Gītānuvacana (Vol. 1; P. 22)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
Prasāda is a very ancient technical term. Its meaning is transparence – as is there in the Rāmāyaņa ‘prasannasalilā godāvarī’ – ‘the Godāvarī River of transparent water’. The realisation of self-glory from dhatuprasāda is there in the Upanişads. Dhātu there refers to the body-vital force-mind etc. If they attain clarity, then just like light reflecting through glass, the glow of Self-consciousness also radiates through the body-vital force-mind. This is the symptom of prasāda or the serene mind (prasannacetasa).
Gītānuvacana (Vol. 1; P. 23)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
Brahmanirvāņa is what has been said in the Upanişads the realisation of the Unreal Brahman (asadbrahma), the realisation of the Great Void (mahāśūnya) or Ākāśa. While going against the current, it seems to be dissolution, but actually it is a state of eternal poise – in the Gītā itself which has been called ‘the absorption in Brahman of the knowers of the Self either way, whether living or dead.’ Brāhmīsthiti or steadfastness in Brahman is staying resplendent like the sun in that sky. This is the state of the Jīvanmukta – one who is liberated while living. But that very sun sets with the fall of the body. What remains is only the great void of that sky, but that is not Avidyā – ignorance, but Mahāvidyā – the Great Knowledge – ‘yasya bhāsā sarvamidaà vibhāti’ – through whose lustre all these shine.
Gītānuvacana (Vol. 1; P. 27)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
Action has to be performed always and all the time, because without action no one can live even for a moment. The evolution of guņas is taking place in the Prakŗti and as a result actions are being performed automatically. Therefore giving up of action can’t take place. But while performing actions, we are getting bound up with the desire of result – with such an evil desire as such an action may bear such fruit. We have to give up these two – ‘I am the doer’ this sense won’t be there, and there won’t be exultation at the success of the performed action or a sense of despondency at its failure. Verily by that unattached action can be performed.
Pravacana (Vol. 3; Letter no. 11; Pp. 137-38)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
I find no valid reason for calling the Kurukşetra war unhistorical. In India, history has not been written like that of the western countries, therefore everything of it is a cock-and-bull story – this view of the western scholars even they themselves do not advocate now-a-days strongly. Śrī Kŗşņa is a historical person, the dating guideline of the Kurukşetra war is there in the Mahābhārata itself and on that much research has been done. Probably, around 1400 B.C. this war took place. Those who want to bring down the age of the Vedas purposively, they have rather some problems in accepting this dating. But gradually their objections are becoming dead.
The infatuation of Arjuna and its dispelling by Śrī Kŗşņa – these two are very natural events. But it is difficult to say if the Gītā in its present shape existed at the beginning. That’s why Mr. Otto inquired about The Original Gita. That the content of the Gītā is original, if not the language in which it is written, is known from the proof of the Chāndogya Upanişad. To consider life as a sacrifice (yajña) and to become non-desirous – these two constitute the main theme of the Gītā. The way in which the syncretisation of Action (karma), Knowledge (Jñāna) and Devotion (bhakti) has been done in the Gītā is, in the history of Indian spiritual practices, exclusively unique. Without the influence of a special personality it can’t happen. The description of Śrī Kŗşņa’s personality that we get in the Itihāsa-Purāņas, if noticed, will reveal that everywhere in it a basic structure of the philosophy of life has been followed. This much harmony can’t be incidental.
Therefore there is no obstruction in Śrī Kŗşņa of the Gītā and his teaching being true.
The Gītā was sung before the war, no question of abhorring war crops up there. With a few moments’ instruction a great soul will normalise a relative and kindred person – there is no wonder of it.
In this country, there was a specialty of writing history (itihāsa). If any such event happens in the life of a human being, as would be the expresser of universal truth, then the life-story and realisations of that person was brought under the domain of history. Elsewhere, nothing more was done than merely providing a genealogical list. By this Itihāsa-Purāņa, being the vehicles of mass education, used to attain the status of the Vedas. I think, here lies the effectiveness of writing history by making history the guide to an ideal life.
Gradually events seem to be an occasion, the philosophical discussions become predominant. Philosophers then seek to bypass it by saying ‘ākhyāyikā vidyāstutyarthā’. That is wrong. The burning expression of truth takes place right in the lives of human beings. As on one hand it is an event, on the other hand it is the philosophical principle (tattva) too. Striking a balance between the two if interpretation is done, then the cultivation of Itihāsa-Purāņa becomes fruitful. Then the human life becomes the illustrative seat of the enunciated philosophical principle (tattva).
Pravacana (Vol. 3; Letter no. 35(b); Pp. 170)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
The external seat of the Sahasrāra-consciousness is the brain. If the great vital force reaches there, then individual consciousness bursts out into universal consciousness. In the Vedas, verily this is called the Āditya-consciousness. Āditya verily is the Guru of the whole world (jagadguru). Therefore the seat of the power of Guru is there in the Sahasrāra. Guru is of the nature of consciousness (citsvarūpa). He is never devoid of power. But he is the lord of the guņas (guņādhīśa) despite being above the guņas (nirguņa). When he is above the guņas, then power resides potent in him. When he is the lord of the guņas, then it is active. Remaining potent it becomes active – just as the water of a brimful reservoir remains stable, but under its unnoticeable thrust water flows out through the pipe. But the well remains full all along – ‘akşīyamāņam utsaà śatadhāram’ (Ŗgveda). This is the real nature of the Sahasrāra-consciousness as also the power of Guru (Guruśakti).
Pravacana (Vol. 3; Letter no. 44; P. 185)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
The cornerstone of the Vedas is Perceptive Luminosity (cinmaya-pratyakşa). Whatever I’m seeing, I’m seeing verily that Supreme Deity (paramadevatā). When I’m seeing the sun, I’m seeing verily Him. Like this viewing everything to be the deity or luminous is Adhidaivata Vision. Again this vision is Cosmic.
What is there in the Cosmos or Macrocosm, an expression of it is verily in the person or microcosm. As the Sun is Cosmic; his luminosity is expressing itself in me as the eyes. Therefore the same light of consciousness (cijjyoti) is the Sun in the world – this is His Cosmic expression, and eyes in me – this is His Adhyātma (psychical) expression. Likewise what is the wind in the world that is the vital force in me. The former is spiritual (adhidaivata), while the latter psychical (adhyātma).
And the common vision is phenomenal (adhibhūta). As thinking the Sun to be a circular mass, the wind to be a gas, etc. In the Brāhmaņas and Upanişads much has not been said about the phenomenal vision, because that vision is very general and banal. From the Yogic standpoint, the spiritual and psychical visions are only there, because with their help individual consciousness can burst out into the universal consciousness.
It has been said in the Gītā, that the phenomenal is a mutable entity; this ever-evolutionary world, which is the subject of our ordinary knowledge, is verily phenomenal. And the Soul or Consciousness, which runs through everything, is verily spiritual. And the expression of that Consciousness in every person as the distinctive nature or individuality, verily that is psychical.
No difference lies in the two accounts.
Asti and Asmi
(Being the English translation of a letter written by Sri Anirvan to Srimat Swami Satyananda Sarasvati)
[Source: Pravacana, Part 3, P. 222]
Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
The author of Pañcadaśī has made a distinction between ‘Asmi’ (I am) and ‘Asti’ (It is) from a logical standpoint – not a Yogic one. It is true, in ordinary experiences, the strength of Asmi is greater than that of Asti. That’s why Brahman exists means ‘kathañcid asti’ – ‘somewhere exists’ – this is an indirect knowledge (parokşa jñāna). But in this indirect knowledge also, there is a somewhat unity of the subject and object – otherwise it wouldn’t have been knowledge. This is the decision of the Vedānta. On making the ego capable of realising Brahman by purifying it, ‘Brahman exists’ (Asti Brahma) appears as ‘I am Brahman’ (Asmi Brahman). Then this very ego expands. The Pañcadaśī speaks upto this.
What is the fallacy in this thought, I’ve said to you earlier. In the Yogic viewpoint, Brahman or Ātman is existent (asti) at the beginning. And ‘astītyupalabdhavyaù’ (Kaţha 2/3/13) my ‘existence’ (asmi) is a derivation of the existence of that Brahman. Note that Patañjali has asked to transcend the Concentration on the Ego (Asmitā samādhi). The sense of ‘Ego’ is the culmination of Engrossment (samāpatti) or Taking on the features of the object of meditation (tatstha tadañjanatā). With that, a thorough realisation (samprajñāna) of the meditative principle (upalabdhavya tattva) takes place and in it does remain a subtle ego (sūkşma ahaà). When its dissolution (pralaya) takes place in a certain ‘That’ (tat), the existence of ego or confoundedness (añjanatā) is revealed automatically without the operation (vyāpriyā) of the intellect (Buddhi). In the Upanişads, this revelation has been called ‘Āviù’. Under the possession of this ‘Āviù’ that derived ego (janya-asmitā) can be dispelled and with that occurs the success of the worship of the Ego (ahaàagra upāsanā). Hope, now the thing has become clear.
