hasten our evolution. Cruel
that as we are using only the Herbs given to us as it may seem in our narrow outlook, it is in
reality beneficent in its nature. It is the method
by Divine Providence, and also that the Art of adopted by our Fatherly Loving Soul, to bring
Healing is too sacred to commercialise, that no us to the path of understanding.8
charge for profit can be made, so that we leave it
to the generosity of our patients, upon whom we From his writings, and also from accounts
entirely depend, not only for ourselves, but for left by Nora Weeks and others, we learn that
the assistance we are able to give others’.6 Bach insisted time and again that every indi-
He spent the last 18 months of his life mainly vidual must follow his or her own heartfelt inner
in the village of Sotwell in Oxfordshire, as a guidance and intuition. Each individual is born
neighbour of Nora Weeks, in a house rented for with a life purpose given by Divine providence:
him by another close associate Mary Tabor. In we each need to learn spiritual lessons from our
his last years, Bach carefully trained Nora Weeks journey here on earth, and manifest certain spir-
and another friend, Victor Bullen, in the prep- itual qualities. A person may not be sufficiently
aration of his remedies. Weeks and Bullen sub- sensitive to understand the Divine plan for his or
sequently founded the Dr Bach Healing Trust, her life; but at least we can all listen to our own
preserving his original methods and making inner truths.
the remedies available to the public. Bach him- Bach believed that Western cultures suf-
self died in November 1936, the cause of death fer from two great faults: greed and idolatry.
being given as cardiac failure and sarcoma. He So people brought up in these cultures, firstly,
maintained his principles to the end of his life. may suppress all their finer feelings, potentials,

and deeper aspirations, simply to make money. herbalism, are still practised. It is a great tragedy
They are too fearful to trust in God and live the and blunder of industrial civilisation to have ig-
life of a free spirit. Secondly, many people are nored, despised, and virtually eliminated this
idolaters, by which Bach meant, not that they knowledge, at least partly, in the interests of
worship images and idols, but that they place pharmaceutical companies selling products that
human demands and conventional behaviour sooner or later turn out to be extremely harmful.
patterns above Truth. Many patients, he found, Finally, the remedies should be pure and sim-
were deeply conflicted because they did not have ple, entirely positive and uplifting, free from tox-
the courage to go against the wishes of their icity. There is no place in Bach’s work for toxic
parents, or spouse, or neighbours, or employer. remedies that might work by ‘like cures like’ or
They would rather suffer any indignity than walk by purging. Information about them should be
away from conventional ways of behaving. This free, simple, and accessible to all. The remedies
weakness inevitably leads to disharmony and are not trademarked or copyrighted; anyone is
eventually illness. free to use them and make them at home, or buy
There are many different manifestations of them from any remedy-maker. The remedies do
disharmony, any of which can be a precursor to not ‘attack’ disease, or help one struggle against
illness. Since the mind is more subtle and sensi- any negative qualities. Rather, they call down ex-
tive than the body, we can learn most from the cellent virtues into the Soul that calls on them,
mental and emotional reactions of a person, es- so that negativity simply ebbs away.
pecially when he or she is facing stress or crisis, In 1936, Bach re-stated the principles under-
for example, illness. Three people may have a lying his work in a booklet delineating his
persistent cough. One becomes rather irritable remedies:
and impatient. Another becomes lethargic and From time immemorial it has been known that
withdrawn. A third becomes fearful. Accord- Providential Means has placed in Nature the
ing to Bach, the cough is a secondary issue. We prevention and cure of disease, by means of
need to give three different remedies to the three divinely enriched herbs and plants and trees.
patients: the first, the remedy for impatience; The remedies of Nature given in this book have
the second, the remedy for lethargy; the third, proved that they are blest above others in their
work of mercy; and that they have been given
the remedy for fear. Very likely in the course of
the power to heal all types of illness and suf-
a cure, the patient will manifest several differ- fering. In treating cases with these remedies no
ent emotional states, sometimes simultaneously notice is taken of the nature of the disease. The
and sometimes consecutively. Remedies are pre- individual is treated, and as he becomes well
scribed accordingly. When the person is more the disease goes, having been cast off by the in-
harmonious and balanced, the cough spontan- crease in health.9
eously subsides.
Medicine
Bach’s remedies derive from plants, trees, and
water from a spring, stream, or well. He stated The key concept underlying all of Bach’s rem-
that since ancient times, all wisdom traditions edies is a potential for healing resonance between
have valued sacred healing herbs, endowed certain herbs and trees, and human well-being.
with divine presence and healing power. Sev- This potential has been known for thousands of
eral of them, for example, Ayurveda and Taoist years, and many different preparations have been

attempted such as alchemy, herbalism, homeop- that the dew embodied a spiritual power: a com-
athy etc. Some of them use the material aspect bination of the purest elements of earth, the soil
of the plants; others are more metaphysical and in which the plant grew and from which it drew
relate to the inner consciousness of the plant, its material being; water, from earlier rainfall and
sometimes known as Plant Spirit Medicine. Ex- from dew; fire, from the sun; and the morning air.
amples include the use of plants in Vedic rituals, This power included an inscription into the dew
and the use of yarrow in the ancient Chinese of the essential quality of the particular flower, its
Book of Changes. Bach’s remedies are metaphys- resonance or energy signature.
ical and vibrational. They make use of the ‘energy He had two further realisations. First, for
signature’ of the plant at a certain point in its some special plants, Nature’s healers, the en-
life cycle, inscribed into pure water, and made ergy signature would help to heal certain corres-
available to patients at a different time and place. ponding psychological states in human beings.
Bach selected more than 30 plants, always dis- Second, he found a way to replicate the dew,
covered by his intuition, guided by many days in a process which came to be known as the Sun
of intensive communion with the English and method. Bach ‘simply’ took a bowl made of thin
Welsh countryside. As far as we know, he con- glass to the place where the plant grows, when
sulted a few books and did not use any labora- its flowers were at their peak of freshness, on
tory equipment. He sensed. Each of the plants is a cloudless morning of bright sun. He nearly
used to treat a pattern of emotional, and psycho- filled the bowl with water, from a pure spring
logical ill-health. It seems that in the first years of where possible. The freshest petals were placed
his discoveries, he wished to find a cure for, say, on the surface of the water. Bach himself wore
over-enthusiasm or grief. He would gradually re- clean, white clothes symbolising the purity of
ceive some sense of where the right plant might the whole process. He placed the bowl in the
be found, and would then gradually narrow his sunshine for a couple of hours. Then he gen-
focus until he was confident he had found it. In tly picked out the leaves, poured the water into
the later years, Bach himself would rather sud- clean bottles, and added brandy as a preserva-
denly experience an intense, almost morbid state tive. This ‘essence’ became known as the mother
of consciousness (for example acute anxiety for tincture, and it would be further diluted in water
others, or resentment) and his body would even into stock and dosage bottles.
manifest physical symptoms. He would then feel In a way, nothing could be simpler; indeed
‘guided’ to the tree or herb that was the cure for Bach advised readers not to be deterred by the
the condition. In these ways, he eventually dis- simplicity of the method. On the other hand,
covered 38 remedies, in a period of seven years or the method may embody a very profound under-
so. They form the complete set of remedies, now standing of many qualities of Nature: the ‘soul-
widely known as the Dr Bach Flower Essences. quality’ of the plant; the elements; light; the
So Bach had a vision of disease and healing; and potential of water to ‘hold’ patterns of light and
an intuition about the right plants to use. How information; the ability of humans to respond
did he actually make his remedies? I mentioned to this information at a later time, in a different
earlier that one day he noticed the dew on leaves place. Twenty of his remedies are prepared by
and petals. It was shining in the sunlight, in pure the Sun method, most of them from small wild-
early morning air. Suddenly he had a revelation, flowers and herbs.

In 1935, Bach abruptly adopted a new pro- Another way of looking at the question
cedure, the Boiling method, which is used for 18 though, is that conventional science, includ-
remedies. Most of them are from trees and large ing medical science at present, has no means to
bushes. To make a ‘tree’ remedy, he would cut evaluate the resonance between plant essences
enough flowers, twigs, buds, and leaves to almost and human well-being. Its instruments are not
fill a saucepan. He then filled the saucepan with fine enough, and its concepts of consciousness
spring water, and simmered it for about half an are too crude. (An analogy might be discussing
hour. A gas stove is usually used. The water is nuclear physics with scientists of 200 years ago.
allowed to cool, the plant material filtered out, They would have lacked the means to contribute
and as with the sun method, brandy is added as a to the discussion.) Perhaps flower essences will
preservative to form the ‘mother tincture’. one day be investigated scientifically by a future
Barnard observes: genius, a polymath like Jagadish Chandra Bose.
Both [methods] are using the energy of the sun Two other legacies may be important. One is
to bring about a transformation in the mak- that according to Patanjali the use of herbs (osha-
ing of a remedy. The difference is that sunlight dhi) may be a means to subtle attainments, men-
comes from outside our planetary system, while tioned in the same line as mantra and austerity.11
fossil fuels come from within the earth. Having A person sensitive to Bach’s ‘divine’ remedies, or
been through a number of processes of trans-
to remedies from one’s own country, may realise
formation, photosynthesis being the first, the
sun’s energy has been changed when it becomes a new level of meditation.
the fire used for cooking. Light from the sun Second, there are remarkable correspondences
has been metamorphosed into fire in the form between the characteristics of the specific heal-
of the three other elements: earth, water and ing herbs, and the personalities they heal. For ex-
air – making coal, oil, and gas. It is this quality ample, plants with an upright and rigid stems often
of transformation that becomes characteristic treat people with strong, perhaps rigid egos. Plants
of the boiling remedies.10 which are rather floppy and diffuse, treat people
Bach’s life work ‘boiled down’ to something who lack focus. Perennials with strong root systems
as simple as that. treat people with many attachments from the past.
Leaves with serrated edges may indicate a kind of
Legacy irritability.12 There are numerous examples, and
Bach’s own 38 remedies are now used all over few exceptions. It seems we have hardly scratched
the world. Moreover, flower essences from local the surface of understanding the great network of
plants are made, following Bach’s methods and life on this planet, of which plants and humans are
principles, in Australia, Brazil, India, the Nether- two important, intelligent elements.
lands, the US and other countries. They may Let us end with some words from Bach’s final
make no ‘sense’ at all according to the world talk, given a month before he died:
view of a conventional allopathic analysis; in- So in healing with these Herbs, the body is not
deed they might be seen as pseudo-science, prey- taken into any account; whatever may be wrong
ing on the gullibility of misguided consumers. with it is of no consideration. All we seek are
However, countless people trust these remedies those characters of the sufferer where he is in
after positive personal experiences of healing and disharmony with the Well of Peace in his Soul.
spiritual growth. (Continued on page 151)

154
What Makes the Four Yogas Work?

Swami Vivekananda’s Philosophy of Advaitic Pluralism
Jeffery D. Long
T
he question I am posing in this essay The Many Emerge from the One
is, ‘What makes the four yogas work?’ It A quick note about creation: When we speak
is well known that, according to Swami of creation in the Vedāntic sense, we are not re-
Vivekananda, the four yogas—karma yoga, the ferring to a specific moment in time—a begin-
yoga of selfless action, bhakti yoga, the yoga of ning point at which reality as we know it started.
loving devotion, jñāna yoga, the yoga of know- In the traditions of India, as in those of many
ledge, and rāja yoga or dhyāna yoga, the yoga other parts of the world, it is understood that
of meditation—are effective and independent creation is an ongoing process. Creation is hap-
paths to what is variously termed God-realisa- pening right now, at this very moment. We tell
tion, Self-realisation, enlightenment, salvation, stories about it as something that happened
or liberation (that is, mokṣa). My question is, long ago because we are accustomed to think-
‘What is the mechanism by which these four ing and speaking within our current frame of
sets of practices bring about their shared goal?’ If reference, which is shaped by the phenomena of
mysticism refers to the direct experience of divine time, space, and causation. We, therefore, think
realities, how do the yogas lead us to experience in terms of things having a beginning, a middle,
the realisation of non-duality? How do they cul- and an end. And we tend to understand things
minate in the Advaitic experience? through narratives that are shaped in just this
Answering this question requires us to delve way. The Hindu, Buddhist, and Jain traditions
into the nature of realisation itself. What is it that is all invite us, however, in various ways, to think
being realised? Who is realising it? From what are differently, and to see our linear, narrative way
we being liberated? And to what are we being liber- of constructing reality as just one frame of ref-
ated? That is, if our current state is one of bondage, erence, one possible way of organising what we
what would it mean to be free? Of what does that know. We need, therefore, to understand that
freedom consist for which we are striving? this way of thinking, while it is convenient for
In order to answer these questions, we need us, is not necessarily a perfect or complete rep-
to understand how we became bound in the first resentation of the nature of reality.
place. This will take us back to the mystery of cre- The Daoist tradition of China, as well as
ation itself. Why is there anything at all? In par- much of contemporary physics, is very much in
ticular, why do we exist as we do now, in the kind line with this traditional Indic way of thinking,
of universe in which we find ourselves? as is the thought of many modern philosophers.
In the Daodejing of the 6th century BCE Chinese
sage Lao Tzu, it is said that all that exists emerges
Jeffery D Long is the Carl W Zeigler professor
of Religion, Philosophy and Asian Studies, at from an eternal reality which Lao Tzu terms the
Elizabethtown college, Pennsylvania, USA. dao, or the Way. He tells us that, ‘The Way that

What Makes the Four Yogas Work? 155
can be named,’ or described, ‘is not the Eternal the One—the infinite Brahman, the nameless
Way.’ He then says that ‘The Nameless,’ that is, and indescribable dao—gives rise to and mani-
the indescribable, ‘is the origin of the myriad fests as the manifold world of phenomena: the
creatures.’ That, at least, is the translation from cosmos which we experience as our reality. In the
scholar Victor Mair. In other translations of this words of Sri Ramakrishna, ‘Those who realise
text, the phrase, ‘the myriad creatures’ is rendered Brahman…find that it is Brahman that has be-
as ‘the ten thousand things.’ There are of course come the universe and its living beings.’1
many, many more than ten thousand things even We ourselves are of course manifestations of
in our relatively tiny corner of the universe, but the One infinite Reality: infinite number of finite
this was how philosophers referred to the phe- centres of an infinite Consciousness. This is what
nomenal world in ancient China. it means when the Upanishads state that we are
Similarly, the Upanishads, the textual foun- That: that the true Self, or Ātman, shares the same
tainhead of the Vedānta tradition, speak in many nature as and is ultimately identical with Brahman.
places of the emergence of the many from the
One. In the fourth section of the first chapter of The Process of Differentiation
the Bṛhadaranyaka Upanishad, for example, it is and the Ego
said that the One became the many by dividing The process of creation, the maya, by which the
itself into countless beings, playfully suggesting One manifests as the many is a process of differ-
this was done out of a desire for companionship entiation. The infinite One projects from itself
on the part of the One, or out of the fear, which the infinitely many. Our sense of individual-
can arise when we are in a state of solitude, as ity is therefore closely bound up with the pro-
the One is as an utterly unique being. Now, one cess of creation itself. As it is described in the
might object that a perfect being such as the in- Sankhya system of Indian philosophy, we be-
finite One from which all beings emerge would come differentiated from one another and from
surely not feel emotions like loneliness or fear. the rest of the realm of nature, or prakriti, by
The suggestion that the many emerge from the something called ahaṁkāra. Ahaṁkāra, which
One for reasons such as these points to what an literally means ‘the I-maker,’ is the mechanism
infinite mystery this emergence is. We can only by which we come to perceive ourselves as in-
begin to comprehend by approaching it through dividual beings distinct from one another and
the lens of experiences to which we can relate: from the rest of the cosmos. The Latin equiva-
that is, primal experiences, like loneliness and lent of ahaṁkāra, which has found its way into
fear, as well as love, such as the love of the cre- the English language as well, is ego. And analo-
ative process which drives an artist to create. In gously with ego, ahaṁkāra has come to refer, in
the philosophy of Advaita Vedānta, it is affirmed modern Indic languages such as Hindi, to pride,
that the One does not literally feel loneliness or or to an excessive attachment to our individual-
fear. Nor does it even literally divide itself to be- ity as the most important thing in the world,
come the world. Rather, it only appears to do so. overriding even our sense of compassion and em-
This process of creation through appear- pathy for other beings. This ego, importantly, is
ance, or manifestation, is known as maya, a not our real identity. We are not prakriti, but
term which is cognate with English word magic. purusha, or spirit, a term which is more or less
Maya is the power of creation, through which equivalent with Ātman. This is our first clue to

the answer to our main question, ‘What makes onto them, they manifest as infinite beings, striv-
the four yogas work?’ Might the yogas have ing for infinite consciousness and infinite bliss.
something to do with pointing us beyond the Yet another answer is that this entire process is
ego and back to our original true nature? a mystery with no rational answer. It cannot be
Individuality itself is not an evil thing. In- known with the finite mind, but only realised, or
deed, it is integral to the process by which the experienced directly, as we ourselves are the One
one infinite reality has manifested itself as this which has manifested as these myriad beings.
wonderful universe. Individuality, we could say, The problem with individuality is not that it
is an essential element of the divine plan. The is ‘bad,’ but it is a kind of Self-forgetting on the
question is often raised, ‘Why does the infinite part of the infinite One. It involves a sense of
One choose to appear as the many? If it is already being cut off from, of being other than, our true
perfect and self-sufficient, what need does it have Self, and a corresponding alienation from our fel-
to manifest itself as the myriad beings making up low centres of consciousness, our fellow beings.
the cosmos? As us?’ Many answers to this ques- Part of the process of the One’s Self-mani-
tion are, of course, possible, and all of them prob- festation as this vast cosmos is this very sense
ably bear some truth. We have already heard the of Self-alienation. It is this alienation from our
suggestions that the One was lonely or fearful, or true Self, our entrapment in what becomes the
that the One simply loves to create. This would prison of the ego, which we instinctively wish to
mean that the cosmos is the divine līla, or play, overcome. This is the essence of what we refer to
and that the Infinite One simply takes delight in as our sense of bondage, a bondage that we wish
manifesting and experiencing itself as all of us, to overcome. We experience this mumukṣutva, or
the beings which constitute this vast universe. desire for freedom, initially as a desire for happi-
We also sometimes hear the speculation that, ness, rather than unhappiness.
as the ground of all being, and as consisting of in- In the words of His Holiness the Dalai Lama,
finite being, consciousness, and bliss (anantaraṁ ‘The purpose of life is to be happy.’2 My late father-
sat-chit-ānandam), the One needs to divide itself in-law was also very fond of this expression. ‘The
into the many in order fully to become what it purpose of life is to be happy.’ One is of course free
is in its pure infinite potential. Consciousness is to disagree, but I am firmly convinced that this is
an experience, and thus requires one who is con- the case: that, in fact, everyone wants to be happy.
scious and one of whom one is conscious: a sub- One could, of course, point to people who seem
ject and an object. Bliss, or joy, is an experience, to enjoy being unhappy. I would argue, though,
and thus requires an enjoyer and that which is that it is this unhappiness that makes them happy,
enjoyed. So, the One becomes the object of its at least in the short term. We all do the things that
own awareness by dividing into infinite centres of we do because we want to be happy. We can act
awareness—us. Similarly, it literally enjoys itself either for immediate happiness—immediate grat-
by becoming, in the same way, infinite centres of ification—or we can act for our long-term happi-
enjoyment: again, us. As nondualism teaches us, ness, sometimes by taking on very difficult work
the consciousness and bliss which make up the and a lot of short-term unhappiness, or at least
One are, in reality, nondual, and without sub- discomfort, in the name of this longer-term hap-
ject and object. But, when the veil of maya, the piness. This is true whether our aim be material or
matrix of space, time, and causation, is projected spiritual: whether we are aiming for what I would

call the true and lasting happiness of realising our next moment of happiness, nostalgically recall-
oneness with the infinite, or for a finite goal, such ing the previous moments of happiness, or feeling
as getting a raise or promotion at work, or win- frustrated because the next moment of happiness
ning an award in whatever field we have chosen is not coming soon enough. This is, we could say
to pursue, or earning the friendship and affection again, an immature state of being. This is not be-
of others whose love we crave. cause sensory gratification is an inherently bad
In reply to the possible objection that the thing. Not at all. Indeed, any happiness we experi-
idea that happiness is our fundamental motiv- ence, even sensory pleasure, is a glimmer of the
ation in life sounds selfish, I would respond that infinite happiness of the One we are seeking: of
this objection presumes that it is possible to be Brahman. But sensory pleasure is the most limited
really and truly happy when others are unhappy. form of happiness, and one that easily leads to un-
I would like to submit that this is not the case, happiness when we do not get what we want when
for reasons which should hopefully become clear we want it. Indeed, the Buddha referred to all tem-
very shortly. While it is true that many people do porary forms of happiness as being, in truth, a
pursue happiness at the expense of other beings, form of unhappiness: as suffering, or duḥkha.
or even appear to be most happy precisely when If we follow the scheme of the puruṣārthas,
they are making others unhappy, I would like we know that a more enduring happiness can be
to suggest that this is a very early and immature found if we work hard and achieve the means
approach to happiness; for as our soul’s journey for enjoying the senses on a reliable and regular
unfolds, we find that our own happiness is ultim- basis: by acquiring artha, which means power
ately bound up with the happiness of all beings. or wealth. In fact, the dual meaning of artha as
We all wish to be happy, but because of our both power and wealth is quite ingenious, as it
alienation from our true Self, and our sense of conveys the idea that, in this world, wealth is a
otherness from the rest of creation and what we type of power. If I have a dollar, I have the abil-
mistakenly take to be ‘other’ beings, we typically ity—the power—to acquire a dollar’s worth of
do not know how to go about being happy. goods that can give me happiness (meaning, of
The most obvious source of happiness is, of course, temporary happiness). If I have a hun-
course, the gratification of the senses. I see some- dred dollars, I have a hundred times more power
thing beautiful, I hear some good music, or I eat to acquire what I want, and so on.
a nice meal, and I am happy. This, however, is the The same problem, however, which attaches
most temporary source of happiness. It lasts only to sensory enjoyment also attaches to money and
as long as there is contact between our senses power. In the words of the famous phrase, ‘You
and their objects, or as a memory of such con- can’t take it with you.’ Even the wealthiest people
tact. If we think in terms of the puruṣārthas, or in the world are not able to carry their wealth
the aims of life described in ancient Hindu texts, into their next life.
this form of happiness, or kāma (which is not to Also, as we evolve in our spiritual journey
be confused with karma) is the most ephemeral, across many lifetimes, we realise the happiness
the most fleeting. A life spent solely in pursuit money can yield is, like sense pleasure, a tem-
of sensory gratification is a life in which we ex- porary thing. Money and power have more util-
perience brief moments of happiness, interspersed ity than a single object of sensory gratification,
with moments in which we are anticipating the for they can enable us to come into contact with

many such objects. But, at a certain point, we good karma does not lead, by itself, to true and
start to realise that the deeper longings of our lasting happiness.
being are simply not satisfied by material things This is because the good that comes from doing
at all. It is noteworthy in this regard that suicide good—from dharma—is also bound by time. It
rates tend to be the highest in the parts of the is temporary. This is something the sages of the
world that are the wealthiest. We need some- Upanishads realised long ago and is why we find
thing much greater than either sensory gratifi- criticism of the rituals that lead to finite goods,
cation or the means of acquiring it. such as rebirth in heaven, in texts like the Mun-
Higher than both of these, in the traditional daka Upanishad and the Bhagavadgita. It is not
scheme of puruṣārthas, and typically listed first, that good karma and the works that produce it
is dharma. In this context, dharma refers to our are bad, any more than sensory objects and wealth
duties toward others. Contrary to what our sense are bad. These things are not inherently evil, but
of alienation may compel us to believe, we are not they are finite. In order to experience the results of
alone in this world. We live among the myriad our good actions, we must act again and again and
beings who are all manifestations of that same in- again. It is only with the fourth puruṣārtha, the
finite reality which is the source and essence of fourth goal of life—mokṣa, or liberation—that
our own existence. True and lasting happiness is one experiences a joy which is infinite and un-
therefore not to be found in isolation. It involves ending: in the realisation of our own true nature
the happiness of others as well. Even the solitary which we have forgotten through being trapped
sage who seeks liberation alone on a mountaintop in the shell of our egoistic individuality.
works for the good of all living beings. This work
may manifest as an invisible influence on the world, The Four Yogas
but it is nevertheless real. Swami Vivekananda How, then, do we reach mokṣa? How do we
speaks of this when he says, ‘The greatest men in achieve God-realisation, the realisation of our
the world have passed away unknown…Hundreds true, infinite Self, which has manifested in the
of these unknown heroes have lived in every coun- form of our limited individuality?
try working silently. Silently they live and silently First, realisation is not a result of action.
they pass away; and in time their thoughts find Again, good karma does not lead to it, at least
expression in Buddhas or Christs, and it is these not directly. If realisation were the product of
latter that become known to us.’3 action, it would be limited, as all products of
As we continue to evolve in our spiritual jour- action are. You would have to keep doing what-
ney, we start to realise the deep joy that arises ever you did to achieve it in order to sustain it.
from giving joy to others. And, unlike material It would not be the lasting happiness which it,
wealth, you can take the fruits of your good in fact, is. It would simply be a more refined ver-
deeds—of your dharmic actions—with you. sion of good karma.
This is what is popularly known as ‘good karma.’ Secondly, if realisation is not a result of ac-
Now, as we shall see—and, contrary to popular tion, this means that we literally can do noth-
misconceptions—good karma does not lead to ing to achieve it. To refer again to the Daoist
God-realisation, at least not directly, although it tradition, the sage Lao Tzu recommends some-
can create the conditions in which realisation can thing called wu wei, which literally means
occur, like being born in a spiritual family. But ‘doing nothing.’

However, as Lord Krishna points out in the this ego that gives rise to our sense of individual-
Bhagavadgita, it is literally impossible to do ity: this wonderful individuality that enables us to
nothing. Particularly as beings who identify with see reality from a unique perspective, and to cul-
physical bodies, we find that even if we try to tivate the special gifts which we can, in turn, give
be very, very still, we nevertheless continue to back to the world. But it is this same individuality
breathe, and our bodily processes continue to which, if we remain caught up in it, if we become
operate. Similarly, our minds continue to be ac- attached to it, alienates us from others and from
tive even if we sit still. It takes great effort to still our true Self, and gives rise to all our suffering.
the mind, a process which the Gita compares to The four yogas work by attenuating, by re-
taming the wind.4 Even the Lord himself, the in- ducing, this sense of individuality. When we are
finite One, acts constantly to uphold the world egotistical, if we are caught up in our individual
(a process called lokasaṁgraha).5 desires without regard for others and see our-
‘Doing nothing’, then, does not mean liter- selves as being cut off from the rest of existence
ally doing nothing. As Lord Krishna explains or as standing above it, our ego, we can say, is
in the third chapter of the Gita, it means act- opaque. The light of the infinite Reality that is its
ing without a sense of doership, or acting with true source is getting through to us only dimly,
detachment. It is realising that it is the infinite like sunlight concealed by thick, black smoke. But
One who is in fact the doer of all action. All as we open the ego to others, and to the infinite
that occurs in all of the myriad universes of ex- One, as we let it unfold like a flower, it starts to
istence is the action, the manifestation, of the become translucent. More and more light comes
only One who, in the end, really does exist: the in. We feel an increasingly sustainable sense of
infinite Brahman. To act in this way—not out of happiness and real joy in our lives. And when the
attachment to the fruit of one’s actions, out of ego becomes completely transparent, such that
the desire for temporary happiness, but for the there is no visible barrier whatsoever between I,
good of all beings—is to surrender one’s sense of the individual, and I, the Infinite, then realisation
doership to the divine reality: to step aside and has been achieved. The One shines through like
let Divine Mother, the dao, the infinite Brah- the sun on a clear and bright day, until eventually,
man, work through us. To quote from the Star it is all that we see, and all that we are.
Wars films: ‘Let the Force flow through you.’ Or The four yogas function to achieve this very
to paraphrase the apostle Paul, ‘It is not I who translucency, and ultimate transparency, of the
acts, but Christ who acts through me.’6 ego. Swami Vivekananda sees these yogas not
This surrender of one’s sense of doership and as mutually exclusive, but as mutually affirming.
of allowing the infinite One to work through There are four yogas, and not only one, to suit
us is thus central to the process of attaining four basic personality types: emotional, intellec-
realisation and liberation, and brings us very tual, active, and contemplative. In Swamiji’s own
close to the answer to our question, ‘What makes words: ‘We classify [the yogas] in the following
the four yogas work?’ way, under four heads:
Recall that at the fountainhead of the process • Karma-Yoga—The manner in which a man
by which the One manifests as the many—as all realises his own divinity through works and duty.
of us myriad beings—is the phenomenon of indi- • Bhakti-Yoga—The realisation of the divinity
viduation: the arising of the ahaṁkāra or ego. It is through devotion to, and love of, a Personal God.

