BOOKS BY SRI ANIRVAN
1.Aditi (Bengali: অন্তর্যোগ). Kolkata: Sri Gautam Dharmapal, Haimavati Prakashani Trust.
2.Anirvan Aloya Patanjala Yoga-Prasanga; Edited & Translated by Sudipta Munsi; Calcutta: Prachi Publications. (Bengali). Published 2006.
3.Antaryoga (Bengali: অন্তর্যোগ). Kolkata: Haimavati Prakashani Trust, 1997 (Bengali year 1404), 3rd edition.
4.Aranyak (Bengali: অারণ্যক). Writings as Editor of Nagamananda Ashram magazine. Halishar: Assam Bangyiya Saraswat Math.
5.Bichitra (Bengali: বিচিত্রা). Kolkata: Smt Ramaa Choudhury, Haimavati-Anirban Trust, 1993.
6.Buddhi Yoga Of The Gita And Other essays.(Original in English.) Biblia Impex Pvt. Ltd. 1991, Madras, Samata Books.
7.Dakshinamurti (Bengali: দক্ষিণামূর্তি). 1969. Sreerampore, Hooghly: Sri Rabindranath Bandyopadhyay,.
8.Divya Jeevan (Translation Into Bengali Of “The Life Divine” by Sri Aurobindo. দিব্য জীবন প্রসঙ্গ).Pondicherry: Sri Aurobindo Ashram (Originally published 1948-51).
9.Divya Jeevan Prasanga (Bengali: দিব্য জীবন প্রসঙ্গ). Kolkata: Sri Aurobindo Pathamandir, 2000 (fourth edition). (Originally published 1958).
10.Gayatri Mandala Volumes 1-6. (Bengali). Undated.
11.Gitanuvachan (Bengali: গীতানুবচন). Vol I - 1968, Vol II - 1969, Vol III – 1970. Sreerampore, Hooghly: Sri Rabindranath Bandyopadhyay.
12.Inner Yoga (English) Translated by Simanta Narayan Chatterjee from “Antar Yoga.” New Delhi: Voice of India.
13.Kaveri (Collection Of Poems) (Bengali: কাবেরী).1976. Kolkata: Sri Aurobindo Pathamandir
14.Lecture On the Immortality Of the Body in Sri Aurobindo's Yoga (Bengali:).1970. Kolkata: Sri Aurobindo Pathamandir
15.Letters From A Baul, Life Within Life. (original in English). 1983. Kolkata: Sri Aurobindo Pathamandir.
16.Pather Katha (Bengali). Published 2008.
17.Pather Sathi (Bengali: পথের সাথী). Halishar: Srimat Swami Jnananada Saraswati, Assam Bangyiya Saraswat Math, 1980. (Three volumes). Kolkata: Haimavati Anirvan Trust.
18.Patralekha (Bengali: পত্রলেখা). Vol I - 1968, Vol II - 1969, Sreerampore, Hooghly: Ritambhara. Vol III – 1980, Kolkata: Haimavati Anirvan Trust.
19.Patram Pushpam. 1982. Kolkata: Haimavati Prakashani Trust.
20.Prashnottari (Bengali: প্রশ্নোত্তরী). 1973. Sreerampore, Hooghly: Sri Rabindranath Bandyopadhyay. Halishar: Srimat Swami Jnananada Saraswati, Assam Bangyiya Saraswat Math, 2001 (Bengali year 1408), 2nd edition.
21.Pravachan (Bengali: প্রবচন). Vol I - 1962, Vol II - 1963, Vol III – 1966, Vol I - 1961, Vol IV – 1973. Sreerampore, Hooghly: Sri Rabindranath Bandyopadhyay. Later - Halishar: Srimat Swami Jnananada Saraswati, Assam Bangyiya Saraswat Math, 2002 (Bengali year 1409).
22.Pururava (Bengali). Published 1989.
23.Sahitya Prasanga (Bengali: সাহিত্য প্রসঙ্গ). 1980. Kolkata: Haimavati Prakashani Trust
24.Shiksha (Bengali: শিক্ষা). Vol I - 1962, Vol II – 1974. Assam Bangyiya Saraswat Math.
25.Snehashish (Bengali: স্নেহাশীষ). Vol I - 1971, Vol II - 1971, Vol III – 1972. Sreerampore, Hooghly: Ritambhara.
26.Upanishad Prasanga - Commentary on Aitareya Upanishad (Bengali: উপনিষৎ প্রসঙ্গ : ঐতরেয় উপনিষদ্). 1969. Burdwan University.
27.Upanishad Prasanga - Commentary on Ishopanishad (Bengali: উপনিষৎ প্রসঙ্গ : ঈশোপনিষদ্). 1967. Burdwan University.
28.Upanishad Prasanga – Commentary on Katha Upanishad — (Bengali: উপনিষৎ প্রসঙ্গ : কেনোপনিষদ্). 2009. Kolkata:
29.Upanishad Prasanga – Commentary on Kaushitaki Upanishad — (Bengali: উপনিষৎ প্রসঙ্গ : কেনোপনিষদ্). 2009. Kolkata:
30.Upanishad Prasanga – Commentary on Kenopanishad — (Bengali: উপনিষৎ প্রসঙ্গ : কেনোপনিষদ্). 1969. Kolkata: Haimavati Prakashani Trust
31.Upanishad Prasanga – Commentary on Mandukya Upanishad — (Bengali: উপনিষৎ প্রসঙ্গ : কেনোপনিষদ্). 2009. Kolkata:
32.Upanishad Prasanga – Commentary on Taittireya Upanishad — (Bengali: উপনিষৎ প্রসঙ্গ : কেনোপনিষদ্). 2009. Kolkata:
33.Uttarayan (Bengali: উত্তরায়ন). Kolkata: Smt Ramaa Choudhury, Haimavati-Anirban Trust, 1995.
34.Vedamimamsa (Bengali: বেদ মীমাংসা). Vol I - 1961, Vol II - 1965, Vol III - 1970. Winner of Rabindra Puraskar award. Kolkata: Government Sanskrit College.
35.Vedanta Jijnasa (Bengali: বেদান্ত জিজ্ঞাসা). Sreerampore, Hooghly: Sri Rabindranath Bandyopadhyay, 1965 (Bengali year 1372).
36.Yogasamanvaya Prasanga (Bengali: যোগসমন্বয় প্রসঙ্গ). 1967. Kolkata: Sri Aurobindo Pathamandir.
1.Section on Sri Anirvan in "Adhyatmavada Samskritite Acarya Satyananda" by Prof. Gita Haldar in Bengali. Undated.
2.Kathaprasange Sri Anirvan by Ayacaka in Bengali. Undated.
3.Mahajana Samvada by Prof. Govindagopal Mukherjee in Bengali. Undated.
4.Rishi Anirvan, biography of Sri Anirvan by Prof. Gita Haldar in Bengali. Published 2008.
5. Smriticarane Mahayogi Anirvan by Dilip Kumar Roy in Bengali. Undated.
BOOKS ON SRI ANIRVAN AND HIS PHILOSOPHY
1.Akasabrahma by Ayacaka in Bengali. Undated.
2.My Life In A Brahmin Family by Lizelle Reymond. Translated from the French by Lucy Norton. Rider and Co. London. 1958.
3.To Live Within by Sri Anirvan and Lizelle Reymond, introduction by Jacob Needleman. Morninglight Press. 2007.
16:38 HRS IST New Delhi, May 27 (PTI) The study of biography of freedom fighter Jatindranath Mukherjee not only provides an insight into his life and times but a glimpse of India's struggle against colonial rule, Finance Minister Pranab Mukherjee said today as he unveiled a book on the revolutionary leader.
'Bagha Jatin -- Life and Times of Jatindranath Mukherjee', written by the minister's grandson and Paris-based scholar Prithwindra Mukherjee, has been brought out by the National Book Trust, which is also coming out with biographies of Bengal revolutionaries Surjya Sen and Kalpana Dutta soon.
"The story of Bagha Jatin as it unfolded in this book is mesmerising. Not only it gives a glimpse of the life of the ardent revolutionary who challenged the mighty British rulers but also analyses the history of armed struggle against the colonial rule at that time," the minister said.
ANOTHER PLEASANT SURPRISE!!!
The National Book Trust has brought out the biography BAGHA JATIN by Dr Prithwindra Mukherjee in its National Biography series. Here is the Foreword by JACQUES ATTALI. -
A Fascinating Thesis
No one leaves this great book by Prithwindra Mukherjee, unaffected by it.
It is the work of a great intellectual, sociologist, writer, musicologist; a thesis begun under Raymond Aron and completed under Emmanuel Le Roy Ladurie, supported by the biggest shots of French university, like Annie Kriegel. A wonderful instance of the quality of a university, which can welcome within its fold someone coming from somewhere else and offering to France - in exchange - more than what she has given him.
This fascinating book constitutes first of all a passionate tribute to a grandfather, activist and martyr, whose place in the history of India has not been recognised as it deserved to be, in the front rank of the freedom fighters; simultaneously with a look for details, lucid, distancing itself, concerning a period very little known, that which, at the bend of the 19th to the 20th century, opens before India the path leading to the awareness of her identity, and the necessity of her fighting for independence.
For too long a lapse, indeed, people have wished to think that Gandhi's non-violence had been enough to drive out the armies of the colonizer. That is not true. Before Gandhi succeeded in animating the vast social movement of the 1930s, there had been the great intellectual movement of Aurobindo, of Bagha Jatin, and of all those who strove by their side, at times up to death, enabling India to become aware of herself.
This book is essential for understanding what today's India is, even in her violence, and to put back in their due - the first - place, all the dreamers who, from Aurobindo to Tagore, from Gandhi to Patel have trodden diverse paths leading her to independence, in its diversity.
It is essential as well for understanding the very special role that intellectuals played in all freedom movements, in India and elsewhere. And first of all their role in kindling the perception of the national idea, often artificial, often imaginary : here, Mr Mukherjee explains very well their driving power and the conditions of their crystallisation.
Essential, at last, for understanding the role of intellectuals in History, so often carried off by the consequences of their ideas, swept out, chased away, censored, by the very persons who implement their concepts.
Become, by fluke of history, an exceptional musicologist and a great poet, having been set to music by the greatest musicians of our time, the author of this book reminds us that humanity is one, that music, poetry and politics are mere dimensions among other than human condition, and we have as yet much more to learn from India. Let France take advantage of it and establish relations necessary for our future.
- Jacques Attali
The independence of India in the Western collective imagination seems to have the father figure of Mohandas Karamchand Gandhi. However, The Mass Movement launched by the Mahatma from 1919 was not born from nothing. For a long time, indeed, we have omitted an intense creative period which preceded him; it is the fundamentally radical program of Indian Revolutionaries of the late nineteenth and early twentieth century which was in complete contradiction with the battle of Gandhi with the zeal of non-violence.
In this well-researched book which is his doctoral thesis of state headed by Raymond Aron and supported under the chairmanship of Emmanuel Le Roy Ladurie 1986, Mukherjee makes us to see the philosophical, historical and religious aspects, in short, the intellectual aspect of Indian nationalism. From Rammohan Roy to Sri Aurobindo-through Karl Marx and Rabindranath Tagore, the whole corpus of Indian nationalism’s ideological influence is analyzed by the Author, and in light of this culture it has a centuries-old history.
Hitherto largely ignored, an overview of the activities of revolutionaries in India as one of their networks incorporated outside the country (England, Russia, Germany, France, USA and several Asian countries ...) is also revealed for the first time. To destabilize the English yoke, Radical Nationalists did not hesitate, "during the First World War, to turn to William II and Germany, pursuing a policy of logistics, directly relating to the Middle East, who gave them special attention.
Supported by many archives which are inaccessible till today, there are unpublished personal papers or direct interviews with the protagonists of the Movement. The Work of Mukherjee Prithwindra is undeniably a major contribution to the historiography of India.
Author: Prithwindra Mukherjee,
Preface by Jacques Attali
Some fifty illustrations
We are all so proud of Sri Prithwindra. I am sure our members of ANIRVAN AKASH join me in congratulating him on the most well-deservd recognition of his great contribution to the arts.
The ‘Auro-Ratna Award’ for the year 2011 will be given to Shri Robi Gupta, Dr. Kireet Joshi and Dr. Prithwindranath Mukherjee for their outstanding contribution in the field of literature, education, philosophy and research.