Crossing Death through Avidyâ
(Being the English translation of a letter written by Sri Anirvan to Srimat Swami Satyananda Sarasvati)
[Source: Pravacana, Part 2, P. 111]
Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
‘Avidyayā mŗtyum tīrtvā’ – here ‘Avidyā’ (Ignorance) is not ordinary (prākŗta) Avidyā, but the Supreme Avidyā. At other places in the Upanişads, it has been called ‘Asamjñā’ or ‘Asadbrahma’. This Avidya and the Void (śūnyatā) of the Buddha are but same. In the Īśa too, Avidyā, Asambhūti, Vināśa are used synonymously. The Asamprajñāta of the Yoga is also Avidyā. Therefore, to cross death we have to flow against the current of Asamjñā; after coming downstream with Knowledge (Vidyā), the fullest enjoyment (sambhoga) of immortality through the Manifested (sambhūti). Avidyā is an undistinguished feeling, and Vidyā perfect wisdom. In the Vedic analogy Avidyā is shadow, while Vidyā sunshine. Avidyā is ‘Parah kŗşņam tamah’ – ‘the supreme nebular darkness’, while Vidya ‘Śuklam bhāh’ – ‘the white radiance’. The results of the two are different – though the wise (dhīra) say this, but the harmony of the two is the view of Yājñavalkya.
Kâtyâyanî
Srimat Anirvan
(1896-1978)
Edited with an English translation by:Sudipta Munsi
In the Upanişad literature, Kātyāyanī is unique. At the beginning of the Bŗhadāraņyaka, there is only her name – there is no anecdote or dialogue concerning her. “Yājñavalkya had two wives – Maitreyī and Kātyāyanī. Between them Maitreyī is Brahman-inquirer (brahmavādinī) and Kātyāyanī Female-wisdom (strīprajñā)” – this we get in the next chapter on the dialogue between Yājñavalkya and Maitreyī (Yājñavalkya-Maitreyī saàvāda). There Śamkara has understood ‘Strīprajña’ as “striyāà yā ucitā sā strīprajñā” – the wisdom that befits women; Kātyāyanī had that very wisdom. This means, Kātyāyanī is a banal girl, as it were. This interpretation of ‘Strīprajñā’ is in vogue.
Mr. Sasankabhusan has boldly discovered a new significance of the word – returning to the original meaning of Prajñā. He wants to say that the wisdom which blooms with the naturality of the jasmine, as the culminating stage of spiritual perfection, that happened in Katyāyānī and thus she is ‘Strīprajñā’.
Another name of this natural wisdom (sahaja prajñā) is ‘pratibodha’ in the Upanisads, ‘sambodhi’ in the Buddhist scriptures, ‘prātibha-jñāna’ in the Yoga philosophy. In the Vedas, its practice is ‘hŗt’ or the heart (hŗdaya) – which is even against the current (ujāna) of the Intellect (maņīşā). On this idea of the sahaja, the Kātyāyanī of Sasankabhushan has bloomed anew with a unique glory. And centering round her has radiated the multi-coloured hues of the spiritual history of that age.
In the mystic’s view, this description of Sasankabhusan is totally agreeable. In spiritual practice, the sahaja view of man comes, in the words of the Gīta, with the ‘mohakalila’ or the disentanglement of the twist of the intellect (buddhi). Then it may be said in the words of Yājñavalkya himself, “During the culminating stage of Knowledge (jñāna) appears a childish state.” – as happened with Rāmakŗşņadeva. Modern spiritual psychology also says, the real nature of spiritual consciousness (adhyātmacetanā) is spontaneous in the child and the woman. If the man wants to get it he has to become a child or a woman again.
In the entire Veda Samhitā there is the description of this spontaneous sahaja – as is present in the illiterate Bāüls of Bengal.
In this respect the definition of the Non-Self (nairātmya) of the Buddhists as ‘Prajñā’ Pāramitā and that she is of the nature of a woman – a deep significance of it is found. Sahaja wisdom (sahaja prajñā) manifests at the end of the practice and attainment of the man in the form of ‘yajñānukāśinī mānavī ilā’. The multi-splendrous Umā Haimavatī, which is of the nature of woman, appearing on the Void (ākāśa), into which disappeared the ineffable (anupākhya) ‘Yakşa’ of the Kenopanişad, is in fact of the nature of spiritual awakening (pratibodharūpā), revealing to the consciousness of Indra (aindrī cetanā).
Brahman-inquirer Maitreyī is the Intellect (maņīşā) of Yājñavalkya and Kātyāyānī, who is of the nature of woman (strīrūpā), her ‘Heart’ (hŗdaya) – an extreme instinct for which ‘heart’ is a notable characteristic of the philosophy of Yājñavalkya. Addressing her Yājñavalkya may say, ‘āvām ardhavŗgalāviva svah, tenāyam ākāśaù striyā pūryata eva’ – we are as if two seeds within a shell; by that this space (ākāśa) of mine is really filled with wife. Again he may say, standing on the ultimate shore of negative-realisation (netipratyaya) ‘tad yathā priyayā striyā samparişvakto na bāhyaà kiñcana veda nāntaram’ – as when being firmly clasped by the beloved wife one knows not what is either the inner or the outer, likewise this man (puruşa) being hugged by the enlightened soul (prājña ātmā) knows neither the inner nor the outer. The appearing of Kātyāyanī to the Indra-consciousness (aindrīcetanā) of Maitreyī in the philosophy of Yājñavalkya is akin to the appearance of the Haimavatī Umā.
In this connection many things are to be said. But it is not possible in this brief introduction.
Revealing the cave-dwelling glory of her, on whom the Upanişads are silent, Sasankabhusan added a new chapter to the history of the spiritual practices of India. Hence heartiest congratulations on his achievement.
The Concept of Mother
according to Indian Spiritual Practices
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
The spiritual practices of India have discovered the Mother in myriad ways from age to age.
In the Ŗgveda, we find the mention of an original couple (ādi mithuna) in the Dyāvāpŗthivī – there the Heaven (dyūloka) is the father, and the Earth (pŗthivī) is the mother. But in the vision of the Seer (Ŗşi), this Earth is not phenomenal (mŗnmayī), rather spiritual (cinmayī). Atharvā, the seer, has termed her as ‘Aditi’, meaning indivisible unbound eternal consciousness (akhaņòitā abandhanā nityacetanā). Says he, She is “hiraņyavakşā parame vyoman” – in the supreme Infinity glitters Her golden bosom. He says, She is our “bhūjişyāà pātram” – the basis of all enjoyments. Again in the Āprī hymns of the Ŗgveda we find the Mother as “tisro devyaù” or a divine triad. There the Mother is Ilā, Sarasvatī and Bhāratī. As Ilā, She is “yajñānukāśinī manukanyā”, i.e., She expresses herself in the rhythm of the sacrificial practices as the flame of the burning aspiration of the aspirant’s mind; as Sarasvatī, She expresses herself in the inner recesses of consciousness as the flowing ocean-uniting (sāgara-saìgāmī) stream of divine vitality (divya prāņa); again, as Bhāratī, She shines as the rays of Sāvitrī on the top of the heaven’s head. Not only this, we find another aspect of the Mother in that very Āprī hymn – our Mother is Uşasānaktā, meaning, the sparkling glow of Dawn, and the inexplicable darkness of Night. As the paired rhythm (yugalachanda) of the Manifest and the Unmanifest, She pervades everything of this universe. The Mother is ubiquitous (sarvamayī). This is Her cosmic (adhidaivata) aspect. Again, in the Ŗgveda itself, we find Her as Vāk, in Her spiritual (adhyātma) aspect. Then, the Mother is the eternal companion (nitya-sahacāriņī) of Brahman “yāvat brahma vişţhitaà tāvatī vāk”: to our expanding consciousness (bŗhat cetanā), She is the mantric unfolding of the awakened consciousness-energy (prabuddha cicchakti). But the Vedic Seer has discerned the highest glory of the Mother in her aspect of ‘Aditi’. There, She is an unbound undivided vast consciousness beyond both manifestation and non-manifestation (abandhanā akhaņòitā mahācetanā); in the supreme Vastness of Existence, Her divine manifold self-becoming (vibhūti) shines as the seven rays of Āditya. Again, this very Mother is the fire-rhythm of Gāyatrī in the poet’s heart, whose pulsation fluttering in the desire of the Bhūloka discovers the “vareņyaà bhargaù” of Sāvitrī in the Dyūloka. As the Mother is the nectar-bearing fair-winged (amŗtahāriņī suparņā) Gāyatrī, likewise She is the eternal brilliance (nityadīpti) of the impelling (pracodayitrī) Sāvitrī from person to person; the multi-splendrous Umā Haimavatī (bahuśobhamānā haimavatī umā), appearing on the seashore of infinite mystery (asīma rahasyasāyara kūla), before the astonished consciousness of Indra (Indracetanā).