• Raja-Yoga—The realisation of the divinity means when he defines this form of yoga as citta-
through the control of [the] mind. vṛtti-nirodhaḥ: the calming of the waves of the
• Jnana-Yoga—The realisation of a man’s own mind.8If we attain realisation through these
divinity through knowledge.’7 methods, we may experience it as an awakening
Ultimately, there are, according to Swami to our true Self, a recovery of an identity that was
Vivekananda, as many yogas as there are indi- only apparently lost, but that was in fact there all
vidual beings seeking liberation. We can think of along. We were always enlightened. We were al-
the four yogas as four clusters of practices, and ways free. We just didn’t know it yet.
the yoga of each individual as a highly specific Bhakti yoga, on the other hand, melts the ego,
combination of these practices unique to the as it were, in divine love. Through opening our-
individual’s personality. The classification of the selves up to the infinite One as a being of infinite
yogas as four in number is thus a matter of con- love and allowing ourselves to experience our
venience, done for the sake of typology. It is not utter dependence upon this loving divine Reality,
meant to be restrictive—to imply that there are the ego’s illusion of independence comes to be
four and only four ways to realise God—nor are dissolved, and with it, its stranglehold upon our
the yogas to be seen as mutually exclusive. consciousness. In the end, the divine beloved, in
Among four yogas, Rāja yoga and Jñāna whatever form it has drawn us to itself, is all that
yoga—the yogas of meditation and knowledge— matters, and we are willing to sacrifice even our
can sound quite similar, given that both are fo- very sense of self to be nearer to that One who is at
cused on the mind. The approach of Jñāna yoga, the heart of all our deepest aspirations. We give up
however, is cognitive: the elimination of false the ego by giving up even the idea that it is we who
identifications of the Self, such as with the body liberate ourselves. We allow ourselves to be liber-
or the mind, aimed at giving rise to the certain ated, rather, by divine grace. If we get realisation
knowledge (jñāna) that the ātman (Self ) and through bhakti, we will experience it as a loving
Brahman are one. The approach of Rāja yoga union, a communion with the divine beloved: less
is, one could say, more phenomenological: we of a dissolution of self than a completing of self.
still our thoughts with the aim of directly real- Finally, Karma yoga is living a life of service to
ising our divine nature, through the experience the other suffering beings with whom we share
of samādhi. In Jñāna yoga, we use the mind to the world. This yoga attenuates the ego because
go beyond the mind by negating our dualistic it involves our putting the needs of others ahead
mental constructs. In Rāja yoga, we restrain the of our own. As in Bhakti yoga, our willingness
mind and still it with the aim of experiencing that to sacrifice ourselves for others, is a sign and an
which is beyond it. In both these practices, the expression of the dissolution of egotism. It is this
ego is attenuated. Jñāna yoga does this through dissolution of the ego that enables the light of
its intellectual deconstruction of the ego, the pro- the true Self—the infinitely loving, infinitely
cess of neti, neti: I am not this, I am not that. Rāja blissful, infinitely conscious divinity who resides
yoga does this by quieting the ego, removing one’s in all beings, and in whom all beings reside—to
attention from it—for attention adds fuel to the shine forth in its fullness. This is the realisation
waves of the mind—and stilling the vibrations that liberates us from the prison of the ego and
of the mind and simply allowing the true Self enables us to be truly free. For one who attains
to shine through. This is what the sage Patañjali through Karma yoga, it might be experienced as

a profound solidarity with all beings, as a restor- beings, and with Being itself, whether through
ation of relations among the beings making up intellect, meditation, devotion, or service. Thus
the cosmos from whom we had been alienated: a do we move, in the words of the Upanishads,
harmony in which we have surrendered our self- from the unreal to the real, from darkness to
ish ego, placing the good of all beings before our light, and from death to immortality. P
own, and making it our highest desire.
References
Conclusion
1. M., The Gospel of Sri Ramakrishna, trans. Swami
One of Swami Vivekananda’s many great contri- Nikhilananda (Chennai: Ramakrishna Math,
butions to our understanding of Advaitic mys- 2004), 104.
ticism is his insight that many yogas can lead 2. <https://www.dalailama.com/messages/tran-
scripts-and-interviews/the-purpose-of-life-is-
to the liberating realisation of non-duality. The to-be-happy>, accessed 20 Aug. 2023.
mechanism by which the yogas lead to this liber- 3. The Complete Works of Swami Vivekananda, 9
ating realisation is through the attenuation and vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
the eventual annihilation of the ego as a prin- 1997), 1.105.
ciple of separation from the rest of existence. We 4. Bhagavadgita 6:34.
5. Gita 3.20-21, 25.
move from being centres of selfishness and fear 6. Galatians 2:20.
to being centres of love, with our being eventu- 7. The Complete Works, 5.292.
ally mingling and becoming one with that of all 8. Yoga Sutra 1:2.

It is as though in this vast civilisation of Function (Massachusetts: Lindisfarne Books,
today, a civilisation of great stress and strain, the 2004), 27.
turmoil has been such that we have become too 3. Ibid., 29.
4. Ibid., 81.
far parted from the true Source of Healing, our 5. See Nora Weeks, The Medical Discoveries of Ed-
Divinity. Yet our Maker, knowing these things, ward Bach, Physician (London: C. W. Daniel,
took compassion upon us, and in his Mercy 1940), 134.
provided a substitute means to heal our infir- 6. Collected Writings of Edward Bach, (England:
Bach Educational Programme, 1987), 28
mities until when time or circumstance shall
7. Ibid., 29-30.
restore the genuine and direct. 8. Ibid., 158-59.
Yet these substituted means are wonderful in 9. Ibid., 35.
their help; for to see the joy, the happiness, the 10. Bach Flower Remedies, 201.
tenderness that comes into life after life as the 11. Patanjali Yogasutras, 4.1,
Herbs heal them, prove beyond doubt that, not ‘जन्माौषुत्ध-मन्त्रः-तर्ः-समात्धजाः त्स्धि्यः।’
the body alone has received blessing.13 P <https://en.wikisource.org/wiki/The_Com-
plete_Works_of_Swami_Vivekananda/Vol-
Notes and References ume_1/Raja-Yoga/Patanjali%27s_Yoga_Aph-
orisms_-_Independence>, accessed on 22 Aug.
1. The family name, originally Welsh, is pro- 2023.
nounced like the English word ‘batch’. 12. See Bach Flower Remedies, 311-18.
2. Julian Barnard, Bach Flower Remedies: Form and 13. Collected Writings, 13-14.

162
Advaita Ashrama at Mayavati:

Historical Significance in the
Ramakrishna-Vivekananda Movement
Dr Jayasree Mukhopadhyay
A Panoramic view of the Advaita Ashrama at Mayavati (early days)
S ituated at a high altitude of about

1940 meters in the Kumaon Himalayas,
the Advaita Ashrama at Mayavati holds a
unique place in the entire Ramakrishna-Vive-
kananda Movement. It marks the fulfilment of
Swamiji always longed for a contemplative place
in the Himalayas where God would be wor-
shipped ‘in spirit and in truth’. It was inaugurated
on Sunday, 19 March 1899, the day of public cele-
bration of the birth anniversary of Sri Rama-
a passionate dream of Swami Vivekananda for krishna, by Swamiji’s ardent disciples Captain
establishing a monastery in the divine Him- James Henry Sevier, Mrs. Charlotte Sevier, and
alayas as expressed in some of his letters written Swami Swarupananda. It is one of the earliest
from Switzerland and England in 1896. In fact, centres of the Ramakrishna Order.
The story of Mayavati Ashrama is inextric-
ably mixed up with the history of the Prabuddha
Jayashree Mukhopadhyay is an Associate Professor
of History at West Bengal Educational Service, Lady Bharata or Awakened India. This long-stand-
Brabourne College, Kolkata. ing English monthly was started by Swami

Advaita Ashrama at Mayavati 163
Vivekananda in July 1896 under the editor-

ship of B.R. Rajam Iyer, a young talented Tamil
scholar, who was ‘a most beautiful and genuine
flower of English education in its moral and spir-
itual aspect’.1 He edited the journal, published
from Madras (now Chennai), most efficiently
for two years, but then his untimely death in
May 1898 created a serious problem for the very
existence of the journal. Its June 1898 issue had
already been prepared by Rajam Iyer before
his demise. So the trouble really arose for the
July issue. Already one year back in early 1897
Vivekananda had returned from his triumphal
first visit to the West (1893—97) and on 1 May
had founded the Ramakrishna Mission at Cal-
cutta. With him came to India a small band of Mother Sevier with Swami Virajananda (centre)
his dedicated Western disciples like Captain
Sevier and Mrs Sevier. It was this English couple wrote on 29 July 1897: ‘Mrs. Sevier is a jewel of
who took the responsibility to start an Ashrama a lady – so good, so kind! The Seviers are the
in the Himalayas and continue the publication only English people who do not hate the na-
of the Prabuddha Bharata. tives’.3 The Seviers, along with Swami Swaru-
First, the Seviers accompanied Swamiji to pananda, took great pains to finally procure a
Colombo, and then gradually proceeded to preferred land at Mayaput, renamed Mayavati,
other places before settling at Almora. It was in the district of Almora (now in the Cham-
to Thompson House at Almora that the office pawat district of Uttarakhand) for the fulfil-
of the Prabuddha Bharata was transferred from ment of Swamiji’s long-cherished dream of a
distant Madras. The printing requisites were Himalayan Ashrama. The land was purchased
brought from Calcutta. The vacuum created mainly by the funds extended by the Seviers.
by Rajam Iyer’s death was thus filled up by Mr. It was a Glen Gyle Tea Estate, owned by Gen-
Sevier, who with Swamiji’s blessings, restarted eral MacGregor, encompassing extensive forest
the journal from August 1898. Swami Swaru- areas with three commodious houses.4 It has a
pananda, at the behest of Swamiji, became its fascinating panoramic view of the snow-topped
second Editor. The cover design was changed Himalayas ranging from the Badrinarayan in the
and the previous motto was replaced by Swa- west to Panchachulli in the east with Nandadevi
miji’s utterance: ‘Arise! Awake! And stop not and Trishul in the middle. Thus was founded in
till the goal is reached!’ Moreover, this issue 1899 the Advaita Ashrama at Mayavati. The of-
contained Swamiji’s poem—To The Awakened fice of the Prabuddha Bharata was also shifted to
India—in which he recorded his enduring mes- this Ashrama secluded from the din and bustles
sage of rejuvenating India.2 of cities. While Swami Swarupananda became
Swami Vivekananda had deep regard for the the president of the Ashrama, Mr Sevier was its
Sevier couple. In a letter to Sister Nivedita, he Manager and Mrs Sevier, the ‘Mother’, was its

An old photograph of Advaita Ashrama, Mayavati
housekeeper. Swamiji used to call her ‘Mother the danger of wildlife like tigers, leopards, bears,
Sevier’. The trio was fully dedicated to Mayavati’s snakes and many insects including blood-sucking
proper growth from the scratch. leeches. Hardship increased during snowfall and
The Mayavati Ashrama during its long journey rainfall. Moreover, in the early period, there was a
has passed through many trials and tribulations. paucity of funds, and strict frugality was essential
It is exquisitely beautiful amidst thick forests and for the minimum maintenance of the Ashrama.
snowy mountains. It lies on the way to Kailash Added to these were the organisational problems
and Manasarovar. Attractive seasonal flowers and augmented further by the untimely death of its
melodious songs of birds make the place more pioneers. Yet the Ashramites enjoyed the Ash-
fascinating. But there was no road, no electricity rama’s serene beauty, mystic divinity, and deep
and other comforts. The nearest village was more silence conducive to spiritual and intellectual
than one kilometre away, and the nearest town pursuits.
Lohaghat was about nine kilometres away down- Multi-talented Swami Swarupananda was
hill. Tanakpur was the nearest railway station both the president of the Ashrama and the
situated at a distance of more than seventy-five Editor of the Prabuddha Bharata. In his pre-mo-
kilometres from Mayavati. Even in 1948, one had nastic days as Ajoyhari Banerjee, he was closely
to trek on foot from Tanakpur to reach Mayavati associated with The Dawn magazine founded
via Lohaghat.5 Only in the late 1970s, a motor- by Acharya Satischandra Mukherjee. The Dawn
able road was completed up to Mayavati. So in subsequently became the leading journal of
the early days, it was extremely difficult to pro- Bengal during the Swadeshi Movement.6 Swami
cure even the basic necessities. Besides, there was Swarupananda and the Seviers were soon joined

A recent photograph (November 2023) of the old Mayavati route

(behind Dharamgarh and beyond Ek Hathiya ka Naula) leading all the way down to Champawat
for the Ashrama work by four others—Swami fuller scope in elevating the lives of individuals
Virajananda, Swami Vimalananda, Swami and leavening the mass of mankind, we start this
Sachchidananda (Senior), and Brahmachari Advaita Ashrama on the Himalayan heights, the
Harendranath (Swamiji’s nephew)—all sent by land of its first expiration.’9
Swamiji before his second visit to the West. The The Seviers and the monks fervently
first two were bosom friends from their student requested Swami Vivekananda for a visit to
life.7 Swami Vimalananda became the Assistant Mayavati. Though he was very happy with the
Manager, Swami Sachchidananda took charge of foundation of the Advaita Ashrama, he could
building construction and repair, and Swami Vi- not come here before January 1901 because of his
rajananda supervised jungle clearance and road busy schedule and deteriorating health. Finally,
construction. There were also some devoted lay when he came to Mayavati it was under a distress-
workers whose support and cooperation are ing circumstance. While he was in Egypt some-
thankfully noted. One such person was Mohan- thing haunted him with regard to Mr. Sevier. He
lal Shah Choudhury, called Shahji, whose associ- rushed to India and learnt the very sad news of
ation with the Ashrama was for more than forty his passing away on Sunday, 28 October 1900.
years from its inception.8 Swamiji planned to go to Mayavati to console
The Prospectus of the Ashrama, as framed Mother Sevier. The November 1900 issue of the
by Swami Vivekananda himself, declares, ‘The Prabuddha Bharata announced with deep sor-
Advaita is the only system which gives unto man row this painful news. Mr. Sevier was the joint
complete possession of himself, takes off all de- founder of the Advaita Ashrama and a great
pendence and its associated superstitions, thus friend of the Indians. The journal describes him
making us brave to suffer, brave to do, and in as a ‘staunch follower of the highest Vedic phil-
the long run attain to Absolute Freedom.’ It con- osophy, with the characteristic liberality and
tinues, ‘To give this ONE TRUTH a freer and catholicity of mind towards every other form of

faith of a genuine Advaitin, a man human and centre. There would be no external worship.
noble, and a heart loyal and true.’10 His prema- However, Swamiji did not ask his beloved in-
ture death delivered a rude blow to the cause of mates to stop ritualistic worship but expressed
the Mayavati Ashrama. His body was cremated, his displeasure. Finally, fourteen months later,
as per his wish, with full Vedic rites on the bank this shrine was dismantled at Mayavati in March
of a rivulet near the Ashrama. Swamiji in a letter 1902.15 When the Holy Mother Sarada Devi
to Miss MacLeod (11.12.1900) exclaimed that was requested to give an opinion on this point,
‘two great Englishmen (Goodwin and Sevier) she emphatically declared that his beloved
gave up their lives for us—us the Hindus. Thus Naren was right and emphatically declared that
is martyrdom if anything is.’11 Sri Ramakrishna is Advaita and hence his dis-
On coming to Mayavati after a strenuous ciples are all Advaitins.16 Thus the Holy Mother
journey in January 1901, Swamiji was extremely solved, among others, one vital question and
pleased with the Advaita Ashrama with its lovely gave concurrence to Swamiji’s wishes that at
surroundings.12 There were three houses at differ- least one centre should be completely devoted
ent levels. The topmost double-storeyed build- to Advaita.
ing was the main centre of the Ashrama. On the In 1903, Mother Sevier did a momentous
upper storey the monks lived and worked. On work in the interests of the Ramakrishna-Vive-
the ground floor on one side was the sitting-cum- kananda Movement. She executed a Trust Deed
dining room with a large fireplace, and on the for the Advaita Ashrama, Mayavati, by lay-
other were the press and the book binding depart- ing down the legal formalities necessary for its
ment. The second building at a lower level was administration and constitution of its manage-
Mother Sevier’s winter residence and guest house ment, in accordance with Swamiji’s plans and
in summer; the third one at a further lower level ideals.17 In deference to Swamiji’s wishes she
was a bungalow which was Mother’s summer resi- made a distinct stipulation in it that no ritual
dence.13 Swami Vivekananda met Mother Sevier except Viraja Homa should be performed in the
and found her a strong woman who had borne her Mayavati estate.18 However, any member could
loss quietly and bravely.14 Swamiji enjoyed walk- do Japa with beads. Hence, this centre has no
ing, talking, meditation, discussion, and every- shrine. Emphasis is on meditation, studies and
thing else there. He proposed for the construction work. The work involves several types of activ-
of a meditation hut on the top of a hill which was ities required for the maintenance of Ashrama
subsequently made at Dharamgarh. Now visitors as well as humanitarian services.
trek to this spot. The inmates passed wonderful Mother Sevier spent many more years at
two weeks with Swamiji at Mayavati and got a Mayavati. She looked after the household,
close opportunity to serve him. This was Swami gardens and many other things, and was closely
Vivekananda’s only visit to Mayavati. associated with the editing and publication
One thing, however, displeased Swamiji. He work of Prabuddha Bharata and books. Her
found that in one room some inmates had made other valuable work was to give common medi-
a shrine with Sri Ramakrishna’s photograph cines to the inmates and poor people of hills. In
being worshipped with flowers and incense. November 1903, she helped start a Charitable
He was unhappy because he wanted Advaita Dispensary which eventually turned into Maya-
spirit to be cultivated completely at least in this vati Charitable Hospital. She also helped Swami

Virajananda in the foundation of a retreat centre (1906); yet the inmates did not lose the nerve to
at Shyamala Tal in 1915. In April 1916 she finally carry out their objectives.
left India for England, though she retained close The Prabuddha Bharata, from its inception,
contacts with Mayavati till her death in 1930. has immensely contributed to the spread of
Swami Saradananda describes her as ‘the life and ideas and activities of the Ramakrishna-Vive-
soul of this Ashrama since its very start.’19 The kananda Movement. It had notable contributors
Prabuddha Bharata writes, ‘Her memory will be like Swami Vivekananda, Swami Saradananda,
lovingly cherished by the Ramakrishna Order as Swami Abhedananda, ‘M’ (Mahendranath
of one who lived what she professed, who was a Gupta), Sister Nivedita, Sister Christine, Frank
friend of the poor and the needy, and who, above J. Alexander,24 several other monks of the Rama-
all, was in every sense of the word a Mother.’20 krishna Order, and various eminent intellectuals.
Much respected Dutch-American monk Swami From it, we vividly learn how the monks of the
Atulananda (Gurudas Maharaj), aptly observes, Ramakrishna Math (including those of Maya-
‘With a very sweet, loving nature she combines vati) faced different problems in carrying out
great strength, tact, and wisdom.’21 their activities both in India and the West. The
Without the dedication and sacrifice of the journal throws immense light on Advaita phil-
early band of monastic and lay members, the Maya- osophy and Vedanta, on the expansion of the
vati Ashrama would not have taken shape as it is Ramakrishna-Vivekananda Movement, and also
now. It was their sincere efforts and hardship that on the consequent humanitarian service rendered
made the Ashrama beautiful amidst thick forests, by monks and lay devotees. The Brahmavadin
hills, lakes, and gardens. It was their earnestness and (April 1900) joyfully observes, ‘The Prabuddha
perseverance that kept alive the Advaita ideology Bharata is most widely circulated among the
and moulded the Prabuddha Bharata as a mouth- educated section of the Indian Nation.’25 In 1914,
piece of the Ramakrishna Order. The Ashrama was on the ground adjoining the Ashrama, came up a
visited not only by Swami Vivekananda, but also by spacious two-storeyed building (now called Pra-
some of his brother-disciples—Swami Shivananda buddha Bharata building) for the publication
(1901), Swami Premananda (1901), Swami Subod- work. In 1936, when Swami Vireshwarananda
hananda (1902, 1904, 1905), Swami Turiyananda was the president of Mayavati Ashrama, a spe-
(1905), Swami Saradananda (1906).22 Once Swami cial issue of the Prabuddha Bharata was brought
Turiyananda acted as a fly-boy for the Prabuddha out to commemorate the birth centenary of Sri
Bharata press.23 Holy Mother’s disciples including Ramakrishna. Since then, on different occasions,
Swami Virajananda, Swami Prajnananda, Swami special issues of the journal have been published.
Madhavananda, Swami Vireswarananda (all hap- During Swami Gambhirananda’s editorship,
pened to be the presidents of Advaita Ashrama in Nandalal Bose’s famous paintings ‘Shiva’s Con-
different periods), Swami Abhayananda (Bharat suming Poison’ and ‘Nataraj’ were published in
Maharaj), Swami Dayananda, Swami Nityaswaru- the journal. In its journey starting from hand
pananda, and others were inmates of the Mayavati press to highly developed computerised tech-
Advaita Ashrama at one time or the other. The nology, the Prabuddha Bharata’s cover has been
Ashrama indeed faced severe blows in the early changed several times. There were also changes
years by the deaths of Mr Sevier (1900), Swami in the title of the Editor, and the president’s pos-
Vivekananda (1902), and Swami Swarupananda ition in the editorial board.26 Nevertheless, the

journal has developed into one of the most pres-

tigious spiritual and cultural magazines in India
and outside. It is the oldest continuous English
monthly of India since July 1896.27 It is widely
circulated both in India and abroad thanks to the
earnest efforts of its editors and staff. As Swami
Madhavananda writes, ‘Its lofty vision of man-
kind as one Brotherhood united in bonds of love
is a potent force for universal uplift – “the regen-
eration of man the brute into man the god.”’28
The Advaita Ashrama is not only the home of
the Prabuddha Bharata but also a leading publi-
cation centre of the entire Ramakrishna Order.
Swami Swarupananda, with the help of Mother
Sevier, began the ambitious project for the pub-
lication of Swami Vivekananda’s writings and
lectures. After his premature death, this monu-
mental work was taken up in right earnest by
Swami Virajananda as the second president of An old picture of Prabuddha Bharata building at
Advaita Ashrama, Mayavati
the Ashrama. Their painstaking efforts resulted
in The Complete Works of Swami Vivekananda is an outstanding work. In 1963, Vivekananda
which was published by Advaita Ashrama, Sahitya (10 volumes) was published in Hindi
Mayavati. Swami Virajananda also took the hard thanks to the efforts of Swami Balaramananda.
task of publishing Swamiji’s authentic biography, With the expansion of its work, the publication
which was subsequently published as The Life of department was shifted to Kolkata in 1920 which
Swami Vivekananda by His Eastern and Western eventually developed into Mayavati’s sub-centre
Disciples. In both these publications, Mother Se- at its permanent residence in Dehi Entally Road
vier’s role must be acknowledged. Over the years, (1960). Now this sub-centre is a big publication
many valuable books have been published by the unit of the Ramakrishna Order. It runs other ac-
Ashrama mostly in English. It has to its credit a tivities like religious lectures, classes, library, and
large number of books on Ramakrishna-Vive- charitable work—all in tune with the Mayavati
kananda-Vedanta literature including Life of Sri Ashrama. The president of the Ashrama works
Ramakrishna, The Life of Ramakrishna and Life from both these places.
of Vivekananda and the Universal Gospel both by From the early days, many monks who were
Romain Rolland, Marie Louise Burke’s Swami residents of Mayavati Ashrama, went out far
Vivekananda in the West: New Discoveries in six and near for preaching activities. The Advaita
volumes, and Swami Chetanananda’s several Ashrama regularly conducts classes and trains
titles. The English translations and commentaries young monastic members. Classes are also held for
of many Sanskrit texts have also been pub- workers and local people. As Swami Pavitrananda
lished by Advaita Ashrama like Swami Swaru- recalls, for some years there was a Sunday Lec-
pananda’s translation of Bhagavatgita which ture Class where inmates talked and discussed on

some philosophical subject. He particularly men-

tions the period when Swami Yatishwarananda
(disciple of Swami Brahmananda) was in Maya-
vati and became the permanent president of these
classes. His thoroughness and labour gave them
a great stimulus.29 Mayavati is the only Ashrama
of the Order which has maintained a diary of its
daily activities ever since its inception.30
With the passage of time, Mayavati Charita-
ble Hospital has expanded rendering remarkable
service to the poor and the afflicted of the neigh-
bouring villages. New buildings have been added
to the old; different medical tests are conducted;
various types of medical camps are organised and
operations including eye surgery are performed.
Apart from these, both Mayavati centre and
Kolkata sub-centre conduct relief and rehabili-
tation work as and when required. Mayavati
Sir Jagadish Chandra Bose at
Ashrama promotes afforestation and takes part
Advaita Ashrama, Mayavati
in Mayavati Jungle Panchayat.
Another activity of Mayavati Ashrama is pro- The Mayavati Ashrama also maintains with
viding accommodation for guests in its guest great proficiency a large dairy with all modern
house. From the beginning, guests were enter- facilities. It is now well protected from rain, thun-
tained. Many Western disciples of Vivekananda der and snow and also from wild animals and in-
including Sister Nivedita, Sister Christine, and sects. The gardens, orchards, and forests are also
Josephine MacLeod stayed at the Ashrama. well-maintained. It is again a legacy from the past.
Many top-ranking British officials and In- Despite many problems—natural, financial,
dian political leaders visited Mayavati. Frank J. human, and the like—the Advaita Ashrama
Alexander, Anandamohan Bose, Jagadish Chan- at Mayavati has been blessed from its incep-
dra Bose, Abala Bose, Sarala Devi Chaudhurani, tion by a continuous flow of brilliant scholar
C.R. Das, Nandalal Bose, Lakshmi Menon, and monks and dedicated lay devotees whose vision,
many other prominent men and women, both perseverance, devotion, and sacrifice have raised
Eastern and Western, stayed at Mayavati at dif- the Ashrama to a very high level and immensely
ferent points of time. Several intellectuals regu- expanded the scope and activities of the Ram-
larly come here for research purposes. There are akrishna-Vivekananda Movement both in India
many ardent seekers of Truth and devoted fol- and abroad. From the days of Swamis Swaru-
lowers of Sri Ramakrishna, Sri Sarada Devi, and pananda and Swami Virajananda, the Ashrama
Swami Vivekananda who passionately long for has grown into a very prominent centre of cul-
staying at Mayavati. The Guest House has been tural exchange between the East and the West
expanded over the years to provide accommoda- as well as a marvellous centre for the propaga-
tion to the increasing number of guests. tion of Advaita philosophy. It is one of the most

important publication centres of the Rama- 214-50. <https://archive.org/details/dli.

krishna Order. Through its innumerable pub- ernet.507657/page/213/mode/2up>, accessed
lications, the Ashrama has widely disseminated on 24 Aug. 2023.
7. Swami Shraddhananda, The Story of an Epoch
the message of the Ramakrishna-Vivekananda (Chennai, Sri Ramakrishna Math, 1982), 14-34.
Movement and thereby enhanced its prestige on 8. The Charm of Mayavati Ashrama, 269-273.
a global footing. 9. Ibid., 7-8.
Advaita Ashrama at Mayavati has also pro- 10. ‘Nānā Kathā’, Prabuddha Bharata, 5/11 (Novem-
ber 1900), 175.
duced erudite scholars, great organisers, and
pious saints whose exemplary lives have become 12. See Swamiji’s letter to Mrs. Ole Bull written
legends in the history of the Movement. Many from Mayavati on 6 January 1901; Complete
monks serving at Mayavati have subsequently Works, 5.151-152.
held important positions in the Ramakrishna 13. Prabuddha Bharata, 36/1 (January 1931), 4; The
Charm of Mayavati Ashrama, 48.
Order. The Ashrama environment is so con- 14. Same as 12.
ducive to inner spiritual growth that Swami 15. The Charm of Mayavati Ashrama, 110.
Brahmananda used to tell monks getting post- 16. Ibid., 202.
ing at Mayavati that it was a ‘prize post’.31 Even 17. S.N. Bhattacharya, ‘Charlotte Sevier’s Dedica-
tion’, Western Women in the Footsteps of Swami
today, in spite of the massive development of
Vivekananda, ed. Pravrajika Atmaprana (New
transportation and technology, Mayavati does Delhi: Ramakrishna Sarada Mission,1995), 148.
not have the usual distractions of other hill sta- 18. Prabuddha Bharata, 36/1 (January 1931), 3-4.
tions. Its bewitching silence needs to be felt and 19. The Charm of Mayavati Ashrama, 100.
enjoyed. During its long journey of 125 years 20. Prabuddha Bharata, 36/1 (January 1931), 7.
under different succeeding presidents includ- 21. Swami Atulananda, With the Swamis in America
and India (Calcutta: Advaita Ashrama, 1988), 309.
ing the present head Swami Shuddhidananda,
22. The Charm of Mayavati Ashrama, 193-195.
the Ashrama has amazingly kept its inner spirit 23. Ibid., 232.
and flourished into one of the most outstanding 24. See ibid., 218.
centres of the Ramakrishna Order. P 25. Western Women in the Footsteps of Swami
Vivekananda, 142.
Notes and References 26. After Mayavati Ashrama’s establishment the
first three presidents of the Ashrama became
1. ‘Our Late Editor’, Prabuddha Bharata, 3/6 (June the Editors. But from the time of the fourth
1898), 134. president Madhavananda, the Editor and presi-
2. Somenath Mukherjee, ‘Prabuddha Bharata—125 dent became different persons. From 1959 the
years: Glimpses of the Glorious Past’, Pra- president was called the Editor, and the actual
buddha Bharata, 126/2 (February 2021), 311-12. editor was the Joint Editor. From September
3. The Complete Works of Swami Vivekananda, 9 vols 1993, when computerised publication started,
(Calcutta: Advaita Ashrama, 1–8, 1989; 9, 1997), the Ashrama president became the Managing
7.512. Editor while the Editor was a different person.
4. The Charm of Mayavati Ashrama, comp. and Now this pattern is followed.
ed. Swami Satyapriyananda (Kolkata: Advaita 27. Only the July 1898 issue could not be published
Ashrama, 2009), 48. due to Rajam Iyer’s death.
5. The Charm of Mayavati Ashrama, 263. 28. The Charm of Mayavati Ashrama, 217.
6. Haridas Mukherjee and Uma Mukherjee, The 29. Ibid., 239-40.
Origins of the National Education Movement 30. Ibid., 265.
(1957) (Calcutta: Jadavpur University, 1957), 31. Ibid., 301.

