LETTERS WRITTEN BY SRI ANIRVAN translated from the Original Bengali by Sudipta Munsi
<b>Srimat Anirvan's letter to Srimat Swami Satyananda Satyananda on the non-human origin of the Vedas</b>
- Pravacana, Vol. 3, Letter no. 65, pp. 214-15
That the Vedas are ‘apauruşeya’ – ‘non-human’ or ‘impersonal’ means they are not the composition of any puruşa or
ordinary person. This meaning of the word ‘puruşa’ is very ancient. Even in the Ŗgveda excepting the Puruşasūkta (Hymn
to Puruşa), everywhere the word ‘puruşa’ has been used in the sense of ‘ordinary man’. As the Ŗşi says, ‘yad va āgah
puruşatā karāma’ – Ye Gods, being ordinary men if we have committed any mistake to you (7/57/4, 10/15/6) Mīmāmsā
evolves three objections against this puruşa. It says, when it speaks, there may be error in it, there may be variations or
there may be intention of deception. In the Vedic dictums there are no such things. Therefore Vedas are non-human, i.e.
not the speech of any ordinary person. The Vedas are eternal; this is the view of the Śabdanityavādī Mīmāmsists. The
gist of the entire Vedas is the Praņava. This Praņava is not a symbol developed by human beings – it is merely the
pulsation of the Void (ākāśa). It manifests itself in the heart of the common man, but he is not the creator of it. Praņava
is non-human, therefore the Vedas are also non-human – the thing can be viewed like this also. Transcendental and
eternal religions are like that. Those who believe in the power of the Mantras, they would say, that there is an eternal
speech for expressing the eternal religion. The Vedas are that speech (vāk). As such they are not personal or human
(pauruşeya) or created.
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<b>Letter from Sri Anirvan to Mr. Ashuranjan Debnath on the concepts of Īśvara and Devatā</b>
Pather Kathā (2008), Letter no. 87, pp. 80-81
(Letter to Mr. Ashuranjan Debnath)
Haimavatī, 9/3, Central Park Calcutta – 32 9/8/69
Received your letter. You have understood the distinction shown in the Gītā between Devatā and Īśvara pretty well. But
that Devatā or Īśvara can give us or gives us our object of enjoyment is a wishful thinking. The external object of
enjoyment has to be acquired by ourselves only. Belief in devatā or Īśvara brings some hope in our mind – only this
much. During the acquirement of the inner treasure this belief is of great help – for we don’t know if there is any devatā
or Īśvara externally, but that devatva or Īśvaratva is verily the evolution of my consciousness we have to understand this
from our own realisation.
The thing is this: the gradual manifestation of consciousness is taking place in the world. Five stages of it are discernible:
the consciousness of plants, the consciousness of animals, the consciousness of man, the consciousness of deva and the
consciousness of Īśvara. Human consciousness is just in the middle. Consciousness is enshrouded in plants, affected by
tamas, in beasts it is restless and rājasic. The quality of sattva has appeared in some degree in man – by the practice of
knowledge (jñāna), love (prema), actions (karmayoga), in character and ideal. But the adulterations of plant
consciousness and beast-consciousness are quite present in man – he has stupidity, restlessness, craving for sensual
pleasures.
But man intends to get over these. He seeks to become devatā. Devatā has pure essence (śuddhasattva). In Īśvara too it
is there. Moreover in Īśvara there is the unending profundity of consciousness, the getting of everyone within himself,
etc. Neither in devatā, nor in Īśvara there is the inertness of plants or the restlessness of beasts. Retaining these, the
transformation of the society can be done – with the help of that very brutal energy. Marxists are trying to do that
abhorring devatā and Īśvara. Transforming is coming up, but it is not a ‘radical’ one. They are not striking at the root.
They don’t want to exclude stupidity (as of the mass-mind) brutality (as desire, anger, greed, infatuation, ego, jealousy,
cruelty) nothing. Consequently the Marxian transformation is not gaining durability anywhere – only it is becoming
devastating by the clash of greed with greed, interest with interest. Only by the cooperation of devavādī or īśvaravādī
transformation with the Marxian transformation, that the radical transformation of the society is possible. Man will then
become devatā, Īśvara – but he won’t enjoy only worship being seated in the temples. Like Śrī Kŗşņa he will jump into
Kurukşetra – remaining unperturbed. This inner revolution can bring about the true revolution. Otherwise making man
the higher version of beasts, endowed with claws and teeth, is not called revolution or transformation.