We saw the supreme identity of the Mother, according to Vedic thought, is present in Her aspect of Mother Aditi. From the spiritual (adhyātma) standpoint, She is the bond-loosing consciousness in us. The seers called this liberated-consciousness as ‘Pracetā Varuņa’, who is the ‘possessor of Māyā’ (Māyī) in the Vedas and ‘Brahman’ in the Upanişads. The Mother is then ‘Māyā’, or ‘Brahmaśakti’. This Māyā is the conscious-self-energy (prajñārūpiņī svarūpaśakti) of Brahman in the Vedas; She is the regulator of all the worlds (sarvabhuvana niyantrī). Again, according to the Sāàkhya view, when from the individual standpoint, we discern Brahman as the Puruşa, then the Mother is the Prakŗti – as She is the creative evolutionary nature (aparā prakŗti), so also She is the world-pervading supreme nature, the matrix of pure individuality (jagat vidhŗtarūpiņī jīvabhūtā parā prakŗti). Again, harmonising these two concepts, She transcends them as the Highest Nature (paramā prakŗti), the power of the Lord, Yogamāyā. In a word, the Mother is Mahāmāyā, She is the supramental conscious great energy (atimānasī cinmayī mahāśakti).
Brahman is Existence-Consciousness-Bliss Absolute (Sat-Cit-Ānanda). The Mother-worshipper (mātŗsādhaka) knows the Mother as of the nature of Brahman (brahmarūpiņī), hence the Mother is Existent (satī), Conscious (cinmayī) and Blissful (ānandamayī). The description of Her Existent aspect (satīrūpa) is found in the Purāņas, where She, self-multiplying her body through Yoga (yogavisŗşţadehā), got every corpuscle of her virgin frame (kaumārī tanu) mixed up with every dust particle of India, as the innate power (śakti) of Existence. Again, Her Conscious aspect (cinmayīrūpa) is discerned as in the Haimavati, which is of the nature of Brahman (brahmamayī) of the Brahminical religion, as also in Tārā, which is of the nature of Non-Self (nairātmyarūpiņī) of the Buddhists; and Sarasvatī, the epitome of form-imagination (rūpakalpanā) of the Jains. In this way, the Mother, as Wisdom (prajñā), remained and also remains the supremely worshipped (paramārādhyā) of the Six-rationalists or Şaţtarkī. Again, we find Her as the Blissful one in the milk-maids (Gopīs) of the Bhāgavata, and the supreme essence of delightfulness in the Rādhā of the Vaişņavas.
As the Mother is of the nature of Existence-Consciousness-Bliss Absolute (Saccidānandamayī), She is also of the nature of Energy (Śaktirūpiņī). In the Tantras, we find the particulars of that Energy-aspect (śaktirūpa) of Hers in the triad of Will-Knowledge-Actuation (icchā-jñāna-kriyā), in the exultation of Her concept of world-ideation (bhuvanabhāvanā). A picture of this exultation (ullāsa) is registered in the scheme of the Daśamahāvidyā. At its very beginning, we find the Existence-Consciousness-Bliss aspect of the Mother in Kālī, Tārā and Şoòaśī and in Bhuvaneśvarī there is a transcending natural expression (tattvātīta sahaja prakāśa) of this Supreme Triad (parātripuţī). Right after this we find the sublimation (urdhvatana) of the natural forces (prākŗtaśakti) through the paired rhythm of the Higher and the Lower (parāparā) in respect of power-dissipation (śakti-prakşobha) in Bhairavī and Bagalāmukhī, Chinnamastā and Mātaìgī and lastly in Dhūmāvatī and Kamalā, and in the Kamalā aspect of the Mother there is the natural fountain-flow (sahaja nirjharaņa) of her 16-digited amiable glory (şoòaśakala saumya-mahimā).
As in Wisdom (prajñā) and Energy (śakti), likewise we find the revelation of the Mother in the Vital-consciousness (prāņacetanā) and the Mantra-consciousness (mantracetanā). The Haţhayogin has the Mother in this earthly person as the coiled-up conscious vital energy (kuņòalitā cinmaya prāņaśakti), in the various centers (cakras) of the nervous system (nāòītantra) he has felt the surge of Her divine unctions (divya vibhūti). Again, the Mantrayogin has discerned Her as the primary letters (mātŗkā) – he has heard the voiceless humming (niùsvara guñjana) of the Unmuttered (ajapā) in the jingle of the fifty letters, emanating from the unstruck chords (anāhata tantrī).
In this way, since the far-off Vedic age till date, we have found the Mother in so many different ways. To this prolonged Mother-worship of India, there is a unique contribution of the Bengalees, of which we shall speak now.
Bengalees have wanted the Mother especially in her Energy-aspect (śaktirūpa) and the Emotional aspect (rasarūpa). Of these, being suitable to the innate nature (svabhāva) of the Bengalees, the latter aspect has received much more emphasis. The Śakti-worshipping Bengalee is the worshipper of Kālī. But the ontological image (tattvamūrti) of Kālī he has transformed into the emotional aspect (bhāvarūpa) with the aid of his inner chemistry. Kālī is his mother. Kālī is his daughter. Standing in front of Her destructive image (pralayaìkarī mūrti), he has said in the mystic language (sandhyābhāşā), “Mother-Daughter-Wife-Sister – are they different?” He has discerned with his eye of Wisdom (prajñācakşu) the ontological image (tattvamūrti) of the Mother; he has discerned in a very natural way, with his corporeal eye (māìsacakşu) the emotional aspect (bhāvarūpa) of the Mother – he has discovered the Mother in the earthly woman as the Virgin, the Imparter of the meaning of the Vedas, the seed-letter of Oàkāra (kaumārī nigamārthagocarakarī oàkārabījākşarī). In the courtyard, by the wayside, he has seen the Mother’s tissues overflowing with the fullness of the gracious ambrosia (somyasudhā) – he has seen the triune delight (tripuţita ullāsa) of Nandā-Bhadrā-Jayā-Riktā-Pūrņā in the fifteen-year old juvenile frame (pañcadaśī). In the sixteen-year old Ambikā he has the immortal digit (nityakalā) of unaging ambrosia (ajara amŗta), and beyond that the supra-mundane mystery (lokottara rahasya) of Great Annihilation (mahānirvāņa) in the new-moon-digit (amākalā) of the Saptadaśī (the seventeen-year old aspect of the Mother). The Bengalee’s Mother is simultaneously both a Goddess (devī) and a woman (mānavī) in the same person. This conscious maternal-concept (cinmaya mātŗ-bhāvanā) has assumed a special form in this age through the worship of the Motherland. It was Bankimchandra who for the first time inaugurated this unique maternal concept through his “Vande mātaram” hymn. Then Tagore sang in praise of the Mother India (bhāratamāta), the “enchanter of the world-mind” (bhuvanamanamohinī). Sri Aurobindo freely declared, “I know not the country merely as soil and pebbles, I know it as the ‘Mother’.” The recognition of the country as our Mother is again heard in the clarion proclamation of the Seer Atharvā “mātā bhūmiù ….” Putro’haà pŗthivyaù.” We listen in the voice of Ambhŗņa Kanyā the speech illuminating “ahaà rāşţrī saìgamanī vasūnām.” Looking at the conscious world (cinmayī pŗthivī) that dream of the Ŗşi again becomes visible before the mind’s eye (manaścakşu) “tvişi vale rāşţre dadhātūttame” – may this earthly Mother establish us in luminosity, energy and vigour, may She establish us in an unsurpassed state-system (anuttama rāşţravyavasthā). Taking recourse to the motherland, the Durgāpūjā of the Bengalees has attained a unique significance in this age as the practice of nationalism.
Again, in most recent times, we have seen the Mother expressing as the power of the Guru (guruśakti) through the woman in the Bengali household or resorting to the prowess of the Bengalees. It seems as if this is the ultimate termination (carama paryavasāna) of his Power-worship (śaktisādhanā) over a long time. Today, the Mother is, in fact, “sarvamaìgala maìgalyā śivā sarvārthasādhikā”, despite being world-transcending (viśvottīrņā). She through Her aspects of Bhuvaneśvarī, Annapūrņā and the Human-Goddess (devamānavī) in the same person, is the living image of the Supermind (atimānasa mūrta pratimā).