Dr. Prithwindra Nath Mukherjee (b. 1936) is the grandson of the famous revolutionary Jatindranath Mukherjee alias Bagha Jatin. He came to Sri Aurobindo Ashram in 1948, studied and taught at Sri Aurobindo International Centre of Education.
He was mentioned by the Sahitya Akademi manuals and anthologies as a poet before he attained the age of twenty. He has translated the works of French authors like Albert Camus, Saint-John Perse and René Char for Bengali readers, and eminent Bengali authors into French.
He shifted to Paris with a French Government Scholarship in 1966. He defended a thesis on Sri Aurobindo at Sorbonne. He served as a lecturer in two Paris faculties, a producer on Indian culture and music for Radio France and was also a freelance journalist for the Indian and French press. His thesis for PhD which studied the pre-Gandhian phase of India’s struggle for freedom was supervised by Raymond Aron in Paris University.
In 1977 he was invited by the National Archives of India as a guest of the Historical Records Commission. He presented a paper on ‘Jatindranath Mukherjee and the Indo-German Conspiracy’ and his contribution on this area has been recognized by eminent educationists. A number of his papers on this subject have been translated into major Indian languages.
He went to the United States of America as a Ful
lbright scholar and discovered scores of files covering the Indian revolutionaries in the Wilson Papers. In 1981 he joined the French National Centre of Scientific Research. He was also a founder-member of the French Literary Translators’ Association. In 2003 he retired as a researcher in Human and Social Sciences Department of French National Centre of Scientific Research in Paris.
A recipient of ‘Sri Aurobindo Puraskar’, in the same year he was invited by Berlin Philharmonic Orchestra for the world premiere of Correspondances, opus for voice and orchestra where the veteran composer Henri Dutilleux had set to music Prithwindra’s French poem on Shiva Nataraja, followed by texts by Solzhenitsyn, Rilke and Van Gogh. In 2009 he was appointed to the rank of chevalier (Knight) of the Order of Arts and Letters by the Minister of Culture of France. He has penned books in English, Bengali and French and some of his published works include ‘Samasamayiker Chokhe Sri Aurobindo,’ ‘Pondicherryer Dinguli’, ‘Bagha Jatin’, ‘Sadhak-Biplobi Jatindranath’, ‘Undying Courage’, ‘Vishwer Chokhe Rabindranath’, ‘Thât/Mélakartâ : The Fundamental Scales in Indian Music of the North and the South’ (foreworded by Pandit Ravi Shankar), ‘Poèmes du Bangladesh’, ‘Serpent de flammes’, ‘Le sâmkhya’, ‘Les écrits bengalis de Sri Aurobindo’, ‘Chants bâuls, les Fous de l’Absolu’, ‘Anthologie de la poésie bengalie’ and ‘Les racines intellectuelles du movement d’independence de l’Inde (1893-1918)’ ending up with Sri Aurobindo, “the last of the Prophets”.
**************************A FASCINATING INTERVIEW WITH DR PRITHWINDRA MUKHERJEE
.Dr. Prithwindra Mukherjee (b. Calcutta, 1936) is a poet, historian, musicologist, translator (Bengali↔ French↔ English), author of more than 50 books, 12 LPs/CDs, 2 Documentary films. He has done more than 100 hours of features broadcast on Radio-France. Awarded a French Government Scholarship (1966-1970) and Fulbright Scholarship (1981), Prithwindra has also served as Research Fellow, Centre National de la Recherche Scientifique, Paris (1981-2003); Lecturer : University Paris III-INALCO and University of Paris-XII (1974-1981); Chevalier in the Order of Arts & Letters (2009). Bengali readers remember him for his translations of Albert Camus, St-John Perse, René Char. Prithwindra also writes in French. His French poetry has been translated into about a dozen languages.
A fascinating interview with Dr Prithwindra Mukherjee conducted by Sunayana Panda and printed in Golden Chain, the Alumni Journal of the Sri Aurobindo International Centre of Education, August 2009.
We learn the immense genius and capacity of this noble gentleman, and his gentle humour and wit, his struggle and unrelenting hard work against many odds, his love and appreciation for the arts, and his full admiration and love for the Mother. There are some beautiful photographs taken at various stages of his life which lend even more interest to the article.
To read the interview, please right-click on and open in a new window GoldenChainPrithPages15.pdf
- TWO CARYAPADAS TRANSLATED BY SRI PRITHWINDRA MUKHERJEE
BAULS - GYPSY SINGERS OF BENGAL
Sri Anirvan often described himself as a Baul. in fact one of his books is entitled LETTERS FROM A BAUL. Through their songs, Bauls seek to be free even from the human body, which they consider no more than a pile of bones and flesh.
Each year, in mid-January, several thousand saffron-clad wandering minstrels or Bauls – the word means simply "mad" or "possessed" in Bengali – begin to gather in the flat flood plains 100 miles to the north of Calcutta. It is the biggest gathering of tantric musicians in the world. As they have done on this site for 500 years, the Bauls wander the huge campsite, greeting old friends, and smoking copious quantities of ganja. Then, as the night draws in, they gather around their fires, and begin the singing and dancing that will carry on until dawn.
Throughout their 500-year history, the Bauls of Bengal have refused to conform to the conventions of caste-conscious Bengali society. Subversive and seductive, wild and abandoned, they have preserved a series of esoteric spiritual teachings on breath, sex, asceticism, philosophy and mystical devotion. They have also amassed a treasury of beautifully melancholic and often enigmatic teaching songs which help map out their mystic path to inner vision.
LOKHONDAS BAUL SINGING
LISTEN TO P BAUL SINGING -
TO READ MORE ABOUT BAULS, PLEASE CLICK ON -
So at last! we have Pather Sathi, Volume 1, and Extracts from Patram Pushpam By Sri Anirvan, translated into English by Kalyani Bose and so generously and kindly given by her for publication on Anirvan Akash (copyrights retained by her)
Prasannata o Prasannaye Ujjal Theko.
PatramPushpam.wps.doc some letters from "PATRAM PUSHPAM" BY SRI ANIRVAN, translated by Smt Kalyani Bose.
Pather Sathi, Vol. 1, translated by Smt Kalyani Bose, is to be found in PDF form on the Sri Anirvan's Works Page.
To start with, one thing should be clear. Happiness is not the same as Ananda. Happiness (sukha) depends on the interaction with outer objects whereas Ananda is purely subjective-sprouting forth by itself from the depth of the inner being.
A Saiva philosopher defines Ananda as extreme relaxation-(Ananda Vishrantih). A Yogi expounds- relax all efforts, release consciousness into the infinity and feel the undisturbed sense of innate delight in each and everypart of y our being. That is Ananda.
The Rishi of Upanishad named it "Bhuma" -expansiveness- and drew a close connection with Akash.
"Had Akash not encompassed us as Ananda', he added, "who would have breathed, who would have even lived?"
This Akash has entered every heart, built a tiny seat of lotus and from there has expanded beyond 'Dyavaprithivi' earth and heaven.
We have to feel this essence of unconditional Ananda; we have to realize Akash-the Ananda Brahma.
(Yoga Samanvaya page (328)
Dear Sri Sudipta,
I had heard about you from Ramadi in Kolkata and was aware of your brilliance and depth of knowledge. Today I experienced that. To me, no matter how much I love him,Sri Anirvan is not a name, nor a form not even a great Yogi- but he is a Consciousness - as pervasive as the Akash- and that is tangible- one can feel that in day to day life if one opens up a little bit to that Akash. The excerpts are so aptly translated that I was reminded again and again of the original Bengali expressions. I liked your calling him a Sadguru in initiating us in Akash Bhavna. May the Anirvan consciousness be ever with us.
P.S. This may not serve as a proper review. I reallly am not that knowledgeable. All I can say is that I enjoyed it very much and wish you all the success in expounding the Anirvan thoughts.
Wednesday, August 6, 2008
My name is Kalyani Bose and I am a resident of New Jersey, USA. I am simply thrilled to see that at long last some one has taken the initiative to make known such a Rishi-Yogi as Srimat Anirvanis through internet. No words can ever express the depth of his Divine Knowledge.
The three volumes of his Veda Mimansa are epoch- making and a priceless legacy to us. Mm. Lizelle Reymond, Who considered him as her guru, has given a detailed picture of his Rishi like personality (actully she has referred to him as Rishida in a couple of places) in her two books- "My life with a Brahmin Family" and "To Live Within." The letters in the later volume are awe-inspiring and will help any Seeker of Truth.
Ms. Rama Choudhury, his most noted disciple is still working to spread the Anirvan Consciousness by publishing his books through Haimavati Prakashani, the zenith being the six volumes of "Gayatri Mandala" a commentary on the Third Mandala of the Rig Veda which he composed while in Almora.
In the early childhood he was blessed with the darshan of the Divine Vedamata as a six-year old, whom he named Haimavati as in the Kenopanishad. He has mentioned times without number that since then She had been the main source of his nspiration and activities. Wherever he lived- be it in the foothills of the Himalayas in Almora or Assam or the densely populated Kolkata streets- his residence was always within the loving embrace of his Haimavati.
Sudipta is a student at Calcutta University, doing his Bachelor Of Arts degree in History. He is only twentyone years old. HIs enthusiasm and erudition are remarkable and laudable.
Translations of Sri Anirvan's Letters by Sudipta Munsi can be seen here -
ATTTENTION DEAR MEMBERS!
You will find some of SRI ANIRVAN'S works here, which have been written from notes taken by Sri Gautam Dharmapal, one of Anirvanji's oldest disciples, a few are translated into English, and some were printed after his death.
WE ARE IN SEARCH OF TRANSLATORS, as there are over thirty of his works in Bengali, which translated into English and other languages will make Sri Anirvan's wonderful and simple philosophy available to SO MANY more people.
We have the extremely intellIgent and talented SMT KALYANI BOSE who has translated a volume of Pather Sathi, and a lot of other letters from Gitanuvachan and other books, and is presently working on Patram Pushpam. She is an ardent devotee who has given so much of her valuable time in spreading the teachings of Sri Anirvan. You will find some of her works on the Main Page, along with her photograph. Her literary style is facile, apt and eminently readable.
We have the versatile and eloquent SUDIPTA MUNSI, who although a young student is so gifted as to make beautiful and exact literary translations of Sri Anirvan's letters. His translations are here on ANIRVAN AKASH.
Another devotee whose writing style is wonderfully depictive and erudite is Sri Gautam Bhattacharya. His translation of ONE of Sri Anirvan's letters stands alone as an evocative piece, instantly drawing on so many creative realms of philosophy, literature, Vedic ritual and tradition, and music. Unfortunately his health does not permit him to carry out any more translations.
Our indefatigable SRI GOUTAM DHARMAPAL, on the verge of ninety years old, staunch and persevering disciple of SRI ANIRVAN, carries on alone, gathering notes, translating from Gujarati (his mother tongue) to Bengali, and again to English, and publishing enough material from SRI ANIRVAN'S talks to publish SIX more books, is to be lauded for his dedication and intensive hard workr. All praise and credit to him!
THE COFFEE HOUSE AT COLLEGE STREET, CALCUTTA, NEXT TO SRI AUROBINDO PATH MANDIR
Sri Anirvan would come and give series of lectures on "Savitri," the Vedas and the Upnishads at the Aurobindo Path Mandir right next door to the Coffee House. Situated at the heart of the literary world, the Coffee House of Calcutta is a landmark that is familiar to every Calcuttan. The history of this prestigious building dates back to 1876 when the Albert Hall was founded. Later the coffee board started the Coffee House in 1942. It gradually became a meeting place of people from the world of arts and culture. The patrons could be broadly divided into two groups – those who patronised the House of Lords and the others who frequented the House of Commons. The Lords went to the upper floor and the commoners remained downstairs. The uniformed bearers would run from table to table taking orders or serving them. They knew the regulars and took special care for them. The atmosphere was always noisy – still, people spoke and could be heard through the din. There never was a quiet moment. The Calcutta Coffee House is a landmark that is familiar to every Kolkattan – located in the proximity of the Calcutta University, the Presidency College, the Hare School, and the Sanskrit College, it is right in the heart of the literary world - bookstalls line ether side of the College Street. There are large publishers with small and medium sized ones who rub shoulders with innumerable shops that make a living by selling old and rare books. Here under the high flapping ceiling fans and within the fading mildew covered brown walls sat tragic young writers with fragile egos; the air was thick with philosophical rantings. Albert Hall, as the place was known before the present sobriquet was bestowed by the Central Government, was already a favourite with Rabindranath Tagore and Subhash Chandra Bose and could boast of a legacy of swadeshi meetings. A place that had carved out a niche for itself as the most popular adda was thus the easiest choice for the promotion of coffee in a city till then an excellent market for tea. Smoke from countless cigarettes spirals up to the ceiling as people drink their coffee with an accompanying glass of cold water, reading newspapers while eating samosas . Elderly turbaned waiters in faded white uniforms drift from table to table. Everyone knows about Calcutta’s love for talk especially about exalted topics from Dosteovsky to food and Indian cricket and the songs of Tagore. The Coffee House of Calcutta has had the honour of seeing the emergence of literary figures who are household names today. It used to be the meeting place for those who tried their hands at penning prose or poetry. The promising ones got willing listeners who listened in rapt attention and commented – all over a cup of coffee. Then there were the little magazine crowd who took to printing their own works because no one else wanted to give them the breaks. These young hopefuls harboured thoughts of one day rising up to the level of the established ones. And, one just cannot ignore the ones who sought each other’s company for brief moments in between regular classes – to share their innermost feelings and profess love. The Coffee House was the gateway to freedom; it was a way of life for the collegians.
