The absolute Truth is only one and not two. In that Reality, there cannot be divisions like sajātiya bheda (differences in the same species), vijātiya bheda (differences between two or more species) and svagata bheda (differences in one given entity). Two independent entities cannot coexist.¹ In the world too it is not seen like that. Pot and cloth are not two independent objects. Pot has no domination upon the cloth; similarly, cloth has no domination upon the pot.² Therefore, these two are dependent as well. Dependent objects are limited by time and space and hence they are perishable. If two entities are accepted to be Real, they cannot have the nature of freedom, existence and imperishability. It is illogical that two entities can both be perishable and also have absolute Reality. Therefore, there cannot be another entity equivalent to the Truth. Hence, it is clear that there can be only one homogenous (akhanda) Reality and it is not compatible with duality. How can a dependent object conditioned by another object be eternal? Thus the Upanishads and the Mahatmas declare that the absolute Truth is non-dual, homogenous and one essence (eka-rasam) which is called Paramātmā (supreme Self) and Isvara (the Lord).

The same Paramātmā assumes forms befitting the temperaments of the devotees, as Vishnu, Krishna, Rama, Siva and Goddess Sakti. The same supreme Self, which is all-pervading and a mass of Existence, Knowledge and Bliss is limited by ignorance and the products of ignorance such as subtle bodies and gross bodies, that is, identifying with them, takes on the jīva-bhāva (of a limited ego). The Vedas declare that this flow of jīva, īśvara and jagat is beginningless and endless. If Brahman and the power of Brahman called mahāmāyā is without beginning and end, its effects as jīva-īśvara-jagat also continue to flow without beginning or end.³

Dropping Our False Identity

The sense of ‘I’ in the body is well-known in Vedanta as ‘superimposition’. Identifying with the body made of flesh and bone, and because of that suffering all kinds of endless miseries, the deluded jīva never gains peace in this world. As long as this very strong delusion of the sense of ‘I’ in the body and the sense of ‘mine’ in those related to the body as wife, children and wealth etc. exist, so long this saṁsāra of the cycle of birth and death will not end.

In order to remove the sense of ‘I’ in the body and the consequent manifold worldly tragedies and to attain the state of supreme bliss, one has to cultivate the sense of ‘I’ in the Self which is one’s own real nature and get established in the knowledge of the Self. The Self has no connection with the body, nor with anything related to the body. Knowing the unattached and changeless Self and revelling in it is mokşa. That alone is the supreme goal parama-puruşārtham.⁴

The Path of Selfless Action

In order to accomplish the supreme goal which fulfils human birth, the scriptures primarily advise selfless activities and the path of devotion. The householders, in particular, must practise the dedicated performance of self-less action with passionate involvement. Whatever may be the activity, secular or sacred, if performed as worship of the Lord in accordance with one’s capacity, it is known as selfless action – nişkäma-karmam. Selfish actions performed with desire for fruits of action become tainted with desires and lead to saṁsāra (the cycle of births and deaths). Therefore, relinquishing desires completely, with the firm conviction that action is for the sake of action alone, all appropriate actions (according to one’s dharma) should be performed as worship at the feet of the Lord. Thus, when we practice, the mind is gradually relieved of likes, dislikes etc. and becoming free of the thirst for enjoyment, attains purity.⁵

The Path of Devotion

Among the means for attaining the Lord, the path of devotion is very easy. Continual, constant, intense love of God is called devotion. Even those who are not blessed with great intellectual power and those who are incapable of practising intense spiritual disciplines can also pursue the path of devotion. Love for sense objects needs to be turned towards the Lord alone. To the ordinary seekers desiring attainment of the feet of the Lord, the path of devotion is the best. They should begin to practise devotional exercises. If one can have the same kind of intensity in loving the all-compassionate Lord as worldly people have towards their wife and children – once such intense devotion has risen – then what else is there to be gained in this world? Having practised the means of devotion through actions like japa, singing His glory, listening, meditation etc. for a long time, when firm devotion rises in the mind, it leads to direct realisation of God. A devotee can realise the Lord either with form or without any form.⁶

The Path of Aștānga Yoga

Prāņāyāma and practice of yoga exercises is also one of the means for God-realisation. Since it is not possible to realise the essence of Brahman without purity and control of mind, need it be mentioned separately that the practice of yoga, which is a form of mental restraint, is very useful for the realisation of God? One should practise the paths suited to one’s nature. With the control of prāna, mental restraint can be achieved gradually. Without the practice of yama, niyama, viveka and vairāgya, mere practice of prāņāyāma and some āsanas will not help in gaining liberation or realising the truth about the Lord. All these bodily exercises are only like the physical exercises of school students, but they will not help to attain the Self, much less gain the restraint of mind which is the means for Realisation. Therefore the eight steps in yoga (asțänga) have to be sequentially practised to attain mastery. Without these, the pūraka and kumbhaka of fools who are desirous of worldly pleasures and devoid of the desire for liberation become a matter for laughter and mockery. Those yogis should be known as brothers of fishermen who also do kumbhaka (control of the breath) while diving to catch fish. Prāņāyāma without yama and niyama is a waste.