The Gita:
An Episodic Outline
(Being the English translation of an extract from a letter written by Sri Anirvan to Srimat Swami Satyananda Sarasvati)
Srimat Anirvan
(1896-1978)
Translated from the Original Bengali by:Sudipta Munsi
In the Gītā, Śrī Kŗşņa has gradually clarified himself to the consciousness of Arjuna. Hence, during exposition, always the context is to be remembered.
In the Despondency-Episode (vişādayoga) the individual soul (jīva) is the enquirer. The greatest problem of life has made its appearance – the problem of death. How to cross death, this thought has made a dramatic appearance.
In the second chapter is its full answer – from the standpoint of self-realisation (ātmadarśana). Brahmanirvāņa and Brāhmīsthiti, both have been spoken of there. This very chapter is the essential mystery (marmarahsya) of the Gītā. In other chapters is its amplification.
In the third chapter, as a sequel to the second chapter hints to the discipline of action (karmasādhanā) have been spoken of.
In the fourth chapter is the harmonisation of Knowledge (jñāna) and Action (karma). In course of this has come the principle of Incarnation (avatāra-tattva). This is important. What is said here in hints will be gradually clearer in the ninth chapter.
In the fifth chapter, hints are given to the fact that the culmination of the disciplines of Knowledge (jñānayoga) and Action (karma) is in Devotion (bhakti) or the fixation of the mind on God (bhagavadbuddhi).
In the sixth chapter there is practical instruction on the practice of the Yoga (yogasādhanā). Upto this is the first hexateuch. Its main object of exposition is the knowledge of the Self (ātmajñāna), because without knowing one’s own self, it is not possible to become Brahman. In this hexateuch, He has spoken very little of Brahman or God. The main theme is Sāmkhya or the discipline of Knowledge (jñānayoga) – but that too not without action. Many people succeed following this very way. Therefore Arjuna’s inquiry could have ended here only.
It has not. He propitiously set out to impart an entire knowledge of Himself in the seventh chapter. Knowing Him after knowing one’s own self – the practice (sādhanā) became more intense. To know one’s own self is Jñāna, to know Him is Vijñāna. A prelude of it is in the seventh chapter.
To know Him, the mystery of the phenomena (jagatrahasya) must be known. There are seven great mysteries (mahārahasya), and in the eighth chapter there is a description of them. The mystery of death (mŗtyu-rahasya) is to be known in particular. It has been spoken of rather elaborately. Death is not the extinction of the lamp, it is merging into Him. One has to be careful of this.
The ninth chapter is the most important in the Gītā. When all the mysteries of life and death, and the world are known, then we will be able to know who He is, who has assumed a form. What is the real nature (svarupa) of Him who has ‘resorted to a human frame’ as an incarnate. This knowing is the Supreme Knowing (parama vijñāna). Speaking of that royal mystery (rājaguhya) in this chapter He revealed Himself. From now on, every word of the Gītā is to be understood as a grand revelation by the Lord Incarnate.
To make this realisation clear is the Yoga of Divine Powers (vibhūtiyoga) in the tenth chapter – everywhere there is a hint to visualise Him in a visible form (mūrtarūpa). Its Concrete Realisation is in the vision of the World-Form (viśvarūpadarśana) in the eleventh chapter. But Arjuna discerned the World-Form as destruction (kālarūpa), as death (mŗtyu) – in the context of the Kurukşetra; Bŗndāvana is here unmentioned.
Devotion (bhakti) is possible only on discerning the World-Form, on realising the Supreme (parama) within this human-form (mānuśī tanu). This devotion is the culmination (pūrņatā) of Self-knowledge (ātmajñāna). With the twelfth chapter ended the second hexateuch. Knowing one’s own self and knowing Him became complete.
Here the inquiry (jijñāsa) ends as well. But He unasked again imparts the knowledge of the phenomena (jagat-jñāna) propitiously. The basis of this knowledge is the Vision of the Cosmic Form (Viśvarūpadarśana). The aspirant is established in the Cosmic Consciousness. He discerns from that plane – Prakŗti-Puruşa, the three Guņas (Guņatraya), the three faiths (śraddhātraya), the play of Gods and the demons (devāsuralīlā), the myriad world (jagat-vaicitrya) (Ch. XVIII) etc. The pivot of this vision is the principle of the Supreme Soul (puruşottama-tattva). In short, this is the significance of the episodic division of the Gītā.
The Mystery of Gâyatrî
(Being the English translation of a letter written by Sri Anirvan to Srimat Swami Satyananda Sarasvati)
[Source: Pravacana, Part 3, Pp. 188-190]
Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
What we call the Gāyatrī-mantra, infact it is the Sāvitra-hymn written in the Gāyatrī metre. Its presiding deity is ‘Savitā’. From midnight to midday the rise of Āditya has been divided into seven stages. In the spiritual (adhyātma) aspect, these stages are the stages of the awakening of our consciousness (cid-unmeşa). Savitā is the deity of the third stage. After Uşā is Savitā. Even before that there is a dual-stage (yugma-parva) of the Aśvins. After midnight, the manifestation of light takes place even amidst darkness. Before dawn, the sky becomes greyish. Upto this is the period of the Aśvins – the period of the unnoticed awakening of Knowledge (vidyā) even amidst extreme Ignorance (avidyā). Thereafter with the appearance of Dawn (Uşā) the sky becomes red. From the spiritual viewpoint (adhyātmadŗşţi) this has been compared with the dawn of Faith (śraddhā). After this is the period of Savitā. He remains invisible under the horizon, but the glow of his light spreads across the sky above. On the earth there is still darkness. In the spiritual aspect, after the infiltration of Faith, there occurs the experience of the Divine-Lustre (divya-vibhā) in the cerebral consciousness (mūrdhanya cetanā), but the lower portion of the person still remains under the spell of Ignorance (avidyā). There are two meanings of the word ‘Savitā’ – one who impels, one who conceives. The former meaning is the chief one. The definition of his inspiration (preraņā) is ‘Pracodanā’, meaning an impulsion. In the Savitā-hymn there is a clear mention of it.
There are two actions spoke of in the hymn – one of the aspirant (upāsaka) and the other of the deity (devatā). The aspirant is not alone, he is the representative of the world-phenomena. Hence its mention in the plural number. ‘Dhīmahi’ is the action on the part of the aspirants or the aspirant, representative of all. Meaning – we place it (the meaning as ‘we meditate’ is secondary). ‘Pracodayāt’ – the action on the part of the deity, may he impel or lead up our Dhī or meditative-consciousness (dhyāna-cetanā).
Now the hints on practice.
We are, on attracting the ‘vareņya bharga’ or the sweet burning sensation (madhura dahana-jvālā) (Cf. ‘tapta-ikşu-carvaņa’) of the luminous Savitā (jyotirmaya Savitā) within us. How? – I’m placing the light of Savitā spread over my head within the heart through the eyebrow-consciousness (bhrūmadhya-cetanā), attracting it via the path of the central pore of the palate (brahmarandhra-patha). In the Aitareya Upanişad the cerebral-consciousness (mūrdhanya-cetanā), eyebrow-consciousness (bhrūmadhya-cetanā) and heart-consciousness (hārda-cetanā) are talled the three ‘Āvasatha’s. Hints are there at many places in the Vedas as to the attraction of the rays of Savitā through the path of the central pore of the palate (brahmarandhra-patha) or the Hitā-nerve (Hitā-nāòī).
With the rays attracted and placed within the heart (hŗdaya) our individual consciousness (jīvacaitanya) is awakened, the Dhī or meditative-consciousness (dhyānacetanā) unfolds in the heart or the seat of individuality (jīvasthāna) – with the touch of the deity (devatā); then the surrender to the deity – may he lead the meditation placed within the heart (hŗcchaya-dhyāna) in the reverse order through the path of the central pore of the palate to the Āditya-realm (āditya-maņòala) in the Great Void (mahāśūnya).
While inhaling think upto ‘Dhīmahi’, and while exhaling think upto ‘Pracodayāt’. In this way Japa and thinking (arthabhāvanā) will continue keeping pace with the rhythm of inhalation-exhalation.
The ‘Bestowal of Power’ (śaktipāta) occurs while attracting the ‘vareņya bharga’ of Savitā, its seed is ‘Saù’. Again while detraction (vikarşana) the consciousness gets merged into Śiva. Its seed is ‘Haà’. The former hymn is with visarga – the hymn of creation. The next one is with the bindu (dot) – the hymn of dissolution (pralaya). Uniting the two is ‘Haàsa’ – the symbol of Individuality (jīvātmā). The Jīva resting in Brahman (brahmībhūta jīva) is the ‘Paramahaàsa’. In the ‘Haàsavatī’ hymn of the Ŗk-saàhitā there is a description of it. Haàsa is also the symbol of Āditya.