The wonderful song by Manna Dey really takes one back in time to those carefree days at the Coffee House, when dreams were woven and broken, when the leading lights of Bengali literature, cinema, arts and politics spent hours discussing and debating various matters. It was a place steaming with gossip, curiosity, political intrigue and slander.
Satyajit Ray would dream up films here, while many a writer consumed coffee beneath its vaulted arches. Noise, gossip and cup-carrying waiters seethed between the writers and their subjects.
All the literary giants and household names came here, but the days of intellectual revelry have gone.
-Quoted from articles by P.Ghose and A.Mahajan
WELCOME TO MEMBERS!!!
We sincerely apologise that we cannot have any more members than 150, according to the rules of the NING Network.
However now all our works by Sri Anirvan and others can be read by everyone who wishes to do so.
We apologise to the following spiritual people who applied for membership but whom we now cannot accept.
mr mordzifa frank
sreya s sha
Dr Shakuntala Lahiri
john r. franklin j
Dr. Jitendra Sharma
K M Chandrashekaran
Arundhati RoyChoudhury Vik
LINKS TO TWELVE OF SRI ANIRVAN’S BOOKS AND A BIOGRAPHY BY GITA HALDAR
VEDAMIMAMSA VOL I
Vedamimamsa Vol II
Vedamimamsa Vol III
GAYATRI MANDALA 2
GAYATRI MANDALA 3
GAYATRI MANDALA 4
GAYATRI MANDALA 5
GAYATRI MANDALA 6
YOGA SAMANVAYA PRASANGA
PATHER SAATHI PART I
RISHI ANIRVAN by Gita Haldar
OUR GRATITUDE TO Mme PAOLA MANNARO
Guru Sri Anirvan's spiritual philosophy.Translator Sri Aurobindo's Life Divine.Disciple Lizelle Reymond,Jacob Needleman.ContemporaryTagore.
"There is no one greater in the three worlds than the guru. It is he who grants divine knowledge and should be worshipped with supreme devotion." - Atharva Veda, Yoga-Sikha Upanishad 5.53. yt, 26
please remember to take the blessings at the end!
SRI AMAL BOSE, a wonderful man and esteemed husband of Smt Kalyani Bose who is our superb translator of Sri Anirvan's books and also honoured member of ANIRVAN AKASH, passed away on April 10, 2013.
Our heartfelt condolences to Smt Kalyani Bose and family. they are related to Gouri di Dharmapal.
We know his soul is in bliss, guiding his loved ones and protecting them.
IMPORTANT NOTICE !!
Togo Mukherjee, brother of Dr Prithwindra Mukherjee, has passed away. It is a terrible loss to the world. He was a rare man of many accomplishments, and gave his best to the Respected Mother and his beloved Aurobindo community. He shall ever be remembered with admiration and love.
Please read about it below.
WHERE TO FIND THINGS ON THIS SITE!!!
Please click on the "ENGLISH TRANSLATIONS FROM SRI ANIRVAN'S BENGALI BOOKS Category in the FORUM - RIGHT HAND COLUMN ON MAIN PAGE - UNDER THE MEMBERS' ACTIVITIES UNDER THE MEMBERS' PHOTOGRAPHS -to read -
The translations of SRI ANIRVAN'S GITANUVACHAN BY SRI ANIRVAN, TRANSLATED BY SMT KALYANI BOSE, COPYRIGHT, various letters from
'PRAVACHAN' PART ONE - LETTERS BY SRI ANIRVAN,' TRANSLATED BY SMT KALYANI BOSE,COPYRIGHT etc written by SRI ANIRVAN, and
TWO POEMS FROM "KAVERI," A BOOK OF POETRY BY SRI ANIRVAN, TRANSLATED BY SMT KALYANI BOSE. COPYRIGHT kindly and generously donated by her to this site of ANIRVAN AKASH for posting. The copyright remains with Smt Kalyani Bose, so do NOT reproduce this script anywhere at any time.
There you can also read SRI ANIRVAN'SINTRODUCTION TO "COMMENTARY BY SRI ANIRVAN ON THE KENA-UPANISHAD," TRANSLATED INTO ENGLISH BY SRI GOUTAM DHARMAP , COPYRIGHT
You will also find in PDF form SRI ANIRVAN'S
COMMENTARY ON THE ISHOPANISHAD PART I – MANTRAS 1 TO 8. BY SRI ANIRVAN,COMMENTARY ON THE ISHOPANISHAD PART 2 - MANTRAS 9 TO 14.. BY SRI ANIRVAN, TRANSLATED BY SRI GAUTAM DHARMAPAL. COPYRIGHT.COMMENTARY ON PRASHNOPNISHAD. PART 1 AND PART 2, BY SRI ANIRVAN, TRANSLATED BY SRI GOUTAM DHARMAPAL, COPYRIGHTCOMMENTARY ON PRASHNOPNISHAD, PART 3 AND PART 4, BY SRI ANIRVAN,,TRANSLATED BY SRI GOUTAM DHARMAPAL, COPYRIGHThen you can read theINTRODUCTION TO LIZELLE REYMOND'S BOOK "SHAKTI." WRITTEN BY SRI ANIRVAN
This was kindly donated by SRI NAVEEN ADVANEY.LETTERS WRITTEN BY SRI ANIRVAN TRANSLATED BY SUDIPTA MUNSISections of "SRI ANIRVAN'S LETTERS FROM A BAUL" have also been posted there.Please do NOT reproduce any of these scripts anywhere at any time, as they are all under copyright..THE BLOG POSTS ARE UNDER THE FORUM IN THE RIGHT HAND COLUMN OF THE MAIN PAGE
OUR GRATEFUL THANKS TO ALL OF YOU BLESSED DISCIPLES OF SRI ANIRVAN.
THE GENTLE BUT INDOMITABLE RAMA DI CHOWDHURY passed away in March 2012 after being an invalid for many years. She was a wonderful companion to Sri Anirvan, and looked after him caringly when he was ill and confined to bed for his last seven years'
Gouri Di Dharmapal is much better now, and her courage has sustained her.
YOU WILL FIND
IN THE FORUM IN THE RIGHT HAND COLUMN ON THIS MAIN PAGE
SHORT BIOGRAPHY OF SRI ANIRVAN
Anirvan or Sri Anirvan (Bengali: শ্রী অনির্বান Sri Anirvan) (July 8, 1896–May 31, 1978) born Narendra Chandra Dhar (Bengali: নরেন্দ্রচন্দ্র ধর) was an Indian/Bengali/Hindu monk, writer, Vedic scholar and philosopher. He was widely known as a scholar, and his principal works were a Bengali translation of Sri Aurobindo's The Life Divine and the three volume treatise Veda Mimamsa
Sri Anirvan was born on July 8, 1896 in the town of Mymensingh, then a part of British India and now in Bangladesh. His birth name was Narendrachandra Dhar. He was the son of Rajchandra Dhar, a doctor, and Sushila Devi. He was a spiritually and intellectually-inclined child, who by the tender age of 11 had memorized the Astadhyayi of Pāṇini and the Bhagavad Gita. He was named Baroda Brahmachari after going through the sacred thread ceremony. He also won a state scholarship as a teen and completed university IA and BA degrees at the University of Dhaka and an MA from the Sanskrit College of the University of Calcutta.
At 16, he joined the Assam Bangiya Saraswata Math ashram, located in the village of Kokilamukh near Jorhat in Assam He was a disciple of the ashram's founder, Paramahansa Srimat Swami Nigamananda Saraswati Dev, who initiated him into sannyas. Anirvan's new monastic name was Nirvanananda Saraswati.He taught at the ashram school and edited its monthly magazine Aryyadarpan. In fact, the Aryadarpan still retains the following Sanskrit epigram, in the Rathoddhata metre, that Sri Anirvan (then Srimat Varada Brahmacari) wrote:
arya-sastra-gahanartha-dipakascetas-timiravaravarakah/ dyotayan vijayatam vipascitam arcisa hrdayam aryadarpanah//
Some time after 1930, Nirvanananda changed his name to Anirvan and ceased to wear the ochre swami's robes. He travelled widely in North India, eventually returning to Assam and establishing an ashram in Kamakhya near Guwahati. However, he continued to travel. In the 1940s, he lived in Lohaghat and Almora. Madame Lizelle Reymond documented some of this period in My Life with a Brahmin Family (1958) and To Live Within (1971). During this time, Sri Anirvan translated Sri Aurobindo's The Life Divine into Bengali (as Divya Jeevan Prasanga); this book, his first, was published in two volumnes between 1948-51.
In 1953, Sri Anirvan moved to Shillong in Assam. His reputation as a Vedic scholar grew; and he wrote both in Bengali (chiefly) and in English (he was also fluent in French) on various aspects of Hindu philosophy (particularly Samkhya, the Upanishads, the Gita and Vedanta) and the parallels between Rigvedic, Puranic, Tantric and Buddhist thought.
His magnum opus, Veda Mimamsa, was published in three volumes in 1961, 1965 and 1970. This work won him the Rabindra award.
Though Sri Anirvan was a saint, he studied different subjects such as Marxism, nuclear science and gardening; yet he called himself a simple baul.
Sri Anirvan made his final move, to Kolkata, in 1965. He died on May 31, 1978, after a six-year illness
SRI GOUTAM DHARMAPAL WISHES ME TO TELL YOU THAT HE IS AVAILABLE FOR ANSWERING QUERIES BY MEMBERS OF ANIRVAN AKASH REGARDING SRI ANIRVAN'S WRITINGS AND PHILOSOPHY. YOU CAN CONTACT HIM BETWEEN THE HOURS OF 10 AM TO 12 PM. IN THE MORNING, AND BETWEEN 4 PM TO 6 PM IN THE EVENING.
KINDLY RING HIM FOR AN APPOINTMENT. PLEASE FIND HIS TELEPHONE NUMBER BY CLICKING ON THE DISCUSSION IN ASK GOUTAM DA AND GOURI DI DHARMAPAL IN THE FORUM.
OUR INDEFATIGABLE SRI GOUTAM DHARMAPAL, ON THE VERGE OF NINETY YEARS OLD, STAUNCH AND PERSEVERING DISCIPLE OF SRI ANIRVAN, CARRIES ON ALONE, GATHERING NOTES, TRANSLATING FROM GUJARATI (HIS MOTHER TONGUE) TO BENGALI, AND AGAIN TO ENGLISH, AND PUBLISHING ENOUGH MATERIAL FROM SRI ANIRVAN'S TALKS TO PUBLISH SIX MORE BOOKS, IS TO BE LAUDED FOR HIS DEDICATION AND INTENSIVE HARD WORK. ALL PRAISE AND CREDIT TO HIM!
BY SRI GAUTAM DHARMAPAL
SRI AUROBINDO AND SWAMI VIVEKANANDA
By Sri Goutam Dharmapal
On 6th February 1893 a young twenty-year old man with dark complexion and delicate health, Mr. Aravinda Acroyd Ghose landed at Bombay. He was returning to his Motherland from which he was deported at a very young age of seven to grow into a full fledged Englishman, of course to return to India and serve his motherland under the British Raj. During his long stay of thirteen years in England he grew into a great scholar and a poet, but frustrated his father by not passing his I.C.S. Exams by willfully not appearing at the riding examination. During the period he had already become a patriot and dreaming to free his motherland from the shackles of slavery. He was carrying in his pocket an appointment letter to work as the Secretary of Maharaja Sayajirao Gaekwar of Baroda.