Affectionate blessings
Anirvan
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<b>Sri Anirvan's letter to Srimat Swami Satyananda Saraswati on the Ardhanārīśvara principle in Indian spiritual
thought</b>
Haimavatī, 6/12/68.
Pravacana, Vol. 4, Letter no. 19, p. 2
The principle of Ardhanārīśvara is very ancient. In the Ŗgveda, there are: the Dyāvāpŗthivī – Heaven and Earth couple,
the analogy of bull-cow – these are but the seed of that very principle. In the Tantras this has become the ideology of
mutual absorption (sāmarasyavāda) of Śiva and Śakti. Śiva and Śakti are non-different. In the Sāmkhya there is the
discrimination between Prakŗti and Puruşa. But that Prakŗti is aparā prakŗti – the lower nature. With Parā Prakŗti – the
Higher Nature, there is the eternal union (nityayoga) – eternal non-discrimination (nitya-aviveka) of Puruşa. Like that the
realisation of the Ardhanārīśvara principle takes place at the final stage of sādhanā – when Prakŗti is my ‘svā prakŗti’ –
‘own nature’, and Māyā my ātmamāya – own Māyā (Gītā).
In realisation Energy (śakti) and Consciousness (caitanya) are ever-united (nityayukta). Consciousness is there, but there
is no energy of it, this is never possible. Be the first verse of Ānandalaharī remembered – ‘Only connected with energy
(śakti) is Śiva active.’
In the Upanişads and Brahmasūtra this principle has found expression in the couple of Ākāśa (the Void) and Prāņa (the
vital energy). There is the non-difference of Vāk (creative word) and Brahman in the Vedas – ‘yāvat brahma vişţhitam
tāvatī vāk.’ Vāk is the energy of Brahman – the two are equi-pervaded (samavyāpta). This is also the principle of
Ardhanārīśvara. The principle of Yuganaddha of the Tantras is this.
The thing is also discernible in the world of living beings. None of us are absolute man or absolute woman. During the
birth of living beings, the semen (bīja) and ovum (śakti) of the father and the mother, only on equal unification create
living beings – this is a basic truth of biology.
Hope this would suffice. Bye.
<b>SRI ANIRVAN ON IMMORTALITY</b>
Haimavati 24/1/71
Letter written to Prof. Gita Haldar
Snehāśisa, Vol. 1, Letter no. 55, pp. 67-68
The theme of individual immortality is there in the Christian scriptures. But that is not logical. I don’t find any gain in
individual immortality. What I am, a repetition of that should take place – this I can’t seek rather. If I subsist through
change, then a higher transformation of personality is to be taken as inevitable. So long as I’m within the mind, then to
be immortal with this mind is useless. As no one, having this fragile frame, can be immortal, similarly how can he be
immortal, with this defunct mind? That immortality is rather anguishing.
Above the mind (mana) is Vijñāna. Its very nature (dharma) is Universal Consciousness. Individual consciousness
(vyakticaitanya) there expands into Universal Consciousness (viśvacaitanya). This very consciousness (caitanya) is
ontologically and meaningfully immortal. And immortal is the Brahman Consciousness (brahmacaitanya). Therefore, if
an individual makes spiritual endeavours to gain unity with the world and Brahman, or either with the world or
Brahman, then only there is a fecundity of his imagination of immortality. This very immortality is perpetual. Otherwise
all other imaginations of immortality are average.
Science rests content only with the external world. Its dealings are with behaviours – only with the waking state of man.
But aside from the external world, man has an inner world. There the pace of consciousness is towards regression
(nivŗtti). This regression is verily the source of spiritual and religious endeavours (dharmasādhanā). This is the liftup of
man over bestial life. And the sublimation of consciousness is verily the aim of natural evolution. That sublimation is
worked out through introversion. Then the two stages of svapna or dream [dhyāna (contemplation)] and suşupti or deep
sleep [samādhi (concentrative trance)] are discovered at the depth of jāgrat or the state of wakefulness. Those two
stages are verily the source of spiritual realisation (adhyātmabodha). If they are left out, life, though externally rich,
becomes bankrupt internally. That’s why the need for spiritual endeavours (adhyātmasādhanā) is never exhaustible.
<b>SRI ANIRVAN ON THE SELF CONSCIOUSNESS OF MAN IS EXPLODING</b>
Haimavati 4/4/71
Letter written to Prof. Gita Haldar
Snehāśisa, Vol. 1, Letter no. 58, p. 71
The self-consciousness (ātmacetanā) of man is exploding – in the words of the Upanişads gradually a prospering of
Consciousness (prajñāna) is taking place in him. This prosperity (utkarşa) is awakening in him a feeling (anubhava) of the
Vast (bŗhat) as a rule. As a result an excitement of the Vast takes place within him on viewing anything vast in the
external world. Rāmakŗşnadeva used to call this ‘uddīpana’, in modern times science calls empathy. The luminous
discernment (cinmaya-pratyakşa) of the Vast in nature is the main theme of Vedic spiritual endeavours (upāsanā).