Gāyatrī is the essence of all hymns, of the nature of Vāk (Speech). Sarasvatī, the goddess of Speech rides on the Haàsa, i.e., from the pure individual consciousness (śuddha jīvacaitanya) appears Vāk, of the nature of the power of Brahman (brahmaśaktirūpā vāk). She is that speech which on being sung saves us, driving away the darkness of the Ignorance (avidyā).
The Haàsa or Āditya or pure individual consciousness (śuddha jīvacaitanya) has also been called ‘Suparņa’ (lit. ‘golden-winged’) in the Vedas. Again this ‘Suparņa’ is Śyena or Tārkşya or Garutmān (Garuòa in the Purāņas) in the Veda. During afternoon we find the blue eagle flying in the blue sky. It is to be thought, it is verily me who has spread wings across the Supreme Sky (paramavyoma) tearing asunder all worldly bonds, as the vehicle of Vişņu or the Expansive Consciousness (vyāpticaitanya). This thought is there at many places in the Vedas. This is the mystery of the Garuòa-vehicle (Garuòavāhana-rahasya).
With the sunrise, comes Brahmā, his power (śakti) being the red-complexioned swan-vehicled girl (raktavarņā haàsavāhanā bālikā). When the sun is in the mid-sky he is Vişņu, his power being the Garuòa-vehicled young Gāyatrī, the complexion is like that of the blue-sky (the ‘Nīla-Sarasvatī’ of the Tantras is to be remembered, the ‘Ākāśānantya’ in the Buddhist practice). Then in a natural way the setting of the sun takes place. The sun sets externally, but he remains unset in the consciousness of the Yogin. The deity is then Śiva – who is Death and Immortality in the same person. His power is the bull-vehicled white-complexioned (vŗşabhavāhanā śubhravarņā) Jaratī. The white colour is suggestive of the luminous death (vaivasvata mŗtyu) – to die luminously in plain. Indra is generally called Vŗşabha in the Vedas. The Bull (vŗşabha) is the symbol of the Supreme Person (paramapuruşa). No bull-vehicled deity is found in the Vedas. That is a Purāņic thought. In the South, this Vŗşabha has been called Nandī. Meaning a luminous bliss-intensified consciousness (śubhra ānandaghana cetanā), on which rests the foundation of Beningnity (śivatva). This in brief, is the history and the mystery of the imagination of Gāyatrī.
PS: The worship of Gāyatrī is infact the worship of Vāk. Śakti is of then nature of Mantra (mantramayī), of the nature of Speech (vāgrūpiņī) in the Vedas. In this respect there is a similarity between Vedic Śaktism and Tāntric Śaktism, there is a pre-eminence of Mantra in both.
Snehāśisa (Volume 1, Letter no. 51, p. 76)
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
The word ‘Doşas’ means darkness, which pollutes and contaminates everything. The Sāmkhya term ‘doşa’ has also come from this. In Bengali evening is called ‘pradoşa’. There no sunlight during evening. Though there is no light outside then, a fire burns within. Who lights it up is the fire of consiousness of the nature of my self-light. He ‘vas’-es or illumines the darkness of evening (pradoşa), he brings in light among darkness, that’s why he is called ‘doşāvastā’.
Christianity or Islam is based on personal views – that of Christ or Mohammed. The Indian Pīr is not one – many Christs, many Mohammeds have been born, are being born and will be born in this country. Therefore to carry on a religion in the name of a person, one has to be a Marxist or a Maoist. ‘Brahman’ is the object of worship of everyone of this country – it is not any person, rather an idea (bhāva). In this country, Buddhism was the only personal religion. There also Buddha said, don’t worship any person, worship the idea. One who attains Annihilation (nirvāņa), he is verily a Buddha. An aspirant can become Christ or Mohammed – even the imagination of this is the heresy of a heretic to other religions. How will there be a common religion of them here? Our very instinct is for the Supreme Truth (parama satya) – which is not the worship of a person. Personal worship we do with the Guru – but we don’t consider him to be the Guru of whole India. In this respect, the Indian mind is surprisingly liberal. For this the genesis of Universal Science Religion (Vivekananda) or Religion of Man (Tagore) or Life Divine (Aurobindo) has been possible in this country. Are these not the general religion of all people of the world?
The celebration of the Durgāpūjā is modeled upon the Soma-sacrifice (somayāga). In the Soma-sacrifice a branch of the Ficus Glomearata was planted – sitting down it the priests (ŗtvikas) used to sing the Sāma, touching it. The Ficus Glomearata is the Brahman-tree (brahmavŗkşa) – we call it sacrificial fig (yajñadumur), as it yields fruit without flowering. The ‘nine-leaves’ (navapatrikā) are the symbol of that Ficus Glomearata. The worship of tree is a very ancient practice – Tagore rejuvenated it in his ‘Vana-Vāņī’. In the Vedas, Agni is called ‘Vanaspati’. The deity is not merely man – he is the animal, he is the plant. That’s why the lion is the base of Durgā, right beside it is the ‘nine-leaves’ (navapatrikā) – she herself is of the nature of woman. Most of the plants which are used in the ‘nine-leaves’ are medicinal plants, and they multiply very easily. With that, being the symbol of the power of procreation, the advent of the Goddess is found in it.
Haimavati, 25/10/70
Snehāśisa(Vol. 2; Letter no. 20; Pp. 30-31)
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
I think the Akşasūkta to be a secular hymn. But still it has found a place in the Ŗksamhitā because of the wonderful and varied life-story of its Ŗşi Kavaşa. Despite being a hated chicaner he got elevated to the rank of a great seer (maharşi) – this is his glory. A few more mentions of his life is there in the Aitareya Brāhmaņa. Excepting his Akşasūkta other hymns of his are vehicles of profound thought.
Viewed from the standpoint of consciousness the manifestation of Brahman is equal everywhere. But certainly there is difference of this manifestation from the standpoint of power (śakti). The former is the vision of the stationary-Brahman (adhişţhāna-brahma), while the latter is of indwelling-Brahman (antaryāmi-brahma). Flowers are blooming in a tree – some are buds, some half-bloomed, some bloomed, some are shed. As flower, you cannot underrate any of them. But the fruition of the fully bloomed flower is greater than that of the bud – the manifestation of energy (śakti) in it is not the same as in the bud. Likewise Brahman remains equally everywhere in respect of potentiality. But a special manifestation of It can happen in a specific person, or place or time.
Citśakti (kalā), Bindu Nāda these are the technical terms of the Mantrayoga of Tantra. There are various interpretations of the terms. The meaning has to be ascertained according to the context.
Nāda is the continuous jingle of mantra, which is its energy. You may call it Prakŗti. And Bindu is the individual consciousness (jīvacaitanya). You may call it Puruşa. The mantra that is yours, that has come from your consciousness. Take for example the Brahman-seed (brahmabīja) Om, and Māyā-seed (māyābīja) Hrīà. Hrīà has evolved out of Om. For, the folding and unfolding of power (śakti) takes place centering round the possessor of power (śaktimāna). Individual-consciousness (jīvacaitanya) is from Brahman-consciousness (brahmacaitanya) therefore from the Brahman-seed has come out the consciousness of any specific mantra. Likewise from that Māyā-seed has come out any specific seed-mantra (bījamantra).
Now your individual consciousness is wakened by the grace of the Brahman-consciousness – you cannot awaken it voluntarily, someone wakes you up. Likewise the power of your mantra also is awakened by the infiltration of the Māyā-seed. That’s why Nāda or the power of Mantra (mantraśakti) is not awakened in you – unless Mahamāyā graces your individual consciousness. Again until you are able to unite the power of your mantra with your consciousness (bindu), the power of your mantra (nāda) also is unable to discover the Great Power (mahāśakti).
Narendrapur 16/5/69
Snehāśisa (Vol. 3; Letter no. 31; P. 41)
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
The real nature of ‘I’-ness is the Self (ātmā). All of us are saying ‘I’ – this is the unripe ‘I’. This ‘I’ distinguishes between me and others – only conflict ensues between ‘I’-s. That is called Saàsāra.
But if ‘I’ attains clarity in Knowledge (jñāna) or Love (prema), if it explodes, then it knows everyone to be its own. It is as if the sky – and everyone glitters like stars on that sky. This void-like realisation is the Self. The self-knowledge sees that, that feeling is rather present in everyone, though they don’t know it. Then there is no conflict between anyone or anything. As I loved myself during the stage of unripe ‘I’, likewise I love my real nature of self present within everyone with the help of this ripe ‘I’ or Self. The real nature of my ripe ‘I’ is Existence-Consciousness-Bliss. As everyone has body, vital force, mind like me, likewise everyone has the Self – the realisation of the ripe ‘I’ remains latent within. Then, everyone is the ‘I’ or Self or Brahman. With whom is the conflict? – This realisation is Universal Love.