Conclusion

Thus each one, according to his innate nature, has to pursue firmly one of the paths – selfless activities, devotion or yoga. This will help to cleanse the mind and make it pure and single-pointed, rendering it capable of contemplating on the changeless Brahman and realising it. Thereafter, through analysis of the essence of Truth, it is possible to attain the vision of the Truth easily. Realisation of the Truth is not far away for the mind thus qualified by pursuing these practices. Therefore, one has to continue efforts for a long time with great enthusiasm in karma yoga, bhakti and yoga. In this way, the mind having become pure and single-pointed, one realises the formless, attributeless, transcendental Truth and attains the state of kaivalya.⁷

It is indeed a matter of pleasure for me to write about the life and achievements of the late Sri Swami Tapovanji Maharaj with whom I lived closely, observing his way of life. There were times when we used to go together to the kshetra for bhiksha and spend time discussing the problems of philosophy. It was a pleasure to observe his novel ways, convincing explanations, his peculiar style of speaking in Hindi and his innocent laughter at times. He was a great virakta¹ who is known as such throughout the Uttara Khand. Most of his life he spent in seclusion, scriptural study and meditation. His love of nature, which he so marvellously expressed through his poetry in Sanskrit, was something unique. The Himalayan birds with their beautiful plumage and the simple ordinary flowers received his special notice, the fine descriptions of which are to be found in his Ishwara Darshanam and other works.

Predominantly, His Holiness was a philosopher of the Eastern type, at once practical and prudent. He refused to swerve from his idea even under the most tempting and critical times. His supreme reverence for the Upanishads and the Acharyas could not but impress every aspirant. When such matters used to be brought in for discussion, he would be all enthusiasm and bliss. He insisted on the equipment² of spiritual aspirants and taught only the qualified seekers (adhikaris).

He has been acclaimed as one of the great Sanskrit scholars of the times. His command of prose and poetry was surprising even to scholars. His lofty feelings and pleasant emotions found effective expression in his volumes. Even in Malayalam, he could write with the same elegance and ease. He was a great critic of literature. In matters of everyday life too, he used to be critical and logical. He was a widely read saint. Many of my works in English and in Hindi were perused by him. At times he used to give his opinion and pass his judgement on the worth of the works. He liked me immensely, even as I did him. Our friendship never slackened. The pleasant memories of events that took place when we both spent our earliest period at Rishikesh are still green in my mind.

Sri Tapovanamji Maharaj was a great conversationalist, whose talk could appeal to all kinds of people, young and old, men and women, laymen and sannyasins. Unless asked to clear philosophical doubts, he refrained from talking on such matters, but would engage the visitors in talk about day-to-day affairs. In this he was unique. Very little reference to his own glorious life could be found in his conversation. His own autobiography appears more like a biography, as if it were written by a close disciple of his! Name he avoided; fame he shunned. Prominence and prestige were anathema to him, and he felt insulted whenever they were forced on him. Such was his indifference towards worldly things.

Great men are simple in their ways and behavior. Tapovanamji was simple in his dress and lived in an ordinary kutir. He was content with the obtainment of the bare necessities of life. He could easily command any comforts and facilities, but he preferred to lead an unassuming life of utter simplicity. He shunned the Mandaleshwarship offered to him. Spiritual aspirants get inspiration from his life and teachings. His last words to the devotee who served him were, “Do not get entangled in bhranti³, i.e. worldly samsara. I led a life of virakti till the end of my life and I am happy.” Equally significant was the statement which he made when some of the devotees wished to take him to Delhi for treatment. “I do not want to go to Delhi. Do not even ministers die in Delhi? Are not people dying by the thousands in England and Washington? It is immaterial whether one dies three days earlier or three days later. I came to Uttarkasi to throw the body into the Ganges.” Here is the wisdom of a saint who cannot be carried away by the urgencies of the time and need, but sticks to his ideal at any cost. Glory to such a mighty soul!

A man of Self-realisation does not stand in need of defining God. He is beyond doubt and disbelief, argument and discussion. He cannot be disturbed by the happenings of the external world. His mind is ever balanced and steady. He is certain about the nature of the Truth which is at once transcendent and immanent, unborn and eternal. Experience and silence characterise his life. So Swami Tapovanamji did not countenance useless wrangling. Shantoyamatma – this Atman is silence.

A beacon-light of Uttara Khand, a torch-bearer of wisdom, guide to the seeker after Truth and a light for the Himalayas, His Holiness spent over thirty years in Uttarkasi and Gangotri; occasionally he used to come down to Rishikesh in winter for giving darshan and upadesha to the thirsting devotees. Many aspirants, both lay and sannyasin, knew him and they used to derive inspiration from him. His departure is a real irreparable loss to the spiritual world. But he is not gone anywhere. To the discerning ones, he is everywhere as the immortal Atman. Let us pray for him. He was a jivan-mukta and now he is a videha-mukta; therefore there is no need for our praying for him, yet we would like to offer our homage to him.

Glory to the Brahma-vidya Gurus!!