<b>SRI ANIRVAN ON VIŚLEŞAŅA AND SAMŚLEŞAŅA</b>
Haimavatī 13/6/71
Letter written to Prof. Gita Haldar
Snehāśisa, Vol. 1, Letter no. 61, pp. 74-75
Viśleşaņa or analysis is the property (dharma) of Knowledge (jñāna), and if by samśleşaņa we understand a bringing of
synthesis to everything in our life, then it will be the property of spiritual intuition (bodhi). Analytic knowledge generally
avoids emotion (bhāva). This is why the philosopher or the scientist both is analyst (tārkika) – they are not the dealers of
emotion (rasa). But in bodhi there is no conflict between bhāvanā (thought) and bhāva (emotion). That’s why it gets life
in its entirety. Were the knowledge of the philosopher the truth of realisation instead of being the exercise of the brain,
then with it would have come an emotional afflatus also. And that would have been a true Religion based upon
Philosophy. This India did – therefore the Philosophy of Religion has been possible here only. In the western countries a
harmony of the intellect (buddhi) and spiritual intuition (bodhi) has made appearance in Existentialism in modern times;
as a result of its origin from an agonic feeling of life it has become the life-vision. But since it has a fallacious base, the
integral vision of Truth is not discernible in it.
The Non-existentialist Buddhist (asadvādī bauddha) does indeed term both beginning (ādi) and end (anta) non-existent
(asat), but they do away with the middle state also by calling it non-existent. But the Vedānta of the Upanişads doesn’t
do so, nor did Ţhākur; as such how can we call him a non-existentialist Buddhist? The Śāmkara philosophy has also called
the manifested middle state (vyaktamadhya) as ‘sadasadbhyām anirvacanīyam’ or ‘both existent and non-existent
inexplicable’. This is also not the view of Ţhākur – his view is, even after this accepting this, still something more.
The life of Nigamānanda is the life of an aspirant (sādhaka); in his own words, “Sādhanā (spiritual endevour) is his lifepartner.”
Without the empathy of the soul (ātmā) under the afflatus (āveśa) of the Supreme (Parama) spiritual
endeavours (sādhanā) can’t go on. Therefore the question of a distinction between the two does not arise here.
<b>SRI ANIRVAN ON VAJRASATTVA</b>
Haimavati 27/6/71
Letter written to Prof. Gita Haldar
Snehāśisa, Vol. 1, Letter no. 61, pp. 75-76
Diamond is called ‘Vajra’ or thunderbolt. Diamond is the toughest and most impenetrable substance. In this sense the
word ‘vajrasamhanana’ ‘thunderbolt-firmness’ is there in the Yogasūtras. The Buddhists say, “śūnyatā vajra ucyate” –
“void is called thunderbolt.” The feeling of pure existence (viśuddha astitva) that comes when the inner world becomes
absolutely void, no firmer realisation can be there than that. There is nothing such as Īśvara imagined with a form, the
world or I there – only a negative essence (asatkalpa sattā) is there. This very essence is ‘Vajra’ or thunderbolt. Where
the substance (sattā) of some special thing is possible, that is called ‘sattva’ (being, essence). As, he whose being is in
‘bodha’ or ‘Knowledge’, the aspirant of that Buddha path is called Bodhisattva, likewise he may be called ‘Vajrasattva’
(‘Thunderbolt-essence’ or ‘Adamantine-being’) also. The definition of the five Bodhisattvas in Buddhism is ‘Vajrasattva’.
Transcending this gross body the feeling of a subtler body (sūkşmatara dehabodha) can be excited; as, if the heat that is
there in a piece of burning charcoal, gets free, then the circumference of that heat may be termed as the real body of
the charcoal. In this state, the body of the charcoal, despite being apparently circumscribed to a narrow boundary, can
expand. The unity of the microcosm and macrocosm is also of that kind. Not only in thought (bhāva) is the state of
Brahman, but that thought intensifies into the body; the body, on being excited, expands everywhere – and the feeling
of ‘ākāśa-śarīra’ or ‘void-body’ comes. Then that realisation (anubhava) comes along.