The Objective becomes Subjective with love. Whom I love, when he is outside me, then he is the Object – as, to me, his body is the Object. But the emotional waves that rise within on loving him, by that he remains no more outside me, he becomes one with my inner self as the emotional image, and then the Objective turns Subjective.
Haimavati, 22/11/70
Snehāśisa (Vol. 2; Letter no. 58; Pp. 88-90)
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
There are three stages of Soma. When Soma is a particular plant or creeper (probably a shrub) then its name is ‘andhaù’. The word has come from ‘adhaù’ (under). In Greek shrub is called anthos, with that it has got a connection.
The roots of the creeper are stationed underground. By crushing to be filtered in a sheep-wool strainer. Then the Soma-juice becomes ‘pavamāna’ meaning self-purifying. Thereafter that juice on purification through air-contact becomes ‘Indu’ meaning bright drop (ujjvala jyotirbindu). That’s why there are three conditions of Soma – ‘andhaù’ when underground, ‘pavamāna’ in the atmosphere (antarikşa) and in the heaven (dyuloka) ‘indu’. This ‘Indu’, from the astronomical viewpoint is the moon – but it is the ambrosial light transcending the solar realm to the mystics. She is Şoòaśī (the sixteen year old girl) in the Tantras – the sixteenth digit, transcending the fifteen waning digits, of the moon. It has been dealt with in the Vedas and Upanişads.
This sixteenth digit of Soma is real (dhruvā), eternal (nityā) – bliss is its real nature. In the Tantras it has been called the sixteen-year old Kanyākumārikā. Women are also, in reality, like the Goddess of the Saptaśatī ‘more amiable than the Amiable and more beautiful than the Beautiful’ (somyā somyatarā sundarīşvatisundarī) blissful. This is the Soma principle.
From the spiritual (adhyātma) standpoint, this Soma or Bliss principle is latent within our body. In the Yajurveda a sunray has been spoken of, it is called ‘Suşumņa’. The etymological meaning of ‘suşumņa’ is ‘highly blissful’ and it is connected to Soma. In the Ŗgveda we have the ‘Suşomā’ river. There it is said that the external river has verily become the nerves in our body. In the Upanişads it is found that a single ray of the sun has come down, constructing three houses (āvasatha) in the human body passing through the central pore of the palate (brahmarandhra). This is verily the Suşumņā nerve (suşumņā nāòī) of the Tantras, ‘a white path passing through the body’, being the channel of Soma-juice or spiritual bliss in the Vedas, of which three or four knots are spoken of.
Now compare this with the sacrificial Soma. The ‘andha’ Soma is present in the mūlādhāra. Piercing the naval center when it surges towards the heart, then it is the ‘pavamāna’. Then, by the possession of that bliss the manifestation of the Mantra-consciousness (mantracaitanya) takes place. The gross Vaikharī word on reaching the heart becomes the emotional (bhāvamayī) Madhyamā. The stream flows further upwards in between the eyebrows, then the idea reveals as light. The word is then Paśyantī. Thereafter when the stream, piercing the place in between the eyebrows spreads into the void of the cerebral consciousness, then the word become the supremely powerful (mahāśaktirūpiņī) original Word (ādi vāk) or Parā. However, the three limbs of the Word are interiorized – it can’t be heard or seen. The act of transcending the blissful stream of Soma (saumya ānandadhārā) is called at some place in the Vedas as ‘pra-sava’, somewhere as ‘utsava’ – as if, on pressing a tube, making the liquid material within it, tend upwards. The external form of this spiritual practice is the Soma-sacrifice.
Calcutta, 11/10/70
Pravacana(Vol. 1; Letter no. 6; Pp. 13-16)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
Mohanaghat
2.XI.31
Dear –
Brother Satya,
I do understand the reason for your cheerlessness, for I’ve myself suffered similarly. But still you have to struggle even amidst this and from that struggle your vision of Truth will unfold itself. Free the heart (citta) from the domain of narrow thinking – then you will see that whoever is your opponent – even they are rather a part of your great existence (virāţ-sattā). This much I have seen brother that without letting the mind-stuff (citta) caught up in a certain mood or emotion (bhāva) it is impossible to work. By bhāva I mean – Emotion – which the Upanişadic seer (ŗşi) has called – Prāņa. In our country the so-called worship of Prāņa takes place a lot, nor is there any end to imaginative thoughtfulness; but see, neither of these, wanting as it is in firm thought and knowledge (jñāna), endure. We are but the shell of a snail – we get a little, and think everything is done. Great receptacles (ādhāra) are not created in plenty in the world. The few that are created, their whole life is rather a suffering – a conflict. The Great Life (Mahāprāņa) seeks to engulf the small lives (kşudraprāņa). The smaller lives also try to resist to the best of their ability – like this the creation of a conflict takes place. Think and see, this mode of the nourishment of life is present everywhere – in the grosser level, and in the world of thought as well. There are different kinds of plays of small lives – different kinds of clash of interests – from this is the rise of unrighteousness. Verily to synthesise all these sometimes the Great Life Force (Mahāprāņa Śakti) of God (Bhagavān) makes itself manifest as the Age-Incarnate (yugāvatāra). At that time a conflict ensues across the world. As on one hand this conflict destructs, likewise on the other hand it creates. Don’t you see both these in the Gītā? As an advisor Śrī Kŗşņa is a great harmoniser, verily his gospel is – the gospel of Peace, gospel of Love, gospel of Harmony. Again that very He makes himself manifest in the eleventh chapter saying, ‘kālo’asmi lokakşayakŗt’ or ‘I am the world-destroying Time’. Don’t you see, that Cosmic Vision (Viśvarūpa) of His is relentlessly chewing and engulfing the small lives, differently directed? But with this certainly is the nourishment of the Great Life (Mahāprāņa) taking place. And so after the Kurukşetra War you have been peacefully making so many unprecedented discoveries in the spiritual world for thousands and thousands of year!
Amidst the engulfing of the dispersed small lives by the Great Life, there is but compassion – there is a pain too. When Śrī Kŗşņa synthesised in this way the multi-directional dispersed life-forces of India (Bhāratavarşa), then how much pain he had to suffer – can you understand? You can discern an ultra-modern form of this pain – in the life of Vivekananda. He is another Great Life (Mahāprāņa) – and he crushed many little things to assimilate them. The greater one is, the greater he has to fight with obstacles, the greater he has to suffer pain. In a way he will be merciless, while in the other, the Self of the selves of all beings (sarvabhūtātmabhūtātmā), just like the Buddha, as it were.
Don’t lament because you are hurt, and you are facing opposition. This is but a testimony to the fact that your soul is great. Bring two things to life – Extensity and Intensity. Make the heart munificent and penetrating. Think broadly, again feel deeply. With these two the manifestation of the Life-force (prāņa-śakti) will take place – your horizon of vision will be widened – then you will see, those who are opposing, even they are helping you – even they have occupied a place amidst the Vast Scheme of yours. And they are resisting, just to submit. When you will be able to silently pickle them, who are opposing, in the sap of the Vast Life of yours, that day you will understand that even that opposition had a utilitarian significance – that is but a form of the contiguity of Life (Prāņa).
Remember this brother –three parts of yours are immortal. Therefore don’t allow more than one-fourth place to the external hurly-burly in your mind. Try to dive into the depth of yourself again and again. There’s an express ‘samādhipūrvaka samādhi’ in the Pātañjala system. You know, brother, what is its meaning? It means always tending the mind-stuff (citta) upwards – to retain it in the sphere of Concentration (samādhibhūmi) – and sometimes getting absconded absolutely. As becomes the condition of the body when it is forcefully kept awake even amidst profound drowsiness – 15/16th portion of the tendency centres round sleep – likewise remaining 15/16th portion tended towards inwardisation, work with the remaining 1/16th portion, then you will get satisfaction in the work so performed.
On becoming self-satisfied others can be satisfied too, brother! So long there is dissatisfaction within you, till then you may try to pull others to your side, but you won’t be able to bind anyone. Only Life brings life under control. Be the Great Life (Mahāprāņa) – be filled with great satisfaction (mahātŗpti) – then you will be able to win control over others’ lives. Even if they counter, then that opposition is ephemeral – they must submit to your magnetic attraction. Never mind, you are bound to be victorious! Struggle on! Never seek enjoyment – even the enjoyment of bliss! You are born to fight and you must fight on against all odds!