On 31st May 1893 another young man of bright complexion strongly built thirty year old Swami Vivekananda embarked on S.S. Peninsular from the same port of Bombay. He was going for the first time to the West, to Chicago, U.S.A. to attend the Parliament of Religions as a representative of Sanatana Hindu Religion (which he later called the Vedic or Vedant Religion). He was almost an unknown sannyasin on the ship (known of course to a few friends in India—rich as well as poor) going to an unknown country equipped only with his great knowledge of Western and Eastern Philosophy and of course with the direct blessings of his Master Sri Ramakrishna Paramahamsa and Mother Shardadevi—both of whom were still unknown in other parts of India apart from greater Bengal. On his return to India in January 1897 he was the most famous patriot Hindu Monk of Mother India—having successfully preached Hinduism in the West, both in U.S.A. and England, getting many western disciples. After his return to India, he again toured North and South of India receiving great ovations everywhere and at the same time giving fiery lectures rousing the sleeping mass of India, enlightening the heart of the young wherever he went. Gathering together the followers and disciples of Sri Ramakrishna, he established the Ramakrishna Math and Mission, established its Headquarters at the Western bank of the Ganga at Belur in Howrah just opposite to the Daskhineswar Temple where Sri Ramakrishna lived and not only because a Siddha in almost all the spiritual sadhanas of Hinduism but also practised the basic truths of all other religions—including Christianity and Islam—the two great modern missionary religions and realized that fundamentally all the religions teach the same divine Truths irrespective of their different preachers and preachings.
During his short life of little less than forty years Swami Vivekananda tried to implant all these Truths amongst all as well as serving the poor and downtrodden masses of his motherland through education and healthcare by all the means at his command. He suddenly passed away on 4th July 1902.
During all this time Aurobindo Ghosh was working with the Maharaja of Baroda first as a probationer in the Settlement and Revenue Department and some secretarial work of the Maharaja and later at his own request as Professor of English at the Baroda College where he was elevated to the post of Vice Principal. He was passing the rest of his time in deeply diving in the ancient and mediavel Sanskrit literature. He was also learning his mother-tongue Bangla of which practically he had no knowledge before he returned to India in 1893. And of course he was greatly nvolved in writing strong patriotic essays, as well as writing poetry which he had started writing since he was a boy of 14. In later times when he was asked what he would like to call himself, he emphatically said “A Poet and a Patriot!” Of course during this period at Baroda he had already started to work for the secret revolutionary societies—his two main associates in this field being his younger brother Barin Ghosh and Jatindranath Bandopadhyay whom he had got admitted in the army of the Baroda State—the first Bengali perhaps to take up an army post under the British Rule!
By April 1901 he had married a young Hindu girl, Mrinalini Devi, daughter of Bhupal Chandra Bose, after advertising in the newspapers.
But till now there were no signs of the future spiritual or yogic sadhana. May be he had started to practice some yogasanas—but that too mainly to get physical strength—which he felt very necessary for his future work of freeing the Motherland—he having a very delicate health from the young age just the opposite of Narendranath Dutta—future Swami Vivekananda.
Aurobindo Ghosh came out in open public political life only after 1905 when Lord Curzon divided the great Bangla Nation which included most parts of present Bihar and Orissa in the East and spread out in the West upto Burma (now Myanmar) and Assam. He left Baroda for good in 1906 and joined the New Nationalist Party of Indian National Congress led by prominent leaders like Bal Gangadhar Tilak of Maharashtra, Lala Lajpat Rai of Punjab and Bipin Chandra Pal of Bengal and others which professed a programme of complete Non-Cooperation with the British Government and Boycott of British and foreign goods and the fostering of Swadeshi, Boycott of British Law Courts, Boycott of Government Universities and Colleges and establishing of National Colleges and Schools along with a policy of Passive Resistance in all fields of life. Of course though the movement was started vehemently, it did not last long at the time for the country was not yet ripe enough for such a bold programme which was successfully led later by Mahatma Gandhi from 1920 onwards. But that is another story.
At first Sri Aurobindo came over to Calcutta and joined the newly founded Bengal National College as the Principal, but a little later left it due to difference of opinion with the Committee Members and took up the work of editing Bande Mataram founded by Bipin Chandra Pal and Mallick Brothers in January 1907.
In 1907, Sri Aurobindo was arrested and prosecuted for sedition but acquitted—the time when Rabindranath Tagore greeted him with his famous poem—“Aravindo Rabindrer Laho Namaskar!” But this brought out Sri Aurobindo in open politics and to lead the Bengal Nationalist Party, to appear on public platform for the first time as a speaker too.
But during all this time his yoga practice was going on which he had begun since 1904 onwards with Pranayama as his main sadhana. He used to do Pranayama for 6 hours daily till he discontinued it after he fell seriously ill in 1907. The only outward help he received during this period of yoga practices was from one Maharastrian Vaishnava Yogi—Vishnu Bhaskar Lele from whom alone he had taken any formal Diksha or Mantra and practiced meditation. But practically speaking during all this time Arvinda Ghosh took no interest in philosophy as such or in the Ramakrishna Mission Movement which was slowly spreading all over India after the passing away of Swami Vivekananda. He was interested in the Sayings of Ramakrishna and the speeches of Swami Vivekananda but that was almost all with regards to spiritual life as such. He considered their teachings to be a retreat from life in spite of their talking about service to the poor and the downtrodden. [Just like Bandhu Dharmapal (Babubhai Shah) who did not even want to read the complete works of Swami Vivekananda in late nineteen thirties when they were widely available because Swami Vivekananda was a Sannyasin-advocate of total renunciation from mundane life.]
The total dedication to yoga and spiritual life developed in Aurobindo Ghosh only during his Jail life from May 1908 to May 1909—after his conscious spiritual experiences—and matured only after going to Pondicherry after receiving the inner command.
The main points of Swami Vivekananda’s ideals and objects of life in this world can be summed up in his own words as under:—
Each soul is potentially divine. The Goal is to manifest the Divinity within by controlling Nature, external and internal.
Do this either by Work or Worship or psychic control or Philosophy—i.e. through Karmayoga, Bhaktiyoga, Raja-yoga or Jnanayoga. This can be done by practicing one or more or all of these—and Be Free. Mukti—Freedom from life is the main object of life.
For Swamiji life is either a dream or an illusion—Maya. To come out of this Ignorance and be established in Knowledge till the end—death comes and then to enter into Nirvana of the Eternal or Freedom—Moksha is the goal of this life.
Whereas the main principles of Sri Aurobindo’s Yoga are—
1. To open one’s self to a greater divine consciousness through faith—sraddha and Aspiration—Abhipsā.
2. To rise to this power of Light, Truth and Bliss through constant and continuous Surrender—Samarpana.
3. To discover one’s True Self and remain in conscious and constant union with the Divine.
4. To bring down the higher Supramental force in the whole being—Physical, Vital and Mental and transform one’s self into the Divine Being—in Truth and Harmony—Satyam-Ritam or Satyam, Shivam, Sundaram as well as Anandam—Truth, Beauty, Goodness and Bliss and thereby help in establishing Life Divine on this Earth.
For Sri Aurobindo, this Life on Earth is neither a chimera nor an illusion nor a dream but a field for evolving Life Divine—an evolutionary process is going on from Inconscience to Divinity through Matter, Life and Mind—from physical mind to Supermind!
Thus Freedom, Liberation—Moksha or Emancipation or Extinction—Nirvana is not the goal of this life but transforming this life into Life Divine is the main goal of life for Sri Aurobindo.
SRI RAMAKRISHNA MISSION AND SRI AUROBINDO
By Sri Goutam Dharmapal
Let me begin with Sri Aurobindo’s letter to Sri Motilal Roy from Pondicherry after 15th August 1912:
“What you say about the Ramakrishna Mission is, I dare say, true to a certain extent. Do not oppose that movement or enter into any conflict with it. Whatever has to be done, I shall do spiritually, for God in these matters especially uses the spiritual means & the material are only very subordinate. Of course you can get into that stream, as you suggest, and deflect as much as you can into a more powerful channel, but not so as to seem to be conflicting with it. Use spiritual means chiefly, will & vyapti. They are more powerful than speech & discussion. Remember also that we derive from Ramakrishna. For myself, it was Ramakrishna who personally came & first turned me to this Yoga. Vivekananda in the Alipore jail gave me the foundations of that Knowledge which is the basis of our sadhana.”
According to records Sri Ramakrishna first came to Sri Aurobindo during a planchette session in 1907 and instructed him ‘to build a Temple to the Mother’ and as if took charge of Sri Aurobindo’s new Yoga-Sadhana. It must be Sri Ramakrishna who sent Swami Vivekananda to Aurobindo Ghosh in Alipore Jail to instruct him about the various stages of consciousness etc. See, Uttarpara Speech of Sri Aurobindo. Sri Ramakrishna again appeared to Sri Aurobindo at Pondicherry in 1912 and again in 1913 for the last time, saying he will not come to him (Sri Aurobindo) anymore!
Of course all along, Sri Aurobindo’s spiritual life was guided and controlled by Sri Krishna. The only guru or guide in Sri Aurobindo’s yoga on the physical mundane level was the Vaishnava Yogi Vishnu Bhaskar Lele who gave him the mantra and guided him in his meditation in 1908 after Sri Ramakrishna came to Sri Aurobindo. After Sri Ramakrishna’s last visit to Sri Aurobindo, came to Pondicherry a remarkable Frenchman and his wife, Paul Richard and she who is now known as Sri Mira Devi. They had been in search for years of a Master in whom they could recognise a World-Teacher! After her second and final coming to Pondicherry in April 1920, Mira Devi slowly became the Mother of the Ashram, taking complete charge of Sri Aurobindo Ashram after 24th November 1926 when Krishna Consciousness descended in the physical consciousness of Sri Aurobindo and he retired to silent life for intensive yoga for the descent of Supermind.
Sri Aurobindo continues in his letter to Motilal Roy, “The error of the Mission is to keep too much to the forms of Ramakrishna & Vivekananda & not keep themselves open for new outpouring of their spirits—the error of all “Churches” and organised religious bodies. I do not think they will escape from it so long as their “Holy Mother” is with them. She represents now the Shakti of Ramakrishna so far as it was manifested in his life. When I say do not enter into conflict with them, I really mean “do not enter into conflict with her”. Let her fulfil her mission, keeping always ours intact and ever increasing.” Page 179, Vol 36, Complete Works, Autobiographical Notes.
The situation did not change even after the passing away of Sri Sharada Ma in July 1920—a few months after Mother Mira returned to Pondicherry on the final call of Sri Aurobindo after the passing away of Mrinalinidevi, wife of Sri Aurobindo in 1918 at Calcutta. Sri Aurobindo had called her to come to Pondicherry and be of help in his yoga. Sri Ramakrishna Mission Movement simply spread more and more in different parts of India and in the West. As the movement was led by the Sannyasins of the Ramakrishna Order, Ashrams with exclusive temples with idols or pictures of Sri Ramakrishna, Sharada Ma and Swami Vivekananda – the Trinity were established, Puja and worship were conducted proclaiming Sri Ramakrishna as an Avatara—‘avatar-varisthay’—best of avataras—of this age. Sri Aurobindo himself acknowledged him as such an Avatara—Incarnation of God—in one of his writings in Bande Mataram.
In Pondicherry after the return of Miradevi from Japan in April 1920, The ‘Arya’ monthly which Sri Aurobindo had started publishing since 1914 was discontinued. During this period Sri Aurobindo had published most of his major philosophical and yoga works. After going into total seclusion from November 1926, Sri Aurobindo intensified his Sadhana of bringing down the Supramental Consciousness to the physical level. Apart from giving Darshan to the devotees four times in a year, he kept in touch with the disciples only through correspondence—personally meeting only a few persons in between. Mother Mira took the charge of the Ashram. Everybody had to approach Sri Aurobindo through the Mother. She was the Shakti to whom all had to surrender. He said, ‘Surrender to her is surrender to me as well—as We are One as Shiva & Shakti.’
By 1950, Sri Aurobindo saw that the time had come for his entering into the Inconscient to transform it, otherwise no progress can be possible. So in spite of Mother’s remonstrations, he left his body on 5th December 1950. When he left the body, his physical body remained illumined by Supramental Light for five days—bright enough for all to see.
Mother Mira continued like Sharda Ma for the next twenty-three years to fulfil the promise of Sri Aurobindo for the Descent of the Supermind in the Earth Consciousness. It is said, Supermind descended to the Earth in February 1956 but again receded as the people round about were not yet ready to receive It. Mother herself left her body on November 17, 1973 struggling very hard to transform the cells of her physical body.