171
Reflections on Oneness
from a Christian Practitioner
Rachel Mary Joanna
S ometimes I stand on a random street

corner or something catches my eye as I
turn to open the door to my room. I see
perhaps the light reflecting through a window
onto a wall, gently flickering. I stop and stand
seconds or minutes we pass through the mun-
dane, into the heart of Life. I feel then and there
that I want nothing more than to drink in that
Life that reaches deep within me and stretches
far beyond me, into an infinite expanse that no
and watch the play of it until it fades away. I am science, philosophy or religion will ever exhaust.1
in a forest walking and suddenly I feel I must Perhaps such moments are too rare. Expect-
listen. I let the sway and the sound of the trees ations and technologies speed and crowd our
come right to the fore of my awareness. I stand minds. Populations and activities multiply.
stock still. Mental and material space recedes. Yet ἡσυχία
In such moments I sense within and beyond (hesychia) 2—the practice of inner and outer still-
all that meets the eye or ear the vast unfathoma- ness, silence and peace—may be as essential to
bleness of Life Itself—endlessly generous—at our well-being as the air we breathe. The air we
the root of all I am and know. Without it, there breathe can choke us when polluted. The squeez-
would be nothing at all. Something, not nothing out of possibilities for peaceful practice con-
ing, is right here. Sometimes I am aware of it. stricts our spirit-living.
Like the sky, I am in it, it is in me. I am it. It is The hesychast3 trains body-mind and spirit to
vast and beyond the capacity of my imagination open to the least hint of the Infinite, cultivating
to globe entire. It is endless, boundless, infinite a thoroughgoing ‘silence of the heart.’ It is a prac-
and free. I cannot bargain with it or persuade tice devoted to nothing less than θέωσις (theosis)4
it, I cannot make it love me or hate me. I can- – the realisation of oneness with the Divine. ‘Be-
not choose it or unchoose it. Whether this or hind anything that can be experienced,’ Einstein
that version of me experiences it, past, present said, ‘there is something that the mind cannot
or future: Here It Is. grasp and whose beauty and sublimity reaches us
In the most ordinary activities of our lives— only indirectly and as a feeble reflection.’ Thus,
be it walking, cleaning, carrying water, gazing to quote another scientist: ‘Modest silence is the
at nature by day or the starry skies by night— appropriate attitude.’ In the noise of self-asser-
we can find ourselves opened suddenly beyond tion, the Still Small Voice5 is hard to hear.
the way we ordinarily perceive. It’s as if for a few Central to all mysticism is the direct, over-
whelming ‘realisation’ of that unwritable, unsay-
able, timeless Reality which we haltingly refer
The author has close connections with religious
to indirectly, as best we can…6 ‘Intuit, con-
communities in both Europe and Asia and is currently
living a somewhat itinerant life as a contemplative sider, contemplate, desiring to imitate,’ wrote
practitioner. Clare of Assisi and ‘transform yourself through

Christian mysticism shares common roots with other strands of mystic experience
and evolves in mutual exchange with them
contemplation into the image of the Divine further-flung branches of evolving human con-
One Itself.’ 7 sciousness —the lineage and character of Chris-
Clare and her sisters are not unlike the hesy- tian mysticism is grounded in what we have
chasts in their love of silence, simplicity and sin- grasped—still inexhaustively—through the
gle-minded attention to the Divine. Like many Coming of Jesus Christ: 10
Christian Mystics—from the Egyptian St An-
The thanksgiving of whoever reaches You
thony of the Desert (251-356) through the Eng-
Is this alone:
lish anchorite Julian of Norwich (1343-1416) to
That we know You.
20th-century practitioners like Abishiktananda
We have known You
(1910-1973) or Thomas Merton (1915-1968)—
O Light of mind
Clare was ‘freed from the choking effects of the
O Light of life
cares and riches and pleasures of this life’ to give
We have known You. 11
herself fully to contemplation.8
Yet Clare also insists on the contemplation of That Coming bears witness that all that is is
the Beloved One through the myriad facets of already hallowed.12 The extraordinary timeless
the natural cosmos, ‘returning the gaze’ through One Self-presents as generously embedded—
whatever is at hand: ‘Place your mind in the mir- subtly but barely hidden—within the ordinary
ror of eternity […] gaze into this mirror every and familiar of our flesh and blood everyday lives.
day’ and thus ‘constantly see your own face re- It is the essential trajectory of the life Jesus
flected in It,’ she wrote. Eager vigilance for the lived that the Christian Mystic seeks to imitate13
least sign of the ‘One’ never means unbroken, in spirit and truth — a pattern of descent or self-
lifelong rejection of the play of the ‘many’. In- outpouring, then ascent or return to the One
deed, what we know about the earthly life of from whom he came.14 Isn’t this a Way that we
Jesus reveals a rhythm of withdrawal and self- cannot but imitate if — as Jesus made explicit in
giving—not only to his close inner circle, but to word and lived example — each human life is a
the teaming mass of the crowd. temple or tabernacle15 in which the Divine Pres-
Though our mystic roots stretch back ence dwells? Are not our own eyes, ears, hands,
through diverse ancient cultures9—Hebrew, feet and minds the only human vehicles through
Greek, Mesopotamian, Levantine and other which Emmanuel (‘God with us’) now works the

Reflections on Oneness from a Christian Practitioner 173
Pop Artist Sr Corita Kent perceived traces of the Divine even in supermarket brands and advertising slogans
vast Divine activity? ‘The eye through which live and move and have our being.’ 21 We are ‘con-
I see God is the same eye through which God tainers’ for it. We are inseparable from it.22 We
sees me; my eye and God’s eye are one eye, one are God’s field.23 It is—as the verses of the early
seeing, one knowing, one love,’ says Meister Eck- Christian poem Thunder: Perfect Mind urgently
hart.16 A line from an old Irish prayer, atomruig remind us—equally in the despised and the
indiu (‘I join to me today’)17 reflects this reality exalted, equally in the smallest and the greatest
in the early Christian language of Christ being beings in the cosmos, equally in those we con-
present in and working through all:18 sider morally respectable and those we might
Christ in the heart of everyone judge as ignorant, lowly, hostile or mediocre.24
who thinks of me, Doesn’t the unshakable foundation of any au-
Christ in the mouth of everyone thentic nondualist ethic lie in the realisation of
who speaks to me, this astounding truth? As the popular song puts
Christ in the eye of everyone it so well, When I look into the face of my enemy I
that sees me, see my brother, I see my sister.25 Julian of Norwich
Christ in the ear of everyone goes so far as to say, ‘The love of God creates in us
that hears me. such a oneing that when it is truly seen no person
can separate themselves from another person […]
The One Life that is intrinsic to who we are in the sight of God all humans are oned and one
and to all that our lives contain, that very treas- person and all people are one person.’26
ure ‘by which everything was made from noth- If all that is is already hallowed, then it fol-
ing’ is right here in our midst, whether we notice lows naturally that the Life that indwells all in-
it or not. ‘The incomparable treasure lies hidden,’ stances of manifold being can present Itself to
Clare assures us ‘in the field of the world and the us as suddenly and unexpectedly through a song
human heart.’19 The very word for truth in Greek as through an icon, through washing vessels as
ἀλήθεια (aletheia) means ‘unveiled.’20 Fundamen- through a conversation with a seer, through a TV
tal, unchanging Truth is whatever is simply the show as through contemplative silence … or even
case regardless of our perception, awareness, at- through the text on a packet of breakfast cereal...
tention or understanding. Nothing can separate literally. In General Mills’ slogan ‘the big G stands
us from it. As Saint Paul himself says, in it ‘we for Goodness’ the Artist Sister Corita Kent found

sudden inspiration beyond the quality of the exists. We are enfolded in the Divine, she is shown,
breakfast cereal, and on ‘Wonderbread’ pack- as our souls are clothed in our bodies.32
aging beyond the quality of the loaf. 27 Within One of my favourite books is A Land by
and beyond even commercial graphics, Kent per- Jacquetta Hawkes. Published in the 1950s, this
ceived signs of the Divine Life that indwells even remarkable, poetic work of geology and evolu-
the humdrum mundanes of the supermarket – tionary science does not confine itself to a cold
everything, in fact, that is as ‘coarse and blunt rendition of the formation of a cluster of islands.
and sweet and stupid as life itself.’28 Hints of ‘a trembling web of remembered con-
Whether renowned 20th century artists like sciousness’ suggest an encounter with so much
Corita Kent, or unknown artisans, architects, more than meets the eye through the author’s
builders and crafters, people across the world lifetime study of the evolution of material life.
and across millennia have claimed from gener- Hawkes’ rendition of evolution wonders as
ation to generation the quotidian, vernacular much at the earliest instances of life as it does at
language of thread, stone, dance, cloth and all the most sophisticated examples of what human
manner of other humble vehicles for transmit- life can become. The great wonder is that there
ting Truth, Love and Life — for whoever has should be Life and consciousness at all, let alone
‘eyes’ to see, ‘ears’ to hear. ‘It is precisely because that a Jesus or a Mohammed may walk the same
God is beyond form that God is also behind and earth trodden earlier by the humble stegosaurus:
within every form,’ Abishiktananda reminds us: ‘Whatever the size of these first pieces of life,
‘There is nothing that does not manifest God to whether they preferred sea water or mud, noth-
the soul which is open to the Divine in a deep ing but some fifteen hundred million years sep-
awareness of itself. At the same time there is arate them from their outcome in Proust.’33
nothing which in revealing the Divine does not Between the natural beauty of the ammonite
point to God’s being inexorably beyond. Every- and the fine-lined sculpture of a Barbara Hep-
thing is a sign of God.’29 worth, there is little to choose.34,35 The miracle
Is it any surprise that many ancient traditions of Life Itself shot through the DNA of the Juras-
of faith, art and folklore across the world express sic age as surely as through the twenty-first cen-
common elements of experience? That the tran- tury. One thousand or one million years into the
scendent must be conveyed with the ready-to- future, the same Source will be at the root and
hand materials and references of ordinary life Ground of all that is, whether on Earth or in the
on Earth could only and should only be thus. As wider cosmic array.
the disciples of Christ recorded, Jesus explicitly ‘I am the Life in all human beings’ tells Lord
taught that the ultimate truth about Reality is Krishna in the Bhagavadgita, ‘Know Me to be
not only ‘out there’ – ‘beyond’ and ‘before’ all the primaeval seed of all Creatures.’36 Thousands
that is — but is within and among us.30 It is like of miles away in Palestine, during the millen-
yeast hidden by the baker inside the dough: ‘Even nium before the birth of Jesus, Hebrew commu-
though she put only a little yeast in three measures nities treasured and recorded the ancient name
of flour, it permeated every part of the dough.’31 by which the Divine was revealed to Moses in the
Julian of Norwich’s Revelations of Divine Love leave wilderness:37 ‘I AM (that) I AM’—‘This is what
us in no doubt that even the smallest thing, the size you are to say to the Israelites: “I AM has sent me
of a hazelnut, is a microcosm of everything that to you.”’ 38 Every dawn and every dusk, observant

Between the natural beauty of the ammonite and the fine-lined sculpture of a Barbara Hepworth there is little to choose
Jews to this day recite the prayer known as the act’ of creation which ‘emanates’ from the One
Shema39 wherever they are in the world, and Source and Ground that is beyond description.45
many nail a little scroll of it to their doorposts in In pre-Christian Hebrew and Greek scriptures,
a special box known as a mezuzah.40 The first line we read of Σοφία as present when the heavens
may be rendered as: Listen O Israel 41 “I AM I AM” and earth were established, like a maestra artist,
our God “I AM I AM” is One.42 So holy is the name ‘ordering all things well’.46 ‘I chose to have [Wis-
that Jews do not even pronounce it. It seeks to dom] rather than light’, we read in the book of
refer to what cannot be named – the ‘God above the Wisdom of Solomon, ‘because Her radiance
God’ – beyond all names,43 beyond form, yet never ceases.’47 This same radiance ‘without which
everywhere, everywhen witnessed to by all the not one thing came into being’ incarnates through
manifold cosmos. Jesus, like every other Jew, Jesus Christ,48 rendered in John’s Gospel by the
would have known and practised this tradition. Greek philosophical term λόγος (logos) – uni-
In early Christian writings, including the fying or universal principle, or Divine ‘Word’:
canonical gospels, Christ is depicted as a shin- what has come into being ‘in [the λόγος] was
ing forth of the radiance44 of the unnameable Life’ and ‘that Life was the light of all’.49
universal One. Beyond (or ‘before’) the binaries For Christians, it is the event itself of the In-
of darkness and light there is a radiance – vari- carnation of Jesus Christ that is the expression par
ously referred to as Wisdom (Σοφία : Sophia/ excellence of the immanence of the Absolute in the
‫ הָמְכָח‬: Chockmah) or Word (λόγος : logos). relative, of the Infinite in the finite. The choices,
It is intrinsic to the first becoming or ‘speech teachings and life story of Jesus further testify to

Hildegaard of Bingen’s 12th century icons depict the Eternal One as an Absence/Presence around which
all Being proceeds, also ‘visible behind’ Christ.
the essentially sacramental50 nature of all life – of are, so that no one might boast in the presence
the enslaved or fallen, not only the liberated and of God.’
upright; of the despised not only the revered; of That there should be Life and consciousness at
the oppressed, tricked, ignorant and diseased not all is the great wonder that shines through all.
only the elite, guileless, wise and healthy—‘the The disciples of Jesus recorded his recognition
light shines in the darkness and the darkness over- of that Life within himself: ‘I AM the Way, the
came it not.’51 Every life and every heart stretches Truth and the Life,’ he says, ‘Before Abraham
towards You—an early Christian prayer acknow- was, I AM.’ ‘I AM the Alpha and the Omega, the
ledges—whether knowingly or not. 52 First and the Last’56—which is to say: That one
Many of Jesus’ closest circle of devotees and Life, the same life that is in me, is the root and end
disciples were on the margins of society. He him- of all that is. It cannot be overcome.57
self was only a village carpenter. His life story Jesus encouraged ‘the crowd’ that Oneness
and teachings implicate those who would dare with God extends to them too: ‘I AM the Vine,
to make exclusive judgements about who may or and you are the branches’, ‘Let them be One
may not be a worthy servant or image of the Di- with You as You and I are One,’ he prayed.58 ‘The
vine, ‘…they say, “Look, a glutton and a drunk- Body of Christ’ is the way Christians refer to those
ard, a friend of tax collectors and sinners!”…’ through whom the radiance of Christ shines.59
Jesus says, ‘Yet Wisdom [Σοφία] is vindicated According to St Paul, we are ‘all one in Christ [ἐν
by all her children.’53,54 ‘Not many were of noble Χριστῷ (en chritso)]’ and ‘we have the mind of
birth,’ Saint Paul reiterates,55 but ‘God chose Christ.’60 This is the true inclusive meaning of the
what is low and despised in the world, things universal ἐκκλησία (ekklesia), ‘sangha’ or ‘church’.61
that are not to reduce to nothing things that Thousands of miles and over 1300 years from

the earth Jesus trod during his lifetime, Mother

Julian’s Revelations attempt to explain sixteen
mystical shewings62 that she received in 1373
and later recorded in her mediaeval anchorage
in East Anglia, England. In these shewings, the
words of Christ to Julian are even more univer-
sally explicit: ‘Our Lord Jesus often said: “I am
that; I am that”—I am that which is highest; I am
that which you love; I am that which you like; I am
that which you serve; I am that which you long for;
I am that which you desire; I am that which you
mean; I am that which is all in all…’63
A remote hermitage in India
Whoever we are, wherever we find ourselves,
however far from ourselves we may feel—there
is nowhere we can go outside of the Source and my way to these timeless wonders if only I have
Ground of our lives, from the Love which drives it in my heart to find them. They are not for sale,
and animates all and which makes its home within they do not come in a package, they include and
us:64 ‘Where can I go from your Spirit? Or where embrace, never divide or exclude. Every stumble,
can I flee from your Presence? If I ascend to heaven, every nightmare, every kindness, every insight
you are there; if I make my bed in the depths, you into my own weakness and every ounce of my
are there… If I say, “Surely the darkness shall cover own courage takes me a little closer to the incom-
me, and the light around me become night,” even the parable treasure hidden in the field of the world
darkness is not dark to you; the night is as bright and the human heart.69
as the day.’65,66 Perhaps when I am most in need, or feel fur-
The Christian mystic affirms that not only by thest from finding what I’ve so long been yearn-
via negativa – the ascetic path of ἡσυχία (hesy- ing for, right there and then—see right here and
chia), ἀναχώρησις (anakhṓrēsis), withdrawal and now—I am closer than I could possibly imagine.
ascetic practice, but also by the via positiva – the
path of complete immersion in the maelstrom I have seen the sun break through
to illuminate a small field
of the quotidian workaday world, the realisation
for a while, and gone my way
may yet arise. Both the via negativa and the via
and forgotten it. But that was the pearl
positiva are well-trodden ways to γνῶσις (gnōsis)
of great price, the one field that had
—awareness or knowledge of the unveiled (true) treasure in it. I realize now
nature of Reality, barely concealed within and that I must give all that I have
beyond all that is. ἡ βασιλεία67 τοῦ Θεοῦ ἐντὸς to possess it. Life is not hurrying
ὑμῶν ἐστιν, Jesus explained: ‘the Divine realm is on to a receding future, nor hankering after
amongst you’—Here it is right now at hand.68 an imagined past. It is the turning
Julian’s word for union with God is oneing. She aside like Moses to the miracle
says simply: ‘I AM in the oneing of Love.’ of the lit bush, to a brightness
No language, background, creed, ‘success’ or that seemed as transitory as your youth
‘failure’ in my life can exclude me from finding once, but is the eternity that awaits you.70P

Notes and References he may attempt to express or share It, the seer’s ex-
perience converts their life into one of total orien-
1. ‘For what can be known about God is perfectly tation towards That which has been encountered.
plain, since God has made it plain. Ever since God From the first awareness on, their life and their will
created the world, God’s everlasting power and is no longer their own. As Jalāl al-Dīn Muḥammad
deity – however invisible – have been there for Rūmī put it: ‘Do you think I know what I’m doing?
the mind to see in the things God has made.’ Paul’s / That for one breath or half breath I belong to my-
letter to the Romans chapter 1 verses 19-20, transla- self ?’ Rumi, Quatrain 1359, extract.
tion of Richard Rohr.
2. And the related verb ἡσυχάζειν (hēsycházein) 7. Letter of Clare of Assisi to Agnes of Prague, 1238
is the same verb as in Luke’s gospel 23:56 and in (12-13). Clare of Assisi (also known as Chiara Of-
the letter to the Hebrews chapter 4:9f, pertain- freduccio 1194-1253, Italian) wrote in 13th century
ing to sabbath rest. It seems to refer to a dispos- Latin. English translations of her writings cited are
ition inwardly and outwardly which manifests in either translated by Regis Armstrong OFM Cap
a ceasing (or rest from) awe, grief, fear, etc., even a (1982), or (where referenced as such) by the author
speechlessness – but is not the same or reducible to (RMJ, 2013), as here. The original: pone mentem
a ‘keeping of a vow of silence,’ for example. There is tuam in speculo aeternitatis, pone animam tuam
an inner ‘rest from labour’ not primarily (though in splendore gloriae, pone cor tuum in figura divi-
can include) an exterior rest from labour and strife nae substantiae et transforma te ipsam totam per
or resistance – a rest from restlessness, perhaps. contemplationem in imagine divinitatis ipsius:
This can become or be a precursor to a kind of ob- ‘in imagine divinitatis ipsius’ was traditionally
jectless awareness or receptivity to the Ultimate, rendered into English from the Latin as ‘into the
the One. The verb ἡσυχάζειν lends itself to the image of the Godhead Itself ’. ‘Intuere, considera,
Christian mystic Hesychast school of practice, in contemplare desiderans imitari’ was traditionally
which the monks of Mount Athos in Greece, with translated as ‘Gaze, consider, contemplate…’ but
whom the approach originated, are specialised. ‘intuit’ is a more literal translation of the Latin.
3. hes·y·chast. -kast. plural -s. often capitalized.: one 8. Formal or ‘officially recognised’ Christian ascetic
who follows the teaching and practice of an ascetic practice named as such dates back to at least the
method of Christian contemplation with roots in 2nd century CE. In the so-called ascetical writings
the 4th Century Middle East,’ perhaps most de- from 4th century Egypt the term hesychast is less
finitively exemplified in the teachings of Gregory common than ἀναχωρητής (anachoretes) mean-
Palamas of the 13th Century Eastern Orthodox ing one who withdraws or retreats, from which
tradition, who was a monk on Mount Athos in the English term anchorite (for a strict hermit)
Greece. and their ‘anchorage’, or their dwelling place or
4. The ultimate form of (γνῶσις gnosis) or jnana/ hermitage, derive. The writings of Evagrius and
wisdom, realisation of oneness with the Divine the seminal Sayings of the Desert Fathers and
beyond image, word or conceptualisation. Mothers do use hesychast, however, and in the em-
5. ‘Still small Voice of calm’ as in the Old Testament peror Justinian I’s time (r. 527–565 CE) the terms
(Hebrew) story of Elijah – see 1 Kings chapter 19 hesychast and anchorite seem to be synonymous.
verses 11-13. The NRSV translation is ‘the sound of So many Christian Mystics could be listed. Here
sheer silence’. are some other very famous ones (in case ques-
6. As Allah, Brahman, God, the One, the Ultimate, tions arise as to why they were not mentioned!):
the Void, YHWH … etc. Many Zen practitioners the other 4th century onwards desert fathers and
prefer to represent the experience by the circular mothers, the Greek Pseudo-Dionysius (5th – 6th
enso symbol whilst many practising Hindus Century CE), the Celtic monk-hermit Cuth-
prefer to chant the sound ॐ. Imaging – whether bert (634-687), the English 11th – 12th century
through painting, drawing, film, musical perform- householder then mystic anchoress Christina of
ance or what I would call parabolic enactment – is Markyate, the Italian 12–13th century wander-
a medium for expressing the Infinite with which ing hermit friar founder of the Franciscan orders
words alone can almost never compare. However s/ Francis of Assisi, the Italian 13thcentury Franciscan

monk, cleric, philosopher and mystic Bonaventura, 12. It is an ontological affirmation of the already-sacred
the German 13th – 14th century Dominican monk nature of the time-and space-bound relative world.
and teacher Meister Eckhart, the anonymous 14th 13. As Thomas à Kempis pointed out in his famous
century CE author of the Cloud of Unknowing, the work The Imitation of Christ, composed 1418-1427
16th century Spanish Carmelite mystics Teresa of CE.
Avila and John of the Cross, the 17th century Car- 14. ‘A very early hymn in praise of Jesus expresses this
melite Brother Lawrence, the English 20th century self-emptying love in a simple mixture of Hellenic
householder mystic Eveline Underhill, the English- and Jewish imagery, inviting the followers of the
Indian 20th century Benedictine monk then sanny- Way to, ‘let the same mind be in you that was in
asi Bede Griffiths (Swami Dayananda1906-1993), Christ Jesus who, though he was in very nature
the Spanish/Indian 20th–21st century Jesuit priest God, did not consider equality with God as some-
and scholar Raimon Pannikar (1918-2010), the thing to be grasped at, but emptied [ἐκένωσεν]
20th–21st century American Benedictine monk himself, taking the very nature of a servant, being
Thomas Keating (1923-2018), the contemporary born in human likeness, and being found in human
Canadian hermit Cynthia Bourgeault, to name form, humbled himself and became obedient to
but a few (and not necessarily the most important). death.’ [Philippians 2:5-9] And this self-empty-
The deserts fathers/mothers were said to have being path was in no way a constantly blissful, pleas-
lieved that the most ‘successful’ practitioners were ant one, but a way of massive struggle —joy, grief,
the most anonymous. intensity —pouring his very life blood out in re-
9. Images: European Cave art of hand prints >10,000 sponse to the Reality he was born to embody and
BCE; pre-Christian Cypriot cruciform icon work out in practice, day in, day out.’ From Love
>2,000 BCE; pre-Christian Greek image of the Incarnate, RMJ 2016 [Published in Vivek Jagrati,
divine archetype of the Good Shepherd; Contem- New Delhi; Issue No. 2; 14th January 2017]. See
porary Christian mystic calligraphy, Japanese Zen- also Good Friday, RMJ 2019 [Published in Dure
inspired. Kothao, Bengal in 2019 translated into Bengali by
10. Over many generations, including the contem- Arpita Mitra], in which the return and reunion is
porary, Christian Mystic practice has exchanged touched on.
and continues to exchange Wisdom, philosoph- 15. Jewish term which was the tent of worship when
ical and creative outworkings with all other au- the Hebrew people were still nomadic, set up each
thentic streams of mystic practice, adapting and and every time the people stopped for a period
constantly re-expressing itself in forms relevant to in one place. The gospels speak of the Coming of
the context in which the practice takes place at any Christ as God having ‘tabernacled’ the Divine Pres-
given time. Nevertheless, common to any Christian ence amongst us.
mystic theory or practice is the inheritance of the 16. See Meister Eckhart: The essential sermons (Paulist
Jesus event and all that continues to reveal about Press 1981).
the nature of ultimate Reality. 17. Also known as Saint Patrick’s Breastplate this Old
11. The Prayer of Thanksgiving, verses 6 and 7. The Irish prayer of protection is attributed to Saint Pat-
Prayer of Thanksgiving comes from the 1945 dis- rick. The old Irish title translates as follows: ad-
covery of fifty two (52) documents (mainly Chris- dom-ruig, i.e. ad-ruig ‘I join’ (Lt:adjungo) with
tian) in Nag Hammadi, Egypt. It was written in infixed pronoun dom ‘to me’, indiu ‘today’.
the Coptic language. Neither its exact date nor 18. See for example Paul’s first letter to the Corinthi-
location of composition can be known but it dates ans (1 cor) chapter 2 verse 16 ‘We have the mind
from between the 1st and 3rd century CE. This of Christ,’ 1 Cor. 3: 16: ‘Do you not know that you
translation is from a team of translators headed by [plural] are God’s temple and that God’s Spirit
Celene Lillie, PhD of the Seattle School of The- dwells in you? [...] God’s temple is holy and you
ology and Psychology; she holds a PhD and M Div are that temple,’ the whole of chapter 12 speaks of
from Union Theological Seminary in NYC and a the different parts of the body of Christ, each es-
BA in Contemplative Psychology from Naropa sential person having their irreplaceable gifts and
University. part to play, especially verse 27, and Paul’s letter to

the Ephesians chapter 4 verse 4 and to the Gala- 24. Also see note 54 below, regarding Jesus speaking
tians chapter 3 verse 18 (and see note 59 below). to this point directly. Thunder: Perfect Mind is
19. 3rd letter of St Clare of Assisi to St Agnes of an extended poem among the 3rd century Coptic
Prague, verse 7, 1238. Translation with reference to Christian texts rediscovered in the Nag Hammadi
Armstrong but here RMJ, 2013. library in 1945. The text was originally composed
20. ἀ [un] λήθεια [veiled]. St Paul’s first letter to in Greek well before 350 CE, the approximate date
the Corinthians makes the point that ‘God’s Wis- of the Coptic manuscript.
dom’ is ‘secret, hidden.’ (1 corinthians 2 Verse 7). 25. Or as the Golden Rule puts it Love thy neighbour
Σοφία :Sophia; ‫ הָמְכָח‬Chockmah – the Greek and as thy own self. Links to the popular song: https://
Hebrew names for God’s Wisdom – are both ety- www.youtube.com/watch?v=7oSXikMaxp8 and
mologically connected to the idea of hiddenness. a version created by Franciscan monks and
In the Hebrew tradition every letter of the name lay devotees here: https://www.youtube.com/
‫ הָמְכָח‬has a mystic significance – chet (sanctuary watch?v=DzMuYwZyOmk
or hidden place), kaf (hand that covers or uncov- 26. Julian of Norwich, Revelations of Divine Love,
ers), Mem (water/living water), Tav a crossed stick Classics of Western Spirituality edition of her
or sign of a covenant. See also note 46 below about text, p. 51 and p.65. (Drawn attention to by Rich-
Wisdom. ard Rohr in his book A Spring Within Us (SPCK
The later writings of Christian mystics play end- 2018) in which he also points out that our word
lessly with the hiddenness of the treasure – for ‘person’, now referring to an individual human
example: ‘Upon that lucky night /in secrecy inscru- being originally referred in ancient Greek culture
table to sight/ I went without discerning/ and with to a stage mask or a ‘sounding through’, and was
no other light/ except for that which in my heart only later applied to us as well – reversing its mean-
was burning/ It lit and led me through/ more cer- ing… ‘The downside implications are staggering’
tain than the light of noonday clear/ to where one he says ‘because human persons, like the Trinity,
waited near/ whose Presence well I knew/ there are not autonomous beings but are foundationally
where no other presence might appear’ ( John of ‘soundings through’ from a much larger Life and
the Cross, Ascent of Mount Carmel); ‘The wisdom larger Love,’ page 41.)
of love is not only secret within the darkness and 27. Images: Corita Kent, For Eleanor (1964); That
the tribulations of purification, which the soul is they may have life (1964); Round Wonder (c 1965)
powerless to describe. It is just as secret afterwards, 28. Kent’s fellow Pop artist Claes Oldenburg, ‘State-
in the light of illumination, when the transmission ment’ (1961) reprinted in Pop Art: A Critical His-
comes with total clarity […] The wisdom is simple, tory, ed Steven Madoff (Berkeley: University of
sweeping, spiritual. It enters the mind naked of California Press, 1997), 213. Quoted in Corita Kent
content, not dressed in the clothes of any sensory and the Language of Pop, Susan Dackerman, Har-
image […] Since it does not enter through the fac- vard Art Museums, 1915.p.42
ulties, they cannot report on the colour of its gar- 29. Abhishiktananda, Saccidananda: A Christian
ments.’ ( John of the Cross, Dark Night of the Soul); Approach to Advaitic Experience, ISPCK, Delhi,
‘Knowledge and love are one in the secret experi- 1974 (revised 1984), p.4.
ence hidden from the eyes of the world in the life 30. The Gospel according to Mark 1:15. The Gospel ac-
of those who are united to the eternal light of the cording to Matthew 3:2, NRSV translation, 1989.
holy Trinity [… and then quoting Isaac the Syrian]: 31. Matthew’s gospel chapter 13 verse 33
‘One can only have a certain, simple knowledge, 32. In chapter 57 in the original middle English of the
above all words, elements, images, colour, pictures, long text Julian records: ‘our kinde which is the
or names of whatever sort’…’ (Vladimir Lossky The heyer part is knit to God in the making;’ and later
Mystical Theology of the Eastern Church). in the same chapter: ‘We are all in him beclosid
21. Acts 17:28. [enclosed] and he is beclosid in us […] he sittith
22. See for example, Paul’s letter to the Romans chapter in our soule; for it is his likeyng to reygne in our
8 verses 31b – 39. vnderstonding blissfully and sitten in our soule
23. St Paul in his first letter to the Corinthians, chapter restfully and to wonen [dwell] in our soule end-
3 verse 9b ‘you [plural] are God’s field.’ lessly, us al wekeng into hym. […] for sothly [truly]

I saw that our substan[c]e is in God.’ and in 5:2 – the name Άϊά which is a transcription of the phrase
6:139 (which I have noted in modern English): ‘[I in the book of Exodus ‫( הֶיְהֶא‬ehyeh), ‘I AM.’ Some
saw that Christ] is our clothing that for love wraps Christian traditions transliterate and approximate
us and winds us, embraces us and totally encloses the Hebrew letters as YHWH which over time
us, hanging about us for tender love, that he may evolved into forms of address such as Yahweh or
never leave us.’ Julian of Norwich, Revelations of Jehovah, but these are not accepted in most Jewish
Divine Love (the long text). traditions and so most Christian Bibles follow the
33. Jacquetta Hawkes, A Land, 1951, chapter 4: An Jewish tradition of replacing ‫ הוהי‬with alternative
Aside on Consciousness. terms such as ‘THE LORD (in capitals) or κύριος
34. For more beautiful sculptures of Hepworth remin- which is LORD in Greek.
iscent of the primal ammonite, see, for example her 43. Gregory of Nazianzus’ [born c. 329-390 CE] Hymn
wave sculptures here: https://duckduckgo.com/?q to God puts it thus: ‘of all beings you are the End/
=barbara+hepworth+wave&t=h_&iax=images& you are One, you are All, you are None/ yet not
ia=images one thing nor all things/ Bearer of all names, how
35. IMAGES: Photograph of marble ammonites in shall I name you/ You alone the Unnameable?/
Jacquetta Hawkes’ The Land (1951); photograph You who are beyond, beyond all/ No other name
of Barbara Hepworth sculpture Family at Snape befits you.’ Or as Paul put it in his second letter to
Maltings, UK (RMJ, 2020). the Corinthians, chapter 12 verses 2 and 4, there are
36. Bhagavad Gita Chapter 7; See Gaiea Sanskrit, things that must not and cannot be put into human
Bhagavad Gita Chapter 7: Yoga of Knowledge and language e.g. v 4 ‘…things that are not to be told,
Realisation, April 9 2021: https://www.youtube. that no mortal is permitted to repeat. Or as Meister
com/watch?v=Eo8fuQRt_s0 Eckhart’s well-known phrase put it: ‘I pray God to
37. The Palestinian deserts then known as Sin (Zin), rid me of God’ – which is, as the liberation theo-
[Paran and] Sinai. logian Dorothee Soelle (1929-2003) wrote, ‘not
38. The name ‘I AM’ – as in ‘I AM has sent me to you’ heresy but a prayer for liberation from the prison
– is from Exodus 3:14. The book is dated around of a language which is too narrow for God.’
6th century BCE, but the oral tradition preceded 44. Or ‘uncreated light.’
the written and informed and shaped it. The whole 45. ‘Then Elohim said: Let there be light; and there
first line of the Shema (See note 39) is also found was Light.’ Genesis, Chapter 1, verse 3, from the
in Deuteronomy chapter 6 verse 4. Jewish Torah and the Old Testament of The Bible,
39. Sh’ma literally means listen or accept – which is NRSV English translation, 1989. Elohim: ‫ םיִהֹלֱא‬--
the first word of the prayer itself. Elohim is derived from eloah; though the ending
40. Examples can be viewed here: https://duckduckgo. of Elohim would normally denote a plural, in the
com/?q=mezuzah+shown+on+doorpost&t=h_ Hebrew Bible it is treated as singular. The related
&iar=images&iax=images&ia=images nouns eloah (‫ )הולא‬and el (‫ )לֵא‬are used as proper
41. In Jewish and Christian texts from the Greco- names, in which case they are interchangeable
Egyptian area during Second Temple Judaism and with Elohim, all referring to deity. An exact cognate
beyond the name ISRAEL was understood to outside of Hebrew is found in Ugaritic ʾlhm, the
mean one who sees God from the ʾyš (man) rʾh (to family of El, the Creator and chief deity of the Ca-
see) ʾel (God). Thus the SHEMA first line could naanite pantheon. Aramaic ʼĔlāhā and later Syr-
be translated universally as Attend, O whoever iac Alaha, and Arabic ʾilāh or Allah all denoting
perceives the Divine, I AM I AM, I AM is One. [the single/only/One] God.
42. The first line is ‫ ד ָ ֽחֶא הָוהְי ּוניֵהֹלֱא הָוהְי לֵאָרְׂשִי עַמְׁש‬. 46. Wisdom of Solomon chapter 7 verse 10: ‘I chose to
‘I AM I AM’ is a rendition of the Name ‫ הוהי‬and have her rather than light’; and verse 22: ‘Wisdom
is explained in the Hebrew Bible as Ehye ašer ehy the fashioner of all things’; and verses 29-30: ‘She is
‘I AM that I AM.’ I AM I AM is a ‘translation’ of superior to light’; and chapter 8 verse 1b ‘she orders
‫ הוהי‬which as the holiest of reveled names for the all things well’; Proverbs chapter 8 verse 23-31 She
Eternal One is not spoken by practicing Jews but was at the dawn of creation like a maestra artist.
is replaced with different terms such as ‘The Lord’, 47. Wisdom of Solomon 7:10 and 7: 29-30. See previ-
‘The Name’. Greek speaking Jews later pronounced ous note and also note 20 above.