Brother, as much as you can – as long as you can – meditate. Atleast be with noble thoughts. Let all your brain and heart be on … & then you will know divine intoxication.
So much I thought of talking about, but there’s no more time. Know this much, there is an undying tie among lives. What we are viewing before our eyes, by that we are becoming silent, speechless and motionless. This is the wealth of everyone – this is the wealth of the age. Everybody will become the proprietor of this wealth. A Great Future (Mahābhavişya) is forthcoming – each one of us is but individual oblation unto it. Forget avarice, resentment, narrowness - with a liberal and vast vision look and see – the movement of the Vast! Overcoming all obstacles of space and time the soul of the Great Life (Mahāprāņa) is rushing on with a barmy roar – towards the Existence-Consciousness-Bliss Absolute (Saccidānanda) – I feel it – it is drawing me irresistibly to that mighty abyss. Oh, the sweetness of death! Oh the Glory of sacrifice! Brother, is this the time to darken the heart? The carnival of light is forthcoming! Light up the beacons of millions of lives. Let the flame of the lamp of your life catch fire – then you will see, with millions of such lamps the adoration of the Mother is going on – Thou infinitely-mystical awful Mother of mine! Come rushing to the path of the death harkening to the call of the wayfarer of death – exhaust life with a terrible burn-up – may darkness turn into Light.
May victory be yours friend!
- “The Wayfaring Friend”
Translation right reserved by: Sudipta Munsi
Pravacana (Vol. 3; Letter no. 42; Pp. 180-182)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
Haimavati, Shillong
10/10/64
In the Vedas, the principle of Brahman (brahmatattva) has been explained by way of symbols. What we now call Nirguņa and Saguņa Brahma or Brahman without attributes and Brahman with attributes (respectively), their symbols are but Ākāśa and Āditya in the Vedas. From the spiritual viewpoint Brahman is ‘unbound’ vast consciousness (anibādha bŗhat cetanā) – the explosion of consciousness in all places at all times. The vibration of this vast consciousness (bŗhatcetanā), which is ‘ejana’ in the language of the Upanişads, is verily Prāņa. Its symbol is Āditya.
Agni or Fire is the symbol of the individual consciousness (jīvacetanā). The ultimate end of Agni pent-up in individual persons is in becoming Vaiśvānara. That Agni is then ubiquitous. We call this verily in the philosophical language – the explosion of individual consciousness (jīvacetanā) into the consciousness of the Vast or Brahman (brahmacetanā).
This very Agni is our soul or ātmā. To know Agni is to know one’s own self. The Āryas are worshippers of light (jyotirupāsaka). In the world at those times light could be discerned only in fire. This fire has heat, it has light as well. Heat is energy (śakti), while light discerning wisdom (prajñā). The heat of our body is but the heat of fire. By technique if this heat is increased then the body becomes full of the fire of Yoga (yogāgnimaya). Then the unfolding of discriminating wisdom (prajñā) takes place. This heat increases, in the language of the Upanişads, by the nirmanthana or stirring up of dhyāna or contemplative meditation. Then the deities can be discerned within oneself, who is now encased (guhāhita) in the form of the size of merely a thumb (anguşţhamātrarūpa). That very Agni then manifests as Āditya. In the Vedas it was called Mitra. Transcending Mitra is Varuņa or Ākāśa. Therefore Agni is individual consciousness (jīvacetanā), Mitra or Āditya cosmic consciousness (viśvacetanā), and Varuņa the consciousness of the Brahman or Vast (brahmacetanā). You may take in this way from the philosophical viewpoint.
Dahara-vidyā is to know Him within oneself. Udgītha-vidyā is the discovery of Omkāra or the vibration of Brahman (brahmaspanda) in the Sāma songs. Madhu-vidyā is to realise Āditya as the source of bliss (ānanda) and immortality (amŗta).
What is Āditya from the phenomenal viewpoint (adhidaivata-drşţi) that is verily Prāņa. Compare ‘prāņah prajānām udayatyeşah sūryah’ in the Praśnopanişad (1/8). Ākāśa and Prāņa constitute a pair (mithuna) in the Brahmasūtra.
Translation right reserved by: Sudipta Munsi
Pravacana (Vol. 3; Letter no. 41; Pp. 180-181)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
Haimavati, Shillong
30/9/64
While receiving any kind of knowledge (vidyā) those four are unavoidable. The Praśnopanişad questions not only relate to Self-knowledge (ātmavidyā), but also to the riddle of the world (jagatrahasya) – note this.
‘Tapah’ is the power of light. In fire there is light, there is heat as well. Light is discriminative knowledge (prajñā), while heat is the vital force (prāņa) – according to the Kauşītaki Upanişad. In the sun also there is light, as there is heat too. One thing you may have noticed, while fire burns, it is heat that first appears, while light thereafter. Light is as if the condensed form of heat. Creating this heat within the person (ādhāra) consists of tapasyā or penance. In common life vitality has scattered across, which we term ‘pravŗtti’ or desire. If through self-restraint it is wound up, heat can be created. This is verily tapasyā or penance. Austerity is merely its external form.
The basic meaning of Brahmacarya is to roam about in Brahman. The Veda is Word-Brahman (śabdabrahma). Again, any knowledge (vidyā) is Veda. In ancient times, there was the provision for observing vows or acting in conformity with the reception of the particular kind of knowledge. To receive knowledge or Veda by approaching the Guru a particular kind of disciple had to be passed through. This is verily Brahmacarya or the discipline suited to the reception of Brahman. Similar things are to be found among the Buddhists also – their’s is Bodhicaryā (the culture of the spiritual intuition) or Brahmavihāra (journey in Brahman). The main limb of Brahmacarya is the restraint of sexual desire. But suppressing eros without restraining other sense-organs won’t let brahmacarya happen. As such Brahmacarya has been explained in the Yogabhāşya as ‘guptendriyasya upasthasamyamah.’ This is according to the thought of the Munis. During the reception of knowledge everyone has to become a Muni or detached (nihsanga), this is there in the Upanişads also. But in the line of the Ŗşis, even a householder could be counted as a Brahmacārin, if his marital life was a perfectly restrained one. In the Praśnopanişad itself it has been said ‘brahmacaryameva tad yad rātrau ratyā samyujyante’. This has been described in the Ŗksamhitā as ‘suyamam dāmpatyam’. At the base of it there are two regulations, not having sex with the wife except during periods and not mating with an unwilling wife (akāmā strī). Naturally the sexual urge in men is immense. Not only for receiving knowledge (vidyāgrahaņa), but also for that ‘suyah dāmpatya’ or ‘well-restrained marital life’ regulation is needed; hence the arrangement for a stern practice of brahmacarya or celibacy in the abode of the Guru.
As a result of Tapasyā and Brahmacarya the darkness of ignorance (avidyā) is dispelled from the heart, and the light of dawn (ūşā) manifests. Faith (śraddhā) about the knowledge to be received or the intuition of the existence of the Beyond (āstikyabuddhi) is born. You may call this spiritual awakening (buddhi) Bodhi. In the Upanişads it has been called ‘Pratibodha’. This is but an awareness of the Ultimate Reality (tattva), or waking up to the light of the Dawn (Ūşā), as it were.
From Faith or Śraddhā comes Knowledge or Vidyā. In the Yoga system it has been called Prātibha Saàvit. Again, as a result of purification tattva or the Ultimate Reality begins to reflect (‘pratibhāta’) automatically, just like the reflection of the sunlight in the mirror. In the Chāndogya it has been said that whatever has to be done, should be done ‘vidyayā śraddhayā upanişadā’ or ‘with knowledge, faith and with close connection with the Divine’. This is the picture of a gradual unfolding of spiritual consciousness (adhyātmacetanā) from Tapasyā or Penance to Vidyā or Spiritual Knowledge.
Translation right reserved by: Sudipta Munsi
Pravacana (Vol. 3; Letter no. 20; p. 147)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
Question:
What is the significance of the emergence of Madhu and Kaiţabha from Vişņu’s ear-wax? Why did Madhu and Kaiţabha set to kill Brahmā? Brahmā is but the regular of creation (sŗşţikartā), then is the destruction of creation the work of the demons?
