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Bhagwanji's lofty spirituality

The spirituality of Bhagwanji was misrepresented in the book Conundrum, where the authors, supposedly not being conversant with the topic themselves, portrayed all sorts of "siddhis" or magical powers and occult related conversations to display the spiritual side of Bhagwanji. However the spiritual side does not emanate from the occult powers and the belief in pseudo scientific pursuits. It stems from the deep compassion, the kindness, the empathy that the spiritual person feels about the world in general and humanity in particular. Swami Vivekananda is a prime example. His spiritual greatness does not emanate from the powers displayed by him, though that are significant enough to show the world what kind of gigantic personality he was. It is evident from the fact that how he felt for the people, their sorrows and miseries and how he made a mission to eliminate sorrow and suffering from the domain of Maya. A hard core Advaita Vedantin like him had no reason to do so - but he did not ignore the world. Instead he worked very hard for the betterment of the world, negating his own physical body, so much so that he had to die so early. This is because he loved humanity. His enormous love for humanity is reflected in every stanza of his poem "To a Friend." even when people betrayed him, even when they heaped abuses on him, he still had love for them as the cases of ET Sturdy and Abhayananda show. Such gigantic, enormous, boundless love is not possible by any earthly person. That shows the lofty spiritual state that he was in and his difference from the ordinary saints and the sages.

Bhagwanji, as the records show, exchanged an enormous number of letters with very ordinary folks, who regarded him as a messiah, a saint of the highest order. He had no reason to interact with them, to help them, when he was involved in such great geopolitical activities,, that would have spared him very little time. And yet, his spare time, apart from working for the long term strategic interests of the India and the world, was to give spiritual succour to many ordinary folks, some of whom were aware of his great past and others, completely ignorant about it. He even went to the extent of materially helping them, despite his own pathetic worldly situation, to the maximum extent possible. He helped an ordinary peon in Neemsar when the person was facing a major crisis. Many such incidents of help are undocumented. He cared for the people in general in a much bigger sense, without discriminating. Even though some of his words appear bitter against his enemies, yet he was also full of compassion for them as is evident from some of the narratives - that he attended Nehru's funeral secretly, because Nehru was like his "elder brother, " was grieved by the death of Indira, and his erstwhile political adversaries. He felt for the poorest and tried his best to do something, physically or spiritually for those who sought his help. He never sought any material help from those in power despite being in dire straits himself. These are all facts. These are all indications of a very lofty, almost gigantic spiritual state, state of egolessness. To him, all women were incarnations of the divine mother, as he saw Saraswati Devi, his caretaker, as the universal mother Lalita taking care of him. Therefore to portray him as suffering from PTSD, as some of the researchers have done, is not a very judicious step as it ignores certain facts. The authors should seriously investigate if people suffering from PTSD can display such lofty spiritual state of having compassion for the most ordinary, and should study the discipline of true spirituality themselves before trying to dissect the personality of a spiritual person or tag him with personality disorder because of certain symptoms that can result from various other causes. But then, Sri Ramakrishna was also tagged as a madman (Pagla Bamun) by the worldly minded folks, including the so called scholars. And Vivekananda was branded too, in many different ways even by many erudite people.

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