48. For example, St Paul: ‘Christ the power of God and 55. In his first letter to the Corinthians chapter 1 v 26-
the Wisdom of God.’ First letter to the Corinthians 29.
chapter 1 verse 24b.’Christ became for us Wisdom 56. The Book of Revelation of St John, chapter 22
from God.’ 1 corinthians, 1 verse 30. verse 13 and chapter 2: 8; Alpha and Omega are
49. References from John’s gospel chapter 1; Logos is the first and last letters of the Greek Alphabet. It
a fundamental concept in ancient Greek thought is another way of saying: I was the first word and
preceding and contemporary with the earthly life I will be the last word, again recalling the speech/
of Jesus. These quotations are all from chapter 1: act/radiance that emanates in vast activity from
1-5. See Greek word by word analysis here: https:// the One Source beyond form and concept. Other
biblehub.com/text/john/1-1.htm ‘I AM’ sayings of Jesus recorded in the canonical
50. Sacramental and sacrament are important con- gospels and wider New Testament include for
cepts in the universal church and have at times been example: I AM the Way, the Truth and the Life
contested concepts in specific technical senses. ( John 14: 6), I AM the door/the gate ( John 10: 7
However, the origin of the term ‘sacramental’ is and 9), I AM the Bread of Life ( John 6: 25, 41, 48,
the Latin sacramentum which refers to the holi- 51), I AM the Light of the World ( John 8:12 and
ness or ‘hallowedness’ of relative reality, which con- 9:5), I AM the Good Shepherd ( John 10: 11, 14), I
ceals the hidden truth of Ultimate Reality within AM the Resurrection and the Life ( John 11:25), I
it. The equivalent Greek term is μυστήριο Muste- AM the True Vine ( John 15: 1,5), Before Abraham
rion or Mystery. A ‘sacrament’ of the church came was, I AM ( John 8:58). See also John 18: 4-5 in
to mean the outward and visible sign of an inward Gethsemane and the Transfiguration narratives.
and spiritual truth, which is simply an extension See Matthew 22:32, 24:5; Mark 13:6, 14:62, Luke
of the fundamental meaning of Truth (unveiling) 21:8, 22:70.
to the important ritual markers of spiritual life in 57. IMAGES: Both images from the visions of Hil-
the ceremonial life of a person in the Christian degaard of Bingen (1098-1179). ‘Heavenly beings’
church, such as (but not necessarily limited to) surround the formless Eternal One who is de-
Baptism and the Eucharistic rite or ‘Lord’s Supper,’ picted as an Absence/Presence around whom all
also known as ‘Communion’. the ‘ranks of being’ gravitate or orbit or ‘proceed’;
51. John’s Gospel Chapter 1 verse 5 – see link for word Christ depicted as ‘radiating from’ the formless
by word in Greek: https://biblehub.com/text/ Eternal One who is ‘visible’ (though invisible)
john/1-5.htm ‘behind’ Christ. Hildegaard experienced what
52. Prayer of Thanksgiving [see note 11] middle of she called the ‘reflection of the living Light’ and
verse 1. inner revelations from the age of three, where she
lived in her native (now) Germany. She became a
53. Luke 7:35 καὶ ἐδικαιώθη ἡ σοφία ἀπὸ πάντων
Benedictine nun. She ‘dictated’ her experiences to
τῶν τέκνων αὐτῆς (But Wisdom is justified by
Volmar – a monk who helped her record and de-
all her children); Matthew 11:19 reads: Wisdom is
pict the inspiration she received. She was a poly-
justified by her deeds (ἔργων rather than τέκνων);
math and expressed her revelations in music, as
here explicitly identifying himself as an embodi-
well as in writings, medicine and illuminations
ment of the Divine Wisdom, or Logos itself.
(i.e. paintings) as above.
54. Lest we dare even to conclude an exclusive bias for
58. Gospel of John chapter 17: 21-22
the poor and oppressed, by dint of sheer numbers
and references, let us remember that Jesus healed 59. See, for example, Paul’s first letter to the Corinthi-
the daughter of a religious leader of the local syna- ans chapter 12 (for a kind of ‘treatise’ of the ‘one
gogue ( Jairus) and that Nicodemus and Joseph of body of Christ’ from Paul) and see references to
Arimathea, who arranged and paid for Jesus’s en- all being of one body, one spirit and one mind:
tombment, came from the same elite and scholarly for example – Ephesians 4:4, Galatians 3:18.
religious class as those who had condemned him to 60. Paul’s letter to the Galatians 3:27 and his first letter
death. They were scholarly and wealthy devotees – to the Corinthians, chapter 2 verse 16b. The expres-
who may both have been Pharisees and members sion ἐν Χριστῷ ‘in Christ’ (en Christo, en kyrio, en
of the Sanhedrin. Christo Iesou, en auto etc.) occurs 216 times in

the Pauline letters and 26 times in the Johannine through every eye and hears through every ear,
literature. Many consider this phrase key to Paul’s looking out even through my very own eyes (as
teaching as a whole. According to Richard Rohr, a we have read above that Eckhart and Julian also
contemporary monk, mystic, author, teacher and clearly affirm). See Julian note 63 below also.
head of the well-known ‘Centre for Action and 62. Shewings is Middle English for ‘revelations.’
Contemplation’ in the USA: ‘Every single crea-
63. St Julian of Norwich Revelations of Divine Love,
ture—the teen mother nursing her child, every
Chapter 26. The Middle English manuscript text
one of the twenty thousand species of butterflies,
is:-
an immigrant living in fear, a blade of grass,
you reading this meditation—all are ‘in Christ’ ‘Our Lord Iesus oftentimes seyd:
and ‘chosen from the beginning’ (Ephesians 1:3- ‘I it am; I it am’ –
4, 9-10). What else could they be?’ See Richard I it am that is heyest
Rohr, The Universal Christ: How a Forgotten I it am that thou lovist
Reality Can Change Everything We See, Hope For, I it am that thou lykst
and Believe (Convergent: 2019), p.43-44. I it am that thou servist
I it am that thou lngyst
61. The North American twentieth century theolo- I it am that thou desyrist
gian and mystic Rosemary Radford Ruether wrote I it am that thou menyst
in a 1960s letter to Thomas Merton: Church is I it am that is all…’
‘a necessary but secondary structure serving
as the temporal vehicle for a tradition about a 64. John’s Gospel chapter 14 verse 23 and chapter 15
certain reality […] but the reality is not only or verse 4.
even primarily happening there.’ Contemporary 65. Psalm 139:7-12. Verse 8 mentions ‘Sheol’ which
North American Franciscan mystic Richard Rohr can mean darkness, death or ‘underworld’, as well
writes: For me the very proof that you have met as ‘the depths’ [rendered ‘Hades’ in Greek, which
the Christ is that you then see the risen Christ was the Greek mythological underworld in clas-
everywhere else – in gardeners (see John 20:15), sical Greek]. I have translated the culturally spe-
people walking on the road (see Luke 24:15), by- cific ‘Sheol’ as ‘the depths’ because it conveys the
standers on the beach (see John 21:4), and as the meaning in the most accessible and universal way.
oldest Gospel puts it, ‘He showed himself under 66. IMAGES: The hermitage depicted in the image
another form’ (see Mark 16:2). Christ […] is a is on the land of Kurisumala ashrama in Kerala.
universal name for the Divine Presence when it is
67. Βασιλεία from which basilica (in Latin) derives
recognised and encountered in the physical/ma-
can mean dominion, domain, kingdom, realm,
terial Universe.’ Richard Rohr, A Spring Within
power, rule, the congregation of those wo consti-
Us, p.32. See Love Incarnate (RMJ, 2016) for dis-
tute the royal ‘city of God.’
cussion on how every mystic, once they descend
from their definitive, unitive encounter with the 68. See Gospel of Luke chapter 17:21. The via nega-
One on the ‘mountain of their transfiguration’ tiva and the via positiva (Latin terms) correspond
to re-engage with the workaday relative world, to the apophatic and cataphatic (Greek terms) ap-
will always ‘see God everywhere’ – Jesus saw the proaches to theology-philosophy and prayer. The
‘One who sent him’ not only in his devotees but former apophatic approach refers to the divine (to
in ‘everything that lives and breathes and has Ultimate Reality) in terms of what it is not. The
being.’ The βασιλείᾳ (basileia, or realm) of God, latter cataphatic approach refers to the divine (to
he preached, is ‘at hand’ – it is right here right Ultimate Reality) in terms of what it is. These two
now. When we stand on the sill of the Infinite we approaches correspond to the niguna and saguna
experience the deepest highest Reality as every- approaches in Advaita Vedanta.
where, everywhen – opening out into a boundless- 69. St Clare of Assisi (3rd letter to St Agnes of Prague,
ness that is beyond all our ideas of me vs you vs the verse 7, 1238). See note 22 above.
Divine vs the world. The moment of awakening 70. Bright Field by RS Thomas, Welsh priest and poet
exposes all that is as one with the One who sees (1913-2000).

184
Mystical Experiences
in the Four Stages of
Spiritual Development:
Some Examples
Gopal Stavig
S ri Ramakrishna discussed the four

higher kundalini centres, ‘When the mind
ascends to the fourth plane, the centre des-
ignated in Yoga as Anahata [at the heart level],
it sees the individual soul as a flame. Besides, it
the Chosen Ideal is the doer working through us
and causing these changes in our mind to occur.
Through the practices of meditation, we strive to
make our mind compatible with the higher world
so that after the death of the physical body, we are
sees light. At this the aspirant cries: ‘Ah! What capable of entering it. The goal is to establish in
is this? Ah! What is this?’ When the mind rises the mind a concentrated long-lasting direct in-
to the fifth plane, the aspirant wants to hear only ternal perception of the Chosen Ideal. Mystical
about God. This is the Visuddha centre of Yoga experience is a direct contact with the Divine realm
[at the throat level]. The sixth plane and the centre that transcends human existence. The result is an
known by the yogi as Ajna [between the eye- inner transformation of the mystic that goes
brows] are one and the same. When the mind rises beyond religious dogma, external rituals, and
there, the aspirant sees God. But still there is a institutional identity. Their inner dimension of
barrier between God and the devotee. It is like the religious faith and practice is awakened.2
barrier of glass in a lantern, which keeps one from
touching the light…. After passing the six centres Anahata Centre (Heart)
the aspirant arrives at the seventh plane. Reaching Sri Ramakrishna mentions at the level of the Ana-
it, the mind merges in Brahman. The individual hata Centre (heart centre of the subtle body) one
soul and the Supreme Soul become one.’1 ‘feels the awakening of Divine Consciousness and
The goal of meditation is to internalise the sees Light.’3 Anahata consciousness is characterised
Chosen Ideal so you identify with Him/Her as by the sattvic virtues of love, compassion, sym-
part of your psyche. The meditator has empathy, pathy, selfless service, humility, joy, and self-con-
meaning the ability to experience the emotions trol. Religious experiences in the heart centre are
that the Chosen Ideal feels. In time the media- associated with the presence of divine light, faith,
tor’s nature (ideas, attitudes, values, conduct, feel- devotion, and thoughts of divinity. The goals are
ings, and qualities) will resemble, in a limited way, to dis-identify with the gross material level of exist-
that of the Chosen Ideal. When meditating, it is ence, transcend egocentrism, feel empathetic love
best not to consider oneself as the doer, but that for other people, and seek unitary consciousness.
For Swami Brahmananda, ‘When the mind
Gopal Stavig is a distinguished researcher from becomes absorbed, a shining light is first experi-
Hollywood, USA. enced in the mystic vision. With this vision, there

Mystical Experiences 185
comes a kind of higher and nobler joy, and the inward retreat from circumference to centre; to
mind is reluctant to give up this joy and move on- that ground of the soul, that substantial somewhat
ward. But if the aspirant goes further, the vision in man, deep buried for most of us’ (ibid., 312).
of the light will be concentrated into the form of One’s attention turns inward toward the inner
the Chosen Ideal and the mind becomes merged light, the reality within the heart. In the inner
in his consciousness.’4 Swami Shivananda writes, sanctuary— the ground of the soul— where the
‘The light to which you referred my child, will human and Divine meet without an intermediary.
come from within. The more you try to enter In 1913, Evelyn Underhill assisted Rabindra-
within, reaching the inner and inmost recesses of nath Tagore in compiling and translating One
your heart the greater the light you will receive. Hundred Poems of Kabir (1914—15, later called
Light cannot be found anywhere outside. It is all Songs of Kabir), and authored a scholarly eighteen-
within. The Mother, the Embodiment of Light, is page introduction for the book. In the same year,
within every heart.’5 On the subject of the Divine she also wrote the introduction for The Autobiog-
Light, the British writer Evelyn Underhill (1875— raphy of Devendranath Tagore.7 Later concerning
1941) in her classic work on Mysticism (1911) asks Rabindranath Tagore, she wrote in a letter, ‘This is
the question, ‘What is the nature of this mysteri- the first time I have had the privilege of being with
ous mystic illumination?... that they do experience one who is a Master in the things I care so much
a kind of radiance, a flooding of the personality about but know so little of as yet: & I understand
with new light.’6 She describes the mystical experi- now something of what your writers mean when
ence: ‘The struggle for reality must be a struggle they insist on the necessity and value of the per-
on man’s part to transcend the sense-world, escape sonal teacher and the fact that he gives something
its bondage. He must renounce it, and be ‘re-born’ which the learner cannot get in any other way.’8
to a higher level of consciousness; shifting his Swami Vivekananda relates: ‘Dasya, i.e. serv-
centre to interest from the natural to the spiritual antship; it comes when a man thinks he is the ser-
plane’ (ibid., 33). ‘Mystical prayer, or ‘orison’— vant of the Lord. The attachment of the faithful
the term which I propose for the sake of clear- servant unto the master is his ideal. The next type
ness to use here—has nothing in common with of love is Sakhya, friendship ... God becomes our
petition. …. The true end of orison, like the true friend, the friend who is near, the friend to whom
end of that mystical life within which it flowers, we may freely tell all the tales of our lives.... The
is the supreme meeting between Lover and Be- next is what is known as Vatsalya, loving God not
loved, between God and the soul. Its method is as our Father but as our Child.... There is one more
the method of the mystic life, transcendence: a human representation of the Divine ideal of love.
gradual elimination of sensible images, and bit It is known as Madhura, sweet, and is the highest
by bit approximation of the contemplative self to of all such representations.... In this sweet repre-
reality, gradually producing within it those condi- sentation of Divine love God is our husband.’9
tions in which union can take place. This entails a These devotional relationships with the Lord
concentration, a turning inwards, of all those fac- that Swamiji mentions are also found in the
ulties which the normal self has been accustomed Bible. Moses (Heb. 3:5), Paul, Timothy, James,
to turn outwards, and fritter upon the manifold and Jude (Rom. 1:1; Phil. 1:1; Tit. 1:1; Jam. 1:1;
illusions of daily life’ (ibid., 306-07). The mys- Jude 1) are described as servants of God. Abra-
tical process of introversion involves ‘a progressive ham was a friend of God ( Jam. 2:23; cf. 2 Chron.

20:7; Is. 41:8), and Jesus refers to his followers as consciousness. ‘I had a marvellous vision of the
his friends ( Jn. 15:14-15; cf. Lk. 12:4). Jesus as the Mother and fell down unconscious. Afterwards
Son worshipped the Father in Heaven and urged what happened in the external world, or how that
his followers to pray to Him (Mt. 5:16, 45, 48; day and the next passed, I don’t know. But within
6:6, 9, 14, 18, 26, 32). Baby Jesus was worshipped me, there was a steady flow of undiluted bliss that
by wise men (Mt. 2:11). Virgins were betrothed I had never before experienced, and I felt the im-
to Christ by the apostle Paul (2 Cor. 11:2) and mediate presence of the Divine Mother.’12
some chaste Catholic nuns wear wedding bands, Swami Brahmananda said, ‘As you meditate on
considering themselves to be the bride of Christ. your Chosen Ideal, think of him as bright and efful-
gent, and that everything shines because of his light.
Visuddha Center (Throat) Think of him as living and conscious. As you con-
The Visuddha Centre that is located at the throat tinue thus, the form of your Chosen Ideal will grad-
centre of the subtle body was probably experi- ually melt into the formless, into the Infinite. Then
enced by Richard Rolle (1290/1300—49) ‘the will follow a vivid sense of the Living presence, until,
Father of English mysticism,’ who heard the music finally, the eye of wisdom will open and the Infinite
of the soul. He did not see the spiritual world, will be directly perceived. Ah! that is another realm,
he heard it. His joyous love was awakened by the far beyond this universe! After this experience the
sweetest heavenly melody. ‘I took heed, suddenly universe appears as nothing; the mind is dissolved
in what manner I wot not, in me the sound of song and you experience savikalpa samadhi. This leads
I felt; and likeliest heavenly melody I took, with gradually to the realisation of the nirvikalpa samadhi
me dwelling in mind.’ It had little in common with — absolute union with God. This experience is be-
earthly music, ‘the tone and sweetness of that song yond all thought and speech; there is nothing to be
they may not learn.’ For him, as for St. Francis of seen, nothing to be heard. All is infinite silence! It is
Assisi, it is a ‘heavenly melody, intolerably sweet.’10 ‘beyond duality and nonduality.’13
Swami Brahmananda indicated that music is In this regard Thomas Aquinas (1225—74)
sound-Brahman. ‘Sometimes again in his mystic stressed that the goal is to assimilate oneself to
experience, the aspirant may hear the long- God, to become as similar and as compatible with
drawn-out, sacred word Om, and his mind be- Him as possible, and to participate in His being,
comes absorbed in that. There is no end to mystic will and goodness. We then become part of God’s
visions and experiences. The more you advance, life, and know Him intimately. A spiritual vision
the more you realise that the realm of spiritual of God is accompanied by the realisation and
experience is unbounded, infinite. There are some His love as the Supreme Good. Perfect happiness
who think that they have already attained God if that excludes all forms of evil and fulfils all de-
they see a radiant light. Do not be deluded in this sires is attained in the vision of the Divine Nature.
way. You must attain nirvikalpa samadhi, where Through the love of God, one acquires spiritual
all consciousness of duality is obliterated.’11 wisdom. Then the Divine Intellect will unite with
our intellect, being both the object that is under-
Ajna Centre (Third Eye stood and the subject that understands. ‘This con-
Between the Two Eyebrows) templation will be perfect in the life to come, when
Sri Ramakrishna described his first vision of we shall see God face to face, and it will make us
Mother Kali when he entered the ajna state of perfectly happy. But now the contemplation of

Mystical Experiences 187
the Divine truth is open to us imperfectly, namely Dominican priest and mystic, revealed that in our
through a glass and in a dark manner.’14 Divine Ground, we are consubstantial with God
Evelyn Underhill (1875—1941) defined mystic (Nirguna Brahman). ‘When I stood in my first
experiences as an overwhelming consciousness of cause, there I had no God and was cause of my-
the presence of God, accompanied by ineffable self. There I willed nothing. I desired nothing, for
peace, love, joy, a sense of intimacy and sweet- I was pure being and a knower of myself…. Indeed,
ness, and an illumined intellect. It is an ‘intense in God’s own Being, where God is raised above all
and joyous perception of God immanent in the being and all distinctions, there I was myself, there
universe; of the Divine beauty and unutterable I willed myself and I knew myself to create this
power and splendour of that larger life in which person that I am. Therefore I am cause of myself
the individual is immersed, and a new life to be according to my Being, which is eternal, but not
lived by the self.’15 In that state, deeper levels of the according to my becoming, which is temporal.
self will be opened up and the mystic is elevated Therefore also I am unborn, and following the way
above the world and its limitations. Transcending of my Unborn Being I can never die. Following
the restrictions of the senses, there will be a feeling the way of my Unborn Being I have always been,
of blessedness and a participation in divinity. ‘The I am now, and shall remain eternally. What I am
self, though purified, still realises itself as a sep- by my [temporal] birth is destined to die and to be
arate entity over against God. It is not immersed annihilated, for it is mortal; therefore it must with
in its Origin, but contemplates it’ (ibid., 240). time pass away. In my [eternal] birth, all things
For a Christian ‘the Beatific Vision (Latin: were born, and I was cause of myself and of all
visio beatifica) is the ultimate direct self-commu- things.… I am what I was and what I shall remain
nication of God to the individual person.’ This now and forever.... I discover that I and God are
state of bliss is not reached by our own natural one.’17 ‘There is something in the soul which is so
powers, but is a gift of Divine grace. In beholding akin to God that it is one [with God] and not
God ‘face to face’, the devotee finds unsurpassed [merely] united with Him.... this ground of the
happiness. There is a complete identification soul is distant and alien from all created things.’18
with the Lord when participating in His Divine As an example of Sahasrara consciousness
nature. We will experience God in the way that (while retaining earthly consciousness), Swami
He experiences Himself. The Beatific Vision de- Vivekananda described the following event that
scribes the direct perception and immediate occurred to him after Sri Ramakrishna transmitted
knowledge of God ‘as He is,’ imparting supreme spiritual energy to him through a single touch: ‘I
happiness and blessedness to those who receive was astounded to find that really there was nothing
it. It involves a complete identification with and in the universe but God! I saw it quite clearly, but
perfect vision of God by participating in His kept silent to see whether the impression would
Divine nature. Understanding God while living last … everything I saw appeared to be Brahman.
on earth is, to some extent, indirect (mediated) I sat down to take my meal, but found that every-
while the Beatific Vision is direct (immediate).16 thing—the food, the plate, the person who served,
and even myself—was nothing but That.… This
Sahasrara Centre (Top of the Head) state of things continued for some days. When I
Based on his profound spiritual experiences became normal again, I realised that I must have
Meister Eckhart (c. 1260—1328), the German had a glimpse of the Advaita state. Then it struck

me that the words of the scriptures were not false. Ramakrishna-Vivekananda Centre, 1952),
245.
Thenceforth I could not deny the conclusions of 2. See <en.wikipedia.org/wiki/Christian_mysti-
the Advaita [Nondualistic] philosophy.’19 cism>, accessed on 22 Aug. 2023.
The seer philosopher Sri Shankaracharya 3. The Gospel, 499.
described spiritual intuition (anubhava) as 4. Swami Prabhavananda, The Eternal Companion
(Hollywood, CA: Vedanta Press, 1944, 1970),
a self-luminous, absolute, and unconditioned
276.
perception of all things in Brahman (God), and 5. Swami Shivananda, For Seekers of God (Calcutta:
Brahman in all things. An awakened soul passes Advaita Ashrama, 1993), 94.
into the ultimate state of illumination when the 6. Evelyn Underhill, Mysticism (Meridian Books,
mind is completely absorbed in Brahman, and 1911, 1960), 249.
7. Gopal Stavig, Western Admirers of Ramakrishna
at that state, pure consciousness and unlimited and His Disciples, ed. Swami Shuddhidananda
bliss are manifested. It transcends subject-object (Kolkata: Advaita Ashrama, 2010), 360.
duality, discursive reasoning, and speech. Self- 8. The Making of a Mystic: New and Selected Letters
revealing spiritual intuition carries the highest of Evelyn Underhill, ed. Carol Poston (Illinois:
degree of certitude, thereby verifying the infalli- University of Illinois, 2010), 210.
9. Swami Vivekananda, The Complete Works
ble statements of the sacred scriptures. A knower of Swami Vivekananda (Calcutta: Advaita
of Brahman is liberated while living on earth Ashrama, 1962), 3. 94-96.
(jivanmukti), enjoying constant bliss.20 10. Mysticism, 77.
Arthur Schopenhauer (1788—1860) ascer- 11. Eternal Companion, 276-77.
12. Swami Saradananda, Sri Ramakrishna and His
tained that the metaphysical ground of all ethics Divine Play, tr. Swami Chetanananda (St. Louis:
is the experience of oneness, where one indi- Vedanta Society of St. Louis, 2003), 212.
vidual recognises that his own true inner being- 13. Eternal Companion, 202.
in-itself exists in all people. ‘We ourselves are 14. Basic Writings of Saint Thomas Aquinas, Summa
also among those realities or entities we require Theologica, trans. Anton Pegis, II-II, 180.4-5,
7-8. For another translation of Summa Theolog-
to know, that we ourselves are the thing-in-it- ica see, <www.newadvent.org/summa/3.htm>,
self.’ This is exemplified in the Indian Upanishads accessed 23 Aug. 2023.
by the expression ‘tat tvam asi’ (thou art that), 15. Mysticism, 179.
meaning we are all one and the same entity. In 16. See <https://en.wikipedia.org/wiki/Beatific_
vision>; <www.newworldencyclopedia.org/
the contemplative state, ‘we lose ourselves en-
entry/Beatific_Vision> accessed on 23 Aug.
tirely in this object ... and continue to exist only 2023.
as pure subject, as clear mirror of the object ... we 17. Meister Eckhart, Breakthrough, trans. M. Fox
are no longer able to separate the perceiver from (New York: Image Books, 1977), 214-15, 217-18.
the perception, but the two have become one.... 18. John Caputo, The Mystical Element in Heidegger’s
Thought (Athens: Ohio University Press, 1978),
what is thus known is no longer the individual 113.
thing as such, but the Idea, the eternal form ... the 19. The Life of Swami Vivekananda by His East-
individual has lost himself; he is pure will-less, ern and Western Disciples (Calcutta: Advaita
painless, timeless subject of knowledge.’21 P Ashrama, 2004), 1.96-97.
20. See S. Radhakrishnan, Indian Philosophy (Lon-
References don: George Allen & Unwin, 1958), 2.510-14.
21. Arthur Schopenhauer, The World as Will and
1. M., The Gospel of Sri R amakrishna, Representation, trans. E F J Payne (New York:
trans. Swami Nikhilananda (New York: Dover Publications, 1958), 2.195, 1.374, 1.178-79.