Answer:
Vişņu is expansive consciousness (vyāpticaitanya) – just like the space (ākāśavat). The ear is the auditory sense-organ. The quality of space is sound. The sound expresses an idea (bhāva). The space (ākāśa) in reality is like the void; it may be said to be above both being (bhāva) and non-being (abhāva). The tension (kşobha) occurring in that space which has been called the vibration of Brahman (brahmakşobha) in the Upanişads is verily Vāk or Śabda-brahma. This Vāk is verily the initiator of creation. There is a conflict between the quiescence (praśānti) of space (ākāśa) and this tension (pratāna). But seen from another angle even this tension or vibration is also the power (śakti) of space. This conflict may be termed as dirt or mala [= mara or māra, the power of death (mŗtyuśakti), inertness opposite to consciousness (caitanya)]. There evolved dirt in Vişņu’s ears, i.e., in the space-like expansive consciousness (ākāśavat vyāpticaitanya) the tension of a conflicting force (viruddhaśakti) made its appearance. This tension will now become the material cause of creation, the instrumental cause being Brahmā – and Vişņu, the cause of all causes (sarvakāraņa-kāraņa). There’s a conflict between the material and the instrument. I want to carve a sculpture out of a block of stone. The block of stone is the material, while my endeavour the instrument. The material is obstructing the instrument from being successful, as it were. The instrument is by the strength of its own power trying to overcome that obstacle. It may be said, that the power of inertness (jadaśakti) is not ready to concede to the power of Consciousness (citśakti). That’s why the demon (asura) at first seeks to contest the Vijñānaśakti or the power of Consciousness (Bhāgavata) of Brahmā or Nārāyaņa. Darkness does not want Light to manifest itself. Light does not want that Darkness should endure. This very conflict is the primordial tension (ādyakşobha) and from that proceeds creation. The demon is opposed to creation, and he wants to get back to inertness. While overcoming impediments the manifestation of power (śakti) takes place – everywhere, in our life too. In the Caņdī, the manifestation of the Goddess (Devī) or the emergence of pure Consciousness-energy (viśuddha citśakti) and the slaying of the demon for the sake of divine works (devakāryārtha), i.e., the manifestation of Consciousness (cit-prakāśa) – this is verily the significance of the whole of Caņdī.
Translation right reserved by: Sudipta Munsi
Pravacana (Vol. 2; Letter no. 27; Pp. 80-81)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:Sudipta Munsi
I have done a surface reading of Dr. Dasgupta’s book. It was not studied in depth. The view of modern Indologists on Umā is but that. I think the Kenopanişadic word Umā to be the adjective of ‘strī’. In the Ŗgveda the deities have been called ‘ūmah’ ‘omah’. The word is derived from the root √av – meaning to protect, to foster, to grace etc. The sky (ākāśa) is called ‘vyoman’ – separating the words we have vi + oman. That verily from this the word ‘umā’ in the feminine gender has come is my belief. The relation of ‘Umā’ of the Kenopanişad with the sky or ākāśa is to be noticed. It is there in the Bŗhadāraņyaka also, ‘ākāśah striyā pūrņah’. This ‘strī’ or wife is none other than the radiance of Sāvitrī (sāvitra-dyuti) spread across the ‘ākāśa’ or sky. She is verily Haimavatī or Hiraņmayī (the golden one). There’s even an allusion to mountains in Haimavatī. This idea also is there in the Vedas regarding both Śiva and Vişņu. On the shore of the Mediterranean Sea a goddess, riding on the lion, and residing in the mountains is worshipped. There is no impossibility of her shadow being cast on ‘Haimavatī’ – as we see in the Saptaśatī. But lions are present in Africa and India. The Mediterranean races among which we have the imagination of the Goddess, riding on the lion (simhavāhinī), to them lion seems to be alien. There is one more thing to be considered. Whether the lion of ‘simhavāhinī’ or ‘the Goddess, riding on the lion’ denotes the zodiac sign Leo (simharāśi) that is also to be contemplated upon. Leo and Virgo are adjacent zodiac signs. Thinking all these, only for a similarity of name my mind does not move to call Umā non-Indian. The Umā of the Kenopanişad or the Taittirīya Āraņyaka is a simhavāhiņī or lion-riding goddess, even this we don’t have there.
After the Vedānta comes the Tantra, i.e. enjoyment after liberation – taking in this way a beautiful exegesis takes place. In the Upanişads there is ‘tyaktena bhuñjīthāh’. We have in the Gītā – ‘upadraşţā cānumantā ca bhartā bhoktā maheśvarah’. The stages come one after another. The Ātman is a mere witness (draşţā), but neither an enjoyer (bhoktā), nor a doer (kartā) – this idea is of the Sāmkhya. For a practicing aspirant (pravarta sādhaka) that is but the goal to be achieved (sādhya). But he, who is a siddha or perfected one, is but simultaneously a witness (draşţā), an enjoyer (bhoktā) and a doer (kartā). His enjoyment (bhoga) and deeds (karma) are divine (divya). The crux of divine enjoyment (divya-bhoga) is self-delight (ātmārāmatā) i.e. the ‘ātmasāt’ or self-possession of the object of enjoyment (bhogya) in the literal sense.
PS: paramadharma = bhaktiradhokşaje (below the sphere of Bhakti). The direction for the clay idol of the goddess (mŗņmayī pratimā) seems to have been made keeping Bengal in view.
Translation right reserved by: Sudipta Munsi
Pravacana (Vol. 1; Letter no. 7; Pp. 16-18)
[To Srimat Swami Satyananda Saraswati]
written by,Srimat Anirvan
(1896 – 1978),
Translated from the Original Bengali by:
Sudipta Munsi
Umachal
12/32
Dear –
Brother Satya,
If you are able to realise the undifferentiated ego meant by Patañjali by ‘pratyak- cetanādhigama’ as the only personality, then you got the view of the Vedāntin. Did you understand the thing? There’s an ‘aham’ or ego in each one of us. This ‘aham’ is but a middle stage of consciousness. The very origin of self-consciousness (aham-bodha) is the only differentium between matter and spirit. On one hand there is the great ‘Prakŗti’ – devoid of the individual ego (vyaşţi-aham), but she means torpor; on the other hand there is the great ‘Puruşa’, even He is devoid of subliminal impressions (samskāra), and as a matter of that – devoid of the individual ego. Patañjali calls this very ego (aham), devoid of subliminal impressions (samskāra), pratyakcetanā. But his procedure is by negation – i.e., his path is the way of ‘neti neti’ or ‘not this, not this’. He is mastering the pratyak-cetanā by removing the obstacles in the path of purification of the Ego, by removing the ‘antarāyas’ or impediments. He becomes impersonal – the eradication of Personality is his spiritual goal (sādhanā). In Vedānta also we are reaching the impersonal plane, but not by negation, but by self-evolution – self-development. As Jīva or the individual soul there is a conflict between my ego and yours. Vedānta said, this conflict is but due to an undeveloped ego. If we develop the ego, that is, expand the whole mental horizon- then we reach the only real Personality or Brahman by sacrificing this limited personality of ours.
What is the psychological aspect of it? Probably you know there are three functions of the mind: thinking, feeling & willing. The undeveloped conditions (samskāras) of these three functions constitute our Ego or personality. Now you develop those three. Develop willing though the idea of power (śakti) into Eternal Stability or “sat”, i.e., let the Will to power be your spiritual concern (sādhanā), and as a result of that may you become ‘unmoved’ (aţala), ‘unperturbed’ (nirvikāra) and ‘immutable’ (kūţastha). This very state of immutability (kūţastha-bhāva) is the criterion of power (śakti) from the point of the jīva or the individual soul – but the jīva is dissolved as a matter of that; but on the other side of it there is the gushing outburst of the power to create (sŗşţiśakti) of Brahman. For this in common life ven, you will see those can create who have the will-power to remain stable. Thus you get the ‘sat’.
Develop thinking into ‘cit’ which means “Eternal wakefulness”. As there is difference between the subject and object, there is cleft in knowledge. Forget all difference; let the object be immersed in the subject. You will become luminous (cinmaya): this is the highest development of thought-power. In this way by concentration, by suppression of the mental modes (vŗtti-nirodha) – you attain pure ‘Cit’.
Thereafter develop feeling into pure bliss (ānanda) or delight (prīti). Just expand yourself till you feel the whole universe to be your body. You are the throbbing life in all! This realization is the highest development of love or bliss or feeling. Thus you attain ‘Ānanda’.
Then you see, ‘Saccidānanda’ is your ideal and in Vedānta you reach this through the development of your innate psychic powers. This is the Vedāntic way of ‘pratyakcetanādhigamaù’.
I am giving another hind. Cultivate the ideas of pure patience (sthairya), luminosity (dīpti) and expansion (vyāpti) – say to yourself:
‘kūţastho’ham – acalo’ham’ – (Sat)
‘I am immutable – unmoved I am’ – (Existence)
‘aham jyotih – jyotiraham’ – (Cit)
‘I am the Light – the Light I am’ (Consciousness)
‘vibhuraham – vibhraham’ – (Ānanda)
‘I am the Big – the Big I am’ – (Bliss)
By realising these ideas, you will attain ‘pratyak-cetanā’ through Vedānta.
Translation right reserved by: Sudipta Munsi
Replies