But what is the situation now? Where do we stand? Are we not clinging to the Forms of Sri Aurobindo and the Mother? Is not Sri Aurobindo’s Movement too turning into a ‘church’? That is the question we have to ask ourselves. Each of us have to dive deep in Sadhana, to realize the Divine Self—ātmā—within our own selves first and foremost and realize the Divine everywhere, continuing with the process of purifying and transforming our total Being—physical, vital and mental.
Let us not be turned into an exclusive ‘church’ like the Ramakrishna Mission Movement. We should be inclusive of all, especially Sri Ramakrishna as we directly derive from him. There is not at all the question of conflict and opposition. It is rather the matter of amalgamation—not necessarily—institutionally—rather in spirit of Brotherhood.
A POEM BY GOUTAM DHARMAPAL
ANIMALS = MAN + AILS
We are all ANIMALS
Bring out MAN from them
Leave all AILS behind
And find the MAN
MAN of the MIND
That is HE
HE is THAT
THAT Are YOU – Thou art That
Tat Tvam Asi - That Thou Art – (Kala, part one sixteenth part of the moons disc!)
I too am THAT
THAT is BRAHMA
I am Brahma
THAT I AM
That is Real Man
MAN That Is GOD
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Dear friends, We call upon all Sri Anirvan 's disciples and followers and those who knew him. We call upon people whom Sri Anirvan taught at Allahabad. People who met Sri Anirvan at Kasardevi near Almora, where Sri Anirvan lived for some time. We call upon disciples of Brahmachari Sri SatyaDev at the Sadhan Samar Karyalaya in CCU. Sri Anirvan had amicable correspondence with Sri SatyaDev. Most important are his Buddhist contacts in Kashi. We call upon all these people to come forward and tell of their experiences of this pure and noble saint, Sri Anirvan..
. Our lives will be greatly enriched thereby and blessed.
All spiritual experiences are sensations in the body. They are simply a graded series of sensations, beginning with the solidity of earth and passing gradually, in full consciousness, through liquidness and the emanation of heat to that of a total vibration before reaching the Void. - - Sri Anirvan
INVOCATION TO SVARA by
Dr Prithwindra Mukherjee
Chevalier de L'Ordre des Arts et des Lettres
(France's Highest Cultural Honour) Shrouded by the folds of an endless Night,
Purusha – the Absolute – bored by his loneliness,
Willed Nature – Prakriti – to come out of her trance :
The Sound Divine – shabda-brahman – arose from silence
To give birth to âkâsh or cosmic Space.
Essence of touch – or sparsha - roused vâyu or Air
That, in contact with varna – hues – created agni, or Fire ;
Rasa – savour –turned it into jala or Water,
Permeated by gandha or smell, it became prithvi, Earth-matter.
Out of the vibrations of cosmic Space or anâhata dhvani
Appeared resplendent the seven svaras within the octave
Before pouring into seventy-two mélakartâs or modal scales.
Bhur… bhuvar… svar…
Ascent from the mûlâdhâra, at the root of the spine,
Piercing the six knots up to the Thousand-Petals
Swim upstream the seven rivers of the octave,
In quest of Savitur, the Sun,
To reach svarloka, realm where Indra reigns among gods.
Om shântih, shântih, shântih !
TRANSLATION OF A BAUL SONG BY DUDDU SHAH,
Hope is the very life of Nature,
Despair causes death.
Long years have I pondered about it,
Meted out the oil of hope;
At last I have known it for certain :
Hope is the most capital of quests.
An unshaken faith in the Absolute
Floods all being with a new elixir,
Everything is done under its intoxication
And is created progressively.
Without hope and without desire
No creation can ever survive;
Guru Lâlan warns : O Duddu,
Don’t you die of a death in despair !
[Les fous de l’Absolu: chant bâul,
by Prithwindra Mukherjee, editions Findakly,
Paris, 1985, p.170]
TRANSLATIONS OF RABINDRANATH TAGORE'S POEMS BY DR PRITHWINDRA MUKHERJEE
In my book-shelf, there is a collection of the Bengali works - in prose and verse - by Rabindranath Thakur, complete in seventeen volumes, brought out on the 125th anniversary of the author’s birth. Popular as Robi Thakur, he lived during the last thirty-nine years of the 19th century and the first forty-one years of the 20th. At the age of fifty, Thakur is said to have translated a selection of his poems into English and published them under the signature of Rabindranath Tagore but, in spite of receiving a coveted award like the Nobel Prize in 1913, he was more of a traitor than a translator of his own poetry : quite indifferent to the aesthetic specificity of his prosody intimately married to the semantic excellence of the compositions, he wanted to avoid hurting the puritan English-reading public with the initial ornamented presentation of his poems. Fortunately the number of his works thus “translated” represents rather a small portion of his total publications in Bengali.
Encouraged by the audacity of earnest translators who, down the decades, have successfully tried their art and science in bringing out Thakur’s original Bengali writings – often approved by the author - in other languages of India and of the world, since long I had been planning to test my merits in this craft. Author of an anthology of Bengali poetry in my French translation (in addition to some other similar exploits), I have also tried my hand in translating mostly French authors – René Char, Albert Camus, St-John Perse – into Bengali.
The chronological order of the poems helps the reader to appraise the blossoming of the poetic genius of Thakur. During his stay on the houseboat at Shilaidah in the 1890s, in close contact with the rural life of the subjects of his family estate, Thakur was in a mood to produce an interesting crop of short stories, along with the narrative groups of poems included in Katha ("Tales") and Kahini ("Legends") : though most of them are well known to the Bengali readers, I have not selected them for the time being. Thakur did not name some of his short pieces such as in Kanika (“Morsels”), even though each of them be a complete poem; I have taken the liberty of naming them. For obvious reasons, I have sacrificed the rhymes of the Bengali origin.
Thu May 23 07:13:42 2009
visitor_name: William Radice
I've looked through your website. The Rabindranath translation page by Prithwindranath Mukhopadhyay [Prithwindra Mukherjee] is an impressive and generous selection, and it's particularly good to see those youthful, erotic poems... The poems from Kanika are very familiar to me ...
YOU WILL FIND THE POEM TRANSLATIONS IN THE FORUM
IN THE DR PRITHWINDRA MUKHERJEE GROUP
UNPUBLISHED LETTERS WRITTEN BY SRI ANIRVAN TO SRI SOURINDRA MOHAN AIKAT.
THESE VALUABLE LETTERS ARE AVAILABLE TO US THROUGH THE GENEROSITY OF HIS GRANDDAUGHTER SMT SHARMILA SEN, WHO HAS PRESERVED THEM AS LOVINGLY AS HER GRANDFATHER DID.
SRI SOURINDRA MOHAN AIKAT WAS THE ESTEEMED FRIEND OF SRI ANIRVAN FOR OVER FIFTY YEARS. SRI AIKAT RECEIVED HIS FIRST LETTER FROM SRI ANIRVAN IN 1948, AND UNTIL SRI AIKAT PASSED AWAY IN 1976 THEY CONTINUED WRITING REGULARLY EVERY WEEK TO EACH OTHER.
SRI AIKAT WOULD LOOK UP ALL THE REFERENCES IN THE UPANISHADS AND OTHER VEDIC SCRIPTURES RECOMMENDED BY SRI ANIRVAN, AND ASK HIM QUESTIONS REGARDING THE MATTERS WHICH HE FELT NEEDED EXPLANATION.
NEARLY EVERY WEEK HE VISITED SRI ANIRVAN, OFTEN TAKING ALONG HIS LITTLE GRANDDAUGHTER WHO CHARMED SRI ANIRVAN BY HER INTELLIGENCE AND UNDERSTANDING AT SUCH A TENDER AGE. HIS LITTLE GRANDDAUGHTER IS NOW SMT SHARMILA SEN, WHO HAS SO GENEROUSLY OUT OF HER LARGE HEART GIVEN THESE TREASURED LETTERS TO BE POSTED ON THIS SITE ANIRVAN AKASH.
OUR OVERFLOWING GRATITUDE TO SMT SHARMILA SEN FOR HER MAGNANIMITY, HER WILLING AND CHEERFUL COOPERATION AND CONTINUAL KINDNESS.
YOU MAY READ THESE LETTERS BY CLICKING ON THE PDFS BELOW.
YOU WILL FIND POEMS IN BENGALI AND LETTERS WRITTEN BY SRI ANIRVAN IN UNPUBLISHED BENGALI WRITINGS BY SRI ANIRVAN IN THE FORUM IN THE RIGHT HAND COLUMN