189
The ‘Descendant Path’

to Realisation of That:
Advaita Mysticism for a New Yuga
Patrick Beldio
Everything is mystical. Everything emanates

spiritual striving.3 In this article, I want to de-
from God. Everything is an expression of God.
But we’re not aware of our source, we’ve for- scribe this path and then provide an example of it
gotten where we came from; we don’t know through an artwork I made in collaboration with
where we’re going. People are so afraid of death Murshida. This was a labour of love and beauty
and yet great spiritual figures remind us, ‘You through fear and ugliness.
know, you aren’t afraid when you go to sleep As Murshida Conner and Meher Baba (1894-
at night. It’s just nothing more than going to 1969), the founder of Sufism Reoriented, under-
sleep.’ There’s really only one Real Life that has stood it, the descendant path of return to God
as its purpose the evolution of a living organised
begins with illumined and God-realised human
tissue of life, which, when unfolded, is equal to
all divinity: ‘That’ from which we came, ‘That’ beings, not new spiritual teachings, no matter
nameless, ‘That One’ from which all of this sys- how refined.4 For them, this includes Sri Rama-
tem of life is an emanation, is an expression. krishna, the Mother (1878-1973) and Sri Auro-
–Murshida Carol Weyland Conner1 bindo (1872-1950), and Meher Baba and his
murshids of Sufism Reoriented. The descendant
I n this essay, I would like to briefly explore a

theme that Dr Carol Weyland Conner (1942-
2023), the late Murshida or teacher of ‘Sufism
Reoriented’, called the ‘descendant path of return
to God’ or the path of permanently realising ‘That’
path flows from the past achievements of what
Murshida Conner called the ‘ascendant path’ of
return to Beloved God. This is the ascent of con-
sciousness beyond the physical plane through the
spiritual planes (called ‘subtle’ or sūkṣma and then
while also participating in the transformation of ‘causal’ or kāraṇa in diverse Hindu traditions) to
matter and the body at the same time—not leav- the highest plane of God realisation when the soul
ing them behind in the realisation.2 Murshida identifies consciously with That, the formless and
saw this path as manifesting for the first time in infinite True Self and Heart of all. Meher Baba
history in the past century and a half across spir- also described this final goal as liberation from
itual lineages in India. This includes Vedantic all impressions (saṁskāras) that constitute the
and Sufi lineages and in the future will affect all lower mind, which is a process called manonāśa
or ‘mental annihilation’ in Vedanta and fanā’ fil-
lah or ‘extinction of the self in Allah’ in Sufism.5
Patrick Belido is a Professor and Scholar of
Comparative Theology and Religious Studies at We can see the ascendant path demonstrated in
the George Washington University Columbian the incredible spiritual unfolding that Meher
College of Arts & Sciences, Washington, District of Baba’s master, Upasni Maharaj (1870-1941), en-
Columbia, USA. dured. Murshida recently led an editorial and

translation team to update his spiritual biography and without qualities), and the simultaneous
that Meher Baba first commissioned in Gujarati realisation of the personal and impersonal divine
in 1923 entitled Upasni Maharaj: A Perfect Master in the matter and beyond it. Like the Mother
of India (2020), which tells this remarkable story. and Sri Aurobindo, Murshida wrote that this re-
In fact, this special document deserves to be realisation of vijñāna is the destiny of all creation
membered along with Sri Ramakrishna and His and crowning it will be a new human species
Divine Play and The Gospel of Sri Ramakrishna as of vijñāna-ised mystics. In more approachable
an intimate portrait of the spiritual unfolding of language she wrote, ‘It is by this descendant path
our times told in modern English. that mankind will increasingly join with divinity
In commenting on Upasni Maharaj’s experi- and so fulfill Creation’s destined purpose: to real-
ence of God realisation, Murshida wrote, ‘In the ise the divine life here on this earth.’8 Later in her
age now closing, represented by Maharaj, the most life, she was often fond of quoting Nisargadatta
refined spiritual principles counsel an ascendant Maharaj (1897-1981) who captured this experi-
path of spiritual return. This is the traditional ence for her: ‘I am no one. When I know that,
path of renunciation, austerities, and ritualised I am wise. When I know I am everyone, that is
worship of various sorts, including veneration of Love.’9 Meher Baba’s classic description of des-
divine effigies, recitation of japas and mantras, ascendant spirituality is the following:
cetic practices, pilgrimages, and prescribed acts of
From the spiritual point of view the only im-
charity.’6 In this context of separation between the
portant thing is to realise the Divine Life
gross plane and the spiritual planes and with these and help others to realise it by manifesting
methods to bridge the gap, the body and the earth it in everyday happenings. To penetrate into
were recalcitrant in their refusal to accept higher the essence of all being and significance, and
divine force, unable to be transformed as con- to release the fragrance of that inner attain-
sciousness mastered the higher realms and finally ment for the guidance and benefit of others,
as it united with the Silence. Swami Vivekananda by expressing in the world of forms truth, love,
famously described it this way: ‘This world is like purity and beauty—this is the sole game which
has any intrinsic and absolute worth. All other
a dog’s curly tail, and people have been striving to
happenings, incidents and attainments in them-
straighten it out for hundreds of years; but when
selves can have no lasting importance.10
they let it go, it has curled up again. How could
it be otherwise?’7 Indeed, without a fundamental It is important to understand that the des-
change in relationship to the spiritual planes, how cendant path is not merely an individual or com-
could matter be otherwise? munal aspiration to balance and integrate the
The lives and work of the spiritual figures yogas of knowledge, devotion, action, and medi-
beginning with Sri Ramakrishna initiated a spir- tation in order to assuage injustice. These are
itual turning point with this ‘curly tail’ of a world. synthesising methods that centre social justice
This begins with what Thakur called the realisa- nourished by prayer and meditation, as opposed
tion of vijñāna or ‘intimate knowledge of Brah- to ones that focus on knowledge, devotion, and/
man’ that the beloved Goddess Kālī mediated for or meditation alone while possibly ignoring so-
him through all the religious paths in his context: cial justice concerns. Such combined spiritualties
the simultaneous experience and knowledge of have been extant, at least in seed form, across cul-
saguṇa and nirguṇa Brahman (Brahman with tures for millennia, and are crucial foundations

The ‘Descendant Path’ 191
Figure 1. The New Being, mixed media, 39.5’ high, Walnut Creek, CA. Photo by Jim Kirkpatrick. © Sufism Reoriented.
for the spiritual turning point in which we find Mother, and Sri Aurobindo; or in Swamiji’s image,
ourselves.11 Murshida Conner’s notion of the des- it is possible now to straighten the dog’s tail and
cendant path describes a completely new histor- then let it go, for it wants to remain uncurled.
ical and material context in which the spiritual With this background in mind, I want to
planes of consciousness (the planes of sūkṣma and briefly describe how Murshida made use of my
kāraṇa as well as the eternal realm of Silence above creative capacities to ‘express in the world of
them) themselves are now ‘descending’ to inte- forms truth, love, purity and beauty.’ Together,
grate and transform basic or gross (sthūla) matter we created something that symbolically commu-
in an unprecedented and explicit way; in fact, to nicates the descendant path and what the supra-
make it of the nature of vijñāna, or what Sri Auro- mentalisation of matter and the human species
bindo called the ‘supramental manifestation upon might look like in art. She called the sculpture
the earth.’12 This allows any spiritual aspirant who ‘The New Being,’ inspired by what Meher Baba
is ready to find liberation from the binding im- called ‘the New Humanity’ who ‘will attain to a
pressions of the mind while simultaneously aiding new mode of being and life through the free and
the transformation of matter instead of ignoring it unhampered interplay of pure love from heart to
or merely bringing a provisional reprieve from suf- heart’ (See Figures 1 and 2).
fering in the world. A permanent reprieve is now ‘The New Being’ is a name that the Mother
possible according to Murshida, Meher Baba, the used as well. The Mother wrote, ‘This truth that

Western world, which can be felt in the circular de-

sign and especially in the Prayer Hall. The sculpture
measures 39’-5’ high, 16’-5’ wide, and 14’-9’ deep
and weighs about nine tons. It is primarily made
of bronze plated with gold, platinum, nickel, and
copper, with clear acrylic butterflies, interior and
exterior LED lighting, and black granite from Ban-
galore on the base (See Figure 3, page 183). All of
these materials are important in their symbolism.
For example, platinum and gold are the most resist-
ant to corrosion on the periodic table so they carry
a meaning in their very atomic nature that aids the
message of the sculpture to manifest the golden
and adamantine nature of vijñāna or supermind
in all forms (See Figure 4, page 184). The project
took about nine years to accomplish from design
to installation, using the expertise, cooperation,
and hard work of over one hundred people from
Washington, DC, Maryland, Ohio, New Jersey,
Minnesota, New York, and California. These work-
ers were of European, African, East Asian, and La-
tino backgrounds, yet the majority of the hands-on
Figure 2. The New Being, mixed media, 39.5’ high, Walnut craftspeople like welders and finishers were Latino.
Creek, CA. Photo by Ali Atri. © Sufism Reoriented. Murshida wanted to express Meher Baba’s
‘New Humanity’ in the Sanctuary by refining
man has vainly sought to know will be the birth- and transforming a sculpture of Francis of As-
right of the new race, the race of tomorrow, the sisi I had made in 2004, which is a 3’ high gilded
superman. To live according to Truth will be his bronze sculpture now located in the Murshid’s
birthright. Let us do our best to prepare the coming suite in Washington, DC. This previous sculp-
of the New Being. The mind must fall silent and ture seeks to express Francis’s joyful union with
be replaced by the Truth-Consciousness [another Christ in the form of doves as he sheds the gar-
way to describe the process of manonāśa]—the ments of his old life. For The New Being, she
consciousness of details harmonised with the con- asked that I use the composition of the Francis
sciousness of the whole [another way to describe sculpture, but replace the doves with butterflies
the intimate knowledge of vijñāna achieved since they symbolise transformation, make the
through manonāśa].’ The sculpture of ‘The New figure androgynous since the New Humanity
Being’ is a monumental work that was created will manifest the non-dual nature of the soul, and
to fit fully within the Grand Staircase of Sufism add evolutionary forms to the base and garment
Reoriented’s Sanctuary in Walnut Creek, Califor- since all of creation will be affected by this new
nia. Murshida many times called this structure the stage of growth. These include lava and geology
only sanctuary dedicated to non-dual Truth in the of different kinds, amoebas, algae, proto insects,

Figures 3. The New Being, detail of interior fiber optic lighting in left leg casting light upwards into the chest. Photo taken by
author/artist on scaffolding during the installation on site. © Sufism Reoriented.
marine life, ferns, worms, snakes, and a bonobo as the New Being’s capacity for real service to
(See Figure 4, page 184). She also wanted a tether the earth. The last feature I would point out is
wrapped around the left foot and garment that the dance pose or what might be called the be-
looked like it had been cut or broken, freeing the ginnings of a jeté en tournant. This ballet move-
rising and dancing figure from the saṁskāras of ment is related to what the God-realised master
past lives in organic evolution and human re- Rumi did after his master Shams of Tabriz died,
birth. The interior of the hollow and open figure which was to turn his grieving body in a coun-
was to be a precious white metal and the exterior terclockwise fashion with his right hand cupped
was to be a pale rose gold. The branches, which upwards and his left hand pointed downwards to
were a practical solution to place the butterflies, the earth. The left leg stayed fixed to the ground
also express the living tissues that connect the while the right leg pulled his body around, pull-
physical plane and the spiritual planes in the pro- ing all of creation with it as the light of the divine
cess of illumination. I shaped the branch forms Sun poured into his body through the right side
to originate in the chest at the heart cakra and and then out the left into the world.
the head at the crown and they channel the flight Along with these inspiring aspects were some
of the butterflies both to the divine above and very practical concerns. There is no work of art
also downwards towards the divine in creation. this size that is electroplated with precious met-
Murshida described the butterflies and branches als. To achieve this, I needed to learn a process

Figures 4. The New Being, detail of the base showing the gold plating on all the evolutionary forms.
Photo by Ali Atri. © Sufism Reoriented.
called ‘brush plating,’ which through an electro- Further, convincing my subcontractors to

chemical process brings the plating solutions to collaborate at the high level that this artwork
the object instead of submerging the object in the demanded required creative project manage-
metal solutions—the typical process in jewellery ment. As a visual image, I told my subcontrac-
fabrication. The size and weight of the sculpture, tors that the sculpture was meant to be a piece
installed in earthquake-prone California, also of jewellery that just happens to be about 40’
needed to be safely constructed so as to survive high. Every inch inside and out was exposed and
seismic events and to not injure anyone in the needed to be finished with care. The final prod-
process. The structural engineering firm recom- uct had moving effects on different people. For
mended ‘base isolation,’ which is typically used example, workmen in the sanctuary who needed
in large buildings and bridges. This means that to use the Grand Staircase in which the sculpture
during an earthquake the sculpture will move as was located would often stop and stare at the
if standing on a bowl with ball bearings, and then sculpture even in the process. One gentleman
come to its natural center after the event. I also who was installing the electrical work looked
needed to securely attach the clear acrylic butter- for a long time as I was working on the scaffold-
flies to the sculpture so that they seemed in flight ing. He asked me what the sculpture was about
but without touching the architecture. and I said I’d love to know what he felt about

it. He considered it for a moment and said, ‘It’s References

about joy! I get it. It is joy! I feel it!’ This satisfied
1. Murshida Carol Weyland Conner, ‘Mysticism
me very much. -The Mystic Path,’ https://www.youtube.com/
This sculpture symbolises the kind of joyful watch?.v=lmwCmtV2ZDc; accessed June 2,
humanity that Murshida Carol faithfully em- 2023.
bodied for her students and for so many others 2. Sufism Reoriented is a non-sectarian American
Sufi order (tariqa) in the Chishtiyya lineage
she helped in her life, whether they were people
(silsila), ‘reoriented’ in 1952 by Meher Baba.
on the margins of society that she guided into See https://www.sufismreoriented.org. See
the mainstream in Northern California, Wash- this recent obituary for Murshida: https://
ington, DC, Myrtle Beach, SC or those suffer- patch.com/california/walnutcreek/obituary-
ing in Ukraine.13 Her form has passed away but dr-carol-weyland-conner-white-pony-express-
founder-dies; accessed June 6, 2023.
I feel her in the work of art we created together 3. I have referred to this theme in other places in
or whenever I call her in my heart, helping me two forthcoming articles under peer-review:
to become more of what she is, ‘a new mode of ‘’The Yoga of ‘You Go’’: Meher Baba’s ‘Ascend-
being and life through the free and unhampered ant Path’ to Non-Duality,’ Journal of Dharma
interplay of pure love from heart to heart.’ Studies and ‘Mirra Alfassa: Completing Sri Au-
robindo’s Vision,’ Religions, and a book pro-
I will end with one more of her descriptions ject entitled Mirra Alfassa: Divine Mother and
of descendant spiritual growth in this new age of Child of the Divine, which will become part of
moving from the mind to the heart: the Lexington Press series ‘Explorations in Indic
Traditions: Theological, Ethical, and Philo-
Truth is an attribute of the heart which is sophical,’ edited by Jeffery D. Long.
a structure of life at the center of all living 4. In Meher Baba system, ‘illumined’ describes a
things. Through it, through the heart, the ‘saint,’ someone stationed on the sixth plane of
separate currents of life are merged in a single consciousness, the plane of permanent divine
stream of flowing light! The heart of a human vision, seeing God face to face. ‘God realiza-
being extends in space much beyond the organ tion’ is what he called a ‘Perfect Master,’ some-
of the physical heart. It is identifiable in the one stationed on the seventh plane, one whose
saṁskāras and lower mind are completely
billowing tissues of consciousness which are
removed so the soul can identify completely
anchored in physical form by the human body. with That.
It can be called the spiritual heart. The spir- 5. See Meher Baba, God Speaks (Walnut Creek,
itual heart is capable of almost limitless expan- CA: Sufism Reoriented, 1997), 296.
sion. As truth is known and lived this central 6. Conner in Beheram Jamshed Irani and Sor-
organ of the heart expands. The entire human abji Mucherji Desai, Upasni Maharaj: A Per-
body is absorbed in its expanding center. fect Master of India, trans. Anurag Gumastha,
When this occurs the entire human body can ed. Murshida Carol Weyland Conner, Gabriel
be said to function as an extension and ex- Cavagnaro, Eleanore Lambert, and Henry
pression of the heart. As truth is lived and the Mindlin (Walnut Creek, CA: Sufism Reori-
heart is allowed to respond one discovers that ented, 2020) xxvi.
the heart at the center of all is one organ. And 7. The Complete Works of Swami Vivekananda, 9
vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
this one heart is also the one Self that exists at
1997), 1.79.
the center of everything and everyone! Finally 8. Conner in Irani and Desai, Upasni Maharaj: A
it becomes clear that this one heart this one Perfect Master of India, xxvii.
Self is the process of life itself ! It is Pure Being!
The One Pure Being!14 P (Continued on page 198)

196
Thoreau and Whitman:

American Mystics
Anna Hourihan
H enry David Thoreau and Walt

Whitman were two great American
original thinkers of the nineteenth cen-
tury. They were writers and mystics. Their key
written works which became classics—Thoreau’s
peak, it has many levels. It is… thousands of
intermediate experiences—moments, insights,
decisions, epiphanies that come to us along the
way. It is a whole way of life, with attitudes,
motivations, incentives, assumptions that un-
dergird such an existence.1
Walden and Whitman’s Leaves of Grass—were in-
spired by their spiritual revelations and struggles. American Transcendentalism
This article is based on the book Mysticism in
American Literature: Thoreau’s Quest and Whit- Both Thoreau and Whitman were part of the
man’s Self by Paul Hourihan who had a PhD in Transcendentalist Movement in America, which
American Literature. So naturally you’ll find was directly influenced by the Romantic Move-
many excerpts from this text. ment in Europe. Transcendentalism is Roman-
ticism in America. In the Romantic Movement
What is Mysticism? the individual emerged as the center of literary,
Before we introduce these two literary mystics, creative, and philosophical contemplation. Man
what do we mean by mysticism? According to the unknown, the spiritual personality, was first
Dr Hourihan: sighted and celebrated.
Mysticism is an experience of the Truth—hence The Romantics first saw man as potentially
will express itself in countless ways. Literature what the mystics of all time had always said he
being one. was. They are celebrating the divine in man to
Mysticism is described as secret, closed— the best of their ability. The revelation has come
something is encountered unknown to the to them and it is the truth of their discovery that
ordinary intellect, the confrontation of a new irradiates their work.2
mind which was innately there. It is Life—it is [Ralph Waldo] Emerson’s writings and Wal-
Consciousness, the self that we experience in
Mysticism—and then become. den itself are the best literary expression of Tran-
scendentalism. The Transcendentalists said there
But isn’t Mysticism ineffable? How can we
were ideas innately in man, that he had the power
really discuss it, for what it is? The ultimate
samadhi, the higher union with Godhead, is to experience truth beyond the reach of the senses
no doubt beyond our power to communicate or and the intellect; hence there was a possibility of
grasp. But Mysticism is not only this supernal direct revelation into the heart of truth itself….
In Nature, they said, we can find ourselves more
Anna Hourihan is a publisher and editor at Vedantic fully than in society because Nature will give us
Shores Press, Greater Sacramento, USA. her truth in an unconscious, unmediated guise.3

Thoreau and Whitman: American Mystics 197
Henry David Thoreau (1817-1862) Ralph Waldo Emerson (1803-1882)
Henry David Thoreau (1817-1862) He graduated from Harvard University and took
Henry David Thoreau’s classic work Walden was on different jobs including teacher, surveyor, and
a record of his two-year period of reflection while pencil maker in his father’s factory. He was a
living in the woods near Walden Pond. Thoreau born naturalist.
didn’t want to merely write or philosophise about He first heard Emerson, who became his
these lofty Transcendentalist ideas but wanted to mentor, give a talk at Harvard, and met him in
live them. According to Dr. Hourihan: Concord where he spent much time with him.
Thoreau is the grimly serious, impassioned, de- Even before he went to live in the woods,
fiant young man who sets out on a pilgrimage there is evidence of his spiritual awakening as
to discover the meaning of life and is deter- his poem ‘Inspiration’5 records:
mined to let nothing stand in his way. He seeks I hearing get, who had but ears,
to achieve perfection. And sight, who had but eyes before;
He becomes a pilgrim to himself—to his I moments live, who lived but years,
new self, to the life he has resolved to bring into And truth discern,
being. He wants to discover all the possibilities who knew but learning’s lore.
of becoming new-born and to report his find-
Before, he heard and saw with sense organs
ings back to men. As he will do in Walden.4
and a once-born mind. Now he hears with
He lived most of his life in Concord, Massa- an inner power, sees with an inner mind. The
chusetts with his parents in an active household. moments of inspiration he now lives are eternal;

they have a timeless reality, whereas up to this I went to the woods because I wished to live
time he has merely lived years…. And what he has deliberately, to front only the essential facts
known before in the way of knowledge is only of life [the inward facts] and see if I could not
book-learning. Now he discerns the truth itself. learn what it had to teach, and not, when I came
I hear beyond the range of sound, to die, discover that I had not lived. I did not
I see beyond the range of sight, wish to live what was not life, living is so dear.8
New earths and skies and seas around, Thoreau was greatly influenced by Eastern
And in my day the sun doth pale his light. teachings. He borrowed the Bhagavadgita from
Emerson when he went to Walden and read it
His own commentary on this passage eluci- daily:
dates the meaning:
In the morning I bathe my intellect in the stu-
I see, smell, taste, hear, feel, that everlasting
pendous and cosmogonal philosophy of the
Something to which we are allied, at once our
Bhagvat Geeta … in comparison with which
maker, our abode, our destiny, our very Selves;
our modern world and its literature seem puny
the one historic truth, the most remarkable fact
and trivial.
which can become the distinct and uninvited
subject of our thought, the actual glory of the We see evidence of his wit when he was asked
universe.6 how he could be ‘doing-good’ out there in the
woods:
The poem concludes:
While my townsmen and women are devoted in
Then chiefly is my natal hour, so many ways to the good of their fellows, I trust
And only then my prime of life, that one at least may be spared to other and less
Of manhood’s strength it is the flower, humane pursuits. … As for Doing-good, that is
Tis peace’s end and war’s beginning strife. one of the professions which are full. Moreover,
I have tried it fairly, and … am satisfied that it
Although his mother’s womb gave him one does not agree with my constitution.
birth he has no life now except in these burn- It is not doing but being good that he wants.
ing mystical hours.…This has given him his true Those who don’t understand the dynamics of
birth; only then does he know what joy, what the this idea—of being as the prime requisite of
prime of life is. life—will be reduced to doing good as the best
We leave the peace of once-born tranquility they can achieve. But if the possibility of self-re-
behind… We enter into the path grappling with alisation has dawned on us, then simply ‘doing-
good’ will exercise a more shadowy attraction.9
ourselves, our subconscious minds, our inherited
characters … but the main struggle is within. Thoreau had no guru and yearned for guid-
It is the end of that early peace… And the war ance and direction. Unfortunately, Emerson dis-
begins.7 appointed him as a mentor because of his esthetic
approach to life. In Walden Thoreau confesses
Walden that he has never met an awakened man—and
Starting in 1845 Thoreau spent just over two years if he did, how could he look him in the face?10
in a cabin he built in the woods near Walden Purity is a theme that runs through his writ-
Pond in Concord, Massachusetts. When asked ings. In fact, when others described him the
why he went to live in the woods, he replied: word ‘pure’ was often used.

Man flows at once to God when the channel of

purity is open. By turns our purity inspires and
our impurity casts us down. He is blessed who
is assured that the animal is dying out in him
day by day, and the divine being established.11
After his time at Walden Woods did Thoreau
attain his goal? No, but he did attain self-knowl-
edge, courage, and conviction that provided him
with a way of life that supported him the rest of
his life.
I learned this, at least, about my experiment:
that if one advances confidently in the direc-
tion of his dreams, and endeavors to live the
life which he has imagined, he will meet with a
success unexpected in common hours.
If a man does not keep pace with his com-
panions, perhaps it is because he hears a differ-
ent drummer. Let him step to the music which Walt Whitman (1819-1892)
he hears, however measured or far away.
After leaving Walden Woods he started writ- What distinguishes Whitman most is his all-
ing Walden and continued to revise it for the encompassing humanity:
next seven years. [H]is …was a nature intensely identified with
In his brief life, Thoreau made a lasting con- the everyday life of men and women: a warm,
tribution which continues to inspire to this day. exuberant, outgoing, democratic, compassion-
ating humanitarian personality. His sense of
Walt Whitman (1819-1892) touch was highly developed. He loved to put
Walt Whitman was one of the most influential his arm around people, to touch them while
poets in American history. talking, to mingle closely with them…. Nothing
He had a humble birth in Long Island, New human was foreign to him…. he was an authen-
tic lover of life.12
York and was part of a large family. When he was
young his family moved to Brooklyn. He was Emerson, through his writings, became Whit-
not close to his father, an alcoholic and ne’er-do- man’s absent mentor, but was not a true guru.
well, but was very close to his mother who was Whitman had been reading Emerson dur-
a devoted Quaker. When his family members ing the 1840s and 1850s…. As he said later: ‘I
needed financial support or were in crisis, he al- was simmering, simmering, simmering—Em-
ways provided help as he was able. erson brought me to a boil.’ … Emerson became
Whitman was basically self-educated with the intermediary for so many to the thought of
an aptitude for the written word. He eventually the Orient, and this was so for Whitman. At
became a journalist, one of many occupations he the same time, about the period of the early
would undertake including teacher, and nurse in 1850s, Whitman himself had begun to read in
the Civil War. these same transcendental scriptures, with their

constant variations on the intoxicating theme of I celebrate myself, and sing myself,
the Universal One. And what I assume you shall assume,
With the publication of Leaves of Grass, we For every atom belonging to me
know that something happened to Whitman as good belongs to you. (1) 16
that brought all his simmering, undeveloped,
rather chaotic personality to a head and gave Whitman, unlike the more typical spiritual
him a sense of self for the first time…. This as- seeker, accepted the body and the senses as well
sumption is further confirmed when we discover as the spirit—to him it was all divine. He is so
that the subject matter of the poem… ‘Song of kinetically oriented that he must describe a mys-
Myself,’ is one long symphonic celebration of tical experience in terms of the body. This is his
his discovery of a new self, a new consciousness. strength, his unique gift. At the same time, it
may have contributed to personal problems
Suddenly we have a major poet emerging full-
later—his instinctive, too-clinging physicality.
blown in July of 1855 when he was thirty-six years
Something pierced him to the bone. It was
old and significantly with a poem that will be
this sudden revelation of his soul to his ordinary
called, uniquely, ‘Song of Myself’—as though he
mind, which until then had only been reading
has found what he has been looking for.13
about such things and dimly intuiting them.
‘Song of Myself’ Now it experiences them. And it wants to use im-
agery different from traditional mystical testimo-
For ten years before he published Leaves of Grass, nies to suggest the intensity of the experience.17
Whitman wrote fiction and poetry for news- What does Whitman think about death and
papers, none of which was notable. Yet, he was reincarnation?
so confident in Leaves of Grass that he self-pub-
They are alive and well somewhere,
lished each edition at his own expense. With this
The smallest sprout shows,
publication, we see Whitman break new ground
there is really no death….
to become the ‘father of free verse.’
All goes onward and outward,
When Leaves of Grass appeared, it marked the
nothing collapses.(6)
emergence of a major talent, an authentic new
[A]s to you Life I reckon
voice in world literature. We have to assume …
you are the leavings of many deaths,
that some momentous personal revelation ac-
(No doubt I have died myself
counted for the transformation in Walt Whit-
ten thousand times before.) (49)
man’s outlook—a mystical experience—that
I laugh at what you call dissolution. (20)
corroborated and vindicated him at the deep-
est levels of his being. And his ‘Song of Myself’ He accepts all—victory, failure, good, evil,
would—inevitably—be a song of everyone’s Self.14 and the like. He accepts seeming defeats—even
We see two prominent themes in ‘Song of what some would call evil. Everything instructs
Myself ’: Whitman discovers the divinity within and advances him, not victories only:
himself, and his oneness with all that exists.
From the beginning, he will celebrate himself Have you heard that it was good to gain the day?
as the centre of the universe and of all things, for I also say it is good to fall—battles are lost in the
he has experienced the truth of this wisdom. 15 same spirit in which they are won. (18)

Victory and defeat are petty things in com- self-conquest and inner purification as a precon-
parison to that which is learning about itself dition to higher realisation … From Whitman
through the implementation of these life en- we learn the secret … of the deification of the
counters. I will embrace both victory and de- world, and the necessity of cultivating a sense of
feat, says Whitman. the Divine in all forms of life.
I am not the poet of goodness only, Thoreau gives us willpower; Whitman gives
I do not decline to be the poet of wickedness also. us humanity—the ideal is to combine them!20
What blurt is this about virtue and about vice? As noted, neither Thoreau nor Whitman had
Evil propels me and reform of evil propels me; a guru, yet the effect of their mystical experiences
I stand indifferent. (22) is felt even today through the universal appeal of
their classic works.
Whitman, like the divine power behind the As all mystics do, Whitman urges us on to
world with which he has identified, sees good- a higher realisation: The saints and sages in his-
ness and wickedness differently than we do: tory—but you yourself ? (42) P
as functional differences, a part of a necessary
pattern of things.18
Notes and References
Whitman in ‘Song of Myself’ enjoins us to re-
alise that same light that he has been illumined 1. Paul Hourihan, Mysticism in American Litera-
by. ‘Long enough have you dream’d contemptible ture: Thoreau’s Quest and Whitman’s Self, (Vedan-
dreams,’ he confides. ‘Now I wash the gum from tic Shores Press, 2004), 1.
2. Ibid., 16.
your eyes, / You must habit yourself to the dazzle 3. Ibid., 18.
of the light and of every moment of your life.’ (46) 4. Ibid., 7.
For that life is divine if you but knew it.19 5. Henry David Thoreau, Collected Poems of Henry
Thoreau, ed. Carl Bode, (Baltimore: John Hop-
Conclusion kins Press, 1964), 231.
6. Henry David Thoreau, The Writings of Henry
In Thoreau and Whitman, we have two mystics David Thoreau, A Week on the Concord and Mer-
with very different personalities. We can learn rimack Rivers, (Cambridge: Riverside Press,
unique lessons from both. Each had what the Houghton Mifflin, 1906) ‘Monday,’ 182.
other lacked. 7. Hourihan, 24-26.
8. Ibid., 55.
The ideal life would show a combination of 9. Ibid., 35.
their dominant traits. Thoreau possessed will, 10. Ibid., 53.
power to renounce, dedication, and independ- 11. Ibid., 64.
ence. Whitman possessed a love for human- 12. Ibid., 83.
ity. Thoreau insisted on knowing the divinity 13. Ibid., 81-82.
14. Ibid., 96.
behind appearances. Whitman was content 15. Ibid., 98.
with the divinity within appearances. Thoreau 16. The number in parenthesis indicates the section
lacked compassion, understanding, and forbear- where the quotation can be found in Whitman’s
ance toward the weaknesses of others. Whitman ‘Song of Myself.’
17. Ibid., 97-98.
lacked the power of discernment and vigour of 18. Ibid., 114-115.
will. From Thoreau, we learn the necessity of a 19. Ibid., 123.
consecrated, spiritual life, the great challenge of 20. Ibid., 126.