In the Vedas we have, that Dadhīci gained the ‘Madhuvidyā’ or ‘Science of Honey’. Madhuvidyā or the Science of Honey
means the Science of Immortality (amŗta vidyā) – which is called Brahmavidyā or the Science of Brahman in Vedānta.
This is the realisation of a Pūrņaprajña or the fully enlightened one. In this realisation there is no covering of Avidyā
(ignorance) or ‘Vŗtra’. This matter has been spoken of in the Purāņas in the form of a legend. The Knowledge (prajñāna)
of Dadhīci, becoming the light of immortality (amŗtajyoti) pierced through the covering of Vŗtra. Actually it is verily Indra
who did that making Dadhīci an excuse.
<b>SRI ANIRVAN ON THE FIVE DHYĀNĪBUDDHAS OR BODHISATTVAS</b>
Haimavati 11/7/71
Letter to Prof. Gita Haldar
Snehāśisa, Vol. 1, Letter no. 63, pp. 76-77
The five Dhyānībuddhas or Bodhisattvas are the pure form of the five elements. Among them Vajrasattva is space
(ākāśa), Amoghasiddhi wind (vāyu), Amitabha heat (teja), Akşobhya water (ap) and Ratnasambhava earth (pŗthivī). On
purification of elements (bhūtaśuddhi) the body can be, becoming full of the fire of Yoga (yogāgnimaya) above
decrepitude, diseases and death (jarāvyādhimŗtyu) – this is there in the Śvetāśvatara (2/12). This is termed as
‘dhātuprasāda’ or purification of elements. The aim of Bodhisattva contemplation is to severe all distinction between
the body and the soul (ātmā) – as transforming the fuel into fire, or the coal into diamond. No need of remembering the
names of the Bodhisattvas – the name may even be given as A B C D E. Understand the principle, and contemplate
accordingly.
In Buddhist meditation there are eight stages of meditation – four with forms (rūpāvacara), while four others without
forms (arūpāvacara). In the rupāvacara stage (bhūmi) there is a distinction between the object and the subject (vişayavişayī)
– but in the arūpāvacara stage object is dissolved into the subject. These are rather ‘loka’ meaning empirical. On
its other shore is ‘lokottara’ Nirvāņa – it is non-empirical, for its realisation is inexplicable. The fourth meditative stage
(dhyānabhūmi) is the last stage of rūpāvacara. What is known as becoming the Sun (Āditya) in Vedic spiritual practices
(sādhanā), to be dissolved into a vast luminosity of Brahman (virāţ brahmajyoti) – this is verily that. Buddhists call this
ābhāsvara brahmaloka or the infinitely resplendent abode of Brahman. Above the Sun (Āditya) is the ākāśa (Sky). Ākāśa
is without form (arupāvacara). Even within that are four meditative stages. To become active on descending upon the
world a descent from the Sun is needed; it is not possible while staying on Ākāśa. The wisdom (prajñā) and compassion
(karuņā) of the Buddha are active still now. He is a chosen person (ādhikārika puruşa).
The manifestation of prāņa is in Vāk (speech). Prāņa is Consciousness-energy (cit-śakti). Its manifestation takes place in
vāk. When we speak (even when we are engaged in soliloquy), then this consciousness-energy radiates externally
through vāk. Again when we are reticent on becoming introversive, then the energy of speech (vākśakti) dissolves into
the luminous prāņa (cinamaya prāņa). This is happening all the time. A thinking of this as the oblation of prāņa into vāk
or vāk into prāņa is to perform the internal Agnihotra sacrifice (antarāgnihotra).
<b>SRI ANIRVAN ON VIDYĀ AND AVIDYĀ</b>
Letter written to Srimat Swami Satyananda Saraswati
Pravacana, Vol. 3, pp. 215-16
That ignorance (avidyā) is a blinding darkness is understood. To become free from that is the practice of Knowledge
(Vidyā), the practice of luminosity. The analogy of day and night has been used in the Vedas. Night is Ignorance, Day
Knowledge. May the darkness of night be dispelled from me, may the daylight be dawned, is desired by all. Even this is
also desired that once the daylight is dawned, may it not be engulfed by darkness again.
This desire is natural and justified. But here, with the aversion to darkness – in the attempt to keep it away forever,
there is no comprehensive realisation. If you worship the Sun (āditya) only, there won’t be the darkness of the night in
your realisation. But the rise and set of the Sun is also a perceptive truth. If you rise above the Sun, then you will reach
such a place, whence you will discern, that below your feet there is a cyclic rotation of day and night even in the rise and
set of the Sun. Then you will be stationed in such a plane, where there is neither light nor darkness, neither day nor
night. From that colourless plane, you will be the witness of both light and darkness. Therefore, even though the desire
to become the witness of light exclusively is the practice of Knowledge (Vidyā), a touch of ignorance still persists in it.