This is the 70th letter
শিলং এর অবস্থা শান্তই আছে, কিন্তু সমস্ত আসামের অবস্থা এখনো স্বাভাবিক হয়নি । ‘শিষ্টের দমন দুষ্টের পালন’ যে দুঃশাসন নেহরুর নীতি, তাঁর আমলে কত দুর্ভোগই আমাদের ভুগতে হবে কে জানে ।যাক, তবুও আমরা মরব না ।
মহাপ্রভুর ছোট হরিদাস বর্জনটা কোনদিনই আমার কাছে ভাল লাগেনি। মাধবী দাসীর কাছ থেকে মহাপ্রভুর জন্য চাল ভিক্ষা করে আনাটা প্রকৃতি –সম্ভাষণের পর্যায়ে পড়ে technically নিশ্চয় , কিন্তু তিনি অন্তর্যামী হয়ে থাকেন, যদি তাহলে হরিদাসের মনোভাব বুঝতে পারলেন না ? আমি এটাকে মোটেই সমর্থন করতে পারি না । যাক। চাঁদেও কলঙ্ক থাকে ।
স্নেহাশিস নিও ।
This is the 69th letter
রবীন্দ্রনাথ বলেছিলেন, ... ‘পুষ্পের পুষ্পত্ব সহজ কিস্তু মানুষের মনুষ্যত্ব সহজ নয়’ । কোথাটা বর্ণে বর্ণে সত্য। রামকৃষ্ণদেব বলতেন, ‘বড় ফুল ফুটতে দেরী হয়’ । মানুষ সেই বড় ফুল। ফুটতে দেরী তার হবেই । কিন্তু চরম ফোটার যে আনন্দ, তাকে এই মুহূর্তে সে অনুভব করতে পারে, যদি যে বৃহতের আলো তাকে ঘিরে আছে, তাকে সে সমস্ত হৃদয় দিয়ে স্বীকার করে। তখন মনে হয় , ‘আমি কি চাই, সেকথাটা বড় নয়, তুমি যে আছ সেই কথাটাই বড় । তোমার অস্তিত্বে আমার অস্তিত্ব । আর সেই সহজ প্রত্যয়ই চেতনার সকল ঐশ্বর্যের বাড়া । তখন তো আর কান্না থাকে না। প্রত্যাশা থাকে, ব্যথার মাধুরীও হয়তো থাকে একটুখানি –কিন্তু সব ছাপিয়ে থাকে সহজের নিবিড় স্পর্শ।
কিছু পেতে চেও না, তাহলে দুঃখ পাবে । প্রতি মুহূর্তে ধরা দাও ঐ আলোর বাহুবন্ধনে । সে উদ্যত বাহু তো কোন কালেই গুটিয়ে নাই ।
আশা করি ভাল আছ ।
This is the 68th letter
অনেকদিন পরে এখানে বৃষ্টি হল। শিলং এর স্নিগ্ধতা আবার ফিরে এসেছে। বোধ হয় এতদিনে কলকাতাতেও বৃষ্টি হয়েছে।
একটা কিছু আমি পাব- এইটা মনে করাই ভুল । এতে প্রাপ্তিকে অনিশ্চিত ভবিষ্যতের কোঠায় ফেলে দেওয়া হয়। সুতরাং এটা মিথ্যা দৃষ্টি – প্রাচীন মরমীয়াদের ভাষায় । সম্যগ দৃষ্টি হচ্ছে – তিনি আমায় পেয়েই রয়েছেন - এই অনুভব । এ অনুভব নিত্য বর্তমানের । তুমি নারী, তুমি সাধিকা , তুমি অসুস্থা-এর কোনটাই তোমার পরিচয় নয় । সব ছাপিয়ে এই পরিচয়ই সত্যও, তুমি শুদ্ধ চেতনা মাত্র, তুমি বোধ মাত্র। আর সেই বোধ তাঁরই নিঃশ্বসিত । তাঁর প্রতিটি নিঃশ্বাসে তিনি তোমায় হৃদয়ে আকর্ষন করছেন । আবার প্রশ্বাসে অনন্ত জ্যোতিতে বিচ্ছুরিত করছেন । তুমি তাঁর প্রাণাপানের ছন্দ । এই সহজ অনুভবটি তোমার হ’ক ।
বড় ব্যস্ত আছি ।
This is the 67 th letter
শরীর একটা বোধ মাত্র । তোমার সে বোধ ব্যাপ্ত হ’ক , স্বচ্ছ হ’ক । বল,
আকাশ শরীরং ব্রহ্ম, প্রানারামং মন আনন্দং
শান্তি সমৃদ্ধম্ অমৃতম্ ।।
This is the 66th letter
শুধু দেখে যাওয়ার চাইতে বড় আর কিছুই নাই । মনটি যদি আকাশের মত নির্মল আর ফাঁকা হয়ে যায়, তাহলে তাতে আলোই তো ফোটে শুধু – মেঘের ছায়া তো আর থাকে না। মেঘেও ইন্দ্রধনুর ছটা খেলতে পারে, সূর্যাস্তের আভা লাগতে পারে, কিন্তু তবুও আলোই তো সত্য। আর শে আলো আকাশের স্বীয়া প্রকৃতি। আকাশ শিব, আলো সতী ।
এই তো সত্য ।
This is the 63 rd letter
বুদ্ধ সম্বন্ধে কি বলেছিলাম , তা মনে নাই। Descent of God বলতে এই বুঝি, আমার চেষ্টার যেখানে শেষ, অথচ দেখছি অহেতুক প্রসাদ ঝরে পড়ছে, তাকেই বলব Descen । ওখানে আর কার্য কারণ সম্পর্ক থাকল না। যতটুকু করি বা না করি, তার বেশী পাই। কেন পাই, তাও জানি না। এটা ব্যাক্তিতে অবতরণ। তাছাড়া সমষ্টির জন্য তাঁর অবতরণ হয় । গীতায় তার কথা আছে, তা তো জানই ।
এক ‘একমাত্র’ হওয়ার অর্থই হল তাঁর ঘনীভূত হওয়া । বিগ্রহ হওয়া । অবতরণের এইটি চরম অবস্থা । আমার দিক থেকে ওটি হল চেতনারই ঘনীভাবের ফল ; প্রথমত বিদেহ ভাব, তারপর ব্যোমতনুতে স্পন্দ । তাতে তেজের সমূহন । এই থেকে এটি হয়।
আশা করি , ভাল আছ ।
This is the 62nd letter
ত্রিশঙ্কুর উল্লেখ ওখানে * ছাড়া আর কোথাও নাই। পৌরাণিক ত্রিশঙ্কুর সঙ্গে এঁর কোনও সম্পর্ক আছে কিনা বলা যায় না । নামটার অর্থ : যাঁর মাঝে তিনটি গোঁজ আছে । এটিকে গ্রন্থত্রয় বলা যেতে পারে হয়তো। সাধকমাত্রেই তাহলে ত্রিশঙ্কু । অনুরূপ তিনটি পাশের কথা ঋগ্বেদে পাওয়া যায় ।
আশা করি তুমি ভাল আছ , আনন্দে আছ । আকাশ ফাঁকা, চোখের সামনেই দেখছি কী ফাঁকা । এই চোখে দেখাটা যদি দেহের অণু –পরমাণুর দেখা হয়ে ওঠে, তাহলেই মুক্তি । তুমি তখন আকাশ-কুসুম – আকাশে ফুটে আকাশেই মিলিয়ে যাবে ।
• তৈত্তিরীয় উপনিষদ
This is the 60 th letter of Patram Pushpam
সাধনাবস্থায় সবার আগে দরকার সাংখ্যের – নিজেকে প্রকৃতি থেকে আলাদা করে খুঁজে পাওয়া । তারপর বেদান্তের – নিজেকে আকাশ করে ছড়িয়ে দেওয়া । সবার শেষে তন্ত্রের অর্থাৎ আনন্দের প্রেমের আর শক্তির অনুভব । বৈষ্ণবও তো তান্ত্রিক । শাক্ত পুরুষ চিদ্ঘনবিগ্রহ, আর বৈষ্ণব নারী আনন্দঘনপ্রতিমা । অবতারে দুয়ের মিলন । শ্রীকৃষ্ণ শৈব ( বা শাক্ত, যাই বল ) । বেদান্তের অহংগ্রহ উপাসনার জীবন্ত মূর্তি । বৈষ্ণবরা এদিকটা বাদ দিয়ে চলেন । সখীর মাঝে এর একটু আভাস আছে অবশ্য । তাঁরা কৃষ্ণ আর রাধা দুয়ের চেতনাই পেয়েছেন । মহাপ্রভু বলতেন, ‘ মুঞি সেই’ । ঐ তো শৈব বেদান্ত । আবার রাধাও হলেন । তখন বৈষ্ণব । বিগ্রহে পাওয়া সবার শেষে । তবেই পূর্ণতা । কিন্তু অরূপকে না বুঝলে তো রূপের পাওয়া হয় না ।
পাঞ্চরাত্রের চতুর্বূহ্যবাদে বাসুদেব পরম পুরুষ [ তু বাসুদেবঃ সর্বম্, গীতা = সর্বং খল্বিদং ব্রহ্ম, উপনিষদ্ ] সঙ্কর্ষণ তাঁর যোগ শক্তি ( তাঁরই female version যোগমায়া ) । প্রদ্যুম্ন = কাম(তু সোহকাময়ত), তা থেকে জীব সৃষ্টি , তা থেকে অনিরুদ্ধ । জীব ‘ অনিরুদ্ধ’, কেননা সে চিৎকণরূপে জড়ের মাঝে আবির্ভূত হয়েও সেখানে নিরুদ্ধ হয়নি বা আটকা পড়েনি । তাই সে ঊষাকে পেল । চিত্রলেখা গুরু । এ কথাগুলি অবশ্য পৌরাণিক ।
আশা করি ভাল আছ ।
this is the 59th letter
আপনি থাকাই প্রধান কথা । তাতে চিত্ত শান্ত এবং বিস্তৃত হয় । সেই বিস্তারের মাঝেই তো অবিরোধে সবাইকে আমরা পেতে পারি– আকাশ হয়ে ,আলো হয়ে ।এই না হলেই – যত ঝামেলা কেবল অহং –এর ঠোকাঠুকি ।
গৌড়ীয় বৈষ্ণবদর্শনের মূল সূত্র গুলি এই – পুরুষোত্তমের দুটি বিভাগ, মাধুর্য আর ঐশ্বর্য । মাধুর্য যেখানে প্রধান , সেখানে তিনি কৃষ্ণ আর বলরাম । বলরাম মাধুর্যেরই ঐশ্বর্য । তিনি কৃষ্ণের গোচারণে সহচর, কিন্তু নিকুঞ্জে নন । ঐশ্বর্য যেখানে প্রধান , সেখানে তিনি নারায়ণ চতুর্ভুজ । এই নারায়ণই আবার বাসুদেব । কিন্তু ঐতিহাসিক বাসুদেব ক্ষত্রিয়, ‘গোপাল’ বৈশ্য – এইটুকু মনে রাখতে হবে । বৃন্দাবন লীলা মাধুর্যের আর মথুরা –দ্বারকার লীলা ঐশ্বর্যের । এগুলি অবতার –লীলা, তিনি যখন মানুষ হয়ে আসেন ।
কিন্তু তিনি আছেন আবার মায়াতীত বৈকুণ্ঠে চতুর্ব্যুহ নারায়ণ হয়ে । নারায়ণ = বাসুদেব +সঙ্কর্ষণ (+ আর দুটি ব্যূহ ) বাসুদেব মূল সত্তা, তাঁর যোগ্ঐশ্বর্যের শক্তি সঙ্কর্ষণ । তিনিই জগদ্বিভূতির ভর্তা । এই সঙ্কর্ষণ ক্রমান্বয়ে তিনটি পুরুষে নেমে আসছেন । আদি পুরুষ কারণার্ণবশায়ী , সমস্ত সৃষ্টিপ্রপঞ্চের মূল । সৃষ্টি বহু ব্রহ্মাণ্ডে বিচ্ছুরিত হল । প্রতি ব্রহ্মাণ্ডের তিনি অন্তর্যামী, তিনি গর্ভোদ-শায়ী । প্রতি ব্রহ্মাণ্ডে বহু জীব । প্রতি জীবের হৃদয়ে তিনি অন্তর্যামী, তিনি ক্ষীরোদ -শায়ী । ক্ষীরোদ = শুদ্ধ চিত্ত । এ তাঁর ঐশ্বর্যের বিকাশ । এতে ভক্তিতে মোক্ষ লাভ হয় , তার লীলা আস্বাদনের অধিকারও মিলতে পারে। কিন্তু হৃদয়ে তাঁকে যদি দ্বিভুজ মুরলীধররূপে পাই, মাধুর্যের সন্ধান পাব । আমি তখন হব শেষ পর্যন্ত গোপী । এই ।
চরমসাধ্য গোপীভাবের পথ দেখাবার জন্যই কৃষ্ণ-বলরাম(=বাসুদেব সঙ্কর্ষণ)চৈতন্য নিত্যানন্দ হয়েছেন।
This is the 58th letter
চৈতন্য পুরুষ , আর তার বিচ্ছুরণই প্রকৃতি । চৈতন্যের স্বরূপ উপলব্ধি হয় আপনাতে আপনি থাকলে । তখন শক্তির দুটি ক্রিয়া দেখা যায় – একটি ভিতরের দিকে টান, আরেকটি বাইরের দিকে বিকিরণ। দ্বিতীয়টিকে উপনিষদে বলা হয়েছে ব্রহ্মক্ষোভ – সূর্যের মাঝে পারার মত জ্যোতির টলমল অবস্থা ভিতরের দিকে যে টান, আর তাতে যে আত্মানন্দ , সেইটি কৌমারী শক্তি। শক্তি তখন কুমারী, জননী নন । বাইরের ক্ষোভ হল জনয়িত্রী শক্তি। দুয়ের মাঝখানে ভাবলোক। সেইখানে নিত্যরাস। তা কিন্তু কৌমারী শক্তিতে বিধৃত। তাই যোগমায়াকে আশ্রয় করে তাঁর রাস, গোপীদের যোগমায়াকে ভজনা। রাস ব্যাপারটাই কুমার-কুমারীর ভাবল্লাস । কিশোর- কিশোরী আর কুমার–কুমারী একই কথা । ভাগবতে আছে ‘ আত্মন্যবরুদ্ধসৌরতঃ’ । এই কৌমারী শক্তির বিশুদ্ধ রূপটি আবার পাই সখা আর সখীতে। তাঁরা আদি কুমার কুমারীরই কায়ব্যূহ । কবিরাজ গোস্বামী বলেন, শুদ্ধ মনোবৃত্তি। শুদ্ধ = অমলিন, অনাসক্ত। রাধা
কৃষ্ণকে যখন আস্বাদন করছেন, তখন আস্বাদন-দশাতেও তিনি তটস্থা । এই তটস্থাবৃত্তিরা সখী । তিনি সংসক্তা , আবার অসংসক্তাও । কৃষ্ণও তাই। জগতটাও তাই। ওটার মাঝে সংসক্তির যে উল্লাস যাতে সম্বন্ধ বৈচিত্র্য ক্রিয়াপরিণাম ইত্যাদি দেখা দিয়েছে, তা ধরা আছে অসংসক্তিরই বৃন্তে । আকাশ শূন্য বলেই তাতে রং – এর খেলা, শক্তির দোলা।
আজ যাই ।
This is the 57th letter
কাজ যতই থাকুক , আমার নিয়মিত কাজে কোনও ব্যাঘাত হয় না, আর সাপ্তাহিক চিঠি লেখাটা তো আমার নিয়মিত কাজ । তুমি চিঠি লিখতে কোনও সঙ্কোচ করো না।
আমার মাঝে উদাসীনতার ভাব কথায় পেলে ? আমি তো যেমন ছিলাম, তেমনি আছি। কাজ বেড়েছে, তাই গুহাহিত হয়ে আছি । আর এটা আমার স্বাভাবেরই অন্তর্গত । জানি , সৃষ্টি শূন্যতা হতেই সম্ভব।
একটা দিব্যভ্রান্তি আছে বটে, সেটা প্রকাশ পায় রাধার প্রেমবৈচিত্ত্যে । তুমি সতীর দেহত্যাগের যে ছবিটি এঁকেছ, তা সুন্দর হয়েছে, কিন্তু তাঁর জ্বালাকে ভ্রান্তি বলছ কেন ?