202
Ramana, Dialogue,
and the Value of
Spiritual Testimony
Dr Thomas A. Forsthoefel
F
or historical, philosophical, and political
reasons, the study of Advaita has long been
attractive to scholars and religious figures
in India and the West.1 Much has been written
about the 19th-century embrace of Advaita by
Europeans projecting their own idealistic and
romantic assumptions onto various versions of
Indian philosophy, usually Advaita.2 Advaita
has also served ecumenical, if perhaps also
apologetic, ends by some 20th-century Indian
thinkers and scholars. For example, Sarvepalli
Radhakrishnan confidently affirmed that
‘Shankara “set to music” the tune which had Sri Ramana Maharshi (1879-1950)
been haunting millions of ears and announced value of spiritual testimony, underscoring why
his Advaita Vedanta as offering a common basis Ramana, not to mention saints and holy ones
for religious unity.’3 Whether in the East or West, like him, is an important resource not only for
there seems to be a persistent appeal of Advaita interfaith dialogue and the conceptual analysis
to those interested in ‘thinking across cultures’ of Advaita thought but also for the practical
as well as those who examine the social and exploration of mystical experience. The life and
historical conditions of such an enterprise. The work of Sri Ramana Maharshi (1879-1950) are
study of Advaita will continue to pay dividends important for a number of other reasons as well,
in both areas if we keep in mind the rejoinder including that together they represent a version
of Wilhelm Halbfass and proceed with ‘critical of Advaita abstracted from traditional monastic
reflection and hermeneutic awareness.’4 structures, thus sidestepping, at least initially,
Here I shall review the unusually strong issues of institutional authority and traditional
appeal of Ramana Maharshi, one of the great legitimization.5 Ramana’s self-understanding
paradigms of nondualist mysticism in the 20th and the understanding of his disciples emphasize
century, to Western scholars and spiritual figures. his transformative experience of nonduality—
I shall then conclude with a reflection on the at the age of sixteen, then cultivated over many
years in Tiruvannamalai, Tamil Nadu—as
Thomas Forsthoefel is a professor of religious studies the unambiguous source of his authority. For
at Mercyhurst University in Erie, Pennsylvania, USA. example, Olivier Lacombe, the great French

Ramana, Dialogue, and the Value of Spiritual Testimony 203
Indologist, once asked Ramana if his teaching Western scholars and religious figures who have
followed that of Shankara. Ramana, who rarely encountered him. No exposés, no Karma Colas,
referred to himself in the first person, replied, no deconstructions of his life have appeared in
‘Bhagavan’s teaching is an expression of his own print or other media. Instead, of the many sincere
experience and realisation. Others find that it or fraudulent gurus that have captured the
tallies with Shankara’s.’6 With this statement, attention of devotees and scholars in recent years,
Ramana at once distances himself from Shankara Ramana’s life and teaching seem to have struck
and establishes his authority based on the many scholars and religious figures with a similar
immediate experience of nondual realisation. reaction: this person is genuine and endowed
No lineage renders his teaching authoritative, with palpable spiritual authority, qualities which
but his authentic, direct experience does. This invite close intellectual and practical scrutiny.
theme is often repeated by his disciples, no A brief survey of responses to Ramana’s life and
more enthusiastically than by D.M. Sastri, ‘His work highlights the unusually positive reaction
Experience was prior to and superior to any to Ramana on the part of Western scholars and
scriptures.’7 T.M.P. Mahadevan nuances this religious figures. Klaus Klostermaier, for example,
view in his introduction to Ramana’s Vichara- considers him to be ‘among the greatest and
sangraham; this short guide is based on Ramana’s deepest spiritual influences coming from India in
‘plenary experience,’ and all references to scriptures recent years,’ and notes that even after his death
or sages ‘are offered only as confirmations of the the ashram in which he lived ‘is somehow charged
truth discovered by Bhagavan himself in his own with spiritual power, emanating from him.’10
experience.’8 Though statements such as these Heinrich Zimmer wrote a study on Ramana in
underestimate the role of culture in religious 1944 which included a foreword by C.G. Jung;
experience, they are indicative of the tendency pared of hyperbolic excess (for example, ‘In India
to view Ramana’s experience as transcending all he is the whitest spot in a white space…’), Jung
social and cultural constructs. Ramana’s life and writes that Ramana ‘is genuine and, in addition
teaching thus represent a particularly modern to that, something quite phenomenal.’11 Jung’s
form of spirituality whose appeal in part lies in enthusiasm for Ramana’s spirituality is consistent
the promise of an immediate experience of the with his own intellectual agenda which includes
divine, uninflected by cultural forms and thus his version of the perennial philosophy. Although
available to all, regardless of culture or society. his take on Ramana favours the perennial view
Ramana adopted a method of inquiry to that a single unified experience is at the core of
enlighten disciples but with less intellectualist mysticisms across cultures, Jung nevertheless
digressions. Ramana’s appeal was broader and tends to a cultural dualism, importing romantic
extended beyond the elite and educated classes notions of the ‘spiritual’ East as contrasted with
in India and in the West. Indeed, as Gavin Flood the ‘materialist’ West. According to him, Ramana’s
notes, Ramana’s teachings have inspired many example is an important resource for the West,
other gurus, including the mystic from Mumbai, increasingly threatened by a lack of consciousness
Maharashtra, Nisargadatta Maharaj.9 in a culture of commercialism and technology.12
While there is much to examine in the life Indian saints such as Ramana and Ramakrishna
and thought of Ramana, I shall focus here on are modern prophets recalling to the West ‘the
the reaction to Ramana from the circle of demand of the soul.’13 Zimmer’s student, Joseph

Arunachala Hill at Tiruvannamalai,

the source of spiritual inspiration to Sri Ramana Maharshi
Campbell also appeals to the perennial philosophy concludes that ‘Ramana was an exceptional
in evaluating Ramana and Ramakrishna; sages mystic.’16 And while Ramana has always drawn
such as these ‘have renewed the ineffable message the positive attention of Indian scholars,17 leading
perennially, in variable terms, which philosophers Western spiritual figures drawn to him include
classify and adhikārins transcend.’14 Thomas Merton (1915-1968), Bede Griffiths
While it is perhaps no surprise that Jung (1907-1993), and Dom Henri Le Saux (1910-1973).
and Campbell, both advocates of the perennial Merton’s attraction to Ramana is difficult to
philosophy, were impressed by Ramana, another assess. Only indirect references to Ramana are
tribute is: no less than Agehananda Bharati, who, found in his Asian Journal, though its editors offer
it is clear from his writings, suffered fools poorly, considerable interesting and useful annotations.
also agreed that ‘Ramana Maharshi was a mystic Still, the fact that Merton mentions locations
of the first order.’15 Bharati’s Light at the Centre is associated with Ramana and refers to Mouni Sadhu,
a conceptually astute analysis of mysticism which an early Western disciple of Ramana, suggests
carefully assesses the conditions, leading to and that he had more than a superficial knowledge of
following from, what he calls the ‘zero experience’ Ramana’s career and impact. Elsewhere, however,
or ‘consummative experience.’ While disputing Merton spells out his assessment of Ramana’s
the contention of disciples that Ramana was in teaching: ‘It is a teaching which recalls Eckhart
perpetual samadhi, Bharati accepted as genuine, and Tauler, but according to the Maharshi
Ramana’s claims to nondual realisation and absolute philosophical monism is beyond doubt.

His teaching follows the pure tradition of Advaita theology, offering parallels, as Merton, to
Vedanta. What is important to us above all is various Western apophatic theologies, including
the authenticity of the natural contemplative Dionysius, Eckhart, Ruysbroeck, and John of
experience of this contemporary “Desert Father”.’18 the Cross.
Merton’s interest in Ramana seems to follow Comparisons of such mystical theologies may
on his growing interest in Eastern versions yield considerable fruit when carefully unpacked,
of nondualism which served to nourish and but Griffiths does not engage in such analysis.
complement his long-standing interest in Christian Still, what seems evident in each of the figures
apophatic traditions. His journal is rich with mentioned so far is that a first or secondhand
references to Shankara and the important Advaitin acquaintance of Ramana’s life or work seems
manual, Vivekachudamani, a text which Ramana to provoke a visceral reaction concerning his
himself valued, so much so that he translated authenticity. This is no more so than in the writings
it into Tamil. In addition to these academic of Dom Henri Le Saux [Abhishiktananda]. In his
references to nondualism, Merton’s journal records writings, Abhishiktananda makes noteworthy
a particularly vivid ‘peak’ experience, a moving references to Ramana, all of which affirm
account of his visit to the sleeping Buddha at the compelling power of Ramana’s life and
Polonnaruwa; though it is difficult to ascertain experience. Concerning the effect of Ramana’s
precisely what happened here, his journal suggests presence at the ashram, he writes, ‘Above all there
that the event was an epiphany which could be was the presence—that of the Sage who had lived
construed in terms of nondualism, though Merton in this very place for so many long years, that of
himself uses Buddhist terminology of shunyata to the mystery by which he had been dazzled and
capture its essence.19 which had been so powerfully radiated by him.
Bharati’s and Merton’s assessment of Ramana It was a presence which overarched and enfolded
insist on the authority and authenticity of everything, and seemed to penetrate to the core
direct nondual experience; perhaps Merton’s of one’s being, causing one to be recollected at
own experience at Polonnaruwa, coincidentally the centre of the self, and drawing one irresistibly
preceding his death by only a few days, served as within.’22 Abhishiktananda himself gives an
confirmation of it. In any case, these assessments account of Ramana’s life in Saccidananda: A
and positive valorisations are also seen in the Christian Approach to Advaitic Experience.23
reflections of Bede Griffiths and Dom Henri More significantly, in this book, he offers an
Le Saux, both of whom increasingly adopted account of the mechanism by which realisation
Advaita paradigms to inform their own spiritual occurs; it is the ‘inward quest’24, a particular
experience. Griffiths writes that ‘Perhaps epistemology of religious experience worthy of
the most remarkable example of advaitic serious philosophical consideration.
experience is that of Ramana Maharshi.’20 He Other writers have testified to the
considered Ramana’s transformative experience extraordinary life and example of Ramana, often
to be ‘authentic mystical experience, that is, an in the same florid style which we saw in Jung and
experience of the Absolute.’21 Using the idiom Le Saux. Paul Brunton, for example, met Ramana
of Advaita, Ramana, according to Griffiths, in his travels, and writes, ‘It is impossible to be in
was a jīvanmukta. Griffiths then engages in a frequent contact with him without becoming lit
comparative analysis of Ramana’s mystical up, as it were, from a ray from his spiritual orb.’25

But the language of these thinkers—surprising goal.’29 Such perennialism is perhaps less in vogue
for its emotional force—invites a return and among contemporary scholars of religion than
scrutiny of the life and the thought of Ramana. A when it was first advanced by Aldous Huxley and
more sober but nonetheless positive assessment later promoted by Huston Smith. Nonetheless, it
of Ramana’s life and example is found in Francis remains an important heuristic in reflecting upon
X. Clooney’s book, Hindu Wisdom for All God’s the relationships that exist between religions.
Children, ‘People like Ramana testify to the However, Ramana’s perennialism is entirely in
continuing power of the nondualist conviction keeping with his nondual metaphysic: we are
that there is only one true self.’26 In addition to the Self; differences are mere circumstantial
these favourable estimations, Ramana’s life and modifications. In the end, he claims, ‘the highest
thought have impacted contemporary Western state is the same and the experience is the same.’30
gurus as well.27 Ramana’s version of nondualism liberates
Assuming that not all these scholars, spiritual Advaita from its local context, neatly rendering
figures, and devotees are deluded, a fresh coherent the universal implications of Advaitin
examination of Ramana will pay dividends, for theory and practice. For Ramana, all traditional
Ramana is often held to represent the purest Indian programs of liberation are finally
form of Advaita in the twentieth century. This subsumed by ‘Self-inquiry’, a method in no
is an interesting claim, inviting comparisons— way indexed to one culture or another. Indeed,
sociological as well as philosophical—to Shankara. Ramana’s own initial experience of realisation
Concerning the latter, what Ramana has to say occurred virtually independently of all
about the nature of experience and the process by traditional Indian programs of spiritual training.
which we come to realisation has direct relevance The introspection and introversion provoked by
to contemporary debate in the philosophy of his fear of death at the age of sixteen propelled
religion concerning the nature, mechanisms, and him on an ‘inward quest’, one which becomes
epistemic content of religious experience. a model for disciples and which is available
Moreover, Ramana’s version of Advaita is to persons of any tradition or culture. The
particularly ‘modern’, offering a program of universal possibilities of Ramana’s nondualism
inquiry that clearly has universal implications. The thus become a compelling source of reflection
deeply internal method of ‘Self-inquiry’ and its and analysis for philosophers and theorists of
promise of ‘plenary experience’ constitutes much religion, even more so in an era of division,
of the appeal of Ramana for Western scholars and fragmentation, and sectarian tension. However,
spiritual seekers. For the former, the relationship for many thinkers, such analysis cannot remain
that obtains between religions has been a in the realm of abstract theory alone. And
live issue since the Enlightenment. Ramana’s indeed, all the thinkers reviewed here have
experience and its metaphysical foundation shown a profound commitment to programs
suggest a perennialism at the root of all religions; of interfaith and intercultural understanding,
responding to the diversity of religious traditions, working toward constructive philosophical and
he held that, ‘.... their expression is the same. theological outcomes in their research. The
Only the modes of expression differ according to nondualism of Ramana remains a rich resource
circumstances.’28 Elsewhere, he adds, concerning for ‘thinkers across cultures’ who are interested
distinctions of ‘East’ and ‘West’, ‘All go to the same in traditional questions concerning metaphysics

well as particularly modern questions concerning Notes and References

interfaith dialogue and interfaith spirituality.
Moreover, such a resource becomes even 1. This essay draws from and extends ideas first
published in Thomas Forsthoefel, Knowing
more intriguing owing to the compelling moral Beyond Knowledge: Epistemologies of Religious
and spiritual authority of its principal exponent. Experience in Classical and Modern Advaita (Al-
Various Indian schools of philosophy recognise dershot, England, 2002) and Thomas Forsthoe-
the epistemic merit of sacred testimony (śṛuti) fel, ‘Ramana as Resource for Dialogue,’ World
Faiths Encounter 28 (2001), 12-19.
and the testimony of reliable, expert authority
2. See, for example, Ronald Inden, Imagining India
(āpta vacana). And, concerning the latter, so (Cambridge, MA, and Oxford, U.K.: Blackwell,
do legal systems around the world. In virtue of 1990), especially chap. 3, and Wilhelm Halb-
their exquisite training and experience, we can fass, India and Europe: An Essay in Philosoph-
trust the testimony of experts. Their claims enjoy ical Understanding (Delhi: Motilal Banarsidass,
1990), especially chaps. 5-9.
epistemic merit, although we know such merit 3. Sarvepalli Radhakrishnan, Indian Philosophy,
might be vitiated if new information surfaces vol. 2 (New Delhi: Motilal Banarsidass, 1989;
or we learn that their training or testimony was first edition 1923), 467.
fraudulent. When the epistemic mechanism of 4. Halbfass, India and Europe: An Essay in Philo-
expert testimony is applied to the teaching of sophical Understanding (Delhi: Motilal Banar-
sidass, 1990), 433 (first U.S. edition published
saints such as Ramana, we arrive at something at Albany: State University of New York Press,
momentous which invites a close practical 1988).
study of his mysticism in addition to useful 5. I say ‘initially,’ since issues of control and au-
intellectual studies as well. The compelling thority of the ashram periodically surfaced in
the years following his death.
moral authority of Ramana, who embodied a 6. Arthur Osborne ed., The Teachings of Sri Ra-
life of singular holiness and spiritual integration, mana Maharshi, 6th ed. (Tiruvannamalai,
reveals a profound testimony wholly earned India: Sri Ramanasramam, 1993), 9; a Western
by virtue of his authoritative experience. This edition of the same text has been published by
moral and spiritual authority, widely accepted Samuel Weiser, Inc. (York Beach, Maine, 1996).
7. D.M. Sastri, preface, The Maharshi’s Way: A
by a host of thinkers, East and West—not to Translation and a Commentary on Upadesa
mention by generations of disciples—becomes a Saram (Tiruvannamalai: Sri Ramanasraman,
potent testimony to nondual truth, a testimony 1989), i.
often ‘spoken’ in Ramana’s eloquent silence. 8. T.M.P. Mahadevan, preface, Self-Enquiry (Vich-
arasangraham) of Bhagavan Sri Ramana Maha-
That witness or testimony, emerging from his
rshi (Tiruvannamalai: Sri Ramanasramam,
seminal experience of realisation and his years 1994), iv.
of deepening it, provides a trustworthy resource 9. Gavin Flood, Introduction to Hinduism (Cam
for those interested not just in the theoretical bridge: Cambridge University Press, 1996), 271.
analysis of Advaitin thought but in its practical 10. Klaus K. Klostermaier, A Survey of Hinduism
(Albany: State University of New York, 1989),
application as well. If there is an Ultimate, it is 395-396.
worthy of knowing; Ramana’s life and teaching 11. Heinrich Zimmer, Der Weg zum Selbst: Lehre
bear eloquent witness to the Ultimate as an und Leben des Indischen Heiligen Shri Ramana
unsurpassable and sublime reality. It can only Maharshi aus Tiruvannamalai, edited, with a
behove those of us walking our respective paths foreword, by C.G. Jung (Zurich: Rascher Ver-
lag, 1944). Zimmer’s book includes a biography
of faith ‘home’ to learn from him. P

and German translations of Ramana’s Ulladu contemporain.’ English translation above is

Narpadu and satsang conversations. Jung’s mine.
quote above is reprinted as the foreword to The 19. Thomas Merton, The Asian Journal of Thomas
Spiritual Teaching of Ramana Maharshi, Sham- Merton, ed. N. Burton, P. Hart, J. Laughlin (New
bala Dragon Editions (Boston and London: York: New Directions), 233-236. Klostermaier
Shambala, 1988), ix. cites excerpts from these passages as a sidebar
12. Carl Jung, foreword, The Spiritual Teaching of titled, ‘Thomas Merton’s Enlightenment’ in his
Ramana Maharshi, x-xi. book, Buddhism: A Short Introduction (Oxford:
13. Ibid., x. One World, 1999), 186.
14. Joseph Campbell, ‘Appendix A: The Six Sys- 20. Bede Griffiths, Christ in India: Essays Towards a
tems,’ in Heinrich Zimmer, Philosophies of India, Hindu Christian Dialogue (Springfield, IL: Tem-
ed. Joseph Campbell, Bollingen Series no. 26 plegate, 1984), 205.
(New York: Pantheon Books, 1951), 614. Inter- 21. Ibid., 206.
estingly, Campbell’s comment is the ‘last word’ 22. Abhishiktananda, Guru and Disciple (Delhi:
(i.e., last sentence) in Zimmer’s book. ISPCK), 2.
15. Agehananda Bharati, The Light at the Centre 23. Abhishiktananda, Saccidananda: A Christian
(London and the Hague: East-West Publica- Approach to Advaitic Experience (Delhi: ISPCK,
tions, 1976), 29. 1974), chap. 2.
16. Ibid., 89. 24. Ibid., chap. 3.
17. For example, T.M.P. Mahadevan, who trans- 25. Paul Brunton, A Search in Secret India (York
lated several small texts by Ramana, and Arvind Beach, Maine: Samuel Weiser, 1970; reprint,
Sharma, The Experiential Dimension of Advaita 1994), no page given (Brunton’s prose comment
Vedanta (Delhi: Motilal Banarsidass, 1993). under a photo of Ramana).
18. Thomas Merton, review of Arthur Osborne, 26. Francis X. Clooney, Hindu Wisdom for All God’s
ed., The Collected Works of Ramana Maharshi Children (Orbis: Maryknoll, NY, 1998), 32.
(London: Rider and Company, 1959) in Col- 27. Flood, Introduction to Hinduism, 271. See also
lectanea Cistersciensia, vol. 27 (1965): no. 1, Andrew Rawlinson, The Book of Enlightened
79-80; ‘C’est une doctrine qui rappelle Eck- Masters: Western Teachers in Eastern Traditions
hart et Tauler, mais chez le Maharshi le mon- (Chicago and LaSalle, IL: Open Court, 1997),
isme philosophique absolu ne fait pas de doute. 489.
Sa doctrine est dans la plus pure tradition de 28. Talks with Sri Ramana Maharshi, 9th ed. (Tiru-
l’Advaita Védantiste. Ce qui nous importe sur- vannamalai: Ramanasramam, 1994), 67.
tout à nous c’est l’authenticité de l’éxperience 29. Ibid., 114.
contemplative naturelle chez ce ‘Père du Désert’ 30. Osborne, 67.
(Continued from page 185) Lexington Press, 2020) for an excellent study of
these in the Dharma traditions.
9. This is her rendering that her Sufi musicians 12. See Sri Aurobindo, Essays in Philosophy and
set to music. One can find the quotation in Ni- Yoga (Pondicherry: Sri Aurobindo Ashram
sargadatta Maharaj, I Am That: Talks with Ni- Press, 1998), 517-592.
sargadatta Maharaj (Durham, NC: The Acorn 13. See these incredible service projects she cre-
Press, 2018), 236 where he said, ‘Love says: ‘I ated with the motto ‘All of us helping all of
am everything.’ Wisdom says: ‘I am nothing.’ us’: https://www.whiteponyexpress.org, and
Between the two my life flows.’ https://www.followingfrancis.org; accessed
10. Meher Baba, Discourses II (Myrtle Beach, SC: June 6, 2023.
Sheriar Foundation, 2007), 115. His emphasis. 14. Murshida Carol Weyland Conner speak-
11. See Christopher Miller, Michael Reading, and ing on the song ‘Eternal Heartbeat’ by Mis-
Jeffery Long, eds., Beacons of Dharma: Spiritual cha Rutenberg. https://www.youtube.com/
Exemplars for the Modern Age (Lanham, MD: watch?v=YcwHuLqz5jw; accessed June 2, 2023.

209
Swami Ashokananda
and Advaita
Dr Arpita Mitra
W
hen Swami Vivekananda was A few days later, Yogesh saw a dream in which
giving his landmark lectures at the Swamiji had come to see his home and he intro-
World Parliament of Religions in Chi- duced Swamiji to his family as his guru. ‘He
cago in the month of September 1893, sometime poured his love over me. I could not believe it; I
between the 23rd to 25th of the month was born was his own, his very darling. I knew he was my
in a village in erstwhile Sylhet district of undiv- teacher,’ he recounted later. So, when he had that
ided Assam (now in Bangladesh) Yogesh Chan- dream, he already knew Swamiji to be his guru
dra Datta. When boys of his age used to climb and the experience of his waking state was the
trees, tease frogs and play games, he used to watch process of initiation that had taken place. The
them, and find everything very strange. He used mantra came to him of itself. One day while he
to have a very strong feeling that he did not belong was walking on the road, a mantra started going
to this world. As a young boy of 19, Yogesh had a through his mind and when he started repeating
life-transforming experience. This was after a dec- it, he felt a great joy and tears rolled down his face.
ade of Swami Vivekananda’s passing away. One Yet, many years later, as a young Brahmacharin of
afternoon when he was meditating on Mother the Ramakrishna Order, he had doubts about the
Kali, suddenly he felt Her presence being replaced veracity of this initiation and tried to check with
by the distinct presence of Swami Vivekananda. competent authorities. When he expressed his
Yogesh felt that ‘Swamiji was pouring his power doubt before Swami Brahmananda along with his
and spirit’ into him.1 He described this experi- desire to take initiation from him, Brahmananda
ence later, ‘It was a definite and unmistakable ex- replied, ‘Swamiji initiated you and you think it
perience. Just as you would put the mouth of a was an hallucination. If I initiate you, why will
full jar against the mouth of an empty one, one you not think that was an hallucination?’3
above the other, and just as the contents of the first This is the extraordinary story of Swami
would pour into the second without reservation Ashokananda (1893-1969), né Yogesh Chan-
or obstruction, so his power poured into me. Swa- dra Datta, the minister-in-charge (1932-1969)
miji’s mind and mine became as though merged. of the Vedanta Society of Northern California,
I was astonished, and that brought me out of San Francisco, founded by Swami Vivekananda
that state. But the thing had been accomplished, in 1900. One can only imagine the mettle of a
fully.’2 This was not a dream. It was a waking ex- person whom Swamiji himself had initiated in
perience—it happened in a deep meditative state. such a manner. Ashokananda was a true follower
of Swamiji in letter and spirit. When one goes
through his writings and lectures, one finds only
Dr. Arpita Mitra is an Assistant Professor at the
Department of History, Kazi Nazrul University, Swamiji from the beginning through the end.
Asansol. As a spiritual aspirant, Swami Ashokananda’s

When Ashokananda became the editor, he

published a series of editorials and other essays
that brought the journal to the limelight in the
intellectual circles of Calcutta, and perhaps also
the nation. His critique of Gandhi, which ap-
peared in more articles, was so widely read that
Gandhi himself felt compelled to respond to
them twice in New India. This fame did not rest
on controversy, but on genuine intellectual merit.
Ashokananda presented a strong case for the
spiritual nationalism that Swamiji taught and
Swami Ashokananda (seated 2nd from the right) that required each citizen as an individual to be
and other monks at Advaita Ashrama, Mayavati in 1930
conscious of the need for spiritual self-realisa-
entire life was an attempt at actualising the ideal tion and service to the nation as the foremost
of Practical Vedanta. As a spiritual preceptor, he requirements. Needless to point out, Prabuddha
based all his teachings entirely on Swamiji’s mes- Bharata shot to fame, and so did its editor. But
sage. In fact, if one stumbles upon some quota- this was not only on account of the series of
tion from Swami Ashokananda, one may even articles on Gandhi, but also on account of the
get the feeling that it is Swamiji speaking through general quality of all the issues. The present
a different mouth! Swami Ashokananda’s life and two-columns-to-a-page format of Prabuddha
teachings have been immortalised by his disciple, Bharata was in fact proposed by Swami Asho-
Sister Gargi (Marie Louise Burke) in her biog- kananda to accommodate more material and was
raphy of her guru, A Heart Poured Out and in started in January 1929 with the approval of the
her own autobiographical writing, A Disciple’s trustees of the Order and the written benedic-
Journal, where she has penned down her train- tion of Revered Swami Shivanandaji Maharaj.
ing under Swami Ashokananda both for her spir- It was Swami Ashokananda who was assigned by
itual development and as a writer—especially as Swami ShivanandaJi Maharaj the task of guid-
the writer of the monumental six-volume Swami ing Romain Rolland in writing his monumental
Vivekananda in the West: New Discoveries. work Prophets of the New India published by
Advaita Ashrama in 1930.
Swami Ashokananda Swami Ashokananda’s editorials were highly
at the Advaita Ashrama popular, and these brought him to the notice of
Just before his posting to the West, Swami Asho- Sarvepalli Radhakrishnan. The two developed
kananda was posted at Advaita Ashrama, Maya- a cordial friendship and their meetings were
vati in October 1925. In June 1926, he became marked by rich intellectual exchanges. A few
the editor of Prabuddha Bharata. His days at years later, Ashokananda reviewed the second
Advaita Ashrama, especially as the editor of volume of Radhakrishnan’s Indian Philosophy in
Prabuddha Bharata, were not only eventful but the Prabuddha Bharata. He especially discussed
also significant in terms of the making of the Radhakrishnan’s treatment of Gaudapada. Rad-
monk, who would subsequently do path-break- hakrishnan asked him very seriously, ‘Do you
ing work in the West. think there can be a subject without an object?’

Swami Ashokananda and Advaita 211
Ashokananda replied in the affirmative and Rad- Mother Kali in a particular phase of his spir-
hakrishnan was taken aback. This is the whole itual journey. To him, there was no contradiction
plank of Advaita Vedanta: we can never know between his desire to taste the non-dual state and
the Knower—at least not in the same way that his devotion to personal Godhead. In later life, he
we know a chair or a table, that is, as an object once wrote about Sri Shankaracharya, explaining
of knowledge. The Self is the eternal subject of why his preaching of monism and the beautiful
knowledge; and since there is no subject-object hymns that he wrote addressed to Personal God
split, an empirical knowledge of the Self is not were not contradictory. Ashokananda refuted the
possible. Yet, as Swami Vivekananda explained, claim that these hymns were not composed by Sri
the Self is more known to us than anything else, Sankaracharya and were falsely attributed to him.
because it is through the Self that we know the He wrote that this could be true of some but not
chair or the table or any object of knowledge. all of the hymns. He provided the philosophical
Thus, the Self is at once unknowable and more reconciliation between these two positions thus:
than known. It was not easy for Radhakrishnan
The fact is that Sankara, though philosophic-
to accept the truth about an object-less subject of ally an uncompromising monist, admitted yet
knowledge. Hence, many years later, Ashokan- the equality of the religious value of both mo-
anda would refer to the incident and point out, nistic and dualistic worship. For him, therefore,
‘Professor Radhakrishnan doesn’t seem to accept there was no such psychological clash as may
that. He is a monist, but whenever he interprets superficially appear. This synthetic outlook of
monism he compromises it, he gets frightened of his, in fact, made him not only the great reviver
it. In India, almost all monistic Vedantic scholars of Hindu ideals which he was, but also a great
constructive power with which was leavened
have felt that Radhakrishnan really doesn’t grasp
the low rites of worship up to the level of the
the ultimate of monistic Vedanta.’4 highest spirituality.7
Swami Ashokananda, Furthermore, while Swami Ashokananda had
the Perfect Vedantin a profound philosophical grasp of Advaita, he
Swami Ashokananda’s life and teachings exemplify was never content with a mere intellectual taste
Advaita in principle and practice. He was from the of it. He was not even content with a mere spir-
very beginning attracted towards Advaita. It was itual realization of Advaita, which many seek-
during his early high school days, that Yogesh met ers covet as the highest and the most cherished
his teacher Nalini Ghosh, who introduced him goal. Like a true disciple of Swamiji, he was a
to the Upanishads and to the teachings of Swami man of action. The person who was recognised
Vivekananda. It was like wholesome food before by Radhakrishnan as the ‘best brain in India’8
a God-hungry soul. Reading Swamiji’s A Study was also the person recognised as ‘a true karma-
of Religion, Yogesh felt that his soul was beating yogin’ by his fellow monks.9 Ashokananda told
against his ribs ‘like a bird beating against the bars his students in the US, ‘If you just meditate and
of a cage, trying to get free.’5 This collection of go on without serving the Lord, you will make
Swamiji’s lectures had passages such as: ‘The sum very little progress. If you struggle and work hard
total of this whole universe is God Himself.’6 At for Him, something great will develop within
the same time, Yogesh was devoted to personal yourself.’10 Thus, he insisted that sadhana, con-
Godhead—he worshipped and meditated upon fined to prayer and meditation alone, would not

be as fruitful as combined with practical service outlook, an Advaitic outlook is the highest pur-
to God in the form of work. He had some prac- pose for which work can be done. Karma Yoga is
tical advice for us: beautifully explained by Swami Ashokananda:
All those who remain in the world, whether The philosophy of Karma-Yoga is simple. It is a
married or unmarried, and even many of those fact that our body is a part of the vast material
who have renounced, have more or less to work. universe, and our mind, of the infinite cosmic
It is not for all to remain absorbed in medita- mind. Now the cosmic body and mind have be-
tion or contemplation the whole day. Until the hind them, manipulating and controlling them,
mind has been thoroughly purified, it cannot be the Universal Soul or God. If that is so, then
concentrated for long together on God. It will our own small portions of body and mind have
go out and seek worldly objects. In order to take really God behind them as controller and ma-
advantage even of these outgoing tendencies of nipulator. What is then the need of interposing
the mind and its occupations with the activities our own ego between God and the body and
and objects of the world, Karma-Yoga should be mind? Let us withdraw it. It is unnecessary. The
properly understood and practiced.11 body and mind belong to God and not to it.
Let it no longer have anything more to do with
In one of his lectures, he explained: them and their activities. Henceforth let God
In my opinion, the practice of karma yoga is an move them. If we can actually realise this state,
extraordinary spiritual practice. Just consider we shall immediately find ourselves free from
it arithmetically: You meditate three hours the body and mind and identified with Brah-
of the day; maybe altogether you specifically man Himself—we shall realise our true Self.13
practice four or five hours. At least twelve wak- This is actually an illustration of just how
ing hours will remain for you. What will you Karma Yoga can lead to Advaitic realisation. This
do with them? For the most part you will be
is what our scriptures say as well. The Kena Upa-
working, and if you practice karma yoga at that
time, those hours will become hours of spir- nishad begins with this question:
itual practice. You will feel yourself as this vast (The disciple asked) Om. By whose will directed
Being. One difference between the teaching of does the mind proceed to its object? At whose
karma yoga as it is found in the Gita and as it command does the prana, the foremost, do its
is found in Swami Vivekananda’s Karma-Yoga duty? At whose will do men utter speech? Who
and in other places where he taught this path is is the god that directs the eyes and ears?
that the Swami always emphasised that a person (The teacher replied) It is the Ear of the ear,
should think of himself as the Spirit, Brahman. the Mind of the mind, the Speech of speech,
Of course, in the Gita, also, that is implied… the Life of life, and the Eye of the eye. Having
Swami Vivekananda brought it forward and detached the Self [from the sense organs]
made it explicit. He wanted everyone to have and renounced the world, the wise attain to
this consciousness within him: What a wonder- Immortality.14
ful existence is this in which I find myself as the
most excellent being! Nothing to be egotistical Subsequently, the story of Brahman coming to
about, because I also find everyone else is that the gods as a yaksha illustrates the same principle
most excellent being.12 that it is really the cosmic Self that is the doer.
Ashokananda spelt out the relationship There are various approaches in Karma Yoga,
between Karma Yoga and Advaita. While it is pos- and in spite of their apparent contradictions,
sible to practice Karma Yoga without an Advaitic they can co-exist. One approach is to practise