That ignorance is the ignorance of darkness – the ignorance of not knowing the cyclic rotation of light and darkness. This
is even a deeper ignorance than the ignorance of light, for, this is the ignorance of the learned one (vidvān), the
obsession of which is not done away with till we go across the boundary of Knowledge and Ignorance.
<b>SRI ANIRVAN ON THE ORIGIN OF RELIGION</b>
Letter to Srimat Swami Satyananda Saraswati
Pravacana, Vol. 3, Letter no. 48, Pp. 191-92
Religion begins in wonder and fear – this view is one-sided. I say, there is another source of Religion – the Sense of
Sublimity. In the primeval society also there were many people, who as a result of invocation of this sense of sublimity
felt a union with the supernatural. But ordinary men are everywhere the slaves of fear – still now. Therefore a class of
people has always worshipped in fear and they will continue to do so. But as such spiritual inspiration has always come
from fear – this view is dishonourable. From a sense of sublimity the awakening of wonder with regard to the Vast is
quite natural. ‘āścaryavat paśyati kaścidenam’ – this is rather an old saying. Therefore I would say, from a Sense of
sublimity and wonder has spiritual sense arisen – right from the beginning. Only fear, which merely brings lassitude to
consciousness, can never be the sole inspirer in the spiritual matters, for – spiritual feeling is the explosion of
consciousness, not its contraction.
According to the Advaita Vedānta view the deities (devatā) are the divine self-multiplication (vibhūti) of Brahman. This is
also there in the Upanişads. In this respect the entity of the deities depends upon Brahman. If I resort directly to
Brahman, then I need not depend upon the deities for fulfillment of my aim (işţasiddhi). But by that the deities are
unreal, this is not proved. The belief in deities as the power of Brahman also does not get nullified. In our country
everywhere has deism (devavāda) terminated in Brahma-ism (brahmavāda). To the Vaişņava Kŗşņa is Brahman, to the
Śaiva Śiva is Brahman, to the Śākta Śakti is Brahman, to the Gāņapatya Gaņapati is Brahman, to the Saura Āditya is
Brahman. That is even if the start of sādhanā be made by resorting to any deity the ultimate aim of all is verily to reach
Brahman. Even after reaching Brahman the aspirants do not nullify the one, resorting to whom they have reached
Brahman. Thus Brahma-ism and deism have been harmonised beautifully in our country.
Our common life is the play doll of the Great Nature (mahāprakŗti). We are there indeed helpless. But where I’m the
Puruşa, separated from the prakŗti, there I’m no more helpless; I’m the sovereign (svarāţ). But still this sovereignty is the
mere conviction of virility, the capacity of his reversing the operation of power (śakti) is limited. The perfected one
(siddha) even does not desire so.
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Pravacana (Vol. 1; Letter no. 6; Pp. 13-16)
[To Srimat Swami Satyananda Saraswati]
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 (virāţsattā).
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 worlddestroying
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
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Pravacana (Vol. 1; Letter no. 7; Pp. 16-18)
[To Srimat Swami Satyananda Saraswati]
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 (vyaşţiaham),
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 selfevolution
– 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
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Pravacana (Vol. 2; Letter no. 27; Pp. 80-81)
[To Srimat Swami Satyananda Saraswati]
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 (sāvitradyuti)
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
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Pravacana (Vol. 3; Letter no. 20; p. 147)
[To Srimat Swami Satyananda Saraswati]
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 (citprakāśa)
– this is verily the significance of the whole of Caņdī.
Translation right reserved by: Sudipta Munsi
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Pravacana (Vol. 3; Letter no. 41; Pp. 180-181)
[To Srimat Swami Satyananda Saraswati]
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
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Pravacana (Vol. 3; Letter no. 42; Pp. 180-182)
[To Srimat Swami Satyananda Saraswati]
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
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Gītānuvacana(Vol. 1; P. 22)
[To Srimat Swami Satyananda Saraswati]
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]
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]
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]
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]
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]
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 to Srimat Swami Satyananda Sarasvati)
[Source: Pravacana, Part 3, P. 222]
by,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 to Srimat Swami Satyananda Sarasvati)
[Source: Pravacana, Part 2, P. 111]
by,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
by,Srimat Anirvan(1896 – 1978),
Translated from the Original Bengali 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
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 liberatedconsciousness
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 NandāBhadrā-
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).
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