আমার কিন্তু মনে হয়, ঐ জ্বালাই রুদ্ররোষে রূপান্তরিত হয়ে দক্ষযজ্ঞকে বিনষ্ট করেছিল । লৌকিক দৃষ্টিতে এ – দেহত্যাগ holocaust মনে হতে পারে- কতকটা যে তাই, তাও অস্বীকার করি না; কিন্তু আসলে ওটা আমার মনে হয় charge of energy into matter. আশা করি ভালো আছ। আনন্দে থেকো ।
স্নেহাশিস নিও ।
This is the 56 th letter
যা করবে শান্ত থেকে করবে। করবে নয়, হতে দেবে। তুমি নিমিত্তমাত্র । যত ফাঁকা থাকতে পার , আর করেই ভুলে যাবে, যেন তোমার করবার কিছু ছিল নব্যা, নাই ইও – ছট বাল্মীকর মত ।
জিহ্বার আরেক নাম রসনা। ওটি বাইরের রস গ্রহণ করে আবার ভিতরের রসও ছড়ায় বাকের সাহায্যে। রসনা যদি বৈরী হয় তাহলেই তো বিপদ । তখন নেওয়া আর দেওয়া দুটাই ব্যর্থ হয়ে যায়। রসনা জীবনের মূলে, তার মোড় ফেরানো তো সোজা নয়। দেবী কাঞ্চনবর্ণা অর্থাৎ শুদ্ধ সত্ত্বরূপিণী । কিন্তু শুদ্ধ সত্ত্ব এখানে সক্রিয় । রসকে আশ্রয় করে প্রতি মুহূর্তে যে সংযাত বা সংসক্তির সৃষ্টি হচ্ছে, তিনি তা চূর্ণ করে দিচ্ছেন। আসলে ব্যাপারটা আহারশুদ্ধি এবং সত্ত্বশুদ্ধির। ‘আহারশুদ্ধৌ সত্ত্বশুদ্ধিঃ’ ।
দেবীর চরণ স্পর্শে অসুরের রূপান্তর শুরু হয় বটে, কিন্তু শেষ হতে দেরী লাগে। মহিষাসুর রূপান্তরিত হয় শুম্ভ নিশুম্ভে। তাঁরা হল নকল শিব। সোনা বটে , কিন্তু খাঁটি সোনা নয় ।
পেয়ে বারবার হারাতে হয় । হারাতে হারাতে শূন্যতার একটা সংস্কার জন্মে যায়। তখন দেখি – শূন্যতা হতে পূর্ণতার নিত্য উৎসারণ। শেষ এইখানেই।
প্রকৃতি স্ফুরণের মুখে কুমারী । আবার ষোড়শীর ঊর্ধ্বে সপ্তদশী যখন তখনও কুমারী । দুটি ভাবের মাঝখানটায় সে জননী। জননীতে বিভূতির প্রকাশ। আর কুমারী হল সহজ এবং শূন্যতা। ভাগবতে সতী কুমারী । উমা কুমারজননী।
ষোল কলার পনের কলা পর্যন্ত হ্রাসবৃদ্ধি। আছে। ষোড়শী কলা নিত্যা। প্রাচীন গ্রন্থে রাধার এক নাম চন্দ্রাবলী-অর্থাৎ চাঁদের কলার পর কলা। কেউ তাকে ভালবাসে এক কলা দিয়ে কেউ দু কলা দিয়ে ইত্যাদি। সবাই চাঁদের মেয়ে, সবাই ফুটছে, তবুও শক্তির তারতম্য আছে। পূর্ণ প্রকাশ ষোলকলায় । তাই রাধা । চন্দ্রাবলী পর্যন্ত ঘৃতস্নেহ , আর রাধাতে মধুস্নেহ । চন্দ্রাবলী আর কিছু চাইল না । কিন্তু রাধা তাঁকে পায় বা চায় প্রতি রাত্রেই । ভক্তের জয় তখন ভগবানের চাইতেও বেশী ।
আশা করি ভাল আছ ।
স্নেহাশিস নিও ।
This is the 55th letter
পুরুষ যদি একটু উন্মুখ থাকে, তাহলে নারীহৃদয়ের মাধুরীতে তার কামচেতনার রূপান্তর হয় প্রেমচেতনায়, নারী তাকে আত্মপ্রতিষ্ঠ করতে সাহায্য করে- এটা সত্য । আমি তার একাধিক দৃষ্টান্ত দেখেছি –যা বাইরের থেকে মনে হবে অবিশ্বাস্য । পশুপতি ভট্টাচার্যের ‘সহজ মানুষে’ ওইরকম একটা ঘটনার বিবৃতি আছে। ওটা আমারই একটা জানা কাহিনী।
‘অসতো মা সদ্গময়’ ইত্যাদি মন্ত্রটিকে প্রয়োগ করতে বলা হয়েছে পবমান সোমের অভ্যারোহের বেলায়। পবমান সোম হল সুষুম্নার ভিতর দিয়ে চেতনার ঊর্ধ্বপ্রবাহ । ধারা উঠে যাচ্ছে এই ভাবনা সহ এই ভাবনা সহ ঐ মন্ত্রটি জপ করা চলে। অসৎতম মৃত্যু সবি হল মূলাধারে কুণ্ডলিত চেতনা । তা সহস্রারের দিকে উঠে যাক- দেবতার কাছে, এই প্রার্থনা করতে হবে। সহস্রারে আহে সৎ -জ্যোতি –অমৃত। আমরা এখন বলি সৎ-চিৎ-আনন্দ । সুষুম্নাবাহী যে নাড়ীস্রোত, তাই প্রাণস্রোত। প্রানের স্বাভাবিক গতি ঊর্ধ্বমুখী, বিস্তারের দিকে, আকাশবতৎ সর্বব্যাপিত্বের দিকে, অপান তাকে টেনে নামিয়ে জীবদেহে বন্দী করেছে। কিন্তু প্রাণ সর্বদাই এই মধ্যাকর্ষণের টান কাটিয়ে ওঠবার চেষ্টা করছে। তাইতে সৎ ( স্থৈর্য , শান্তি) চিৎ (আলো) আর আনন্দের দিকে আমাদের স্বাভাবিক প্রবণতা। মন্ত্রটি এই প্রবণতাকে কার্যকরী করতে সাহায্য করে। ভাবনা করতে হবে, একটি জ্যোতিধারা যেন মূলাধার থেকে সহস্রারের দিকে উঠে যাচ্ছে ।
আজ যাই । ভাল থেকো, আনন্দে থেকো ।
This is the 54 th letter
পূজার সময় হিমালয়ে থাকবার ইচ্ছা । মহাশ্বেতা হৈমবতীকে কতদিন দেখিনি ।
তনয়াই যদি জায়া হয়, তাহলেই কিন্তু দাম্পত্য জীবনটাও সুখের হয়। স্মৃতিটিতে বিধান আছে, ত্রিশ বছরের যুবা বারো বছরেরে মেয়েকে বিয়ে করবে। বয়সের এই তফাতটা যৌন জীবনের মাঝে সামঞ্জস্য আনবার পক্ষে খুবই অনুকূল স্বামী তো শুধু সখা নয় , গুরুও । যেমন ধর, রামকৃষ্ণ – সারদার বেলায় । মেয়ের ভালবাসা পূজা হয়ে ওঠবার যদি সুযোগ পায়, তাহলেই তা সার্থক হয়। অবশ্য পূজা জোর করে আদায় করা যায় না । পুরুষের মহিমার কাছে নারীর মন আপনি লুটিয়ে পড়ে। আর এই লুটিয়ে পড়াটা যখন আত্মদানে পর্যবসিত হয়, তখনই দাম্পত্য সম্বন্ধ মধুর হতে পারে , আমাদের বাল্যবিবাহ প্রথার মাঝে আত্মিক উৎকর্ষের এই সুযোগটা ছিল । এটাকে আমি নিছক খারাপ বলতে পারি না ।
বয়সের ব্যবধানটা কম হলে সম্ভোগের দিকটা আপনা থেকেই বড় হয়ে দেখা দেয়। পুরুষ নিজেকে সামলাতে পারে না, ফলে নারীর মনেও স্বামীর প্রীতি অশ্রদ্ধা দেখা দেয়। আর নারীও যদি ভোগে প্রমত্ত হয়ে ওঠে, তাহলে তো আরও সর্বনাশ । বর্তমানে ঘরে ঘরে দেখছি তাই। কিশোরীর আত্মসমর্পণের বালাই আজকাল কোথাও নাই ।
মনে পড়ে আমার একটি কবিতায় আমি এই কথাটাই বলতে চেয়েছিলাম। -
ধূর্জটী উদাস –আঁখি দিগন্ত পিয়াসী –
উমা মুখে খোঁজে গৌরী কুমারীর ছবি।
আমাদের জীবন থেকে ‘গৌরী’ বুলি চিরদিনের মত হারিয়ে গেছে। বালা বা কিশোরীর মধুরারতিই যে কি অমৃত, তা যে পেয়েছে সেই জানে।
তাই তো বলি, দুহিতা যদি জায়া হয়, তাহলেই মধুরভাব সম্পূর্ণ হয় ।
This is the 53 rd letter
এবার তোমার প্রশ্নোত্তরী ।
রাণের মাঝে ইতিহাস এবং কল্পনার মিশ্রণ আছে । কল্পনা মানে মিথ্যে নয় কিন্তু – ওটা ভাবের সত্য, আর ইতিহাস হল বাস্তবের সত্য । জীবনের কি ও –দুটি মিলিয়ে নাই ?