according to the truth that God is really the Vivekananda, being a rishi, had the authority
doer, and we are the instruments. Another ap- to show humankind new pathways to the Di-
proach is to know that whatever is done—even vine, and Karma Yoga and the path of service
the least bit of apparently non-religious work— was one such path. He once said to his brother
is really done unto God. Swami Ashokananda disciple, Swami Turiyananda, ‘Hari bhai, I have
says, ‘Do everything with full attention. Noth- now shown a new path. So far, people knew
ing should be done without reverence, for every- that meditation, japa, discrimination, and so
thing is really done unto God.’15 Doing any work on, were the means to salvation. But now, those
with irreverence destroys the mind. Such a mind who come here will do His [Sri Ramakrishna’s]
will eventually lose sraddha, and a mind with- work and become jivanmukta.’18
out sraddha can never grasp the Ultimate Truth. Swamiji’s emphasis on service is in keeping
Our goal is to reach a stage where work itself with our age-old tradition, and at the same time,
will become worship. Ashokananda says, ‘Every- it is the special need of this age. In an age when
thing you do leaves a mark on your mind.’16 individuals are so self-centred, service is the only
Work well done nurtures sraddha, joyfulness, means by which selfishness can be vanquished.
unselfishness, humility and several such qual- For those, to whom the connection between
ities; while work ill done aggravates egotism, service and traditional sadhana such as medi-
arrogance and attachment. tation and so on is not apparent, Ashokananda
While the germ of Karma Yoga was always has provided a beautiful explanation: ‘Depth
there in our religious culture, about the novelty in meditation will not come without quieting
of the spiritual method of Karma Yoga, Asho- the mind. The mind is quieted best by unself-
kananda wrote: ishness—there is no technique so good!’19 The
Well, as I said, most religions take the view One on whom we are meditating is present right
that meditation, prayer, worship, devotional in front of us in flesh and blood so that we can
singing, and similar things are valid spiritual serve Him and be liberated! Truth cannot be
practices. There have, however, been a few reli- stated in a more direct manner. Swami Asho-
gious teachers who have added more practices kananda said, ‘Be kind to all living beings. Serve
to these generally recognised ones. I have spe- them. You will develop a taste for the name of
cifically in mind in this connection Sri Krishna God. Get rid of your limitations and all beings
and Swami Vivekananda, both of whom taught
will begin to reveal themselves as divine.’20 As
karma yoga as equally valid. Everybody thinks, I
know, that karma yoga, the path of action, is not Swami Vivekananda put it, ‘It is practice first,
really a very high-class spiritual practice. If I tell and knowledge afterwards.’21 The practice of see-
someone to practice karma yoga, he will think, ing God in all eventually leads to the revelation
‘The swami doesn’t believe I can meditate; that of the truth that God resides in all.
is why he is asking me to do that. I shall show Swami Ashokananda himself was a man of
him!’…You see, no one thinks that karma yoga practice. Since a young age, he was devoted
is really a spiritual practice.17 to serving human beings around him. For in-
Humanity is not a static stream. As the age stance, Yogesh and his friends from Habiganj
demands, new spiritual means must be devised once walked across the shallow river Khowai to
to suit the changed circumstances without the village of hide tanners on the opposite bank.
compromising with the fundamentals. Swami Desirous of putting Swamiji’s teachings into

practice, Yogesh offered to teach the children Conclusion

of hide tanners, who were considered outcastes Thus, we see that Swami Ashokananda, since a
by the society. When the village chief asked him very young age, nurtured the practice of seeing
why he wanted to do so, Yogesh replied, ‘Our God in man. Sister Gargi writes that ‘since his
guru told us to find those in need and to serve high school days Yogesh had been pushing his
them.’22 On another occasion, when the river mind through the form of things, particularly
Khowai was overflowing during the rainy season, through the form of human beings, to their divine
Yogesh, risking his life, swam across the river to essence. The practice had become second nature
the flooded village to find out how they were. to him. Here was a wonderful chance to worship
When Yogesh started teaching the children, he that divinity.’24 With regard to his pre-monastic
used to carry books and other supplies to the days, she further notes that he ‘lived habitually in
village. Soon he discovered they often had noth- a realm of consciousness where spiritual experi-
ing to eat, though the children always looked joy- ence was the norm, and where his realisations
ful and never expressed their want before him. came fast and thick. The certainty they carried
When Yogesh learnt that they used to quench was to form the basis of his later teachings; in-
their hunger by drinking water and lying down, deed, that God-absorbed boy was the authority
he went through Habiganj begging for food and behind the man.’25 Ashokananda pointed out,
clothes for them. The orthodox Hindus of his ‘Consciousness has to be transformed by constant
village were aghast to hear that Yogesh was regu- reiteration of the truth.’26 The threefold means of
larly visiting the outcastes. Some even advised sravana, manana, and nididhyasana prescribed
that he be ex-communicated from society. But by the scriptures is in fact this constant reiter-
Yogesh’s service activities continued unabated. ation of the Truth. Ashokananda explained how
During the hotter days, the hide-tanners de- it works—’If you say “I am the Self,” you will find
veloped contagious boils all over their body. that the real Self begins to affirm itself.’27 Swami
Yogesh would take the children to the river, Ashokananda also said that the ‘only legitimate
wash them with water in which neem leaves had approach to another person is to look upon that
been boiled, treat the boils by breaking them, person as God, because that is the truth.’28
and then again give them a wash with the medi- Swami Ashokananda was a complete Ved-
cine and clean river water. Swami Ashokan- antin, venerating the transcendent-immanent
anda recalled later, ‘Doing this, I felt literally as God intellectually through reflection, spiritually
though I were rubbing the body of God. When through meditation, worship, and so on, as well as
I had finished, it was as though I had come out practically through work and service. Thus, when
of deep meditation. The sense of the presence he said of God, ‘He is within you. He is outside
of God was vivid. Once I washed one boy with you. He surrounds you. You are within His arms.
a particularly bad case of boils for three hours, Can you get away from God?’29, the transcendent,
becoming absorbed in the thought that the the immanent, the transpersonal and the personal
boy was God Himself. I proved to myself that God—all got fused together. He was not only a
Swamiji was right when he said that to serve complete Vedantin, but he was also a great teacher
man as God was a very effective form of spir- of Advaita. Ashokananda, the teacher of Advaita,
itual practice.’23 This is shiva jnane jiva seva, this was present even in the young boy, Yogesh. When
is Karma Yoga to its highest purpose. Yogesh was still in school, his elder sister died, and

he started taking care of her infant child. While 8. A Heart Poured Out, 131.
rocking his cradle, young Yogesh, like Queen Ma- 9. See Swami Dayananda’s letter to Swami Asho-
dalasa, used to chant to him, ‘Tvamasi Niranjana, kananda dt. 20 October 1967, A Heart Poured
Out, 423. Dayananda wrote to Ashokananda:
tvamasi niranjana’ (Thou art the pure one, thou ‘Like a true karma-yogin you have worked hard
art the pure one). And one day, the baby, who was for the last 35 years in San Francisco and not
otherwise sad and desolate, looked up! Yogesh only conducted regular Sunday services, gave
understood that the soul had responded to the interviews, and moulded the spiritual life of
call of truth. Thus, the teacher, the mother was your students, but also built the most beauti-
ful temple of the Master in the whole Western
already active in Yogesh since his boyhood. world, along with a monastery, a convent, and a
It is thus clear that Swami Ashokananda was retreat—all planned by some of the best archi-
not a mere scholar or theoretician; he demon- tects of the U.S.A. under your able guidance.’
strated how Advaita can be practised and real- 10. A Heart Poured Out, 422.
ised in our lives. The obstruction to realising the 11. Swami Ashokananda, Spiritual Practice: Its Con-
ditions and Preliminaries (Kolkata: Advaita
truth about the Self is our false notion about Ashrama, 2019), 108.
our self, that is, our individuality. Ashokananda 12. Swami Ashokananda, Meditation, Ecstasy and
said, ‘You cannot achieve the sense of unity with Illumination: An Overview of Vedanta (Kolkata:
God if you have the slightest sense of your own Advaita Ashrama, 1990), 129-130.
individuality.’30 He defined spiritual growth as 13. Spiritual Practice, 108-109.
14. Swami Nikhilananda, trans., The Upanishads,
‘withdrawing from the manifold and proceed- Volume 1: Katha, Isa, Kena, and Mundaka (New
ing toward the One.’31 Swami Ashokananda’s York: Harper & Brothers, 1949), 229.
life is an object lesson for those who aspire to 15. Sister Gargi and Shelley Brown, eds., Shafts of
experience Advaita. Swami Vivekananda had Lights: Selected Teachings of Swami Ashokananda
for Spiritual Practice (New York: Kalpa Tree
said, ‘That is religion which makes us realise Press, 2004), 77.
the Unchangeable One…He who realises tran- 16. Ibid., 76.
scendental truth, he who realises the Atman in 17. Spiritual Practice, 107.
his own nature, he who comes face to face with 18. Smritir Aloy Swamiji, ed. Swami Purnatmananda
God, sees God alone in everything, has become (Kolkata: Udbodhan Karyalaya, 2001), 5 (my
translation).
a Rishi.’32 If we are to follow this definition of
19. Shafts of Lights, 132.
religion, Swami Ashokananda had become a 20. Ibid., 71.
rishi, and through his teachings has shown us 21. Swami Vivekananda, Practical Vedanta (Kolkata:
the pathway to become one. P Advaita Ashrama, 2007), 45.
22. A Heart Poured Out, 65.
Notes and References 23. Ibid., 66.
1. Sister Gargi, A Heart Poured Out: A Story of 24. Ibid., 65.
Swami Ashokananda (New York: Kalpa Tree 25. Ibid., xiii.
Press, 2004), 29. 26. Shafts of Lights, 33.
2. Ibid., 29. 27. Ibid., 36.
3. Ibid., 86, emphasis in original. 28. Ibid., 69.
4. Ibid., 130. 29. Ibid., 128.
5. Ibid., 20. 30. Ibid., 29.
6. Cited in ibid., 20. 31. Ibid., 28.
7. Swami Ashokananda, Let Us be God (Kolkata: 32. Swami Vivekananda, Lectures from Colombo to
Advaita Ashrama, 2018), 224-25. Almora (Kolkata: Advaita Ashrama, 2010), 211.

216
Tyagaraja, the Mystic

Sudha Emany
A study of Tyagaraja often begins by

characterising him as a saint-musician.1
The designation ‘saint’ implies that he is
a mystic as well, for there is no saint who is also not
a mystic in some sense of the term. This article aims
Absolute, but may refer to any kind of ecstasy
or altered state of consciousness which is given
a religious or spiritual meaning.
Let’s look at an actual mystical experience of
Sri Ramakrishna entirely to the point when we
to show exactly how Tyagaraja came to be known try to visualise him as an accomplished mystic:
as a mystic, and achieved union with Rama. So, ‘M. answered the questions, but he noticed that
we need first to examine the concept of mysticism now and then the Master seemed to become ab-
and see how it applies to Saint Tyagaraja. sent-minded. Later he learnt that this mood is
The Stanford Encyclopedia of Philosophy defines called bhāva, ecstasy. It is like the state of the an-
the mystical experience thus: ‘Because of its vari- gler who has been sitting with his rod: the fish
able meanings, a definition of “mystical experi- comes and swallows the bait, and the float begins
ence” must be partly stipulative. It is common to tremble; the angler is on the alert; he grips the
among philosophers to refer to “mystical experi- rod and watches the float steadily and eagerly; he
ence” in a narrow sense: a purportedly nonsensory will not speak to anyone. Such was the state of
or extrovertive unitive experience by a subject of an Sri Ramakrishna’s mind.’3
object granting acquaintance of realities or states This bhāva, the divine mood, is the essen-
of affairs that are of a kind not accessible by way tial ingredient in the spiritual sadhana of Sri
of sense-perception, somatosensory modalities, or Ramakrishna. The story of his sadhana is marked
standard introspection. the experience is deemed by the gradual evolution of divine moods culmin-
to lie precisely in that phenomenological feature. ating in the state of Nirvikalpa Samadhi. Swami
Examples are experiences of “union with God,” the Saradananda, in his magnum opus Sri Ramakrishna
realisation that one is identical to the being shared and His Divine Play, records this progression of di-
with God or that one is identical to the Brahman vine moods of the Master enumerating in detail its
of Advaita Vedanta (i.e., that the self/soul is iden- philosophical and mystical significance.
tical with the one eternal, absolute reality), experi- Now we will examine how many ways Tyaga-
encing a oneness to all of nature, and the Buddhist raja perceived God, how he communicated with
unconstructed extrovertive experience devoid of a Him, and the bliss that he experienced as a result.
sense of any multiplicity of realities.’2 Tyagaraja was not just another musician. Neither
This is an academic characterisation of mys- was he just a composer. He was equally a great
ticism. In simple terms, Mysticism is popu- composer, singer, saint, and by extension, a mystic.
larly known as becoming one with God or the The spiritual fragrance emanating straight from his
heart and expressed musically in his lyrics set him
The author teaches Sanskrit and English at
firmly on the road to liberation. Music has a way of
the Vivekananda Institute of Languages at the penetrating the soul and overwhelming the senses.
Ramakrishna Math in Hyderabad. It is no wonder that a musician [Tyagaraja] who

Tyagaraja, the Mystic 217
received the gift of the musical work Svarārṇava as settled faith

from its author Narada, himself became a musi- lovingly and whole-heartedly,
cian of the gods. Neither is it a wonder that he who and asked me what I feared
derived his inspiration from the venerable Valmiki in this world and why.7
and an arch-devotee like Tulsidas attained saint-
hood. In the words of Radhakrishnan, ‘he (Tulasi- When Swami Vivekananda asked Sri
das) expresses the truths of the Upanishads and the Ramakrishna whether he had seen God, the Master
Bhagavadgita in simple and appealing language… replied without the slightest hesitation that he had
The kingdom of God acquired through devotion indeed seen Him, only more clearly than he saw the
is the greatest of all treasures.’ 4 world. In the same way, the Lord was more real to
Tyagaraja had many distinct visions of his Lord the saint Tyagaraja than the mundane world that
Rama, after one of which, he extends a heartfelt he had to deal with. It was natural that every little
welcome to Him to dwell in his heart forever: emotional trigger would drove him to his Lord.
When Tyagaraja declined the king’s offer of im-
Lord, please rest up in my heart,
mense riches, his brother was so upset with him
you must be exhausted.
that he tossed the idols that he worshipped into
Rest in my heart until you are no longer weary
the river Kaveri. This pushed him to the brink of
From talking with me all night.
insanity and he could do nothing for the next three
Rest in my heart until you feel refreshed
months, that is, until the Lord appeared before him
from your roaming all over
and told him where to look for them. He plunged
looking for my house and surprising me.
into the river at the end of his street and found
Rest in my heart until you are no longer tired
idols stuck in the mud. He then sang ecstatically:
of waiting for food
that I have not prepared, Lord, please come home
assuring me that it was alright. To offer me solace. I beg you.
Lord, rest in me until you recover from I can’t brook this separation any more.
the stress of caring for me I am exhausted looking for you so far,
and nurturing me.5 but since I’ve found you now,
On another occasion, he pleaded with Rama: please be kind enough to come to my place.
O Rama, Waking me up early,
Show your wonted compassion to me today. please teach me how to conduct myself,
You explained the meaning of true devotion and I standing by your side,
where insults hurled at me hurt you personally. worship you, enjoying the sight of you.
You advised forbearance of all vicissitudes You know you are my refuge,
and comforted me with food and scented betel, won’t you come and look after me kindly?
reassuring me that I am your son. It’s not fair to forget one
Please show that compassion again today.6 who is trapped in your hands.8
Here is another song in a similar vein: O Rama, don’t leave me, don’t move
I take your word as final I can’t live without you for a minute.
I take all that you spoke to me It’s like I found a mighty shade tree
in front of Sita and Hanuman in scorching heat,

It’s as if I found a pearl at the rhyming Telugu verse, when he visited him, as
bottom of the ocean holding my breath, one who had Rama at his beck and call:
Like I dug the earth and found a pot of gold, I have heard about
Like when I was having a heatstroke, your great reputation,
there was a hailstorm!9 the depth of your devotion,
While Tyagaraja was returning from a and the profundity of your thoughts.
pilgrimage at night through the forest, robbers I have seen your disciples worship you.
approached him to see if there was something I have noticed to my heart’s content
that they could steal in his palanquin. There the incomparable grandeur of your sweet words,
was indeed a cache of money hidden in it by a your humility, wisdom,
benefactor earmarked for Rama’s worship with- and your total surrender to Lord Rama.
out the knowledge of the saint. When his atten- I admire innumerable other
dants told him about it, Saint Tyagaraja replied unique qualities in you.
nonchalantly that if the money was intended for I am truly overwhelmed
Rama’s use, then it was His job to safeguard it. to be in your presence, because it is said that
He broke into song spontaneously: the Lord instantly responds
when you beckon him.12
O Lord, Come quick and stay with me
front and back and on either side Tyagaraja’s life amply demonstrated the two
as my lookout. spiritual principles: sattva śuddhi (pure virtue)
No one’s as charming as you, and bhāva siddhi (fulfilment of spiritual yearn-
please bring your bow along with ing). His aversion to pelf and his attraction to
Lakshmana who is always with you Rama became apparent even when he was a
and help me.10 budding musician. As a young musician, when
he was asked to write songs in praise of the local
Rama never failed to answer the saint’s ruler for a reward, he turned down the offer
prayers. There appeared out of the blue a young and sang:
warrior on either side of palanquin and pum-
Which is more satisfying,
melled the would-be robbers with a shower of
a load of ephemeral gifts
arrows. The saint’s joy knew no bounds when he
or basking in the presence of Rama?
found out that his rescuers were none other than
Are curds, butter, and milk with a dash of sugar
Rama and Lakshmana:
Sweeter than the lofty words
How lucky to have you by my side! of bhajans praising Rama?
No one’s equal to me in the three worlds. Can a dip in a muddy pond ever
You came to me, spoke to me, make one cleaner inside and out
and took out my worries. than a sacred bath in the Ganga?
You watched over me like you did Which will give greater satisfaction to humans,
the ascetics of yore with your supreme might.11 flattering egotistic mortals
or singing the glory of the Lord?
A well-known contemporary Telugu poet Can any amount of gold equal the joy
Tumu Narasimha Dasu praised the saint in a that the company of the Lord brings?13

Tyagaraja, the Mystic 219
A strong and powerful current of morality Which should be my path,

and ethics undergirded the whole of Tyagaraja’s Dvaita or advaita?
life, devotion, and work. He was convinced that, If I say I am all,
without a moral basis, human life is a total waste. I am guilty of egotism;
It was almost criminal for him not to make the If I ask you to save me,
best use of the invaluable opportunity that life I am setting us apart! (Inquiry)
provides to help others and to be closer to the
What have I done wrong,
Divine. Even to resist the temptation to engage
How hard is it to save me?
in unethical and immoral activity, we need the
You saved the distressed elephant…(Complaint)
grace of the Lord. Saint Tyagaraja was well aware
of that, and in many of his songs he requests the What can I do if you the kindly Lord
Lord to bestow His grace: Are still debating my fate?
O Garuda-riding Lord, No idea why I am tormented
Would you kindly impart true knowledge to me What my fate is,
My mind is purified Though I have lost half my weight.
by the repetition of your name— (Supplication)
The knowledge that Only if we are destined to,
the individual self and the Supreme Self, Will our wishes be fulfilled…
the fourteen worlds, the celestials, Not knowing this truth,
and sages like Narada I pointed my finger at you! (Self-deprecation)
are all you, perfect and whole,
You put together this play,
the source of endless joy.14
Manage its unfoldment
The Many Moods of the Mystic And ensure that we act
Without missing a step. (Wonderment)
Saint Tyagaraja’s lyrics encompass a wide variety
of moods that a devotee can assume while ad- My endless yearning is for you
dressing his Lord: he can be angry, reproachful, And to meditate on your feet,
apologetic, critical, frivolous, or desperate, but Wherever I look, talk, or worship,
not for a moment, he strays from the firmest de- Because you pervade the universe.
votion to Lord Rama. The changing moods of the If this is not known even to you,
saint were representative of his mental attitudes, What should I do? (Longing)
and they redeemed themselves when he surren- I have seen Rama today—
dered all of them at the feet of Lord Rama. In Born in the Solar House,
this regard, a few lyrics in parts are listed below: Attended by Bharata, Lakshmana
Why are you playing games with me. And Satrughna,
When I praise you like a true devotee? Hanuman at his feet…(Vision)
Where would I go to file O handsome Rama,
my grievance? Should I spend my day Won’t you look kindly on me…
in turmoil? Can’t take I don’t want lesser gods
your antics any more. (Friendly reprimand) Of unenlightened faiths. (Surrender)

… Have you forgotten your promise

Looking all over frustrated, That you’d bestow your grace on me
And finally finding you, Within ten days?16
I am here in front of you, Know the Lord’s effulgence.
Be kind… (Surrender) He is Vishnu, Siva, and the whole universe.
Knowledge of music takes me He is the elements; he is the creation.
Closer to the forms of the Lord. (Divine Music) He is both with and without form.17
Tyagaraja the mystic, saint, singer, and com-
The Mystic Union poser then entered into the yogic trance and
Tyagaraja announced toward the end of Decem- attained the presence of his Rama. From the
ber 1846 that there would be a miracle happen- top of his head arose a brilliant halo that drifted
ing in ten days. In the group that was singing a slowly towards heaven. His tambura fell silent,
bhajan led by him, he sang with much emotion: even as a thousand unseen ones filled the air with
a blissful hum. As the English poet John Keats
I clearly had a vision of Sri Rama,
(1795—1821) said: ‘Heard melodies are sweet,
settled on the hill,
but those unheard are sweeter.’18 P
Attendants gently waving their fans
made of fragrant flowers, Notes and References
While singing his praises. 1. The information in this article is largely ex-
Seeing this, goose bumps cerpted from my recently published Tyagaraja:
erupted all over my body Lyric to Liberation and a Companion to Tyaga-
raja: Lyric to Liberation (Delhi: Motilal Banar-
And tears welled up in my eyes.
sidass, 2019, 2022)
When I asked you if I could talk with you, 2. < ht t p s : / / p l at o. s t a nf o rd . e d u / e nt r i e s /
You told me to wait for ten days.15 mysticism/#MystExpe>, accessed on 24 Aug.
2023.
Paramahamsa Brahmanandendra, whom he
3. M., The Gospel of Sri Ramakrishna, trans. Swami
had asked to formally initiate him into sannyasa, Nikhilananda (Chennai: Ramakrishna Math,
felt that there was no need to do so, because Ty- 2004), 78.
agaraja had already renounced the world long 4. Foreword to C. Ramanujachari’s The Spiritual
before and was constantly in an exalted state of Heritage of Tyagaraja (Mylapore, Madras:
Ramakrishna Math, 2001), ix.
divine consciousness. He thought of Rama when 5. kalugunā pada niiraja, Raga Purṇalalita.
he was awake, dreamt of Rama when asleep and, 6. ā daya śrī raghuvara, Raga Āhiri.
when he performed the pūjā, he became one 7. sītapati nā manasuna, Raga Khamas.
with Him. However, it was probably a symbolic 8. rārā mā inṭi dāka, Raga Asāveri.
9. nannu vidici kadalakura, Raga Rītigowla.
wish on his part to formally become a sannyasin,
10. mundu venuka nirupakkala, Raga Darbār.
Paramahamsa Brahmanandendra, obliged him 11. enta bhāgyamu, Raga Sāranga.
and named him Tyagaraja Nadabrahmananda. 12. See Kevalananda Sankirtanavali
On January 5, 1847, Tyagaraja told his fol- 13. nidhi chāla sukhama, Raga Kalyāṇi.
lowers that he was going to return to Rama the 14. jñānamosaga rāda, Raga Pūrvikalyāṇi.
15. giripai nelakonna, Raga Śahāna.
following day. He wanted them to sing bhajans 16. paritāpamu, Raga Manohari.
uninterruptedly. On that last day, he sang two 17. paramātmuḍu veligē, Raga Vāgadhīśvari.
songs addressing Rama: 18. Ode on a Grecian Urn.

221
The Mysticism of
Alvars and Nayanmars
Prema Raghunathan
T
he Alvars and Nayanmars are the Mysticism
two groups of saints of Tamil Nadu who The idea of mysticism in religion has always been
looked upon religious belief as a personal a very revered one, though perhaps not clearly
journey of union with God. They were roughly understood because it is so abstract. It is because
contemporaries—the Nayanmar movement is mysticism is the transcendental aspect of religion.
dated between the 6th and 8th centuries CE Secondly, it is the ultimate goal of the spiritual
and the Alwar movement, between the 5th journey to which religious beliefs and worship are
and 9th centuries CE. Although there are sixty- merely guideposts. The central idea in mysticism is
three Nayanmars, the four most well-known unity or oneness with the Divine. This, again, has
and prolific are Tirugnanasambandhar, Appar, been defined as the goal of human life which must
Manikkavasakar and Sundarar. The Alvars were be ‘realised’, ideally in this life itself, or at least a
Vaishnavite saints, who composed intensely de- serious effort for the realisation has to be made.
votional poems mainly compiled in the work Na- The idea of unity with Divinity is common
layarra Diva Prabandham, while in Saivism, the to all religions—whether Christianity, Islam or
text Thevaram is equally venerated. Both groups Hinduism. St Teresa of Avila, the Sufis, Meerabai,
were catalysts in the reformist movements that Chaitanya and Sri Ramakrishna have all illumin-
swept throughout India in an attempt to break ated this path with their experiences, which are
down barriers in popular religion. described in both prose and poetry. The physical
A very important aspect of the Bhakti move- body is certainly not who we are, though most
ment, all across India, is that the saints came of us identify with it. Aristotle said, ‘An unexam-
from different castes. The Bhakti Movement was ined life is not worth living’. If we take this self-
not restricted to upper caste, educated and priv- evident fact to heart, we become aware that there
ileged families. This is equally true of the Nayan- is more to our understanding and interpretation
mars and the Alvars. The devotees who came to of life than just our fleeting desires and feelings.
be accepted as saints also included ordinary men Mysticism is an ‘other-worldly’ experience,
and women—farmers and labourers. The only which confirms to the experiencer that, in Vedantic
thing that set them apart was their abiding love terms, the tiniest atom in the Universe and Brah-
for and identification with the Divine. Women man are not different from one another. How-
devotees also find a place: Karaikkal Ammaiyar ever, it is not to be considered just one moment
is a very famous woman saint among Nayanmars. of experience since to mystics this becomes a way
of life. It is a combination of personal conviction,
religious practice and personal experiences. These
Prema Raghunathan is the Assistant Secretary of the experiences render to mystics, who already possess
Ramakrishna Mission Sarada Vidyalaya, Chennai. an extra-sensory perception, an awareness which

is far deeper than ordinary religious experiences. And on entering the haven of your feet?
It would be hard to make the difference between Fine indeed is. My serfdom to you!’1
uniting with God and identifying with God be- The Nayanmars were Tamil Saiva saints who
cause the distinction is too subtle to make, but in ‘assert eternal Providence and exemplify the ways
the case of the Alwars and Nayanmars, identifying of the Divine to purblind humanity’ (Ibid, p IX).
with God led to uniting with God. This mystic tradition was unique in the sense
that it contained members who did not care for
The Bhakti Movement caste, creed, family background or any of the ties
To understand the rise, impact and longevity of of worldly life. The sixty-three saints who com-
the devotional influence and impetus of the Nay- prised the group belonged to a motley crowd,
anmars and Alvars, we have to increase our scope from all castes, classes and stages of life, the one
a bit and enquire into the genesis of the changes thing common being God-intoxication. Three of
in religious beliefs that swept throughout India them, Tirugnana Sambandar, Appar, and Sunda-
during that period. At that time, ritualism had a rar, who form the famous trio and are the most
stranglehold on the common people, who were well-known, were intensely vocal. The very mov-
beginning to rebel against their suppression by the ing and deeply spiritual expressions of their faith,
priestly class and the rulers who patronised them. devotion and impassioned connection with God
A significant feature of the Bhakti movement and divinity found expressions in songs com-
that swept through the country between the sixth posed by them. They created a complete universe
and seventeenth centuries is that it originated in of God-love, in which nothing but devotion,
Tamil Nadu in the form of the literary works of constancy and steadfastness found a place.
the Alvars and Nayanmars. The very fact of their
peripatetic, nomadic existence, going from tem- Significance of the Nayanmars
ple to temple, showed their intensity and depth What did the Nayanmars actually signify? Many
of God-love. It was a far stronger index of re- would find it difficult to comprehend the depth
ligiosity than mere knowledge. The Alwars and and vastness of their total absorption, to the ex-
Nayanmars were drawn from various castes and clusion of all else. Examining the beliefs of a past
classes, the one thing common to them was the age is a very difficult thing to do, but if we are to
ardour and zeal they brought to their beliefs, understand and more importantly, use the mystics
when translated into action, became a strong as a starting point for our own spiritual lives, we
factor which lasted through nineteen centuries. have to engage ourselves in that endeavour. In the
case of the Nayanmars, the focus of devotion, of
Nayanmars and Alwars their human birth itself, is Siva and nothing else.
Nayanars The descriptions of their inner world display
the totality of their vision. For example, Sundarar
Manikkavachakar sings to Siva: in his Thiruthondar Thokai, Nambiandar Nambi
Henceforth, instead of contemplating in Thiruthondar Thiruvandadi and finally, Sek-
Your feet only day and night. kizhaar’s magnum opus, the Periyapuranam are
To the exclusion of all other thought, instances of this. With over four thousand verses,
Shall I, O my Father, the Periyapuranam facilitates us to enter the
Brood on shedding this body on earth deeply philosophical and devotional world of the