পুরাণে শ্রীকৃষ্ণ আর গোপীদের সম্বন্ধে যে বর্ণনা আছে,তার একটা বস্তু-আশ্রিত ঐতিহাসিক ভিত্তি আছে । সে দৃষ্টিতে শ্রীকৃষ্ণের সঙ্গে গোপীদের পুনর্মিলন সত্য ঘটনা। আবার তিনি সেখানে গোপীদের দীক্ষা দিলেন, এটাও সত্য ঘটনা। দীক্ষা ব্যাপারটা বীজাধানের মত। শ্রীকৃষ্ণের গুরুশক্তি গোপীদের মাঝে সঞ্চারিত হল তাতে। প্রাকৃত জগতেও দেখি, প্রিয়াই জননী হয় ; প্রেমে, কর্মে, লোক কল্যাণে সার্থকতা লাভ করে। এটা হল শ্রীকৃষ্ণের সমস্ত জীবনের ঐতিহাসিক বিচারের দিক।
কিন্তু ইতিহাসের গোপীকে আমরা কল্পনায় আবার নতুন করে গড়লাম। এখন তুমি বাইরের গোপীদের ভুলে যেতে পার । গোপীরা আজ কেউ বেঁচে নাই। কিন্তু গোপীসত্তা তো আছে। আমাদের হৃদয়ে সে-সত্তা ক্রমে প্রস্ফুরিত হয়ে চলেছে। দীক্ষিতা গোপীদের পরবর্তী বিবর্তনের বিবরণ পুরাণে নাই, আছে আমাদের হৃদয়ে। প্রেমের বিবর্তন হয় অন্তহীন অভিসারে। সেখানে পেয়ে তৃপ্তি নাই, পাওয়া কোনওকালেই সম্পূর্ণ হয় না । বিপ্রলম্ভই হয়ে ওঠে প্রেমের চরম পরিণাম । তাইতে দেখি, বাস্তব গোপীরা কৃষ্ণকে পেল , তাঁর ব্রতে দীক্ষাও হল – কিন্তু ভাবের গোপীরা কোন দিনই তাঁকে পেল না! সেই না-পাওয়ার বেদনার মূর্ত বিগ্রহ হলেন শ্রীগৌরাঙ্গ । পুরাণের উহ্য অংশটুকু তাঁর জীবনে রূপ ধরল।
প্রজাপতির দুহিতৃ-গমনের কথা ঋগ্বেদের বহু জায়গায় আছে। ব্যাপারটা একটা fact । আমার কোনও কোনও কবিতায় আমি একে “নন্দিনী দয়িতা” বলে উল্লেখ করেছি । রবীন্দ্রনাথের ‘বালিকা বধূর’ কথা মনে আছে ? এই যে নবীনা বুদ্ধিবিহীনা – এ তব বালিকাবধূ‘ই, তার মূলে ঐ ভাব।
কথাটা এই । পুরুষ পূর্ণ নিত্য জাগ্রত । সেই পুরুষের সামনেই প্রকৃতি ধীরে ধীরে বিকশিত হয়ে উঠছে। তন্ত্রে বলা হয়েছে ষোল কলায় বিকাশ। প্রত্যেকটি কলায় কুমারী কন্যা। কিন্তু পুরুষের দৃষ্টিতে ওই কণ্যাই তো একদিন জননী হবে । দুহিতৃ গমন ছাড়া সেটা সিদ্ধ হয় কি করে ? দুহিতাতে গর্ভাধান করলে তবে জগৎ সৃষ্টি। সেই জগতে পুরুষের বিগ্রহ দেখা দেবে । অরূপকে রূপ দেবার অশ্রান্ত তপস্যা চলবে প্রকৃতির। এই তাঁর মাতৃত্ব। মাতৃত্বের অবসানে প্রকৃতি আবার পুরুষে লয় হয়ে যাবে । আবার কন্যা হয়ে ফুটবে – আবার জননী হবে । পুরুষ কিন্তু নির্বিকার। তাঁর দৃষ্টিতে প্রকৃতি পর্যায়ক্রমে কুমারী এবং মাতা। এই পুরুষ যখন “অবতীর্ণ” হন। অর্থাৎ যোগমায়ায় বিগ্রহবান্ হন, তখন ‘কপট-মানুষ’ হন বলে তাঁতেও বাল্য কৈশোর ইত্যাদি দেখা দেয়। কিন্তু তাঁর পরম ভাব – অবিকৃতই থাকে। সত্যকার পুরুষ প্রিয়ার মাঝে দুহিতাকে অনুভব না করে পারেন না - কেননা প্রিয়া যে তারই rib হতে সৃষ্ট ।
আশা করি বুঝতে পেরেছ।
This is the 52 nd letter
মানুষের সঙ্গে চলতে গিয়ে প্রত্যাশা ছাড়তে হয় সবার আগে । কিছু প্রত্যাশা করলেই আঘাত পাবে । যা আসবে, আস্তে দাও – আগে থেকে কিছু ভেবে রেখো না । তারপর সমুদ্রের ঢেউ তোমার উপর দিয়ে গড়িয়ে যাক। তুমি আবার সব ভুলে গিয়ে আপনাতে আপনি থেকে যাও।
আশা করি শরীরটা ভাল আছে ।
December 15, 2012 at 10:07 am (
On Friday, 14 December 2012, at 4 p.m. Shri Dhritindranath Mukherjee, better known as Togo in the Aurobindonian community, has passed on to the Beyond three days after his seventy-fifth birthday. Born to Tejendranath (the eldest son of the famous revolutionary Jatindranath Mukherjee alias Bagha Jatin) and Usha Mukherjee on 11 December 1937, he visited Sri Aurobindo Ashram at Pondicherry at the age of ten with his parents and two elder brothers, Rothindranath and Prithwindranath in August 1948. Before he left for Pondicherry, he had told his chums that he would not return to Kolkata. The three brothers were so enchanted by the divine atmosphere of Sri Aurobindo Ashram that they decided to stay back at Pondicherry. Accordingly they went to the Mother and informed her about their wish to stay in the Ashram. Not only did the Mother approve of their wish but also asked Usha Mukherjee to stay back to look after them. Thus, in October 1948, Togo settled in the Ashram with his two brothers and mother. Tejendranath joined his family in the Ashram a year later.
Dr. Prithwindranath Mukherjee, Togo’s elder brother, writes about his name: “Admiral Togo Heihachiro (1848-1934) was known all over the world as “Nelson of the East”. He was especially appreciated for his leadership in the Russo-Japanese war (1904-05): Indian nationalists looked up on him as the Asian Hero who proved his superiority by defeating a European power. Okakura had come to Kolkata in 1902 with the message of a Pan-Asiatic unity; Nivedita introduced him to the founders of the Anushilan Samiti; he was received with due enthusiasm by Indian nationalists. Japan occupied a privileged place in their heart. Three years after the Admiral’s death, my brother Togo was born in 1937; he looked like a Japanese baby. Out of love for Japan, Swami Satyananda (Bhavabhushan Mitra, a disciple of my grandfather) proposed to name him Togo. My grandmother was still alive and she willingly accepted it. In the Ashram school, though he was enrolled as Dhritindra, the Mother—fond of Japan, too—preferred to call him Togo.”
Togo was good both in studies and sports. In December 1951 he received the first prize from the Mother in a competition of stamps; he had drawn the symbol of Sri Aurobindo and arranged the appropriate stamps in such a way that Sri Aurobindo’s concept of Involution and Evolution was beautifully described. He was considered to be the Ashram’s all-time best Malkhamb performer and had won the Mother’s praise and encouragement for his performance. In 1958 he won the Boys’ Grey Group boxing championship.
He also participated in the dance dramas held in the Ashram. Once the Mother selected him for the role of Durga’s lion and on another occasion he was chosen by her as Agni, the god of Fire. She gave him the roles of Shiva and Adi Shankaracharya in the dance drama “The Spiritual Destiny of India” (directed by the Mother) which was held on 1 December 1955. Pleased with his performance she had remarked to him: “You had embodied fully the true spirit of Shiva. All your gestures were full of power and elegance.”
After completing his studies at the Sri Aurobindo International Centre of Education, Togo joined Sri Aurobindo Ashram Hand Made Paper Department in December 1959. Soon the entire responsibility of the department was assigned to him and he remained its Incharge till 1967. In 1964 he was selected by the National Productivity Council for a prestigious French scholarship to study management in recognition for his outstanding achievement in the Hand Made Paper Department. He also played a significant role in re-organizing the Ashram Blanchisserie (Laundry). When the Ashram was attacked by a big mob on 11 February 1965 under the pretext of anti-Hindi demonstration, he defended the Ashram almost single-handedly and kept the attackers at bay till he was critically injured. He was hit by a steel lever on his head which fractured his skull.
The Mother has remarked about Togo in the following words:
“At 1 in the morning, I had to do another work, because one of our boys, T. [Togo] (that boy has the makings of a hero), almost single-handedly saved the clinic, but it cost him a fractured skull. At the time, they thought he was done for. They brought me the news, and when the news came I saw, I felt all of a sudden the other experience recede, and then that I was becoming the universal Mother with all the power of the universal Mother. And then, that T. became quite small, like this (gesture of something tiny in the hollow of the hand), and I held him in my hands—but he was all luminous, all luminous—I rocked him in my hands, telling him, “My child, my little child, my dear child…,” like this, and for several hours.
“That’s what saved him, I think. Because his skull was fractured, it had caved in; it had stopped just short of damaging the brain—the caved-in piece was inside, they had to operate, cut open, and remove it. It had stopped just short of the brain. So he will pull through. And I know that that’s what saved him.”
(Mother’s Agenda 1965, Vol. 6, pp. 30-32)
Shri Robi Gupta, noted poet and the youngest son of Nolini Kanta Gupta, had written the following poem on Shri Togo Mukherjee. Titled ‘Togo’, this poem was published in the May 1965 issue of ‘Mother India’, the monthly journal published from Sri Aurobindo Ashram, Pondicherry.
Bagha Jatin is but a legend to me.
For I have not witnessed his undaunted valour.
But to-night I am surprised to watch that boundless courage being displayed—
A firm stand against a hundred infuriated assailants.
He has proved well that the same blood runs in his veins!
The day was done and the night was unrolling the mantle of peace everywhere.
Slowly the pole-star shone out shedding lustre.
The Ashramites were all seated in deep meditation.
Opportunity golden indeed for the Devils to attack!
To force equality by death and devastation—what an ideal of perversity!
The enraged mob rushed close—hostile-instruments all athirst for blood!
The glasses clanged and the doors and hinges banged and fell broken!
The houses stood in fire and in a moment the dark sky turned red!
Deep in the heart man has blindly fostered the Devil to this day.
The messenger of heaven was burnt alive—the son of God crucified!
Ignorant minds cannot bear the pressure of the descending Light.
They mock and sneer seeking even to assail
As did the disturbing Rakshasas in the forests of the ancient Rishis.
Conscience seemed to be devoured by the Demon-head and Truth totally eclipsed!
Their motto: Better rule in hell than serve in heaven.
The powers of the earth, self-proud, fear the reign of gods.
The night saw not a sentry on duty, not a guard on his round.
They were all fast asleep with the magic spell cast by Demons.
How the phantoms of hell delight in destruction and laugh!
Ferocity incarnate, danger housed in human frames,
Freely they plundered, rained stones, none to stay their march.
“I will give them their due if God has given me the chance.”
An icon of youth and courage he shot out to oppose them and made them retreat.
A few reeled, a few fell flat on the ground.
Most ran helter-skelter for life.
Yet quite a band surrounded him and he fought his hardest.
Through the enemy array on the eastern front an Abhimanyu forged ahead.
But alas someone from behind armed with an iron-bar hit him right on the head.
He tumbled, tottered, vision failing.
A fatal stroke indeed, but Providence chose otherwise
At the healing touch of the Divine Mother he opens his eyes and smiles again.
To me Bagha Jatin is a legend.
But to-night I have watched, to my surprise, action that is bright with bravery.
[Translated by the poet from the original Bengali]
In 1967 Togo shifted to France with the Mother’s permission. In 1970 he joined Professor Jean Filliozat’s class in Philologie Indienne at the Ecole Pratique des Hautes Etudes, Paris, which was held at the Sorbonne University’s main building. A few years later he joined the International Medical Sophrology College at Paris and also studied at a Naturopathy Institute. He had also represented India, along with his eldest brother Rothindranath, at the 10th session of the International Olympic Association held in Greece in August 1970. In France he worked as a professional therapist with specialization in Exercise, Yoga, Acupuncture, Auriculotherapie, Reflexology, Lymphatic Drainage, Magnetisme, Hypnotherapy and Bioenergy for twenty-seven years till his return to India in 1994. He settled in Pondicherry where he gave free treatment to his patients as a service to the Mother.
Togo was a born fighter. The injuries which he received during the Anti-Hindi riot in 1965 gave rise to several complications in his health but he remained unperturbed. Neither age nor his illnesses could affect his undaunted spirit and delightful sense of humour. One could never fail to notice the fire of undying courage in his eyes. He was a sincere and dedicated practitioner of the Integral Yoga who never flaunted his inner spiritual life. He also made it a point never to disclose his spiritual experiences with anyone; only once he made an exception when a few months ago (on 18 May 2012 to be precise) he informed me about a darshan of the Mother which he had during the early hours of the day; he saw the Mother giving him prasad twice with her own hands.
Throughout his entire lifetime, Togo wanted to be nothing but an ideal instrument of the Mother and to work for the mission of Sri Aurobindo. When he was diagnosed with third stage cancer in April 2012 he was least perturbed. He accepted his illness as an act of the anti-divine forces and was determined to fight against them. And he did fight like a valiant warrior till his last breath. He was admitted to Pondicherry Medical Hospital on 11 December—on his seventy-fifth birthday—when his health deteriorated quite suddenly. For the next three days he fought a hero’s battle with Death. In the morning of 14 December, after his breakfast when the doctor suggested that he should be given a rice-tube to facilitate his eating, he flatly refused and expressed that he would prefer to leave. When the dedicated group of servitors who looked after him during his last months visited him in his cabin in the afternoon they found him to be fully conscious. He looked at them, lifted his eye-brows and even moved on bed. After they went out of his cabin at 3.30 p.m. Togo left his body quietly and peacefully at 4 p.m.
I met Togo-da for the last time on 5 December 2012 at his residence in Pondicherry and spent around ninety minutes in his delightful company. He looked quite fresh on that day. Before leaving, I hugged him and said that we would meet again soon. He smiled with a twinkle in his eyes. But I guess it was destined to be our last meeting.
Hero-warriors like Togo-da don’t die. They live forever in the hearts of their admirers.
Adieu dear Togo-da! Adieu!
With warm regards,
Togo with the Mother during Playground Prasad Distribution
Togo as Agni, the God of Fire, in a dance drama
Togo on Malkhamb
Togo on Malkhamb
Nolini Kanta Gupta, K. Amrita, Madan Poddar, Pavitra, Pranab Kumar Bhattacharya, Kiran Chowdhury, Togo and Sudhir Sarkar.
Togo, Pranab Kumar Bhattacharya, Kiran Chowdhury and Udar Pinto with the Mother.