The Mysticism of Alvars and Nayanmars 223
Inscription of 63 Nayanmars at Airavatesvara Temple, Tamil Nadu
sixty-three saints who were drenched in their de- known as Tirunalaipovar. An ordinary watchman
votion and knew nothing other than their faith- and labourer, in his intense desire to get a direct
fulness to Lord Shiva. A noteworthy feature of darshan of Thillai Nataraja (Shiva), Nandanar
their godliness is their unselfishness in sharing considered his own life a small price to pay.
their vision and faith, which have been compared For the Nayanmars, Thillai (Chidambaram),
to concentric circles that are ever-widening: ‘It is was the centre of the Universe. The dancing Siva
rather like three concentric and expanding uni- or Nataraja, symbolised the cosmic dance of the
verses, but Siva is at the centre with the sixty- Universe, with its unceasing movements of the
three..orbiting and orchestrating the music of the planets and the rhythmic changes of season. The
marvellous divine-human relationship’ (ibid., X). transmigration of earthly creatures with the cycles
What are the relationships the saints had with of birth, life and death, is nothing other than the
the Godhead they adore? Sundarar was the Lord’s dance of Nataraja. It was perhaps in imitation of
Companion; Tirugnana Sambandhar was the this permanent change in the universe, if such a
Lord’s son; Appar was the Lord’s servant and the paradox exists, that Thirugnanasambandhar at the
fourth corner of the square was Tirumoolar, a tender age of three, opened the eye of his father
Jnani, in the sense that he knew that he and the by imitating Nataraja’s dance, symbolically raising
Lord were one and the same. If we say that God his foot, giving his father a vision of Siva himself.
is everywhere, we do not have to seek him else- Another aspect of the Nayanmars is the gift
where because he is also in us, just as space exists of language. We describe only the external world
in a pot. Here, a point to note for us is that the through language. However, we should under-
locus for all the above four noble devotees is Siva, stand that our inner worlds too are defined by
the same Lord who is the Lord of the universe. An language. It is Thirugnanasambandhar, of the
outstanding illustration of this is Nandanar, also four Naalvars (four prominent devotees the

meaning—one who rules. In the sixth and ninth

CE, there existed a Vaishnavaite sect called the
Alvars, or the immersed ones; immersion, indi-
cating that the Alvars were a God-intoxicated
sect. They were wandering saints who were de-
voted to Lord Vishnu and this devotion, like the
rest of the Bhakti Movement, did not consider
caste as a barrier to devotion. Like the Nayan-
mars, they did not even consider it a deterrent
to ultimate knowledge, which was to realise the
unity of God with the individual. As it was for
this unity that they all longed for, the rules of
caste were broken down in this process. They be-
longed to different castes and Andal, a woman,
like Meerabai of distant Rajasthan, adored the
Lord to be her husband.
Though the twelve saints, of whom Andal was
one, were upholders of the Bhagavatam and Rama-
yana traditions, their great works were compiled by
Nathamuni in four thousand verses in the Tamil
language. It is believed that the twelve Alwars are
amshas or parts of Vishnu brought to the earth,
to teach people devotion to Him and choose the
Andal
path of virtue in this kali yuga. Here again, caste
other three being Sundaramurhti Swamikal, did not matter; they all belonged to the category
Appar and Maanikkavachagar), who, with his of noble devotees which was far superior to birth
devotional verses, craved for the release from or some worldly markers of prominence.
the shackles of human life. This was a moment of Alvars practised different forms of devotion
great importance for Tamil as a language because but the most common type was called prapatti
Tamil and Saivism were synonymous. ‘Tamil and (self-surrender). The noteworthy feature of the
Tamil Literature had touched … an all-time low’ Bhakti movement was that devotion and surren-
(ibid, p 165), at the time Thirugnanasambandhar der to God were far more significant even while
was born. It was he who revived it by singing his living in this world, with its many distractions
praises of Siva in Tamil. It is a matter of great and pulls in opposing directions. This type of
significance that revival in Bhakti Movement total surrender or sharanagathi, requires com-
synchronised with the revival of the language. plete and focused allegiance and relinquishment
of the individual self to the love of God, with no
Alvars desire other than to attain Him.
The word Alwar has its roots in one who The fulcrum of this devotion was the tem-
plunges (aazhu), here it means remaining im- ple, especially the 108 Divya desams and the de-
mersed in God -love. though there is another votional offerings in the form of Tamil hymns

The Mysticism of Alvars and Nayanmars 225
composed in these temples. It was a departure Vishnu’s commander). The metaphor is not mere
from the Vedic religion so far practiced, though rhetoric. Its real significance should not be lost
the essence was not different. The twelve Alvars on us. Alvars had assumed different forms which
were instrumental in reviving bhakti, or devotion, were none other than Mahavishnu himself. Thus,
rather than the metaphysical pronouncements of the men and women of different castes and classes
the Upanishads. Of the twelve Vaishnava saints are considered parts of the Lord Vishnu himself.
who helped revive the bhakti movement through Their import is that it is the humility of devotion
their hymns of worship to Vishnu and his ava- and faith, and not the arrogance of learning, that
tars, Andal is particularly famous for her two brings one close to God.
great works: Tiruppavai and Tirumozhi, so well-
known for their glorious imagery of Vishnu as a Far-reaching Effects
beloved paramour. The collection of the 4000 In recent times, we are witnessing a revival of
devotional hymns of the twelve Alwars is collect- Indian languages and their importance in our
ively called Nalayira Divya Prabandham. They national life. However, it is to the Bhakti move-
describe in detail five aspects of God’s nature: ment that credit must go for the popularising of
svarupa (nature), guna (attributes), vigraha (the Indian languages in religious life and for bring-
manifest form), avataram (incarnations) and lila ing God and devotion closer to the ordinary per-
(divine sport) in exquisite detail. son. Language is the only way we can express our
highest thoughts and feelings.
Significance of the Alvars The Bhakti Movement witnessed a surge in
Like the Nayanmars, the Alvars considered per- the use of regional languages as an expression
sonal devotion of the individual human being of devotion, beginning with the Tamil of the
to be of greater importance than book learning Alvars and continuing with great saints in other
or being born into a tradition of worship. Even regions like Basavanna, Purandara Dasa and Akka
those with great riches and in high positions de- Mahadevi (Kannada), Kabir and Tulsidas (Braj
veloped discernment and dispassion to renounce and Awadhi), Eknath, Tukaram (Marathi) and
their wealth and privileges. For instance, Thiru- Chaitanya Mahaprabhu (Bengali) to name a few.
mangai Alwar was a great king and administrator Again, Manikkavachagar, Sambandar, Nathamuni
who relinquished his royal life with all its luxuries and Nammalvar have influenced later philosoph-
and entitlements to dedicate his life to Peruman ical thoughts as expounded by Sri Madhvacharya
(Vishnu) and through Him, to his devotees. Ac- and Vallabhacharya, who established Vedanta
cording to tradition, the Alvars are regarded as schools based on Bhakti. As a last word, we would
the divine incarnations, of Lord Vishnu’s angas do well to remember Sri Ramakrishna’s words,
(weapons, ornaments, etc). There is more than whose constant teaching was that the ways do not
mere symbolism in this. For example, Poigai Alvar matter, the destination does. In this endeavour,
was a reincarnation of the Panchajanya (Lord the contribution of the Alvars and Nayanmars is
Vishnu’s conch), while Bhoothath Alvar was Kau- immense and invaluable. P
modaki (Lord Vishnu’s mace). Thirumazhisaial-
war was Sri Sudarshana Chakram (Lord Vishnu’s References
discus) and Nammalwar, author of the Thiru- 1. Periyapuranam (Chennai: Sri Ramakrishna
vaimozhi of 1102 verses was Vishvakasenar (Sri Math), 58.

226
REPORTS prayer hall, a multipurpose hall, a few residential

rooms for monks, and other facilities.
Headquarters Sri Chowna Mein, Deputy Chief Minister
Governor of West Bengal Dr C V Ananda Bose of Arunachal Pradesh, opened the newly built
presented the Governor’s Award for Excel- girls’ academic block, and the General Secre-
lence to the Ramakrishna Mission at a function tary unveiled a statue of Mother Saraswati at
held in Kolkata on 24 November in recognition Lumdung centre on 21 November. Two minis-
of the Mission’s contribution to the field of so- ters of Arunachal Pradesh—Sri Mama Natung,
cial service. The General Secretary received the Minister for Sports and Youth Affairs, and Sri
award carrying a silver salver, a citation and a sum Wangki Lowang, Minister for Public Health
of one lakh rupees. Engineering and Information Technology—
attended the programme along with several
New Mission Centre monks, students, staff and villagers.
Ramakrishna Sevashrama in Sitakunda, Bang- Ms Pratima Bhoumik, Union Minister of
ladesh, is now treated as a branch of the Rama- State for Social Justice and Empowerment, and
krishna Mission, and is renamed ‘Ramakrishna other dignitaries attended Jagaddhatri Puja at
Mission Sevashrama’. The address of the centre is Viveknagar (Agartala) centre on 21 November.
“Ramakrishna Mission Sevashrama, Mandir Sarak
(Temple Road), Chandranath Dham, Sitakunda, Values Education and Youth Programmes
Chittagong 4310, Bangladesh”, phone number: Belgharia: A youths’ convention on 7 October
880-17324 20134 and email ID: <sitakunda@ in which 354 students from different schools and
rkmm.org>. The Sevashrama was founded in 1992. colleges took part.
Chandipur: A two-day residential youths’ con-
New Math Sub-centre vention on 25 and 26 November attended by 79
A property near the famous Tripureshwari Tem- students.
ple in Tripura was gifted to the Ramakrishna Chennai Math: Nine workshops on life skills
Math in 2014. Subsequently, Viveknagar (Agar- at Vivekananda Cultural Centre in October in
tala) centre founded a small ashrama there. The which altogether 429 students from 4 institu-
ashrama is now officially recognised as a sub-cen- tions took part.
tre of Viveknagar Math centre. The address of the Coimbatore Mission: Three youths’ conven-
sub-centre is ‘Ramakrishna Math, P.O. Matabari, tions on 28 October, and 4 & 17 November
Udaipur, Dist. Gomati, Tripura 799013’. which were attended by a total of 264 students
from 3 schools.
News of Branch Centres in India Gurugram: (i) Twenty-five workshops, includ-
Sri Mansukh L Mandaviya, Union Minister for ing one in online mode, on values education for
Health and Family Welfare, visited Narainpur the teaching staff of primary and middle schools
centre on 21 October. from 30 September to 21 November; in all, 822
Swami Suhitanandaji dedicated a new build- school teachers from different parts of India par-
ing at Kathamrita Bhavan, Kolkata, on 28 ticipated. (ii) A social innovation programme
October. The programme was attended by 175 (workshop) on 21 November in which 20 man-
monks and 625 devotees. The building houses a agement students took part.

Reports 227
Koyilandy: A youths’ camp on 26 November Behta village in Kanpur district on 26 Novem-

wherein 35 college students from nearby areas ber) in which a total of 310 patients were treated.
participated. Khetri: A total of 92 eye patients were
Raipur: A personality development camp at an checked and subsequently 38 were operated on
educational institution in Raipur on 21 Novem- for cataract at an eye hospital in October and
ber attended by 225 students. November.
Rajamahendravaram: Two values education Lucknow: 6449 eye patients were checked
programmes on 17 and 18 November which were and 345 were operated on and given spectacles
attended by a total of 223 class-12 students. in October.
Yadadri Bhuvanagiri: Values education pro- Manasadwip: (i) Conducted an eye camp on
grammes at three nearby schools from 22 to 29 5 November in which 170 patients were treated.
September in which altogether 330 students and (ii) Arranged cataract surgery for 46 patients on 9
teachers took part. November in association with another institution.
Nattarampalli: An eye camp on 19 Novem-
Eye Camps and other Healthcare Services ber: 251 patients were checked, 58 were operated
The following centres conducted medical camps. on for cataract in an eye hospital, and 62 were
A summary of the services provided by them is given spectacles.
given below: Rajamahendravaram: A medical camp for
Bankura: Eye camps from 29 October to 29 epilepsy patients on 12 November in which 587
November in which a total of 452 eye patients patients were treated.
were screened, 60 were operated on and 37 were Ranchi Morabadi: An eye camp in Novem-
given spectacles. ber in which 355 patients were checked and 4
Coimbatore Mission: Five medical camps were operated on for cataract.
(1 cardiology, 1 dental, 1 ENT and 2 general Salem: (i) An eye camp on 19 November: 185
camps) in and around Coimbatore from 28 Oc- patients were checked, 45 were operated on for
tober to 19 November in which a total of 319 pa- cataract in an eye hospital, and 45 were given
tients were treated. spectacles. (ii) A medical camp on 19 November
Digboi: A cataract detection camp on 26 attended by 266 patients.
November in which 35 people were checked Thanjavur: Two medical camps (1 cardiac
and 12 of them were shortlisted for undergoing and 1 general) on 1 and 19 November in which a
operation. total of 283 patients were treated.
Ghatshila: Eye camps from July to Septem- Visakhapatnam: A medical camp in a vil-
ber: 147 patients were screened, 23 were operated lage in Srikakulam district on 29 October: 115
on and 17 spectacles were given. patients were treated; 5 of them underwent eye
Jammu: An eye and ENT camp on 18 No- surgery.
vember in which 332 patients were treated.
Kamarpukur: 494 eye patients were checked, News of Branch Centres outside India
212 were operated on and 104 were given specta- Ms Sheikh Hasina, Prime Minister of
cles in November. Bangladesh, accompanied by several dignitaries
Kanpur: Two medical camps (one at the cen- attended Durga Puja celebration at Dhaka
tre’s dispensary on 29 October and the other at centre on 22 October. P

228
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RAMAKRISHNA MATH (BALARAM MANDIR)

(A branch of Ramakrishna Math, Belur Math, Howrah, West Bengal)
(P.O. Belur Math, Dist. Howrah, West Bengal – 711 202)
7, Girish Avenue, Kolkata-700003; Phone: (033) 2554 5006, 9123079367
e-mail: [email protected]
An Appeal For Swami Putananda Memorial Fund
Ramakrishna Math (Balaram Mandir) in
Baghbazar, olkata stands sanctified till today with
the solemn vibe of the eternal memories of the
elevating ecstatic spiritual ambrosia radiated from
the divine play of Sri Ramakrishna and his disciples
at the house of the great devotee Balaram Basu.
Braving different hurdles and hazardous situations
Balaram Mandir was finally accepted as a branch
centre of Ramakrishna Math, Belur Math in 2002 and
was named Ramakrishna Math (Balaram Mandir).
It is essential to mention that Revered Swami Putananda ji, during his tenure as the head
of the centre from 1986 to 2018 was highly successful in making the people in general imbibe
the Sri Ramakrishna Ideal. The Swami incessantly inspired thousands of monks, devotees, and
the local people in shaping their spiritual life on one hand, and on the other, as the President
of olkata Ramakrishna- ivekananda Bhava Prachar Parishad, enkindled in many the spirit of
sel ess service as envisaged by Swami ivekananda. This great service earned him a place of
profound respect in the hearts of innumerable monks and devotees till now.
To reminisce on his elevated, illumined and loving life, Ramakrishna Math
(Balaram Mandir) has resolved to organize Swami Putananda Memorial Lectures’, and
Swami Putananda Memorial Fund of Rs. 30 Lakhs has been proposed for its implementation
and continuation.
We appeal to the devotees of Ramakrishna Math Mission, ex-students of R Mission
Institutions, other organizations, and the generous public to kindly contribute to this fund.
We do hope and believe that this endeavour will be successful by dint of the hearty cooperation
of you all.
Cheques/DD to be drawn in the name RAMA RISHNA MATH (BALARAM MAN IR) .
Bank A/c: 1) Punjab National Bank, Baghbazar Branch,
IFSC: PUNB0009020, A/c: 00900102246
2) State Bank of India, Shyambazar Branch, IFSC: SBIN0000180, A/c: 3989 445394
After transferring the donation to our a/c, please send an email with the following details:
onor s name and complete postal address, amount transferred, date of transfer, donor s PAN,
contact no. and email id. onations are exempted from Income Tax under section 80(G).
May Sri Ramakrishna, Sri Ma Sarada evi and Swami ivekananda shower their choicest
blessings on you all is my prayer.
Swami Sarvabhutananda
Adhyaksha
235
Sri Chandi
A Thematic Analysis
Dr Antara Chakraborty
ere are several works dealing with this subject, but this
book is unique for its analytical presentation. e book has
two parts: “part one” deals with the history and philosophy
Pages: 95 | Price: ` 120 of Shakta/Tantra tradition, and part two with the three main
Packing & Postage: ` 50 episodes of Sri Chandi.
A Call For Progressive Spiritual Hinduism

—The Vivekananda Way Swami Muktidananda
is book can be an inspiration for the devout followers of Hin-
duism and also for those who are working for the regeneration of
our ancient religion.
Spiritualizing family life is essential for the survival of Hinduism…
Emulating the Rishi-ideal is the only way of spiritualizing family
life. is alone can ensure strengthening of the roots of Hinduism.
By providing religious education, youths would feel proud to de-
Pages: 112 | Price: ` 75 fend their Santana Dharma by proclaiming its unique contribu-
Packing & Postage: ` 50 tions in promoting the spiritual welfare of entire humanity.
—Swami Gautamananda
From Darkness to Light

Selected Writings from Prabuddha Bharata
Vol. 1 : Volume I : Writings of Prominent Personalities
Pages: 500 Volume II :Writings of the Editors of Prabuddha Bharata
Price: ` 350
Packing & Postage: ` 80 P rabuddha Bharata, the monthly journal of the Ramakrishna Or-
der, was started by Swami Vivekananda in July 1896. In 2021, as it
celebrated its 125th anniversary, we are greatly delighted to present to
our readers this two-volume commemorative work titled From Darkness
to Light. Both the volumes are compilations of select articles published
in the Prabuddha Bharata during the last 125 years.
Vol. 2 : Swami Vivekananda wanted the eternal message of Hindu San-
atana Dharma to be spread through this journal all over the world.
Pages: 456 For the last 125 years Prabuddha Bharata has been commendably doing
Price: ` 350 this work and has been successful in impacting the minds of people
Packing & Postage: ` 80 everywhere.
Please write to: ADVAITA ASHRAMA, 5 Dehi Entally Road, Kolkata 700 014, India
Phones: +91-7439664481, 7603067067; Email: [email protected]
Buy Online: https://shop.advaitaashrama.org/
236
N N
“Shri Ramakrishna was a wonderful gardener. Therefore he has
made a bou uet of different owers and formed his Order. All
different types and ideas have come into it, and many more will
come. Know each of those who are here to be of great spiritual
power. Because they remain shrivelled before me, do not think
them to be ordinary souls. When they will go out, they will
be the cause of the awakening of spirituality in people. Know
them to be part of the spiritual body of Shri Ramakrishna, who
was the embodiment of infinite religious ideas. ou may go
round the world, but it is doubtful if you will find men of such
spirituality and faith in God like them. They are each a centre of
religious power, and in time that power will manifest.”
Swami Vivekananda [referring to his brother disciples]
With loving pranams from your

Dedicated Servants.
—Singapore Devotees
237
Footfalls of the Indian Rishis

CHARTING THE TIMELESS WISDOM OF MOTHER INDIA
Babaji Bob Kindler
Published by:
Sarada Ramakrishna Vivekananda (SRV) Associations
PO Box 1364, Honokaa, Hawaii, USA
www.srv.org | [email protected] | 808-990-3354
A work in progress for over 15 years, Babaji Bob Kindler

created hundreds of wisdom charts to express the practical
and esoteric knowledge of India including, Yoga, Sankhya,
Vedanta, Advaita Vedanta, Tantra, India’s Luminaries, and more.
These fascinating charts and commentaries discuss: prana, mind, consciousness, karma,
reincarnation, sadhana, maya, samadhi, the four yogas, and many other topics.
807 pages (Hard cover edition), 299 illustrations.
Quote from Prabuddha Bharata’s review
“Footfalls of the Indian Rishis is a profound dissertation on the fathomless abundance of
India’s religious and spiritual fervor—an informed treatise that exudes Babaji Bob Kindler’s
wealth of knowledge and deep understanding of the way in which Indian spirituality
works.” —Dr. Aparajita Hazra, Prabuddha Bharata, November 2022
AVAILABILITY IN INDIA
Soft Cover edition* (2 Volumes):
Vol. 1 (Chapters 1-7): 4000/-, Vol. 2 (Chapters 8-10): 3000/-
Available from Notion Press, Amazon, & Flipkart
E-book (2 Vol’s): 399/- each; Available on Amazon Kindle, Kobo, & Google Play
AVAILABILITY IN U.S. & OTHER COUNTRIES

Hard Cover edition: $108 - $120
Buy online: SRV Associations www.srv.org, Amazon, Ingram
In Person: SRV Hawaii, SRV Oregon, or order from your local bookstore
Soft Cover edition* (2 Volumes):
Vol. 1 (Chapters 1-7): $ 93.99, Vol. 2 (Chapters 8-10): $ 77.99
Buy online: Available on Amazon, or order from local stores
E-book (2 Vol’s): $9.99 each: Available on Amazon Kindle, Kobo, & Google Play
* Each volume includes complete index and table of contents with charts.
238
239
Unselfishness is more paying,
only people have not the
patience to practise it.
— Swami Vivekananda—
Rural Engineering Co P Ltd

Railway Sleeper Plant AE 339 Salt Lake
Sambhupura 312 612 Kolkata 700 064
[email protected] 033 2359 9800/1/fx 3
240
AN APPEAL
Advaita Ashrama is a branch of
Ramakrishna Math, Belur Math. It was founded
by Swami Vivekananda in 1899 at Mayavati in
the Himalayas. It is the premier publication
house of the Ramakrishna Order. For more than
a century Advaita Ashrama has been spreading
the message of Advaita Vedanta all over the
world through publication of books on Vedanta.
Advaita Vedanta is the core ideology of Hindu
Dharma.
In 1920, the publication work of the
Ashrama was shifted from Mayavati in the Himalayas to Kolkata, where it changed places four
times before it settled down in 1960 in a small building at 5 Dehi Entally Road. In recent decades,
the Ashrama has been facing difficulties in conducting its activities efficiently due to an acute
shortage of space. Hence arose the dire need to construct a new building on our adjacent plot of
land at 36 Ananda Palit Road.
This new building is going to be a ground-plus-six-storied structure. It will have a vast area
for the stocking of printed books and publication related activities. Every department will have
its individual office space. There will be a spacious sales section, a 400-seat auditorium to hold
regular classes for the benefit of all, a meditation hall for devotees and visitors, a monks uarter,
a staff uarter, rooms for guests, and rooms to conduct educational and character development
activities for the local youth.
The estimated cost of this project is rupees 42 crores. With the help of donations coming
from large-hearted devotees, we have been able to collect till October 2023 around Rs. 20.38 crores.
To complete the work, we need additional funds of approximately rupees 21.6 crores.
We therefore appeal to all the devotees and admirers of Swami ivekananda to come
forward and help us complete this project by making donations to whatever extent possible.
The foundation stone for this project was laid on 30 March 2022 and we expect the work to be
completed within three years. Every rupee or dollar donated by you will be furthering the cause
of Hindu Dharma and Swami Vivekananda.
Donations to Advaita Ashrama are eligible for Income Tax exemption u/s 80G (5) (vi) of IT Act, 1961.
Indian citizens can donate online through our website: https://advaitaashrama.org/donate.
Our bank details for donations by Indian citizens only (strictly) towards New Building Construction:
Bandhan Bank, CIT Road Branch, P-8, CIT Road, Kolkata 700014
A/c Name: Advaita Ashrama; A/c No: 50190020938949; IFSC: BDBL0001843
After transferring the donation to our A/c please send an email with the following details:
onor s name and complete postal address, amount transferred, date of transfer, donor s PAN,
contact no., and email id. Foreign citizens may write to us at [email protected] to know
Wire Transfer details.
Yours in OM,
(Publication House of Ramakrishna Math) Swami Shuddhidananda

5 Dehi Entally Road, Kolkata 700 014 (Adhyaksha)
Ph: (+91) 7439664481 / 7603067067
241
OUR HOLY TRIO

Swami Vireswarananda
(Tenth President, Ramakrishna Math & Ramakrishna Mission)
Sri Ramakrishna:
e advent of Sri Ramakrishna has brought a
new life-current in religion. His bold assertion about
the truths of all religious faiths was the greatest need
of the age. Whatever problems we have in the mod-
ern world, Sri Ramakrishna has given us the means
of solving them all. He has taught us to serve human
beings as manifestations of God instead of remain-
ing indifferent to their miseries. He has turned our
attention back to religion and taught us that the re-
alisation of God is the ultimate end of human life.
Holy Mother Sri Sarada Devi:

e special feature of the Holy Mother’s life
was her universal motherhood. Her contribution to
our Sangha is incalculable. If the Mother had not
been there, it is doubtful whether the monastic disciples of Sri Ramakrishna would have
lived together bound to one organization. It was the Mother’s love which kept them together
as a religious Order. What you see today - this Math and Mission - is the fruit of the prayer of
the Mother to Sri Ramakrishna that just like the Buddhist Math in Bodh Gaya her children
also might be granted such a Math. e Holy Mother showed her full support for Swami
Vivekananda’s basic mantra, “For the liberation of the spirit and for the good of the world”.
Swami Vivekananda:
Swami Vivekananda came into this world to give the Message of Sri Ramakrishna to it,
to propagate his[Sri Ramakrishna’s] mission throughout the world, so that his country may
again rise up as a great nation. According to Swami Vivekananda, the neglect of the masses
and of women were the two main causes of India’s downfall. e first step for regeneration of
the country, without disturbing the ideal of moksha, was to educate the masses and women.
He formulated for the monks of the Ramakrishna Order the true significance of a monk’s life
in one pithy sentence: “For one’s own liberation and for the good of the world”.
e Movement inaugurated by the Great Master, Sri Ramakrishna, galvanized into an
organizational force by the illustrious leader Swami Vivekananda, and strengthened and
enlarged by his brother disciples, has crystallized today into a dynamic institution, seeking
in its humble way to mould the social and spiritual aspirations of humanity at large accord-
ing to the concept of universal religion, as preached and practiced by these prophets of the
modern age.
(Excerpts from ‘Swami Vireswarananda: A Divine Life’, 2nd Vol., pages 285-291
Swami Vireswarananda Smriti Committee, Nov. 2014 )
In reverential homage
Bhaskar, Debasree, Devajit, Ruchira & Ahir
Chittaranjan Park, New Delhi
242
S WAMI V IVEKANANDA
“It is the culture of the heart, really, and not that of the intellect that will
lessen the misery of the world.”
—e Complete Works of Swami Vivekananda, (Kolkata: Advaita Ashrama, 2016), 1. 404
“…money does not pay, nor name; fame does not pay, nor learning. It is
love that pays; it is character that cleaves its way through adamantine walls
of difficulties.” —ibid, 4. 358
“… good motives, sincerity, and infinite love can conquer the world. One
single soul possessed of these virtues can destroy the dark designs of millions
of hypocrites and brutes.” —ibid, 5. p127
ith lo in ranams from o r edicated Ser ent

n non mo s e otee
Ramakrishna Vivekananda Vedanta Samiti 67
243
1, Hanuman Nagar, Rasuliya, Narmadapuram - 461001 (M.P.)
(A member ashrama of the MP-CG
Ramakrishna Vivekananda Bhava Prachar Parishad,
advised by Ramakrishna Math, Belur, Howrah, WB)
Website: https://rkvivs.org, Email id: [email protected]
An Appeal
Retreat Centre
Dear Devotees / Well-wishers,
Namaste.
Since its inception in 2013, the Ramakrishna Vivekananda Vedanta Samiti, Narmadapuram
(M.P.) has been rendering the following educational and medical services to the under privileged
people:-
a) Running a general library for public education and culture.
b) Spearheading Malnutrition Eradication Programme covering 1000 children.
c) Granting scholarships to 50 poor and meritorious students.
d) Organizing Winter Relief Work benefiting 1500 underprivileged people/students.
e) Conducting Values Education Programme for the Youth.
f) Organizing Medical Camps.
Presently, all the above service activities are being executed through a rented accommodation.
Therefore, an urgent need is being felt to put in place a modest infrastructure to sustain and broaden
the existing activities. To this end in view, the following infrastructure development is proposed:
a) Cost of Land Rs. 2.00 Crore
b) Cost of Buildings:
I. Library Building Rs. 50 Lakh
II. Dispensary Building Rs. 100 Lakh
III. Office Building Rs. 40 Lakh
IV. Home for the Old & Abandoned People (free) Rs. 1.25 Crore
V. Accommodation for Monks & Volunteers Rs. 60 Lakh
VI. Students’ Home (free) Rs. 55 Lakh
VII. Corpus Fund for Maintenance of Infrastructure Rs. 70 Lakh
Grand Total Rs. 7.00 Crore
Generous individuals & philanthropic organizations are requested to kindly contribute to this
noble cause to facilitate all round development of the society. May Bhagawan Sri Ramakrishna, Maa
Sarada Devi & Swamiji bless you all. With warm regards & namaskar,
Yours in the service of the Lord,
Swami Vireshananda
Adhyaksh
Mobile: 8349068162
N.B.: Contributions to the Samiti are exempted under Sec. 80(G) of the Income Tax Act, 1961. We do not
accept CASH. Please communicate to the Adhyaksh through WhatsApp forwarding PAN/AADHAR
before or after the donation is sent. Our Bank A/c details:
Punjab National Bank, Itwara Bazar, Narmadapuram (Hoshangabad), A/c No.: 2009000100214513,
IFSC Code: PUNB0200900
Printed and Published by Swami Vedavratananda on behalf of Ramakrishna Math and printed at Gipidi
Box Co., 3B Chatu Babu Lane, Kolkata 700 014 and published from Advaita Ashrama, 5 Dehi Entally Road,
Kolkata 700 014. Editor: Swami Vireshananda

2024 Jan Main

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2

THE ROAD TO WISDOM

W ork incessantly, holding life as

Managing Editor Advaita Mysticism

Associate Editor 1 Traditional Wisdom

PRABUDDHA BHARATA (OR AWAKENED INDIA)

161 Reflections on Oneness from a Christian Practitioner

Artist's Concept of the Cover Page

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PL EA S E PR I N T I N BLOCK L E T T E RS Send my gift subscriptions to:

SHARE YOUR LEARNING EXPERIENCE !

ith lo in ranams from o r e oted Son

Ramakrishna Mission Sevashrama

Appeal for Financial Assistance for the Charitable Hospital

Dakshinamurti Stotram January 2024

त्वश्वं दर् ्पणदृश््यमाननगरीतुल् वं त्नजान्तग्पत वं

Prabuddha Bharata January 2024 1

्यस् ैव स्फुुरणवं सदात्मकमसत्ल्ाथ ्पकवं भासते

3. Obeisance to him, Sri Dakshinamurti, by whose brilliance, which is of the nature of

2 Prabuddha Bharata January 2024

बाल्ात्दष्वत्र् जाग्रदात्दषु ु तथा सवा्पस्वथिास्त्र्

Prabuddha Bharata January 2024 3

त्वश्वं र्श््यत्त का्य्पकारणत्या स्स्ात्मसवंबन्धतः

भभूरवंभावंस्नलोऽत्नलोऽम्बरमिना्पथो त्िमावंशःु र्मा-ु

सवा्पत्मत्वत्मत्त स्फुुटीकृ तत्मदवं ्यस्मैादमत्ु �वंस्तंवे

–English Translation by Swami Harshananda

4 Prabuddha Bharata January 2024

A dvaita Asharama, Mayavati is celebrating

Prabuddha Bharata January 2024 5

6 Prabuddha Bharata January 2024

Prabuddha Bharata January 2024 7

8 Prabuddha Bharata January 2024

Ashrama at Mayavati was established. Here it is The Movement Marches On

Prabuddha Bharata January 2024 9

A Letter of Holy Mother and

10 Prabuddha Bharata January 2024

Holy Mother’s letter to Swami Vimalananda at

of having one centre at least in which the

Prabuddha Bharata January 2024 11

Swami Vimalananda’s letter to Swami Prakashananda

12 Prabuddha Bharata January 2024

Swami Vimalananda Swami Prakashananda

Prabuddha Bharata January 2024 13

What Mysticism is a branch road in these religions, whereas mys-

14 Prabuddha Bharata January 2024

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16 Prabuddha Bharata January 2024

Prabuddha Bharata January 2024 17

18 Prabuddha Bharata January 2024

Islamic Mysticism known as Sufism Sufi Doctrine

Prabuddha Bharata January 2024 19

20 Prabuddha Bharata January 2024

Sri Ramakrishna explaining the Harmony of Religions to Keshab (Painting)

Prabuddha Bharata January 2024 21

I came to Advaita Ashrama, Calcutta, on